3“Therefore, you son of man, prepare your stuff for moving, and move by day in their sight. You shall move from your place to another place in their sight. It may be they will consider, though they are a rebellious house.4You shall bring out your stuff by day in their sight, as stuff for moving. You shall go out yourself at evening in their sight, as when men go out into exile.5Dig through the wall in their sight, and carry your stuff out that way.6In their sight you shall bear it on your shoulder, and carry it out in the dark. You shall cover your face, so that you don’t see the land, for I have set you for a sign to the house of Israel.”
7I did so as I was commanded. I brought out my stuff by day, as stuff for moving, and in the evening I dug through the wall with my hand. I brought it out in the dark, and bore it on my shoulder in their sight.
3 “Therefore, you son of man, prepare your stuff for moving, and move by day in their sight. You shall move from your place to another place in their sight. It may be they will consider, though they are a rebellious house.
4 You shall bring out your stuff by day in their sight, as stuff for moving. You shall go out yourself at evening in their sight, as when men go out into exile.
5 Dig through the wall in their sight, and carry your stuff out that way.
6 In their sight you shall bear it on your shoulder, and carry it out in the dark. You shall cover your face, so that you don’t see the land, for I have set you for a sign to the house of Israel.”
7 I did so as I was commanded. I brought out my stuff by day, as stuff for moving, and in the evening I dug through the wall with my hand. I brought it out in the dark, and bore it on my shoulder in their sight.
KJVKing James Version
3 Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house.
4 Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity.
5 Dig thou through the wall in their sight, and carry out thereby.
6 In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel.
7 And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight.
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JPSJPS Tanakh (1917)
3 Therefore, thou son of man, prepare thee stuff for exile, and remove as though for exile by day in their sight; and thou shalt remove from thy place to another place in their sight; it may be they will perceive, for they are a rebellious house.
4 And thou shalt bring forth thy stuff by day in their sight, as stuff for exile; and thou shalt go forth thyself at even in their sight, as when men go forth into exile.
5 Dig thou through the wall in their sight, and carry out thereby.
6 In their sight shalt thou bear it upon thy shoulder, and carry it forth in the darkness; thou shalt cover thy face, that thou see not the ground; for I have set thee for a sign unto the house of Israel.'
7 And I did so as I was commanded: I brought forth my stuff by day, as stuff for exile, and in the even I digged through the wall with my hand; I carried out in the darkness, and bore it upon my shoulder in their sight.
Jeremiah 36:3(v3)It may be that the house of Judah will hear all the evil which I intend to do to them; that they may each return from his evil way; that I…
Jeremiah 39:4(v4)When Zedekiah the king of Judah and all the men of war saw them, then they fled, and went out of the city by night, by the way of the…
Ezekiel 4:3(v6)Take for yourself an iron pan, and set it for a wall of iron between you and the city. Then set your face toward it. It will be besieged,…
Ezekiel 24:18(v7)So I spoke to the people in the morning; and at evening my wife died. So I did in the morning as I was commanded.
2 Kings 25:4(vv4–5)Then a breach was made in the city, and all the men of war fled by night by the way of the gate between the two walls, which was by the…
Show all 42 cross-references
Isaiah 8:18(v6)Behold, I and the children whom Yahweh has given me are for signs and for wonders in Israel from Yahweh of Armies, who dwells in Mount Zion.
Jeremiah 26:3(v3)It may be they will listen, and every man turn from his evil way; that I may relent from the evil which I intend to do to them because of…
Ezekiel 12:12(v4)“ ‘The prince who is among them will bear on his shoulder in the dark, and will go out. They will dig through the wall to carry things out…
Ezekiel 24:24(v6)Thus Ezekiel will be a sign to you; according to all that he has done, you will do. When this comes, then you will know that I am the Lord…
Ezekiel 37:7(v7)So I prophesied as I was commanded. As I prophesied, there was a noise, and behold, there was an earthquake. Then the bones came together,…
Ezekiel 37:10(v7)So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up on their feet, an exceedingly great army.
2 Timothy 2:25(v3)in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth,
1 Samuel 28:8(v6)Saul disguised himself and put on other clothing, and went, he and two men with him, and they came to the woman by night. Then he said,…
Jeremiah 36:7(v3)It may be they will present their supplication before Yahweh, and will each return from his evil way; for Yahweh has pronounced great anger…
Jeremiah 52:7(v4)Then a breach was made in the city, and all the men of war fled, and went out of the city by night by the way of the gate between the two…
Luke 20:13(v3)The lord of the vineyard said, ‘What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.’
Deuteronomy 5:29(v3)Oh that there were such a heart in them that they would fear me and keep all my commandments always, that it might be well with them and…
Deuteronomy 32:29(v3)Oh that they were wise, that they understood this, that they would consider their latter end!
2 Samuel 15:30(v6)David went up by the ascent of the Mount of Olives, and wept as he went up; and he had his head covered, and went barefoot. All the people…
Job 24:17(v6)For the morning is to all of them like thick darkness, for they know the terrors of the thick darkness.
Psalms 81:13(v3)Oh that my people would listen to me, that Israel would walk in my ways!
