I said to their children in the wilderness, ‘Don’t walk in the statutes of your fathers. Don’t observe their ordinances or defile yourselves with their idols.
Parallel Translations
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I said to their children in the wilderness, ‘Don’t walk in the statutes of your fathers. Don’t observe their ordinances or defile yourselves with their idols.
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But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
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And I said unto their children in the wilderness: Walk ye not in the statutes of your fathers, neither observe their ordinances, nor defile yourselves with their idols;
Cross-references (11)
Passages linked to Ezekiel 20:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 4:3-6 Your eyes have seen what Yahweh did because of Baal Peor; for Yahweh your God has destroyed all the men who followed Baal Peor from among you. But you who were faithful to Yahweh your God are all alive today. Behold, I have taught you statutes and ordinances, even as Yahweh my God commanded me, that you should do so in the middle of the land where you go in to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the peoples who shall hear all these statutes and say, “Surely this great nation is a wise and understanding people.”
- Psalms 78:6-8 that the generation to come might know, even the children who should be born; who should arise and tell their children, that they might set their hope in God, and not forget God’s deeds, but keep his commandments, and might not be as their fathers, a stubborn and rebellious generation, a generation that didn’t make their hearts loyal, whose spirit was not steadfast with God.
- Ezekiel 20:7 I said to them, ‘Each of you throw away the abominations of his eyes. Don’t defile yourselves with the idols of Egypt. I am Yahweh your God.’
- Zechariah 1:2-4 “Yahweh was very displeased with your fathers. Therefore tell them: Yahweh of Armies says: ‘Return to me,’ says Yahweh of Armies, ‘and I will return to you,’ says Yahweh of Armies. Don’t you be like your fathers, to whom the former prophets proclaimed, saying: Yahweh of Armies says, ‘Return now from your evil ways, and from your evil doings;’ but they didn’t hear, nor listen to me, says Yahweh.
- Acts 7:51 “You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do.
- 1 Peter 1:18 knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers,
- Numbers 14:32-33 But as for you, your dead bodies shall fall in this wilderness. Your children shall be wanderers in the wilderness forty years, and shall bear your prostitution, until your dead bodies are consumed in the wilderness.
- Numbers 32:13-15 Yahweh’s anger burned against Israel, and he made them wander back and forth in the wilderness forty years, until all the generation who had done evil in Yahweh’s sight was consumed. “Behold, you have risen up in your fathers’ place, an increase of sinful men, to increase the fierce anger of Yahweh toward Israel. For if you turn away from after him, he will yet again leave them in the wilderness; and you will destroy all these people.”
- Jeremiah 2:7 I brought you into a plentiful land to eat its fruit and its goodness; but when you entered, you defiled my land, and made my heritage an abomination.
- Jeremiah 3:9 Because she took her prostitution lightly, the land was polluted, and she committed adultery with stones and with wood.
- Luke 11:47-48 Woe to you! For you build the tombs of the prophets, and your fathers killed them. So you testify and consent to the works of your fathers. For they killed them, and you build their tombs.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain After God has shown that the obstinate wickedness of…
After God has shown that the obstinate wickedness of the people was such that they profited by neither rigor nor clemency, he now says that the sons were altogether like their fathers. For when he says that he turned his discourse to their sons, he obliquely indicates that he was so broken down by their disgust, that he is unwilling to address the deaf. I said, therefore, to their sons: why not to themselves? because they had become obdurate in their impiety, and gave no hope of repentance. Since then God had experienced their utmost obstinacy, he says that he turned his discourse to their sons; Do not walk in the statutes of your fathers, and do not observe their judgments. Here God does not speak of bad examples and of plain and palpable crimes, but he uses words seemingly favorable — judgments and statutes. If he had simply said that their fathers were wicked, and hence the sons must take care not to imitate them, that would have been ordinary teaching; but by adaptation he uses honorable expressions, namely, my statutes and judgments. Meanwhile he forbids their posterity to conform to the statutes and laws of their fathers, meaning to their ceremonies and rites. Lest any should object that those statutes were to be observed which tend to a right end, he adds, that you pollute not yourselves with their filth and defilements. Here the former language of accommodation is removed, and God as it were wipes away the coloring, that it may be clearly apparent that those statutes and precepts differed in nothing from thefts, robberies, and adulteries: this is the Prophet’s meaning.
