He said to them, “This is that which Yahweh has spoken, ‘Tomorrow is a solemn rest, a holy Sabbath to Yahweh. Bake that which you want to bake, and boil that which you want to boil; and all that remains over lay up for yourselves to be kept until the morning.’ ”
Parallel Translations
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He said to them, “This is that which Yahweh has spoken, ‘Tomorrow is a solemn rest, a holy Sabbath to Yahweh. Bake that which you want to bake, and boil that which you want to boil; and all that remains over lay up for yourselves to be kept until the morning.’ ”
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And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.
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And he said unto them: 'This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.'
Cross-references (10)
Passages linked to Exodus 16:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Leviticus 23:3 “ ‘Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, a holy convocation; you shall do no kind of work. It is a Sabbath to Yahweh in all your dwellings.
- Exodus 20:8-11 “Remember the Sabbath day, to keep it holy. You shall labor six days, and do all your work, but the seventh day is a Sabbath to Yahweh your God. You shall not do any work in it, you, nor your son, nor your daughter, your male servant, nor your female servant, nor your livestock, nor your stranger who is within your gates; for in six days Yahweh made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore Yahweh blessed the Sabbath day, and made it holy.
- Exodus 31:15 Six days shall work be done, but on the seventh day is a Sabbath of solemn rest, holy to Yahweh. Whoever does any work on the Sabbath day shall surely be put to death.
- Genesis 2:2-3 On the seventh day God finished his work which he had done; and he rested on the seventh day from all his work which he had done. God blessed the seventh day, and made it holy, because he rested in it from all his work of creation which he had done.
- Exodus 35:2-3 ‘Six days shall work be done, but on the seventh day there shall be a holy day for you, a Sabbath of solemn rest to Yahweh: whoever does any work in it shall be put to death. You shall kindle no fire throughout your habitations on the Sabbath day.’ ”
- Exodus 23:12 “Six days you shall do your work, and on the seventh day you shall rest, that your ox and your donkey may have rest, and the son of your servant, and the alien may be refreshed.
- Mark 2:27-28 He said to them, “The Sabbath was made for man, not man for the Sabbath. Therefore the Son of Man is lord even of the Sabbath.”
- Luke 23:56 They returned and prepared spices and ointments. On the Sabbath they rested according to the commandment.
- Numbers 11:8 The people went around, gathered it, and ground it in mills, or beat it in mortars, and boiled it in pots, and made cakes of it. Its taste was like the taste of fresh oil.
- Revelation 1:10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Trapp 1656 · Public Domain Exo 16:23 And he said unto them, This [is…
Exo 16:23 And he said unto them, This [is that] which the LORD hath said, To morrow [is] the rest of the holy sabbath unto the LORD: bake [that] which ye will bake [to day], and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning.
Ver. 23. Lay up for you, &c.] This is no plea for the Popish keeping of their breaden god in a pyx; for here was a command so to do, lest the Sabbath should be profaned: but for the other there is none.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This is that which the Lord hath said; either…
This is that which the Lord hath said; either to Moses by inspiration, or to the former patriarchs upon like occasions: this practice is agreeable to the former word and law of God concerning the sabbath, as it follow.
Bake and seethe: the manna was dressed these two ways, Num 11:8. The words to-day are not in the original, and possibly are better left out than taken in; or if they be taken in, they do not seem to me, as they do to many others, to prove that they were commanded to bake or seethe on the sixth day all that they were to eat both that day and upon the following sabbath, or that they were forbidden to bake or seethe it upon the sabbath day; for there is not a word here to that purpose; and it is apparent from the whole context, that the rest of the sabbath is not opposed to their baking or seething of it, but to their going out into the field to gather it. Nay, the contrary is here implied, because after they had baken and sodden what they intended to bake or seethe, part of the
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manna did, as is here expressly added,
remain over, and was reserved for the sabbath day’s provision, and that unbaken and unsodden, otherwise it would not have been noted as a miraculous thing, that it did not stink nor breed worms, Exo 16:24.