Isaiah 20:2-4(v6)at that time Yahweh spoke by Isaiah the son of Amoz, saying, “Go, and loosen the sackcloth from off your waist, and take your sandals from…
Jeremiah 13:1-11(v3)Yahweh said to me, “Go, and buy yourself a linen belt, and put it on your waist, and don’t put it in water.” So I bought a belt according…
Jeremiah 18:2-12(v3)“Arise, and go down to the potter’s house, and there I will cause you to hear my words.” Then I went down to the potter’s house, and…
Jeremiah 19:1-15(v3)Thus said Yahweh, “Go, and buy a potter’s earthen container, and take some of the elders of the people, and of the elders of the priests;…
Jeremiah 25:4-7(v3)Yahweh has sent to you all his servants the prophets, rising up early and sending them (but you have not listened or inclined your ear to…
Jeremiah 27:2(v3)Yahweh says to me: “Make bonds and bars, and put them on your neck.
Jeremiah 32:8-12(v7)“So Hanamel my uncle’s son came to me in the court of the guard according to Yahweh’s word, and said to me, ‘Please buy my field that is in…
Jeremiah 39:2-4(v5)In the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, a breach was made in the city. All the princes of the…
Ezekiel 2:8(v7)But you, son of man, hear what I tell you. Don’t be rebellious like that rebellious house. Open your mouth, and eat that which I give you.”
Ezekiel 4:1-17(v3)“You also, son of man, take a tile, and lay it before yourself, and portray on it a city, even Jerusalem. Lay siege against it, build forts…
Ezekiel 12:3(v7)“Therefore, you son of man, prepare your stuff for moving, and move by day in their sight. You shall move from your place to another place…
Ezekiel 12:10-12(v3)“Say to them, ‘The Lord Yahweh says: “This burden concerns the prince in Jerusalem, and all the house of Israel among whom they are.” ’…
Ezekiel 12:11-12(v6)“Say, ‘I am your sign. As I have done, so will it be done to them. They will go into exile, into captivity. “ ‘The prince who is among them…
Ezekiel 33:11(v3)Tell them, ‘ “As I live,” says the Lord Yahweh, “I have no pleasure in the death of the wicked; but that the wicked turn from his way and…
Matthew 21:6-7(v7)The disciples went, and did just as Jesus commanded them, and brought the donkey and the colt, and laid their clothes on them; and he sat…
Mark 14:16(v7)His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover.
Luke 13:8-9(v3)He answered, ‘Lord, leave it alone this year also, until I dig around it and fertilize it. If it bears fruit, fine; but if not, after that,…
Luke 13:34(v3)“Jerusalem, Jerusalem, you who kills the prophets and stones those who are sent to her! How often I wanted to gather your children…
John 2:5-8(v7)His mother said to the servants, “Whatever he says to you, do it.” Now there were six water pots of stone set there after the Jews’ way of…
John 15:14(v7)You are my friends, if you do whatever I command you.
Acts 26:19(v7)“Therefore, King Agrippa, I was not disobedient to the heavenly vision,
42 distinct cross-references across this passage (43 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv3, 5, 7Now God instructs his Prophet in what he wishes…
Now God instructs his Prophet in what he wishes him to do: he orders him to take vessels for journeying, that is, he orders him to prepare for a long journey, even for exile: for exile is the subject here. But he who is compelled to leave home to go into a foreign land, collects whatever he can carry with him, namely, his clothes, shoes, hat, scrip, and staff, and other things of that kind, if he have even a little money. Therefore the Prophet is advised to gird himself for his journey, by which he represents the character of those who were just about to be dragged into exile. For this reason he is ordered to prepare for himself vessels for traveling The Latins call garments as well as other goods “vessels:” whence proverbially to collect goods is to remove baggage in a military phrase, or to take away one’s stuff. But he orders this to be done in the day-time, that the Israelites may see what is done.
Then the Prophet is ordered to remove from one place to another As I have said, this might appear puerile. Cicero describes those legal fictions, how those who went to law about a field when called upon to plead, had, so to speak, an imaginary way of going to see it; for since it was too troublesome to the judge to mount his horse and ride over various fields, they retained an ancient and customary ceremony: the plaintiff said, the land which you say is yours, I claim for myself and say is mine, and if you wish to dispute with me legally, I summon you to the spot: the defendant replied, as you summon me there, I in return answer your summons. The judge then arose and moved from his place, and so an imaginary action took place. Cicero derides that by-play, and says it is unworthy of the gravity of a court of law. But such was the action of the Prophet; he took his hat, cloak, staff, and shoes, and other things, and changed his place as if he were moving. But he only went a short distance. But God previously had said, that he was dealing with a perverse nation, and so had need of such assistances. And we must remark the particle, if by chance they should see, because they are a rebellious house For here God as it were suspends the event of his teaching, when he says, if perhaps they should hear And the reason is added, because the hardness of the people was so great, that they could scarcely be turned to obedience by any discourses or signs. Meanwhile let us learn from this place, that we must still go on, although success does not answer to our labor, when we spend our strength for God. And this instruction is peculiarly necessary, because when God imposes on us any duty, we dispute with ourselves as to its result, and thus all energy flags, because we are seldom willing to put forth a finger unless we perceive a prosperous issue. Because, therefore, we are always too attentive to the fruit of our labor, hence this passage should be diligently regarded, when God sends his Prophet and yet adds, if by chance they should listen. Whatever may be the event, we must obey God; if our labor should not profit, yet God wishes us to obey him. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv3, 6Hebrew, make thee vessels to go into captivity.
