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These five kings fled, and hid themselves in the cave at Makkedah. Joshua was told, saying, “The five kings have been found, hidden in the cave at Makkedah.”
Joshua said, “Roll large stones to cover the cave’s entrance, and set men by it to guard them;
Joshua 10:16-18 sits inside this longer paragraph.
Joshua returned, and all Israel with him, to the camp to Gilgal. These five kings fled, and hid themselves in the cave at Makkedah. Joshua was told, saying, “The five kings have been found, hidden in the cave at Makkedah.”
Joshua said, “Roll large stones to cover the cave’s entrance, and set men by it to guard them; but don’t stay there. Pursue your enemies, and attack them from the rear. Don’t allow them to enter into their cities; for Yahweh your God has delivered them into your hand.”
These five kings fled, and hid themselves in the cave at Makkedah.
Joshua was told, saying, “The five kings have been found, hidden in the cave at Makkedah.”
Joshua said, “Roll large stones to cover the cave’s entrance, and set men by it to guard them;
But these five kings fled, and hid themselves in a cave at Makkedah.
And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.
And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:
And these five kings fled, and hid themselves in the cave at Makkedah.
And it was told Joshua, saying: 'The five kings are found, hidden in the cave at Makkedah.'
And Joshua said: 'Roll great stones unto the mouth of the cave, and set men by it to keep them;
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John Calvin 1540 · Public Domain On v18 18. And Joshua said, Roll, etc The enemy having…
18. And Joshua said, Roll, etc The enemy having been completely routed, Joshua is now free, and, as it were, at leisure, to inflict punishment on the kings. In considering this, the divine command must always be kept in view. But for this it would argue boundless arrogance and barbarous atrocity to trample on the necks of kings, and hang up their dead bodies on gibbets. It is certain that they had lately been raised by divine agency to a sacred dignity, and placed on a royal throne. It would therefore have been contrary to the feelings of humanity to exult in their ignominy, had not God so ordered it. But as such was his pleasure, it behooves us to acquiesce in his decision, without presuming to inquire why he was so severe.
At the same time, we must recollect, as I formerly hinted, first, that all from the least even to the greatest were deserving of death, because their iniquity had reached the highest pitch, and the kings, as more criminal than the others, deserved severer punishment; and secondly, that it was expedient to give an example of inexorable rigor in the person of the kings, whom the people, from a perverse affectation of clemency, might have been too much disposed to pardon. It was the will of God that all should be destroyed, and he had imposed the execution of this sentence on his people. Had he not stimulated them strongly to the performance of it, they might have found specious pretexts for giving pardon. But a mercy which impairs the authority of God at the will of man, is detestable. Now, however, when regal honor is not spared, all handle for humanity to the plebeians and common vulgar is cut off.
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By this instance, the Lord shows us the great interest he takes in his elect people; for it was an instance of rare condescension to place kings under their feet, and allow them to insult over their dignity, as if they had been petty robbers; as it is said in the Psalm, A two-edged sword is in their hand to execute vengeance on the nations, to bind their kings with fetters, and their nobles with chains of iron; to execute the judgment written: this honor have all the saints. (Psalm 149:6-9) That fearful sight had at the same time the effect of striking terror, so as to prevent the Israelites from imitating the manners of nations whose crimes they had seen so severely punished. Accordingly, we repeatedly meet in the books of Moses with this warning, You have seen how God took vengeance on the nations who were in the land of Canaan before you. Beware, therefore, of provoking the wrath of your God by their perverse doings. In one word, that God might be worshipped with greater sanctity, he ordered the land to be purged of all pollutions, and as the inhabitants had been excessively wicked, he willed that his curse should rest upon them in a new and unwonted manner.
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.
John Trapp 1656 · Public Domain On vv16–18 Jos 10:16 But these five kings fled, and hid…
Jos 10:16 But these five kings fled, and hid themselves in a cave at Makkedah.
Ver. 16. But these five kings fled, and hid themselves.] But their covering was too short; divine vengeance discovered them, and brought out to condign punishment. Nemo scelus gerit in pictore, qui non idem Nemesin in tergo. See Amo 9:2 Psa 139:8-10. {See Trapp on "Amo 9:2"} {See Trapp on "Psa 139:8"} {See Trapp on "Psa 139:9"} {See Trapp on "Psa 139:10"}
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 v16 five kings named above, Jos 10:3.