Lay up until the morning: what you do not eat this day, keep for the next day’s provision.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And they laid it up until the morning, as…
And they laid it up until the morning, as Moses bade,.... What was left of two omers a man, what they had neither baked nor boiled:
and it did not stink, neither was there any worm therein, which was the case, when it was left or laid up on other days; and it showed that there was an interposition of divine Providence in the keeping of it to this day, and clearly confirmed it to be the will of God that this day should henceforward be to them the rest of the holy sabbath.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Here is a plain intimation of the observing a…
Here is a plain intimation of the observing a seventh day sabbath, not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt and therefore from the beginning. If the sabbath had now been first instituted, how could Moses have understood what God said to him, ver. 4, concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint, ver. 22, even to the surprize of the rulers, before Moses had declared that it was done with regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and in order to that for holy rest, was a divine appointment ever since God created man upon the earth.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 23. To-morrow is the rest of the holy…
Verse 23. To-morrow is the rest of the holy Sabbath] There is nothing either in the text or context that seems to intimate that the Sabbath was now first given to the Israelites, as some have supposed: on the contrary, it is here spoken of as being perfectly well known, from its having been generally observed. The commandment, it is true, may be considered as being now renewed; because they might have supposed that in their unsettled state in the wilderness they might have been exempted from the observance of it. Thus we find,
1. That when God finished his creation, he instituted the Sabbath;
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2. When he brought the people out of Egypt, he insisted on the strict observance of it;
3. When he gave the LAW, he made it a tenth part of the whole, such importance has this institution in the eyes of the Supreme Being!
On the supposed change of the Sabbath from what we call Sunday to Saturday, effected on this occasion, See Clarke on De 5:15.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Exo 16:23. This is that which the Lord hath…
Exo 16:23. This is that which the Lord hath spoken — Either to Moses, by inspiration, or to the former patriarchs, on a like occasion. It is agreeable to the former word and law of God concerning the sabbath. To-morrow is the rest of the holy sabbath — Here is a plain intimation of the observing a seventh-day sabbath, not only before the giving of the law upon mount Sinai, but before the bringing of Israel out of Egypt, and therefore from the beginning. If the sabbath had now been first instituted, how could Moses have understood what God said to him (Exo 16:5) concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people have so readily taken the hint, (Exo 16:22,) even to the surprise of the rulers, before Moses had declared that it was done with regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and in order to that for holy rest, was a divine appointment ever since God created man upon the earth.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Tomorrow ... - Or, Tomorrow is a rest, a…
Tomorrow ... - Or, Tomorrow is a rest, a Sabbath holy to Yahweh: i. e. tomorrow must be a day of rest, observed strictly as a Sabbath, or festal rest, holy to Jehovah.
Bake ... - These directions show that the manna thus given differed essentially from the natural product. Here and in Num 11:8 it is treated in a way which shows that it had the property of grain, could be ground in a mortar, baked and boiled. Ordinary manna is used as honey, it cannot be ground, and it melts when exposed to a moderate heat, forming a substance like barley sugar, called “manna tabulata.” In Persia it is boiled with water and brought to the consistency of honey. The Arabs also boil the leaves to which it adheres, and the manna thus dissolved floats on the water as a glutinous or oily substance. It is obvious that these accounts are inapplicable to the manna from heaven, which had the characteristics and nutritive properties of bread.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 23. To-morrow is the rest of the holy sabbath…
23. To-morrow is the rest of the holy sabbath — This passage shows that the sabbath was known and observed among the Hebrews before the fourth commandment was given at Sinai. The division of the days into weeks seems to have been known among all the Shemitic nations from the earliest historic period, and this cannot fairly be accounted for except by a wide-spread tradition of the sacredness of the number seven, descending from the very origin of the race. Wilkinson shows that the seven-day division was known to the Egyptians, as proved by the seven days’ fete of Apis, the four times seven years of Osiris, the ten times seven days’ mourning for the dead, and the six times seven days of mortification imposed upon the priests. The Pythagoreans borrowed the week from Egypt, and the Roman world adopted it early in the second century. (Rawlinson’s Herod., 2:282.) It is probable that the week division and the sanctity of the sabbath were known to the Hebrews from their very origin as a people. We find that a week was the period of duration of the wedding feast in the time of Jacob. Gen_29:27. Here, as in the creative week, God observes the sabbath as an example to man.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 23. This is that which Jehovah hath spoken] Lev_10:3…
23. This is that which Jehovah hath spoken] Lev_10:3 (P), also introducing an explanation of something unexpected.
a solemn rest] a cessation or resting; Heb. shabbâthôn (analogous in form to shiddâphôn, blasting, Deu_28:22, timmâhôn, astonishment, ib. v. 28, zikkârôn, memorial, Exo_12:14, &c.), akin to shabbâth (‘sabbath’): there is nothing in the word to suggest the idea of ‘solemn.’ The term is a technical one in P: it is used of New Year’s Day, Lev_23:24, of the first and eighth days of the Feast of Booths, ib. v. 39, and of the sabbatical year, Lev_25:5; also, in the expression shabbath shabbâthôn, ‘sabbath of cessation’ (intensifying the idea of cessation from work), of the sabbath, Exo_31:15; Exo_35:2, Lev_23:3; of the Day of Atonement, Lev_16:31; Lev_23:32; and of the sabbatical year, Lev_25:4†.