Hebrew, make thee vessels to go into captivity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv3–7Eze 12:3 Therefore, thou son of man, prepare thee…
Eze 12:3 Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they [be] a rebellious house.
Ver. 3. Therefore, thou son of man,] i.e., Nevertheless do thou as thou art bidden, and let what thou doest and sayest be for a testimony against them, stick in their souls and flesh, as the envenomed arrows of the Almighty throughout eternity.
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Prepare thee stuff for removing.] Heb., Instruments, or vessels. Convasa res tuas, collae sarcinas, pack up and away. See if this way thou canst work upon them.
It may be they will consider,] sc., By this express sign, though they profit not by thy plain preaching. Ministers must study their people’s souls; turn themselves into all forms and shapes, of spirit and of speech, to win upon them.
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 Poole1685 · Public DomainOn vv3–7Therefore; and.
Therefore; and.
Prepare thee; make ready in the sight of some of those which live about thee, that they may tell others.
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Stuff for removing; vessels or instruments, wherein thou mayst put what is portable, and you, with leave from the conqueror, may carry for your conveniencies; pack up what thou canst that may be of use in thy captivity.
Remove; go thy way, leave that place wherein thou now art, and go to another, with thy pack upon thy back, not on horses or asses.
By day; at noon-tide, when the most may see what thou doest, and be instructed.
It may be; it is not impossible that some may inquire what is the import and meaning of all this uncouth and obscure matter.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv3–7Then shall thou bring forth thy stuff by day…
Then shall thou bring forth thy stuff by day in their sight,.... Bring it forth, that they may be spectators of it; and "by day", that it might be manifest to them what was carried out; and this day by day, till all was removed:
as stuff for removing; that is intended to be removed from one place to another, and is carried away in the daytime, in the view of everyone:
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and thou shall go forth at even in their sight; as a man, having removed his goods in the daytime, goes forth himself at evening: this denotes the flight of Zedekiah from Jerusalem in the night, Jer 39:4;
as they that go forth into captivity: with a sorrowful countenance, in a mournful habit, and with airs and gestures showing anger, anxiety, and distress; with a bundle on their shoulders, and a staff in their hands.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv3–7Stuff - Vessels or instruments, wherein thou mayest put…
Stuff - Vessels or instruments, wherein thou mayest put what is portable.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv3, 5, 6Verse 3. Prepare thee stuff for removing] Get carriages…
Verse 3. Prepare thee stuff for removing] Get carriages to transport thy goods to another place; signifying by this the captivity that was at hand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v3Eze 12:3-6. Therefore, prepare thee stuff for removing —…
Eze 12:3-6. Therefore, prepare thee stuff for removing — Hebrew, כלי גולה, vessels, or instruments of removing, namely, such as were suited for that purpose. Get all thy goods together, and pack them up as those do that remove from one place to another. Do this openly, and at noon-day, that the people, among whom thou dwellest, may all see and take notice of it. The prophets often prophesied in this way by signs, as being of greater force and efficacy than words. Thou shalt bring forth thy stuff by day in their sight — Before it is quite night, that they, who ought to learn by this sign, may see and consider it. Thou shalt go forth at even — To signify that Zedekiah and his retinue should escape out of the city by night, 2Ki 25:4. Dig through the wall in their sight — To show that the king would make his escape by the same means. Carry it forth in the twilight — What the prophet was here commanded to carry out in the twilight, it seems, was something different from the goods he removed in the day-time; probably, necessary provision for his present subsistence may be intended. Thou shalt cover thy face that thou see not the ground — As Zedekiah shall do, that he may not be discovered. Or, as the prophet was now in Chaldea, this covering of his face, that he might not see the ground, might be intended to signify, that though Zedekiah should be brought into that country, yet he should never see it; as his eyes would be put out on the borders of Judea, as we read they were, Jeremiah 52. For I have set thee for a sign unto the house of Israel — I will show, by what thou dost, what shall happen to the Jewish nation, and particularly to their king.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv3, 4, 6, 7Stuff - Raiment, vessels, and the like. The “removing”…
Stuff - Raiment, vessels, and the like. The “removing” was to be of the kind that accompanied exile. The whole account of this transaction marks it as a real act. The prophet was to be “a sign” to his countrymen, and the “exiles” as well as those that remained in Judaea had need to be taught this lesson, for though themselves far away, they looked to Jerusalem as their home, and were scarcely less eager for its safety than the inhabitants themselves.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv3, 6Removing. Literally, "vessels of transmigration," (Haydock) or bundles, (Calmet)…
Removing. Literally, "vessels of transmigration," (Haydock) or bundles, (Calmet) and what was requisite for travelling, (Worthington) or in exile. (Haydock) --- All this, to chap. xx., happened five years before the fall of Jerusalem. (Calmet) --- See chap. viii. 1. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv3–6stuff for removing--rather, "an exile's outfit," the articles proper…
stuff for removing--rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jer 46:19, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision.
consider-- (Deu 32:29).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv3, 4, 5, 73. Stuff for removing — Literally, traveling baggage for…
3. Stuff for removing — Literally, traveling baggage for exile.
Remove by day — Literally, remove as into captivity. Ezekiel is to represent himself as among the besieged in Jerusalem getting ready for flight; attempting thus to make the people consider (literally, see) what lies in the immediate future.