The
five kings named above, Jos 10:3.
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In a cave, as a place of most secrecy or security; but there is no escaping the eye or hand of God, who here brought them into a net of their own making.
At Makkedah, Heb. in Makkedah; not in the city, for that was not yet taken; but in the territory of it; as in Gibeon, Jos 10:10.
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 vv16–18 And it was told Joshua,.... Either by some of…
And it was told Joshua,.... Either by some of his own people, or by some of the inhabitants of the land in his interest, who had observed it:
saying, the five kings are found hid in a cave at Makkedah: this seems to make it appear that they were others, and not Joshua's soldiers, that found them; for had they, no doubt they would have seized them, and brought them before him, or slain them, unless they chose first to know his will concerning them, next expressed.
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 v16 A cave - A place of the greatest secrecy;…
A cave - A place of the greatest secrecy; but there is no escaping the eye or hand of God. At Makkedah - Hebrew. in Makkedah, not in the city, for that was not yet taken; but in the territory of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v16 Verse 16. Hid themselves in a cave] It is…
Verse 16. Hid themselves in a cave] It is very likely that this cave was a fortified place among some rocks; for there were many such places in different parts of Palestine.
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 v16 Jos 10:16. These five kings — hid themselves in…
Jos 10:16. These five kings — hid themselves in a cave — A place of the greatest secrecy; but there is no escaping the eye or hand of God, who here brought them into a net of their own making. At — Hebrew, in, Makkedah — Not in the city, for that was not yet taken; but in the territory of it.
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 v16 The thread of the narrative, broken by the four…
The thread of the narrative, broken by the four intermediate verses, Jos 10:12-15, is now resumed from Jos 10:11.
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 v17 City, or territory. (Calmet) --- The kings had sought…
City, or territory. (Calmet) --- The kings had sought their own safety in flight, leaving their people to make their escape as well as they could. But their cowardly behaviour only brought upon them a more dishonourable death. Josue and some of the forces stopped in the environs of Maceda, while the rest pursued after the fugitives, and slew all that had not strength to enter the fenced cities. (Haydock) --- Then all the army assembled round their leader, took Maceda, and completed the victory of that most memorable day, by the ignominious death of the five kings. (Calmet) --- God permitted some to escape, lest the land should be overrun with wild beasts; (Exodus xxiii. 29,) and to instruct us that his children must suffer tribulation, to prevent the growth of vice. (Worthington)
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 v16 THE FIVE KINGS HANGED. (Jos 10:16-27)
THE FIVE KINGS HANGED. (Jos 10:16-27)
these five kings . . . hid themselves in a cave--Hebrew, "the cave."
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at Makkedah--The pursuit was continued, without interruption, to Makkedah at the foot of the western mountains, where Joshua seems to have halted with the main body of his troops while a detachment was sent forward to scour the country in pursuit of the remaining stragglers, a few of whom succeeded in reaching the neighboring cities. The last act, probably the next day, was the disposal of the prisoners, among whom the five kings were consigned to the infamous doom of being slain (Deu 20:16-17); and then their corpses were suspended on five trees till the evening.
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 vv16, 18 THE PURSUIT AND SLAUGHTER OF THE AMORITES, Jos_10:16-21.
THE PURSUIT AND SLAUGHTER OF THE AMORITES, Jos_10:16-21.
16. The thread of the narrative, broken at the end of Jos_10:11 by the quotation from the Book of Jasher, is here resumed.
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Five kings — See Jos_10:3.
A cave — Caves still abound in that region. Beth-horon signifies a house of caves. Travellers relate that these hiding places are found in all parts of Palestine. “The rocks are perforated in every direction with ‘caves’ and ‘holes’ and ‘pits,’ crevices and fissures sunk deep in the rocky soil.” — Stanley.
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 vv16–18 16–27. Flight and Execution of the Five Kings
16–27. Flight and Execution of the Five Kings
16. But these five kings] Here the regular historical narrative is resumed. The second stage in the flight was over. “In the lengthened day granted to Joshua’s prayer” now commences the third stage. The tide of fugitives rolled on, hotly pursued by the Israelites through the pass of Lower Beth-horon to Azekah, and thence to Makkedah.
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 v16 (16) In a cave.—Literally, in the cave in Makkedah,…
(16) In a cave.—Literally, in the cave in Makkedah, and so Jos_10:17.
