Ezekiel 47:8
Then said he to me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.
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EXPOSITORY (ENGLISH BIBLE)
(8) Go down into the desert.—The word for country is the same as is used in Joshua 22:10-11, for the borders of the Jordan, and undoubtedly has the same meaning here: the valley of the Jordan, called the Ghor. The word desert is better translated in the margin, plain, and refers to that expansion of the Jordan valley just north of the Dead Sea in which the city of Jericho was situated. So far the course of the river has been due east; now, without any allusion to the Jordan, it apparently takes its place and flows into the sea. Both the situation and the description show that the Dead Sea is intended. By its entrance “the waters of the sea shall be healed,” that is, they shall be so changed that, from being incapable of supporting life, they shall become the home of life in all abundance and variety (Ezekiel 47:9-10).

Ezekiel 47:8-9. Then said he, These waters issue toward the east country — These waters are described as taking their course along the plain, or champaign country, (for that is the sense of the word here rendered desert,) toward the lake where Sodom formerly stood, called the Dead sea, and by Moses, the Salt sea: see Deuteronomy 3:17. Which being brought forth into the sea, the waters shall be healed — These living and salubrious streams, by mixing with the salt and brackish waters of the sea, shall render them wholesome and fit for use; finely representing the tendency of the gospel, and the healing virtue of divine grace, in curing the corruptions of human nature, and vices of mankind. And every thing that liveth, &c., whithersoever the river shall come, shall live — “Even in the Asphaltite lake, or Dead sea, which is so unfavourable to animal life. Josephus represents this lake as salt, and incapable of feeding fishes. Tacitus says, that it does not suffer fishes or water-fowl to live in it; yet Maundrell observed two or three shells of fishes on the shore. Bishop Pococke found its water very salt; and on tasting it, his mouth was constringed, as if it had been a strong alum water. The bishop observes, ‘It has been said by all authors, and is the common opinion, that there is no fish in this lake: the fresh water fish of the river Jordan probably would not live in it. After I left the Holy Land, it was positively affirmed to me, that a monk had seen fish caught in this water; and possibly there may be fish peculiar to this lake, for which this water may not be too salt: but this is a fact that deserves to be inquired into. The air about this lake has always been thought to be very bad.’ ‘The Dead sea,’ says Michaelis, ‘is more brackish than any known sea or salt-well in the world. It contains as much salt as water can dissolve, namely, the fourth part of the weight of the water: and this is the reason why neither men nor animals sink in the Dead sea. If you throw fishes into heavy water, they cannot swim, but fall immediately on their sides.’“ — Newcome. The reader who wishes to have farther information on this subject, may find it in Dr. Pococke and Dr. Shaw’s Travels, or the Encycl. Britan. on the word Asphaltites. Every thing shall live whither the river cometh — This signifies the wonderful and blessed efficacy of the gospel, when accompanied by the influence of the Holy Spirit, and received in faith and love: it communicates spiritual life to such as were before dead in trespasses and sins: it creates them anew in Christ Jesus unto all holy tempers, words, and works, such as God hath ordained that men should walk in them.47:1-23 These waters signify the gospel of Christ, which went forth from Jerusalem, and spread into the countries about; also the gifts and powers of the Holy Ghost which accompanied it, by virtue of which is spread far, and produced blessed effects. Christ is the Temple; and he is the Door; from him the living waters flow, out of his pierced side. They are increasing waters. Observe the progress of the gospel in the world, and the process of the work of grace in the heart; attend the motions of the blessed Spirit under Divine guidance. If we search into the things of God, we find some things plain and easy to be understood, as the waters that were but to the ankles; others more difficult, which require a deeper search, as the waters to the knees, or the loins; and some quite beyond our reach, which we cannot penetrate; but must, as St. Paul did, adore the depth, Ro 11. It is wisdom to begin with that which is most easy, before we proceed to that which is dark and hard to be understood. The promises of the sacred word, and the privileges of believers, as shed abroad in their souls by the quickening Spirit, abound where the gospel is preached; they nourish and delight the souls of men; they never fade nor wither, nor are exhausted. Even the leaves serve as medicines to the soul: the warnings and reproofs of the word, though less pleasant than Divine consolations, tend to heal the diseases of the soul. All who believe in Christ, and are united to him by his sanctifying Spirit, will share the privileges of Israelites. There is room in the church, and in heaven, for all who seek the blessings of that new covenant of which Christ is Mediator."The sea" is a term commonly applied to the Dead Sea. Compare Deuteronomy 3:17, "the sea of the plain (Arabah), even the salt sea." The more literal rendering of the verse in this sense would be, "and go into the sea; into the sea go the waters that issue forth, and the waters shall be healed."