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Though they be — Literally, for they be.
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 Colleges1878 · Public DomainOn vv3–73. stuff for removing] Lit. articles of exile, i.e.…
3. stuff for removing] Lit. articles of exile, i.e. such articles as one carries with him when going as a fugitive into exile.
and remove by day] Lit. remove as into exile. The word is wanting in LXX., which reads: prepare for thyself articles of exile by day in their sight. This is more natural.
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remove from thy place] The words seem to describe generally the whole symbolical action which the prophet is to perform.
though they be a rebellious] for they are.
3–7. Symbolical action, prefiguring the escape and capture of the fugitives
The details of the symbol seem to be as follows: First, the prophet prepares “stuff for removing”—such articles as one meaning to escape would carry with him. These things being prepared, he brings them out. It is not said where he deposits them; it would be in some place convenient to make his escape from, in the vicinity of the wall of the city. These things he does before the eyes of the people during daylight. His action represents the conduct of persons in a besieged city, whose movements are free within the city; hence this part of the action is done openly (Eze_12:3-4). Secondly, these preparations having been made by day, the prophet himself goes out in the even, in the darkness, and digs through the wall, making his escape at the opening, and carrying on his shoulder the articles which he had prepared to take with him in his flight. Besides doing this in the darkness he covers his face. In doing all this he is a “sign” to the house of Israel: in this way shall the king and those with him seek to escape into exile from the enemy when the city is about to fall into their hands (Eze_12:4-7).
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 Readers1878 · Public DomainOn vv3, 5, 6(3) Prepare thee stuff for removing.—The same words are…
(3) Prepare thee stuff for removing.—The same words are translated in Jer_46:19, “Furnish thyself to go into captivity.” Stuff includes all that an emigrant would require, clothes, utensils, &c.; and “removing” is the same word as is translated captivity in Eze_12:4. The symbolical action was that of one preparing to leave his home to go into captivity. The prophet is to make his preparations during the day, and to carry forth his stuff (Eze_12:7), but not himself to go forth until even (Eze_12:4). The action seems to be that of one who must abandon his home, using the whole day to carry out all he can with the purpose of saving it, and then himself leaving the house when the day is done.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn v3Vers. 3-7. Prepare thee stuff for removing, etc.; better,…
Vers. 3-7. Prepare thee stuff for removing, etc.; better, equipment for a journey, with the implied thought that it is the journey of one going into exile. "Bag and baggage," all the household goods which an exile could take with him, (Exo_12:11, 34 may supply an illustration) were to be brought out in broad daylight and piled up opposite his door. Then in the twilight (Revised Version, in the dark, and so in vers. 7, 12) he was to go forth, not by the door of his house, but by breaking through the wall (with such walls as those of, (Eze_13:11 the process would not be difficult) as a man might do who was escaping secretly from a city through the gates of which he dared not pass (ver. 5), and was to start with his travelling chattels upon his shoulder. Lastly (ver. 6), as the strangest feature of all, he was to go forth with his face covered, as one who wished to avoid recognition, as one also who could not see one step of the way before him. This, it is intimated, would startle even the most careless, and in this way he would become, as he had been before in like symbolic acts, (Eze 4:, Eze_4:5) as Isaiah (Isa_20:2) and Jeremiah (Jer_27:2) had been before him, a sign unto the house of Israel.
HOMILIES BY J.R. THOMSON Ver. 3. Hope mingled with fear.
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If we bear in mind that this language was employed by the Lord in directing Ezekiel how to deal with the house of Israel, we shall see what light it casts upon human liberty and responsibility. The prophet was to make use of certain symbolical means with the view of wakening his countrymen to a sense of their danger, and of inducing them to repent and to turn unto the Lord. Now, believing in the Divine omniscience and foreknowledge, we cannot but be assured that the Eternal foresaw what would be the result of the appeal which was to be made. Yet lie spoke to the prophet as if that result was uncertain. "It may be they will consider, though they be a rebellious house." Ezekiel did not and could not know what would be the issue of this ministry with which he was entrusted; and he was to do his work in a perfectly natural and human way, to act as believing in the liberty of those to whom he was sent, and as leaving the responsibility entirely with them. He experienced in his mind a conflict of emotions; hope was mingled with fear.
I A NATURAL EXPECTATION FOUNDED UPON EXPERIENCE. Ezekiel knew that he was sent to "a rebellious house," to "a stiffnecked people;" he could not possibly be blind to the character and disposition of those whom he knew so well. Every herald and messenger of God is sometimes sent to the unbelieving, the hard-hearted, the apparently unimpressible. Such characters have often been brought into contact with the Divine Word, and have as often spurned it. Judging by experience only, how can any servant of God go to such, taking with him a new message, or the old message with new arguments and persuasions to enforce it, without something of discouragement, something of foreboding? It is not possible. Habits are confirmed as days and years pass on; the hard heart is likely to grow harder instead of softer. Only the hammer can break, only the fire can melt it.