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 v16 In a cave. "In the cave" according to the…
In a cave. "In the cave" according to the Masoretic pointing. So the LXX, to sphlaion . Dr. Maclear remarks on the number of caves in Palestine, (see Gen_19:30 Jud_1:20:47) as well as the well-known caves of Adullam and Engedi, (1Sa_22:1, 1Sa_24:3) and the cave in which a hundred prophets were concealed by Obadiah. (1Ki_18:4) Also see note on Jos_2:22. But Lieut. Conder believes that in this particular neighbourhood there were few caves. See note on Makkedah above, ver. 10. For "these five kings" the original has simply "five kings." The order of the narrative is somewhat interrupted by the introduction of Joshua"s adjuration, and the account of the flight of the five kings. Compare ver. 11 with ver. 20.
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 On v16 Jos_10:21. None moved his tongue] A proverbial phrase, intimating…
CRITICAL NOTES.—
Jos_10:21. None moved his tongue] A proverbial phrase, intimating that even the most offensive and insolent should be swed into absolute silence (cf. Exo_11:7; also Jdt_11:19).
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Jos_10:24. Put your feet upon the necks] The customary token of the triumph of the conquerors and the humiliation of their enemies. Joshua commands it here as an earnest of the victories yet to be won (Jos_10:25). From this custom such passages as Psa_110:1, Isa_26:6, derive their meaning and force.
Jos_10:28. And that day] On the day of the great victory just recorded. The army seems to have returned from Azekah with the intention of encamping for the night at Makkedah (Jos_10:10; Jos_10:21; see also maps, placing Makkedah near to Ramleh). On reaching Makkedah, the people proceeded to slay and hang the five kings (Jos_10:22-26). While the kings were yet suspended on the trees the Israelites attacked and destroyed the city and its inhabitants (Jos_10:28). Then, before encamping for the night, they cut down the bodies of the kings, as the law commanded, and buried them; the account of this being given in Jos_10:27, and before the record of the destruction of Makkedah, to preserve the unity of the paragraph. Thus was the arduous work, of what might well have been a very long day, completed; the sun “going down” (Jos_10:27), at least now, at its appointed time.
MAIN HOMILETICS OF THE PARAGRAPH.—Jos_10:16-28
AFTER THE VICTORY
I. The workers of iniquity vainly attempting to hide themselves. “The five kings fled, and hid themselves in a cave at Makkedah.” Fancy the thoughts which must have filled their minds during the time in which they lay undiscovered. These were the first moments of quiet which they had known for at least two or three days. With what absolute amazement must they have surveyed the dreadful events of the few preceding hours! The change was positively awful both in its completeness and in its suddenness. It must have seemed like a dream. Only a few hours before, Adoni-zedec had sent out his summons for help. Hoham, and Piram, and Japhia, and Debir, had at once mustered their forces, and marched to join the king of Jerusalem. That done, they had proceeded, the evening before, to invest Gibeon. The day was too far advanced to commence operations; so they would wait till the morrow. With the morning light, the army of Joshua burst upon them. The attack was so sudden and so terrible, that panic and slaughter and flight took the place of battle. Then came the awful and destroying storm—huge hailstones which seemed hurled from the hand of an angry God, touching no Israelite, and sparing no Canaanite. Verily Jehovah must be fighting against them. At that stage their one hope must have been in the darkness. Would not the sun and moon, whom they had so often worshipped, hide their light, and thus facilitate the escape of their votaries? Alas! no. The hours passed on, but both sun and moon stood still in the heavens, as though at once to witness and aid in their destruction. How these thoughts, and many similar, must have chased through the minds of the five kings as they gained the welcome silence of the cave near Makkedah! And then, while they indulged in the hope that they had personally escaped, suddenly voices were heard at the cave’s mouth; some of their enemies appeared, and gazed on their five crouching forms; then a messenger entered, and the Israelites withdrew, rolling, however, great stones upon the cave’s mouth, and setting a guard outside. Thus once more the kings were left to darkness and silence, and this time to reflect sadly on the certainty of coming death.
1. They hide vainly, who seek to hide from God. (Cf. Gen_3:8; Job_26:6; Psa_139:7-10; Jer_23:24.)
2. They hide too late, who hide after God’s hand is stretched forth against them. (Cf. Amo_9:1-3.)
3. Only they hide well, who hide IN God. The Gibeonites had done this, and though they had done it singly, and thus brought upon them a confederate army, they were perfectly safe. The five kings had tried to hide from God, and they had failed utterly. Happy is he who can seek refuge in the Rock of Ages, and there say in the joy of conscious safety, “Thou art my hiding-place.” (Cf. Psa_17:8; Psa_27:5.)