Besides, this passage is worthy of notice, because we may learn from it how frivolous is the excuse of those who boast of their fathers, and arrogantly predict that they will be pardoned if they conform themselves to their example. For God not only forbids us to imitate the gross and open wickedness of our parents, but their laws, statutes, and ceremonies, and whatever is apparently plausible, and seems to the common sense of mankind worthy of praise. And thus the foolishness of the papists is detected, who think that they lie safely concealed under the shield of Ajax, when they boast to us of the examples of their fathers, and the value of antiquity: we clearly see how plainly God’s Spirit refutes them when he pronounces that they must obey his statutes and precepts, and not listen to open wickedness only, but not even to good intentions, as they say, and devotions, and the traditions of the fathers. But what is the worship of God in the papacy in these days but a confused jumble, which they have thrown together from numberless fictions? for whoever will examine all their trifling, will find them fabricated by the will of man; and they are not ashamed to oppose the traditions of their fathers to the word of God. Now, therefore, we see the whole papacy laid prostrate, and all the remarkable traditions of the fathers in which they boast, when the Prophet says, walk you not in the statutes of your fathers. But since antiquity deserves some reverence, it would be gross and barbarous promiscuously to reject all the examples of the fathers: hence we need prudence and selection here, and God’s Spirit suggests this to us when he adds pollution’s or idols. Hence the traditions of the fathers must be examined; and it is a mark of prudent discretion to observe what they contain, and whence they proceed. If we discover that they have no other tendency than to the pure worship of God, we may embrace them; but if they draw us away from the pure and simple worship of God, if they infect true and sincere religion by their own mixtures, we must utterly reject them.
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 Whereby the holy Ghost confuteth them that say that…
Whereby the holy Ghost confuteth them that say that they will follow the religion and example of their fathers, and not measure their doings by God’s word whether they be approvable thereby or no.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Eze 20:18 But I said unto their children in…
Eze 20:18 But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:
Ver. 18. Walk ye not in the statutes of your fathers.] With this text Frederick IV, prince palatine, answered another prince, who pressed him to be of his late noble father’s religion. Laban swore by the god of Nahor, or Abram, and of their idolatrous fathers; but Jacob sware by the "fear of his father Isaac," his immediate father more right in religion. {Gen 31:53} Joshua would not follow the footsteps of his forefathers, {Jos 24:15} but a better precedent. Christ saith, Ego sum veritas, non vetustas; I am the truth not antiquity, and contradicteth that which was said of old by those Kadmonim, who had corrupted the letter of the law by their false glosses. {Mat 5:21} Antiquity must have no more authority than it can maintain.
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 But, and, or then
But, and, or then
I said. The fathers were refractory, and deaf, would not hearken, therefore God turns his advice to children. Though the particular place is not specified, yet among the calamities of that mournful age, and at the funerals of so many as then died, there were some that had piety, zeal, and courage enough to warn the survivors, and Psa 90:7-11 affords us ground enough to believe Moses did warn and advise. In the wilderness; in that part of it where their fathers murmured, and where some were cut off by the hand of God, and in other parts through which they travelled and suffered.
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Walk ye not: it is both counsel, as from love, and a command, as from power;
Live not as your fathers, for they walked contrary to reason, religion, and their own good, as much as they walked contrary to me.
Your fathers; though fathers, they may not command contrary to God’s command, nor be imitated in what they do contrary to God’s law.
Their judgments; it is observable, the prophet forbids them to imitate the customs, rites, and usages of their fathers, included in judgments, and thence passeth to forbid their imitating their fathers in their idolatry. Idolatry is fruitful when it so multiplied in Egyptian bondage, and in the desolate state of a people in the wilderness.
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 But I said unto their children in the wilderness,....…
But I said unto their children in the wilderness,.... Or, "then I said" (k); his judgments and statutes being neglected and despised by them, and good instructions and kind providences being of no use unto them, the Lord turns to their posterity while yet in the wilderness: what follows seems to refer to those directions, instructions, and exhortations given in the book of Deuteronomy by Moses, in the plains of Moab, a little before the children of Israel went over Jordan into the land of Canaan:
walk ye not in the statutes of your fathers, neither observe their judgments; they were not only not to imitate their parents in their open sins and transgressions of God's law; but they were not to follow them in the observance of such rules of worship, which were of their own devising, and they had formed into a law: this makes greatly against such who think it a very heinous sin to relinquish the religion of their ancestors, or that in which they were brought up; but if this does not appear to be according to the word of God, the statutes and judgments of our fathers should stand for nothing, yea, should be rejected:
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nor defile yourselves with their idols; idolatry, as it is abominable to God, is defiling to men, and renders them loathsome to him; and it being what their fathers practised will not excuse them; for, as it was defiling to their fathers, it is no less so to their children.
(k) "postea dixi", Piscator.