II A CONTRARY HOPE SPRINGING FROM BENEVOLENCE. Divine kindness addresses the rebellious and impenitent yet once again. "It may he they will consider." If this view is possible to God, surely it is possible to God"s human messenger. He knows, perhaps, that his own ignorance has been instructed, his own obduracy has been melted; and he hopes that in this the experience of others may resemble his own. If men will but consider, consideration may lead to repentance. And why should they not consider? Is not the message from God a message that deserves serious and patient attention? The good will which the Lord"s servant has towards his fellow men forbids him to despair of their salvation, to abandon labour on their behalf.
III THE APPOINTED MEANS HAVING BEEN USED BY GOD"S MESSENGER, THE RESPONSIBILITY MUST BE LEFT WITH THOSE ADDRESSED IN GOD"S NAME. The herald of God delivers his message, presents the offers and the requirements of Divine authority; he does this with mingled fear and hope; and he can do no more. The record has always been a record resembling that of Paul"s ministry at Rome: "Some believed, and some believed not." The minister of Christ preaches the gospel, whether men will hear or forbear. He delivers his soul. He cannot command results. He can simply repeat the admonition of his Master, "Take heed how ye hear!" And it is well that he should not discharge his ministry in a spirit of dejection and despondency. He must indeed face the possibility that those whose welfare he seeks may refuse to consider; they are free agents, and the competing voices of the world are powerful, attractive. Yet he should not forget that they may consider; and if they will only yield so far, he may reasonably hope that consideration may lead to repentance and to life eternal. T.
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 Illustrator1887 · Public DomainOn vv3, 6Prepare thee stuff for removing.
Eze_12:3-7
Prepare thee stuff for removing.
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A drama of exile
I. The vision in its historical fulfilment.
II. The vision in its practical lessons for the present.
1. The consequence of sin is moral exile. All evil, not only in act, but in thought and in wish, involves in greater or less degree a going away from the holy--is a self-exileship, not perhaps, as in the vision, from a holy place, but from the holy God.
2. This moral exile is awfully sad.
(1) This exile is burdensome. The man goes with the baggage of an emigrant. He carries as much as he can. And he who goes away from God into any sin goes burdened. Responsibility, an accusing conscience, a growing fear; these, as with Cain, load guilty souls.
(2) The exile was severed from social ties. With what solitariness of soul, as though he were utterly alone and in the dark, does each man have to say, I have sinned!
(3) The exile went out into wild uncertainties. Whither he should hurry when once beyond the city walls he could not tell. And into what unexplored regions of wrong-doing, or what abysses of consequent remorse a sinner may wander, who can tell?
3. This moral exile is stealthy. Not through a gate, but by a hole dug through the wall; not at noon, but at night, the exile gets away from the holy city. So with the beginnings of all sin. The excuses, the concealments, the artifices of the selfish, the impure, the mean, breathe the stealthy spirit of the father of lies. Evil chooses the dark first, and then gets blinded.
4. This moral exile is shameful. The exile, ashamed to look on the ground, is a true type of those who, first with blush of shame, and whitened lip, and trembling voice or hand, do wrong; and who at last will wake to shame and everlasting contempt. (Urijah R. Thomas.)
It may be they will consider.--
The Divine expectation
I. The subject to which this expectation refers.
1. Men do not consider that they are sinful creatures.
2. Nor that they are dying creatures.
3. Nor that they are immortal creatures.
II. The means employed for bringing about the expectation which is here expressed.
1. The Divine forbearance.
2. The afflictive dispensations of Divine Providence.
3. The ministry of the Gospel. (J. C. Gray.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3, 4, 7General Information:
General Information:
Yahweh is telling Ezekiel to act out another parable.
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Therefore as for you
"So then, this is what I say to you"
in their sight
"as they watch"
Perhaps they will begin to see
People being able to understand Yahweh's message and what he is doing is spoken of as if the people were able physically to see. (See: Metaphor)
a rebellious house
The word "house" is a metonym for the family that lives in the house, in this case the Israelites, the descendants of Jacob over many years. See how you translated this in Ezekiel 2:5. AT: "a rebellious people" (See: Metonymy)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v512:5-7 Ezekiel was to dig a hole through the…
12:5-7 Ezekiel was to dig a hole through the wall as though sneaking out of a besieged city without being noticed, as Zedekiah later attempted to do (2 Kgs 25:4).
John Calvin 1540 · Public Domain On vv3, 5, 7 Now God instructs his Prophet in what he wishes…
Now God instructs his Prophet in what he wishes him to do: he orders him to take vessels for journeying, that is, he orders him to prepare for a long journey, even for exile: for exile is the subject here. But he who is compelled to leave home to go into a foreign land, collects whatever he can carry with him, namely, his clothes, shoes, hat, scrip, and staff, and other things of that kind, if he have even a little money. Therefore the Prophet is advised to gird himself for his journey, by which he represents the character of those who were just about to be dragged into exile. For this reason he is ordered to prepare for himself vessels for traveling The Latins call garments as well as other goods “vessels:” whence proverbially to collect goods is to remove baggage in a military phrase, or to take away one’s stuff. But he orders this to be done in the day-time, that the Israelites may see what is done.