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bake, &c.] i.e. bake and boil to-day, in each way, whatever you please; and what you do not eat to-day, keep for to-morrow.
lay up] as Lev_7:15 (EVV. leave), in a similar connexion.
to be kept] Heb. for a keeping, as Exo_12:6 (see the note), Num_19:9; and (for a permanency) vv. 32, 33, 34 below, Num_17:10. Another of P’s technical expressions.
27–30 (J). From the disregard shewn by some of the people to the promise of v. 5 (which was followed, presumably, in J, when J’s narrative was intact, by an express prohibition to gather the manna on the seventh day), Moses takes occasion to inculcate the observance of the sabbath.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (23) To morrow is the rest of the holy…
(23) To morrow is the rest of the holy sabbath unto the Lord.—Heb., to morrow is a rest of a holy Sabbath to Jehovah. If the translation of the Authorised Version were correct, the previous institution of the Sabbath, and the knowledge, if not the observance, of it by the Israelites would be necessarily implied, since no otherwise would the double use of the article be intelligible. But in the Hebrew there is no article either here or in Exo_16:25. The absence of the article indicates that it is a new thing which is announced—if not absolutely, at any rate to those to whom the announcement is made. Much, no doubt, may be said in favour of a primæval institution of the Sabbath (see the comment on Gen_2:2-3); and its observance in a certain sense by the Babylonians (see the first Note on Exo_16:5) is in favour of its having been known to the family of Abraham; but during the Egyptian oppression the continued observance would have been impossible, and the surprise of the elders, as well as the words of Moses, show that at this time the idea was, to the Israelites, practically a novelty.
Bake . . . Seethe.—These directions imply a very different substance from any of the natural forms of manna. The heavenly “gift” could be either made into a paste and baked, or converted into a porridge.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 23-30. The institution of the Sabbath.
Vers. 23-30. The institution of the Sabbath.
That, in some sense, the Sabbath was instituted in Paradise seems to follow Gen_2:3. It was at any rate then set apart by Divine counsel and decree. And it is quite possible that a revelation of its sanctity was made to Adam. The week of seven days may, however, have arisen simply out of the lunar month, the four weeks corresponding to the moon"s four phases. In any case, as the early Egyptians had no such institution as a weekly sabbath, and certainly would not have tolerated abstinence from work on the part of their Hebrew slaves one day in seven, we must suppose that the sabbatical rest, if ever known to the Hebrews, had fallen into desuetude during their Egyptian sojourn. God now formally either instituted or re-instituted it. He seized the occasion of giving the manna, to mark in the strongest way, and impress upon the people, the strict observance of a sabbatical rest, which forty years" experience would engrain into the habits of the nation. The chief practical points of interest connected with Sabbath observance in the present condition of the Christian world are
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1. The relation of the Christian Sunday to the Jewish Sabbath;
2. The authority upon which the change of day has been made; and
3. The proper mode of keeping the Lord"s day at the present time.
A few words will be said on each of these points.
I THE RELATION OF THE CHRISTIAN SUNDAY TO THE JEWISH SABBATH. Both the Christian Sunday and the Jewish Sabbath have for their basis the expediency of assigning to the worship and contemplation of God some definite and regularly recurring portions of human life, instead of leaving individuals free to choose their own times and seasons. Temperal concerns so much occupy men, that, if there were no definite rule, they would be apt to push religious observance into the odd corners of human life, if not even to oust it altogether. This evil is prevented, or at any rate checked, by the appointment of a recurrent day, which is also almost a necessity for the practice of common worship. In both the Christian and the Jewish religion the same proportion of time is fixed upon, the appointment being that of one day out of seven, or one-seventh part of life, which certainly cannot be said to be an undue requirement. Thus far then the two institutions resemble one the other; but in the primary characteristics of the observance there is a remarkable contrast. The Jewish Sabbath was emphatically a day of holy rest the Christian Sunday is a day of holy activity. The keynote of our Lord"s teaching on the subject is to be found in the words is lawful to do good on the Sabbath day." The Jews thought they "hallowed the Sabbath" by mere inaction some, as we have seen, would not move all day from the place and attitude in which their waking moments found them. Christ taught that there was no virtue in idleness. "My Father worketh hitherto" (on the Sabbath), he said, "and I work." On the Sabbath day he did his miracles, he taught the people, he walked through the cornfields, he journeyed to Emmaus. And the Christian Church has, in the main, continued true to her Founder"s teaching. The Christian Sunday has been, and is, a day of holy joy and holy activity. Ministers are of necessity more active on it than on any other. Lay people have felt it to be the special day for imitating their Lord in "going about and doing good in teaching the ignorant, visiting the poor and the afflicted reading to them, praying with them, ministering to their necessities. Cessation from worldly business has come to be the rule on the Lord"s day, not from any superstitious regard for mere rest, but in order that the active duties peculiarly belonging to the day shall not be neglected.