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 Walk ye not - Live not as your fathers…
Walk ye not - Live not as your fathers did.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 18. But I said unto their children] These…
Verse 18. But I said unto their children] These I chose in their fathers' stead; and to them I purposed to give the inheritance which their fathers by disobedience lost.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Eze 20:18-24. But I said unto their children in…
Eze 20:18-24. But I said unto their children in the wilderness — In the plains of Moab; Walk ye not in the statutes of your fathers — Imitate not their superstitious usages, nor retain their foolish and wicked customs, but walk in the statutes of your God. This refers to the many pathetical exhortations contained in the book of Deuteronomy, particularly those in chapters twenty-ninth to the thirty-second, which were uttered after that rebellious generation were all consumed, according as God had threatened them. Notwithstanding, the children rebelled against me — Even that generation which I afterward permitted to enter Canaan, and which I rendered victorious over all the inhabitants of that land, was guilty of many instances of disobedience and rebellion. The chief instance of that generation’s contumacy and inclination to idolatry, was the iniquity of Peor, (Num 25:3,) as that of their fathers was the golden calf. Then the anger of the Lord was kindled against Israel: then there was a plague in the congregation of the Lord, which, if it had not been seasonably stayed by Phinehas’s zeal, had cut them all off; and yet they owned in Joshua’s time that they were not cleansed from that iniquity unto that day, Jos 22:17. Then it was that God said he would pour out his fury upon them, Eze 20:21; that he lifted up his hand, &c., in the wilderness — When they were a second time just ready to enter into Canaan; that he would scatter them among the heathen — This very thing he said to them by Moses in his parting song, (Deu 32:20; Deu 32:26-27,) which explains this passage.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain I said unto their children--being unwilling to speak any…
I said unto their children--being unwilling to speak any more to the fathers as being incorrigible.
Walk ye not in . . . statutes of . . . fathers--The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only their gross sins, but even their plausible statutes [CALVIN].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18–26. The second generation in the wilderness. These only…
18–26. The second generation in the wilderness. These only imitated the sins of their fathers, Num_25:1-2; Deu_9:23-24; Deu_31:27.
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 (18) Unto their children.—The prophet comes now to the…
(18) Unto their children.—The prophet comes now to the third part of his historical retrospect (Eze_20:18-26)—the generation which grew up in the free air of the wilderness, and under the influence of the legislation and institutions given at Sinai. At the same time, it would be a mistake to confine what he says exclusively to that generation. In this, as in the other parts of the discourse, he regards Israel as a whole, and while speaking of one period of their history especially, yet treats of national characteristics which may have come to their most marked development only at a later time. This generation was very earnestly warned against the sins of their fathers, and exhorted to obedience to the Divine law. The whole Book of Deuteronomy is the comment on Eze_20:18-20.
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 I said unto their children, etc. The words can…
I said unto their children, etc. The words can refer to nothing but the great utterance of the Book of Deuteronomy as addressed to the children of those who had perished in the wilderness. That utterance also, it is implied, as indeed the Baal-peor history at the close of the forty years showed, fell on deaf ears. Then also there was, once again, in the inevitable anthropomorphic language, a change of purpose, from that of a rigorous judgment to the mercy which prevailed against it.
Vers. 18-26. The memory of the wilderness of the wanderings.
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At this point the transition is made from the generation who received the Law at Sinai to the generation which followed, and to whom another probation was afforded.
I THE DIVINE LAW WAS REPUBLISHED.
II THE REBELLION AND IDOLATRY OF THE PEOPLE WERE RENEWED.
III THE MOST FLAGRANT FORMS OF IDOLATROUS PRACTICE WERE ADDED TO WHAT HAD PRECEDED, In ver. 26 mention is made of the causing the firstborn to pass through the fire in the service of Moloch.
IV ADDITIONAL AND SEVERER THREATS WERE UTTERED. In ver. 23 threats of scattering and dispersion among the heathen were added to the more general denunciations.
V STATUTES AND JUDGMENTS WERE TURNED TO THE CONDEMNATION OF THE REBELLIOUS.
VI SPARING MERCY WAS AGAIN EXERCISED TO PRESERVE THE NATION FROM DESTRUCTION.
APPLICATION. The lesson is very impressively taught in this passage that repentance and amendment by no means follow as a matter of course upon either punishment or forbearance. The discipline through which Israel passed partook of both characters; yet it left the people, as a people, still disposed to rebellion against God, and to contempt of his Law. It is the spirit in which God"s dealings with us are received which determines whether or not they shall issue in our highest good. 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 Preacher's Complete Homiletical Commentary 1892 · Public Domain EXEGETICAL NOTES.—The prophet describes the sins of the generation…
(Eze_20:18-26.)