Then the Prophet is ordered to remove from one place to another As I have said, this might appear puerile. Cicero describes those legal fictions, how those who went to law about a field when called upon to plead, had, so to speak, an imaginary way of going to see it; for since it was too troublesome to the judge to mount his horse and ride over various fields, they retained an ancient and customary ceremony: the plaintiff said, the land which you say is yours, I claim for myself and say is mine, and if you wish to dispute with me legally, I summon you to the spot: the defendant replied, as you summon me there, I in return answer your summons. The judge then arose and moved from his place, and so an imaginary action took place. Cicero derides that by-play, and says it is unworthy of the gravity of a court of law. But such was the action of the Prophet; he took his hat, cloak, staff, and shoes, and other things, and changed his place as if he were moving. But he only went a short distance. But God previously had said, that he was dealing with a perverse nation, and so had need of such assistances. And we must remark the particle, if by chance they should see, because they are a rebellious house For here God as it were suspends the event of his teaching, when he says, if perhaps they should hear And the reason is added, because the hardness of the people was so great, that they could scarcely be turned to obedience by any discourses or signs. Meanwhile let us learn from this place, that we must still go on, although success does not answer to our labor, when we spend our strength for God. And this instruction is peculiarly necessary, because when God imposes on us any duty, we dispute with ourselves as to its result, and thus all energy flags, because we are seldom willing to put forth a finger unless we perceive a prosperous issue. Because, therefore, we are always too attentive to the fruit of our labor, hence this passage should be diligently regarded, when God sends his Prophet and yet adds, if by chance they should listen. Whatever may be the event, we must obey God; if our labor should not profit, yet God wishes us to obey him. It follows —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 6 Hebrew, make thee vessels to go into captivity.
Hebrew, make thee vessels to go into captivity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–7 Eze 12:3 Therefore, thou son of man, prepare thee…
Eze 12:3 Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they [be] a rebellious house.
Ver. 3. Therefore, thou son of man,] i.e., Nevertheless do thou as thou art bidden, and let what thou doest and sayest be for a testimony against them, stick in their souls and flesh, as the envenomed arrows of the Almighty throughout eternity.
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Prepare thee stuff for removing.] Heb., Instruments, or vessels. Convasa res tuas, collae sarcinas, pack up and away. See if this way thou canst work upon them.
It may be they will consider,] sc., By this express sign, though they profit not by thy plain preaching. Ministers must study their people’s souls; turn themselves into all forms and shapes, of spirit and of speech, to win upon them.
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 On vv3–7 Therefore; and.
Therefore; and.
Prepare thee; make ready in the sight of some of those which live about thee, that they may tell others.
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Stuff for removing; vessels or instruments, wherein thou mayst put what is portable, and you, with leave from the conqueror, may carry for your conveniencies; pack up what thou canst that may be of use in thy captivity.
Remove; go thy way, leave that place wherein thou now art, and go to another, with thy pack upon thy back, not on horses or asses.
By day; at noon-tide, when the most may see what thou doest, and be instructed.
It may be; it is not impossible that some may inquire what is the import and meaning of all this uncouth and obscure matter.
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 On vv3–7 Then shall thou bring forth thy stuff by day…
Then shall thou bring forth thy stuff by day in their sight,.... Bring it forth, that they may be spectators of it; and "by day", that it might be manifest to them what was carried out; and this day by day, till all was removed:
as stuff for removing; that is intended to be removed from one place to another, and is carried away in the daytime, in the view of everyone:
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and thou shall go forth at even in their sight; as a man, having removed his goods in the daytime, goes forth himself at evening: this denotes the flight of Zedekiah from Jerusalem in the night, Jer 39:4;
as they that go forth into captivity: with a sorrowful countenance, in a mournful habit, and with airs and gestures showing anger, anxiety, and distress; with a bundle on their shoulders, and a staff in their hands.
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 On vv3–7 Stuff - Vessels or instruments, wherein thou mayest put…
Stuff - Vessels or instruments, wherein thou mayest put what is portable.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 5, 6 Verse 3. Prepare thee stuff for removing] Get carriages…
Verse 3. Prepare thee stuff for removing] Get carriages to transport thy goods to another place; signifying by this the captivity that was at hand.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 Eze 12:3-6. Therefore, prepare thee stuff for removing —…
Eze 12:3-6. Therefore, prepare thee stuff for removing — Hebrew, כלי גולה, vessels, or instruments of removing, namely, such as were suited for that purpose. Get all thy goods together, and pack them up as those do that remove from one place to another. Do this openly, and at noon-day, that the people, among whom thou dwellest, may all see and take notice of it. The prophets often prophesied in this way by signs, as being of greater force and efficacy than words. Thou shalt bring forth thy stuff by day in their sight — Before it is quite night, that they, who ought to learn by this sign, may see and consider it. Thou shalt go forth at even — To signify that Zedekiah and his retinue should escape out of the city by night, 2Ki 25:4. Dig through the wall in their sight — To show that the king would make his escape by the same means. Carry it forth in the twilight — What the prophet was here commanded to carry out in the twilight, it seems, was something different from the goods he removed in the day-time; probably, necessary provision for his present subsistence may be intended. Thou shalt cover thy face that thou see not the ground — As Zedekiah shall do, that he may not be discovered. Or, as the prophet was now in Chaldea, this covering of his face, that he might not see the ground, might be intended to signify, that though Zedekiah should be brought into that country, yet he should never see it; as his eyes would be put out on the borders of Judea, as we read they were, Jeremiah 52. For I have set thee for a sign unto the house of Israel — I will show, by what thou dost, what shall happen to the Jewish nation, and particularly to their king.