II. The servants of the Lord concerning themselves with tokens of Divine favour rather than with their prostrate foes (Jos_10:19) These God-aided Israelites are calm in the very heat of a most exciting victory Joshua thinks, not of vengeance, but of fulfilling to the utmost the commandment of the Lord. More than this, Joshua looks upon the captured kings not merely as enemies to be killed, but as witnesses of God’s further help in triumphing over enemies yet left. He sees in the captive kings one more token that God will give him the victory over enemies yet unsubdued: “The Lord your God hath delivered them into your hand.”
III. The victories of the Lord as bringing to His people, sooner or later, perfect peace from their enemies. “None moved his tongue against any of the children of Israel” (Jos_10:21). When the Lord fought for His people in Egypt, it was with the same result (Exo_11:7). How complete will be the peace of God’s children in their final triumph! Then, indeed, “the beloved of the Lord shall dwell in safety.”
IV. Men, once prominent in sin, suffering in conspicuous shame and peculiar punishment (Jos_10:22-27).
1. The five kings were not suffered to die as their people died. No one of them fell in the battle. The hail, also, spared them each. They who lead in iniquity must expect to be foremost in punishment.
2. The five kings were made in their degradation the sign of the triumphs yet to come (Jos_10:24-25). This was not mere cruelty. Although a customary usage of the time, it was also something more. It was significant of other victories, and was meant to encourage the Israelites: “Thus shall the Lord do,” etc.
V. The wrath of godly men displaying itself, not in vindictive passion and heedless malice, but calmly, and in view of law and justice. (Compare Jos_10:26-27; Deu_21:22-23.) Nothing is more imposing in this terrible mission entrusted to the Israelites, than the solemn and judicial spirit in which it is continually executed. In the very heat and excitement of battle the leaders of Israel steadily maintain the character of God’s servants, and act with the calm demeanour of judges. So far is the spirit of Joshua from offering any excuse for the vindictive zeal which has sometimes been shewn by Christians, that it intensely condemns it. Joshua never forgets that judgment belongs unto the Lord, and that he is merely the Lord’s servant, charged with a terrible and unusual mission.
OUTLINES AND COMMENTS ON THE VERSES
Jos_10:16-18. THE WORKERS OF INIQUITY HIDING THEMSELVES.
I. Like the five kings, wicked men, in times of danger, hide themselves.
1. The wicked often hide themselves by seclusion. They come not to the light, lest their deeds be reproved.
2. The wicked seek to hide themselves by deceit. Although appearing among men, they strive to conceal themselves from men.
3. The wicked sometimes endeavour to hide themselves by false professions of religion. The sacred name of Christ is used as a mask. Even behind the cross, and the form of the agonised Saviour dying thereon, do the wicked try to hide, sinning without remorse so long as they seem to be sinning without danger.
4. The wicked, who have practised hiding all their lives, will still feel the need of hiding when God begins to move towards them in judgment. They will feel the need of hiding more than ever then. “The kings of the earth … hid themselves in the dens and in the rocks of the mountains. And said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come; and who shall be able to stand?”
II. Like the five kings, they who seek to hide from God will utterly fail. (Cf. preceding outline.)
1. They will hide in vain, who try to hide from God. “There is a recent application of electricity, by which, under the influence of its powerful light, the body can be so illuminated that the workings beneath the surface of the skin can be distinctly seen. Lift up the hand, and it will become almost translucent, the bones and veins clearly appearing. It is so in some sort with God’s introspection of the human heart. His eye, which shines brighter than the sun, searches us and discovers all our weakness and infirmity.” [J. G. Pilkington.]
2. They hide too late, who hide after God’s hand is stretched out for judgment.
3. They only hide safely and well, who hide in God. God graciously invites us to hide in Himself (Isa_26:20-21). Let us respond in the trust of David, who, when hunted by Saul into another cave, cried unto his God: “In the shadow of Thy wings will I make my refuge, until these calamities be overpast.”
Jos_10:19. FIRST PRINCIPLES IN CHRISTIAN WARFARE.