EXEGETICAL NOTES.—The prophet describes the sins of the generation that grew up in the desert.
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Eze_20:18. “But I said unto their children.” The second generation of the children of Israel in the wilderness. “To the ‘children’ belongs, among other things, the whole second lawgiving, with its impressive admonitions, as it was promulgated in Arboth-Moab, and is recorded in Deuteronomy” (Hengstenberg). “Walk ye not in the statutes of your fathers.” “The ‘fathers’ in question are represented in their constant disobedience to the laws which Jehovah gave (which even necessitated their repetition and renewal in Deuteronomy), as in some sort law-givers according to their own ideas and on their own authority.”—(Lange.)
Eze_20:21. “Notwithstanding the children rebelled against Me.” “The sons acted like their fathers in the wilderness. Historical proofs of this are furnished by the accounts of the Sabbath-breaker (Num_15:32, etc.), of the rebellion of the company of Korah, and of the murmuring of the whole congregation against Moses and Aaron after the destruction of Korah’s company (Numbers 16, 17). In the last two cases God threatened that He would destroy the whole congregation (Num_16:21; Num_17:9-10), and on both occasions the Lord drew ba His hand at the intercession of Moses, and his actual intervention (Num_16:22; Num_17:11), and did not destroy the whole nation for His name’s sake. The statements in Eze_20:21-22 rest upon these facts” (Keil.) God’s justice was slow to punish; for from the murmuring at Kadesh (B.C. 1453) to the date of this chapter (B.C. 593) was 860 years; being two cycles of 430 years.
Eze_20:23. “Scatter them among the heathen.” Dispersion among the heathen is threatened to apostate Israel (Lev_26:33; Deu_28:64). Nearly nine centuries had elapsed before this penalty was actually inflicted.
Eze_20:24. “Their father’s idols.” They had been warned against these (Eze_20:18). The vain traditions of their fathers had more authority with them than God’s own word (1Pe_1:18.)
Eze_20:25. “Wherefore I gave them also statutes that were not good, and judgments whereby they should not live.” This was a second retribution. We may compare here Rom_1:24, according to which God, in just retribution for their revolt, gave over the heathen to vile affections; Act_7:42, where it is traced back to God, that the heathen served the host of heaven; and 2Th_2:11, where God sends the apostates strong delusions. Grotius writes: “I have taken from them the understanding, that in despising my laws they may make for themselves hard and death-bearing laws.” (Hengstenberg.) “Various attempts have been made to get rid of the apparent incongruity of the language here employed by the Divine Being. Taken absolutely it would be flatly contradictory of the purity and rectitude of His character, as well as that of the laws which He actually gave to the Israelites (Deu_4:8; Neh_9:13; Rom_7:12). The solution of the difficulty proposed by Manesseh Ben Israel, that the words should be read interrogatively, is altogether unsupported by the structure of the sentence, and is otherwise not borne out by Hebrew usage. I agree with those interpreters who are of opinion that the reference is to the idolatrous enactments of the heathen, and that the language may be best illustrated by comparison with Psa_81:12; Hos_8:11; Act_7:42; Rom_1:24; 2Th_2:11. Because the Hebrews cherished a propensity to indulge in idolatrous practices, God in His holy providence brought them into circumstances in which this propensity might be fully gratified, without His in any way imposing upon them the statutes of the Pagan ritual. On the contrary, He did all that was calculated in the way of moral influence to deter them from idolatry. Preferring, however, the rites and ceremonies of the heathen to His holy and righteous ordinances, they experienced not only that they were not good, but, as the language by meiosis imports, that they were most pernicious.”—(Henderson.)
Eze_20:26. “And I polluted them in their own gifts.” “The language of this verse is quite in accordance with that of the preceding. The Holy One did not actually pollute the people; He only permitted them to pollute themselves, and pronounced them polluted when they had rendered themselves such. In the language of the Hebrews, and of the Orientials in general, God is frequently said to do that which He permits to be done.”—(Henderson.) “They caused to pass through the fire all that openeth the womb.” They followed the custom of the Canaanites in sacrificing their children to Moloch, in whose fiery arms they were destroyed. This was an awful perversion of God’s law which bade them consecrate their firstborn to Him as “living sacrifices” (Exo_13:2), so that the whole nation might thereby be hallowed. They preferred to serve an imaginary malignant deity, whose commands were unnatural and cruel, to the one true God who gave them a righteous law. This was a sin which brought its own punishment in doing violence to the most sacred feelings of human nature. The repeated prohibition against offering children through the fire to Moloch is an evidence that this custom made its way among the Israelites (Lev_18:21; Deu_18:10). “To the end that they might know that I am the Lord.” “By which they might learn that their paternal God, whom they set at nought, is God in the full sense, whom to forsake is at once to fall into misery.”—(Hengstenberg.)