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 On vv3, 4, 6, 7 Stuff - Raiment, vessels, and the like. The “removing”…
Stuff - Raiment, vessels, and the like. The “removing” was to be of the kind that accompanied exile. The whole account of this transaction marks it as a real act. The prophet was to be “a sign” to his countrymen, and the “exiles” as well as those that remained in Judaea had need to be taught this lesson, for though themselves far away, they looked to Jerusalem as their home, and were scarcely less eager for its safety than the inhabitants themselves.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 6 Removing. Literally, "vessels of transmigration," (Haydock) or bundles, (Calmet)…
Removing. Literally, "vessels of transmigration," (Haydock) or bundles, (Calmet) and what was requisite for travelling, (Worthington) or in exile. (Haydock) --- All this, to chap. xx., happened five years before the fall of Jerusalem. (Calmet) --- See chap. viii. 1. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–6 stuff for removing--rather, "an exile's outfit," the articles proper…
stuff for removing--rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jer 46:19, Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision.
consider-- (Deu 32:29).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 4, 5, 7 3. Stuff for removing — Literally, traveling baggage for…
3. Stuff for removing — Literally, traveling baggage for exile.
Remove by day — Literally, remove as into captivity. Ezekiel is to represent himself as among the besieged in Jerusalem getting ready for flight; attempting thus to make the people consider (literally, see) what lies in the immediate future.
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Though they be — Literally, for they be.
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 On vv3–7 3. stuff for removing] Lit. articles of exile, i.e.…
3. stuff for removing] Lit. articles of exile, i.e. such articles as one carries with him when going as a fugitive into exile.
and remove by day] Lit. remove as into exile. The word is wanting in LXX., which reads: prepare for thyself articles of exile by day in their sight. This is more natural.
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remove from thy place] The words seem to describe generally the whole symbolical action which the prophet is to perform.
though they be a rebellious] for they are.
3–7. Symbolical action, prefiguring the escape and capture of the fugitives
The details of the symbol seem to be as follows: First, the prophet prepares “stuff for removing”—such articles as one meaning to escape would carry with him. These things being prepared, he brings them out. It is not said where he deposits them; it would be in some place convenient to make his escape from, in the vicinity of the wall of the city. These things he does before the eyes of the people during daylight. His action represents the conduct of persons in a besieged city, whose movements are free within the city; hence this part of the action is done openly (Eze_12:3-4). Secondly, these preparations having been made by day, the prophet himself goes out in the even, in the darkness, and digs through the wall, making his escape at the opening, and carrying on his shoulder the articles which he had prepared to take with him in his flight. Besides doing this in the darkness he covers his face. In doing all this he is a “sign” to the house of Israel: in this way shall the king and those with him seek to escape into exile from the enemy when the city is about to fall into their hands (Eze_12:4-7).
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 On vv3, 5, 6 (3) Prepare thee stuff for removing.—The same words are…
(3) Prepare thee stuff for removing.—The same words are translated in Jer_46:19, “Furnish thyself to go into captivity.” Stuff includes all that an emigrant would require, clothes, utensils, &c.; and “removing” is the same word as is translated captivity in Eze_12:4. The symbolical action was that of one preparing to leave his home to go into captivity. The prophet is to make his preparations during the day, and to carry forth his stuff (Eze_12:7), but not himself to go forth until even (Eze_12:4). The action seems to be that of one who must abandon his home, using the whole day to carry out all he can with the purpose of saving it, and then himself leaving the house when the day is done.
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 On v3 Vers. 3-7. Prepare thee stuff for removing, etc.; better,…
Vers. 3-7. Prepare thee stuff for removing, etc.; better, equipment for a journey, with the implied thought that it is the journey of one going into exile. "Bag and baggage," all the household goods which an exile could take with him, (Exo_12:11, 34 may supply an illustration) were to be brought out in broad daylight and piled up opposite his door. Then in the twilight (Revised Version, in the dark, and so in vers. 7, 12) he was to go forth, not by the door of his house, but by breaking through the wall (with such walls as those of, (Eze_13:11 the process would not be difficult) as a man might do who was escaping secretly from a city through the gates of which he dared not pass (ver. 5), and was to start with his travelling chattels upon his shoulder. Lastly (ver. 6), as the strangest feature of all, he was to go forth with his face covered, as one who wished to avoid recognition, as one also who could not see one step of the way before him. This, it is intimated, would startle even the most careless, and in this way he would become, as he had been before in like symbolic acts, (Eze 4:, Eze_4:5) as Isaiah (Isa_20:2) and Jeremiah (Jer_27:2) had been before him, a sign unto the house of Israel.
HOMILIES BY J.R. THOMSON Ver. 3. Hope mingled with fear.
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If we bear in mind that this language was employed by the Lord in directing Ezekiel how to deal with the house of Israel, we shall see what light it casts upon human liberty and responsibility. The prophet was to make use of certain symbolical means with the view of wakening his countrymen to a sense of their danger, and of inducing them to repent and to turn unto the Lord. Now, believing in the Divine omniscience and foreknowledge, we cannot but be assured that the Eternal foresaw what would be the result of the appeal which was to be made. Yet lie spoke to the prophet as if that result was uncertain. "It may be they will consider, though they be a rebellious house." Ezekiel did not and could not know what would be the issue of this ministry with which he was entrusted; and he was to do his work in a perfectly natural and human way, to act as believing in the liberty of those to whom he was sent, and as leaving the responsibility entirely with them. He experienced in his mind a conflict of emotions; hope was mingled with fear.