The directions here given by Joshua for this battle with living and personal foes indicate principles which are no less appropriate and important in our conflicts with evil and sinful habits. We shall do well in the battle of life to remind ourselves of the following things:—
I. All the victory of the past should be used as an encouragement for the present. “Stay ye not, but pursue after your enemies.” Past triumphs are not merely for thanks giving. The victories of yesterday are to be strength for to-day. Sin should be pursued and smitten in the hours of its weakness. Sin should on no account be left to take up its abode within us. We may spare it in its weakness, and presently find it too strong for us. “Use is second nature;” thus sin which has become a habit is an enemy in a fortified place. Sin may entrench itself behind our holiest passions and noblest services. Pride gets behind Christian work. Love of self conceals and fortifies itself behind what we call love for souls. Victory is to be utilized for new victories.
II. All the victory of the past is by the Lord, and should assure us of the Lord’s help for the future. As Joshua thought of the help of Jehovah in the hail storm, and in the miracle which extended the day, he could not but say of the enemies which yet remained, “The Lord your God hath delivered them into your hand.” We may well argue thus in sight of our spiritual victories, and in the presence of spiritual enemies which remain unsubdued.
1. Every past triumph over sin gives evidence of Divine help. “Without me ye can do nothing.” This was true at the beginning of our conflict.
2. Every instance of Divine help in the past should assure us of God’s willingness to help in the future. God’s help yesterday is a prophecy and a promise for to-day. The Lord “changes not.”
3. The continuance of Divine help must lead to complete and final victory. Every real triumph of the soldiers of the cross should become to them “an earnest of the future possession.” Thus Jos_10:21 indicates, so far as concerns this battle, a victory which was so complete that no one ventured in any way to molest the victors.
Jos_10:25. THE SONG OF FAITH.
I. An old song. The “new song” is not till the battles are all ended. This is the theme with which the book opens. The song of faith is a fugue, running off, as throughout this book, now in one direction, and now in another, but continually returning to its theme. (Cf. chapters Jos_1:6; Jos_1:9; Jos_8:1; Jos_10:8; Jos_10:25; Jos_11:6; Jos_23:5-6.) The song of faith is not merely the repetition of a single life, but a repetition from one life to another. This assuring utterance was repeated from Abraham (Gen_15:1) to Isaac (Gen_26:2-4), and Jacob (Gen_28:13-15), and Moses (Exo_2:12); it was reiterated by Moses to Joshua (Deu_31:6; Deu_31:23), and by Joshua, again and again, to all Israel. Thus it becomes the established song of the children of faith. It is sung now by David (1Ch_23:13; 1Ch_28:20), and repeatedly to or by his successors, till the angels repeat it to the trembling women at the empty tomb of the Saviour. It is sounded encouragingly into the ears of the “little flock” by Christ on earth, and, not less, is given to cheer disciples by Christ from heaven (Rev_1:17-18). This “Fear not” of the Church of the O. T. is also the song of the Church of the N. T. It is the national anthem in the kingdom of heaven upon earth, and will only give place to the new song before the throne of God.
II. An old song, but one to be ever rendered with new meanings. The trials and triumphs in each singer’s life are to give it a new significance. To Abraham its music would be interpreted by visions and gracious words; to Moses, by mighty miracles; to Joshua, by wonderful victories; and so to every child of God, by his own peculiar mercies and triumphs. Thus, though the song is ever the same, it has its individuality of sweetness and harmony to every particular singer.
III. An old song, the meaning of which is to be more and more incorporated into our life.
1. It can only be learned by the believer. It is said of the new song, “No man could learn that song” but those who were “redeemed from the earth.” None but the heart of faith can “Fear not, and be of good courage” at all times. Not to fear is to believe.
2. It can only be learned gradually, even by him who does believe. Hence the significance of the repetition of this word throughout the book of Joshua. Every new triumph is to be turned into a little more trust.
3. He who best learns it will most, even while yet on earth, enter into the peace of heaven. “We which have believed do enter into rest.” Thus the song of faith is to contribute to a life of faith.
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 On v18 into your hand
into your hand
The phrase "your hand" here means "your control." (See: Metonymy)
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translationWords
Joshua
Yahweh
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 vv16, 18 10:16 The five kings had led the southern coalition…
10:16 The five kings had led the southern coalition against God’s people. • Although the location of Makkedah is uncertain, it was in the same district as Lachish (15:39-41) in the southern part of the western foothills, about twenty-five miles southwest of Jerusalem. Limestone caves are numerous in that region.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.