II Although exception may be taken to the expression used in a tract attributed to Athanasius that "our Lord changed the Jewish Sabbath into the Lord"s day," yet, practically speaking, it cannot be denied that such a change has been made; the Christian Sunday has taken the place of the Jewish Sabbath, and occupies in the Christian system the position which the Sabbath occupied in the Jewish. By what authority, then, has the change been made? How are Christians justified in keeping holy the first day instead of the seventh? Not, certainly, by any direct command of our Lord, for none such is recorded. Not even by any formal decision of the Apostolic college, for the question was untouched at the only council which they are known to have held. (Act_15:6-29) But, as it would seem, by consentient apostolic practice. The apostles appear, both by Scripture and by the records of primitive Christian antiquity, to have practically made the changei.e. , they sanctioned the discontinuance of seventh-day observance (Col_2:16; Gal_4:9, Gal_4:10) and they introduced first-day observance in its stead. (Joh_20:19, Joh_20:26; Act_2:1, Act_20:7; 1Co_16:2) They regarded the Jewish sabbath as abrogated with the rest of the ceremonial law; and they established by their own authority, and doubtless by the direction of the Holy Ghost, the keeping holy of the "Lord"s Day," by meetings for Holy Communion, worship, and instruction on that, the first day of the week, instead.
III With respect to the proper mode of keeping the Lord"s Day at the present time, there would seem to be different degrees of obligation as to different parts of the customary observance. Attendance at Holy Communion, and by analogy at other services, has distinct apostolic sanction (Act_20:7; Heb_10:25) and is obligatory in the highest sense. Cessation from worldly business is a matter of ecclesiastical arrangement, in which individual Christians should follow the regulations or traditions of their own ecclesiastical community. Mere inaction should not be regarded as in any sense a "keeping" of the day the time abstracted from worldly affairs should be given to prayer, reading of the Scriptures, and works of mercy. Gentle and healthful exercise should not be interrupted, being needful to make the body a useful instrument of the soul. Relaxations, not required by adults or by those who are rich, should be allowed to children and to the poor, every care being taken that Sunday be not made to them a day of gloom, restraint, and discomfort. Sunday was intended to be the Christian"s weekly festival, a day of cheerfulness and holy joy, a foretaste of the joys of Heaven.
The Sundays of man"s life, Threaded together on Time"s siring, Make bracelets for the wife Of the Eternal King. On Sunday, heaven"s gate stands open Blessings are plentiful and ripe More plentiful than hope.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain To-day ye shall not find it in the field.
Exo_16:23-26
To-day ye shall not find it in the field.
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The Sabbath in relation to secular toil
I. That men must not engage in secular toil on the sabbath. Men must not even earn their daily bread on the Lords day,--they must provide it before.
II. That men engaged in secular toil on the sabbath will, as a rule, find their labour vain and profitless.
III. That men engaged in secular toil on the sabbath show plainly that they have no regard for the commands of God. They are selling their souls for gain.
IV. That men engaged in secular toil on the sabbath have no delight in the culture of their moral nature. It is especially on the day of rest that men of secular toil have the leisure and opportunity for soul-culture, by inward meditation, by earnest devotion, by wise reading, and by the ministry of the sanctuary. (J. S. Exell, M. A.)