I A NATURAL EXPECTATION FOUNDED UPON EXPERIENCE. Ezekiel knew that he was sent to "a rebellious house," to "a stiffnecked people;" he could not possibly be blind to the character and disposition of those whom he knew so well. Every herald and messenger of God is sometimes sent to the unbelieving, the hard-hearted, the apparently unimpressible. Such characters have often been brought into contact with the Divine Word, and have as often spurned it. Judging by experience only, how can any servant of God go to such, taking with him a new message, or the old message with new arguments and persuasions to enforce it, without something of discouragement, something of foreboding? It is not possible. Habits are confirmed as days and years pass on; the hard heart is likely to grow harder instead of softer. Only the hammer can break, only the fire can melt it.
II A CONTRARY HOPE SPRINGING FROM BENEVOLENCE. Divine kindness addresses the rebellious and impenitent yet once again. "It may he they will consider." If this view is possible to God, surely it is possible to God"s human messenger. He knows, perhaps, that his own ignorance has been instructed, his own obduracy has been melted; and he hopes that in this the experience of others may resemble his own. If men will but consider, consideration may lead to repentance. And why should they not consider? Is not the message from God a message that deserves serious and patient attention? The good will which the Lord"s servant has towards his fellow men forbids him to despair of their salvation, to abandon labour on their behalf.
III THE APPOINTED MEANS HAVING BEEN USED BY GOD"S MESSENGER, THE RESPONSIBILITY MUST BE LEFT WITH THOSE ADDRESSED IN GOD"S NAME. The herald of God delivers his message, presents the offers and the requirements of Divine authority; he does this with mingled fear and hope; and he can do no more. The record has always been a record resembling that of Paul"s ministry at Rome: "Some believed, and some believed not." The minister of Christ preaches the gospel, whether men will hear or forbear. He delivers his soul. He cannot command results. He can simply repeat the admonition of his Master, "Take heed how ye hear!" And it is well that he should not discharge his ministry in a spirit of dejection and despondency. He must indeed face the possibility that those whose welfare he seeks may refuse to consider; they are free agents, and the competing voices of the world are powerful, attractive. Yet he should not forget that they may consider; and if they will only yield so far, he may reasonably hope that consideration may lead to repentance and to life eternal. T.
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 On vv3, 6 Prepare thee stuff for removing.
Eze_12:3-7
Prepare thee stuff for removing.
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A drama of exile
I. The vision in its historical fulfilment.
II. The vision in its practical lessons for the present.
1. The consequence of sin is moral exile. All evil, not only in act, but in thought and in wish, involves in greater or less degree a going away from the holy--is a self-exileship, not perhaps, as in the vision, from a holy place, but from the holy God.
2. This moral exile is awfully sad.
(1) This exile is burdensome. The man goes with the baggage of an emigrant. He carries as much as he can. And he who goes away from God into any sin goes burdened. Responsibility, an accusing conscience, a growing fear; these, as with Cain, load guilty souls.
(2) The exile was severed from social ties. With what solitariness of soul, as though he were utterly alone and in the dark, does each man have to say, I have sinned!
(3) The exile went out into wild uncertainties. Whither he should hurry when once beyond the city walls he could not tell. And into what unexplored regions of wrong-doing, or what abysses of consequent remorse a sinner may wander, who can tell?
3. This moral exile is stealthy. Not through a gate, but by a hole dug through the wall; not at noon, but at night, the exile gets away from the holy city. So with the beginnings of all sin. The excuses, the concealments, the artifices of the selfish, the impure, the mean, breathe the stealthy spirit of the father of lies. Evil chooses the dark first, and then gets blinded.
4. This moral exile is shameful. The exile, ashamed to look on the ground, is a true type of those who, first with blush of shame, and whitened lip, and trembling voice or hand, do wrong; and who at last will wake to shame and everlasting contempt. (Urijah R. Thomas.)
It may be they will consider.--
The Divine expectation
I. The subject to which this expectation refers.
1. Men do not consider that they are sinful creatures.
2. Nor that they are dying creatures.
3. Nor that they are immortal creatures.
II. The means employed for bringing about the expectation which is here expressed.
1. The Divine forbearance.
2. The afflictive dispensations of Divine Providence.
3. The ministry of the Gospel. (J. C. Gray.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 4, 7 General Information:
General Information:
Yahweh is telling Ezekiel to act out another parable.
Read full note →
Therefore as for you
"So then, this is what I say to you"
in their sight
"as they watch"
Perhaps they will begin to see
People being able to understand Yahweh's message and what he is doing is spoken of as if the people were able physically to see. (See: Metaphor)
a rebellious house
The word "house" is a metonym for the family that lives in the house, in this case the Israelites, the descendants of Jacob over many years. See how you translated this in Ezekiel 2:5. AT: "a rebellious people" (See: Metonymy)
translationWords
Son of Man
exile
rebel
house
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v5 12:5-7 Ezekiel was to dig a hole through the…
12:5-7 Ezekiel was to dig a hole through the wall as though sneaking out of a besieged city without being noticed, as Zedekiah later attempted to do (2 Kgs 25:4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.