HOMILETICS
THE SIN OF THE SECOND GENERATION OF THE CHILDREN OF ISRAEL IN THE WILDERNESS. (Eze_20:18-26)
I. They sinned after many warning examples. Their fathers had forsaken God’s ordinances and turned to their idols. The children are warned against their evil example (Eze_20:18); yet though they saw the sad effects of transgression against God, they sinned after the same manner. They rebelled at Kadesh (Num_20:2); by the Gulf of Akaba (Num_21:5); and at Shittim, (Num_25:2-3). They had seen by sad experiment how rebellion against God must end, and yet they persisted in eating the grapes which had already set their father’s teeth on edge. They disregarded the lessons of history. Thus there was less excuse for them than for the first generation.
II. They sinned after renewed precepts.
1. Their relation to God was restated. “I am the Lord vour God” (Eze_20:19).
2. Obedience was again commanded. They were ordered to walk in God’s statutes, to keep His judgments, and to observe the ordinance of the Sabbaths (Eze_20:19).
III. Their punishment. They were to be scattered among the heathen, and dispersed through the countries (Eze_20:23). A retributive providence was at work to bring this terrible infliction upon them.
1. God abandoned them to their own devices. “Wherefore I gave them statutes that were not good, and judgments whereby they should not live” (Eze_20:25). These were the statutes of their fathers (Eze_20:18). The meaning is, that God withdrew His providential restraint and permitted them to have what they were bent upon (Psa_71:12; Act_7:42; Rom_1:24). The parable of the prodigal son teaches us, that if a man thinks he can better himself elsewhere, God allows him to make the choice. It is a sad evil when the sinner is left to his own devices, when he casts off the authority of God and becomes his own master; “Lord of himself, that heritage of woe.”
2. God allowed their inward corruption to show itself. “And I polluted them in their own gifts” (Eze_20:26). They felt that they must offer gifts to some invisible Power of which they were afraid. For they were conscious of impurity within; they felt the burden of sin, but they sought relief in will-worship until they became the victims of that awful infatuation which led them to offer up the fruit of their body for the sin of their soul (Mic_6:16). It is the saddest punishment when a man’s inward corruption is allowed to spread and grow unchecked.
3. Yet there was mercy in their punishment:—
1.—It was long delayed. In order that they might have space for repentance. They had been threatened long before with dispersion among the heathen (Lev_26:33), but nearly nine centuries had elapsed before that sentence was actually inflicted.
2.—It was for a gracious end. “To the end that they might know that I am the Lord” (Eze_20:26). In the worst punishments of sinners God has a gracious end in view. Mercy, at length, rejoices over judgment.
IV. The lessons to be derived from their sin and punishment.
1. That the standard to which we ought to conform our lives should be the Word of God. This second generation of Israel in the wilderness forsook the direct commands of God and followed the vain traditions of their fathers. They received for doctrines the commandments of men. The truly righteous man looks to his God alone, and is governed not by human opinion, or by ancient custom, but by the revealed Word (Psa_119:105).
2. That even Godlessness may become a law unto men. They had “statutes that were not good, and judgments whereby they should not live” (Eze_20:25). Thus the world and the devil have also their statutes and ordinances.
3. That God punishes men through the very instruments of their sin. They had copied the heathen around them, had followed man’s doctrine, and it had brought them no rest or peace, nothing but sorrow and death.
4. That even the very errors of the heathen show man’s need of a religion. The fact that Israel sacrificed their children to a malignant deity shows that they felt the burden of sin and the need of forgiveness.
5. That the true reform of the Church of God must begin with youth. The law of God as to His statutes and ordinances was repeated unto “their children in the wilderness” (Eze_20:18). When the Church is greatly polluted the only hope lies in the careful instruction of the younger generation.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh continues giving Ezekiel his message to the elders of Israel.
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Do not walk in the statutes of your fathers, ... walk in my statutes
Yahweh speaks of a person obeying statutes as if the statutes were paths along with a person walks. AT: "Do not obey the statutes of your parents ... obey my statutes" (See: Metaphor)
keep my decrees and obey them
To "keep" Yahweh's decrees is the same as to "obey them." (See: Doublet)
translationWords
desert
walk
statute
decree
profane
false god
Sabbath
holy
sign
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.