The day of rest
In one of the most densely populated parts of the city a gentleman lately visited the house of a poor, hard-working, infidel cobbler. The man was busy at his last, and had scarce time to look up at his unwelcome visitor. That is hard work. It is, sir. For how many hours a day have you to labour here--twelve? Yes, and more, sir. I am never off this seat under a fourteen or fifteen hours spell of it. That is sore toil for a bit of bread. Indeed it is, sir; and very thankful am I when the weeks end comes. What would become of me, and the likes of me, without that rest.? And who, friend, think you, gave you that rest? Came it by accident, or arrangement, or how? There came no answer to that; the cobbler hung his head; the man was honest; the sceptic was ashamed.
Queen Victoria and the Sabbath
One Saturday night, in this first year of Queen Victorias reign, a certain noble visitor came at a late hour to Windsor. He informed the Queen that he had brought down some documents of great importance for her inspection, but that, as they would require to be examined in detail, he would not encroach on Her Majestys time that night, but would request her attention the next morning. Tomorrow is Sunday, my lord, said the Queen. True, your Majesty, but business of the State will not admit of delay. The Queen then consented to attend to the papers after Church the next morning. The nobleman was somewhat surprised that the subject of the sermon next day turned out to be the duties and obligations of the Christian Sabbath. How did your lordship like the sermon? asked the Queen on their return from Church. Very much indeed, your Majesty, was the reply. Well then, said the Queen, I will not conceal from you that last night I sent the clergyman the text from which he preached. I hope we shall all be improved by the sermon. Sunday passed over without another word being said about the State papers, until at night, when the party was breaking up, the Queen said to the nobleman, To-morrow morning, my lord, at any hour you please--as early as seven, my lord, if you like--we will look into the papers. His lordship said he would not think of intruding upon Her Majesty so early as that, and he thought nine oclock would be quite early enough. No, no, my lord, said the Queen, as the papers are of importance I should like them to be attended to very early; however, if you wish it to be nine, be it so. Accordingly, at nine oclock next morning the Queen was in readiness to confer with the nobleman about his papers. (T. E. Ball.)
Training for Sabbath observance
No doubt, in the oppression and darkness of Egypt, the seventh-day (Sabbath) observance had fallen into partial disuse; though even in Egypt in that era, as among the more eastern peoples, the traditional seventh-day rest seems to have lingered, and therefore the usages of Egypt may not have militated against the rest on the seventh day. However that may be, still there was need of this training to the Sabbath observance; and this ordinance of the manna was just the preparation needful for their receiving heartily the statute, Remember the Sabbath day, when it coma to them through Moses from the mount. (S. Robinson, D. D.)
A lesson on Sabbath keeping
In all the Jewish history there never again occurred as favourable a time for imposing the Sabbath observance upon the people as at the giving of the manna. For forty years, comprising more than two thousand weeks, they were to subsist upon manna as their daily food. God was to furnish it every day; they were to gather it every day. Thus was presented the opportunity both for God to mark the day and for man to keep it. During all these two thousand weeks God gave them a double supply on the sixth day, and preserved that given on that day fresh for two days instead of one. Two thousand Sabbaths came, but on them no manna. It was vain for them to look for it. Soon they ceased to do so altogether. What a lesson for beginners! The most stupid and the most obdurate alike learned it. Time and the world may be searched for another series of events by which it would be possible to impress the idea of a Sabbath upon the minds of the people as effectually as by this. (A. M. Weston, D. D.)
Sabbath gains a curse
Whatever is earned on the Sabbath is a curse in a mans property. (A. Clarke, D. D.)
Faithful to Gods command
A delicate man, once a ringleader in all sorts of mischief, was recently found by some of the Mildmay Deaconesses in a common London lodging-house, and as it was discovered that the poor fellow could not work continuously at his trade, he was started in business in a small shop. Late one Saturday night, as many, through curiosity, or seeing the contents of the shop looking fresh and new, filled it up, and were asking one question and another, one woman said: Here is 4d.; Ill come in to-morrow with the other few pence, and you will give me the parcel then. This shop will never be open for traffic on the Lords Day, was the answer, at which announcement the people all turned to gaze at the speaker. A quiet look of firm resolve was on his delicate face, which seemed to make the crowd silent for a minute or two; then one laughed, and said: Are you religious? Yes, said the proprietor; I may as well declare it from the very first night of opening. You will never, with Gods help, see either buying or selling here on Sundays. Oh! said a scoffer; then you will soon shut shop. The owner of the shop replied: Do you see that little card with the blue ribbon tying it up? The eyes of all were turned towards the card, on which were the words, Kept by the power of God. This, continued the speaker, is my motto; He is able to keep me, and maybe some of you will find out tis better to have Him as a friend than any one in the world. (Christian Herald.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.