Healed - Every living thing (of which there were none before) shall abound in the "healed" waters. The absence of living creatures in the Dead Sea has been remarked by ancient and modern writers. So the water which Jesus should give should bring life to the dead in trespasses and sins. Compare John 4:14; Revelation 22:2-3.

8. the desert—or "plain," Hebrew, Arabah (De 3:17; 4:49; Jos 3:16), which is the name still given to the valley of the Jordan and the plain south of the Dead Sea, and extending to the Elanitic gulf of the Red Sea.

the sea—the Dead Sea. "The sea" noted as covering with its waters the guilty cities of the plain, Sodom and Gomorrah. In its bituminous waters no vegetable or animal life is said to be found. But now death is to give place to life in Judea, and throughout the world, as symbolized by the healing of these death-pervaded waters covering the doomed cities. Compare as to "the sea" in general, regarded as a symbol of the troubled powers of nature, disordered by the fall, henceforth to rage no more, Re 21:1.

Then said he: see Ezekiel 47:6.

The east country; some read it as a proper name, and so render it, they did run toward Galilee in the east, and the Hebrew bears it indeed, as to the sound of the word; but it cannot be the meaning of the place, for neither the Upper nor Lower Galilee were east, but north-west from Jerusalem toward Tyre: our translation doth therefore better render it the east country, or border, as the Hebrew properly.

Into the desert; to Arabia, say the Seventy in their Greek version: if this were the course of the waters, they-did run a course quite contrary to that of Galilee, which lay north and by west from Jerusalem, whereas Arabia lay south and by east from Jerusalem. It is then the champaign, plain country, or the desert, as we read it, and may literally be understood of the desert of Maon, or Kadesh, or Ziph, which lay on the Dead Sea; and this suits well enough with En-gedi, and En-eglaim, mentioned as bordering on these waters, Ezekiel 47:10.

Into the sea; the sea of Tiberias, say some; others, the sea called the Dead Sea, or lake of Sodom, which needed healing.

Being brought forth: when they run into this sea, or fall it, to it, (which is our usual phrase,) the waters of the sea shall be healed, made wholesome. Where the grace of God from his temple and altar flows, as this water, it heals the corrupt, vicious nature of man, and renders barren, horrid, and terrible deserts as a land of waters and gardens; so represented here, and so promised by the Lord, Isaiah 35:1,2 41:19 43:19,20 51:3. Once more, to this verse let me add, that as the Hebrew doctors do, so we may take it here, that these flowing waters do divide themselves, and that some flow toward one sea, i.e. the sea of Tiberias, toward Galilee, other parts flow toward Arabia the Desert, and so in their way take their course by En-gedi, the desert of Ziph, and into the Dead Sea. Then said he unto me,.... The man that measured the waters spoke to the prophet again, and showed him the course of the waters; the quickening and healing virtue of them, and the multitude of fish in them:

these waters issue out toward the east country; the Gospel was first preached in the eastern parts of the world; See Gill on Ezekiel 47:3, or "towards the first, or east Galilee" (f); in Galilee Christ began to preach, and wrought his first miracle; here he called his disciples, and chiefly conversed; and here he had the greatest followers, and some of the first Christian churches were formed here after his ascension, Matthew 4:12,

and go down into the desert; or wilderness, the wilderness of the people, the Gentiles; to whom the Gospel was carried when rejected by the Jews, and who before were like a desert, but now became as a fruitful field, Isaiah 35:1. The Jews (g) interpret this of the plain, or the sea of Galilee or Tiberius, at which Christ called his disciples; near to this he delivered his discourses concerning himself, the bread of life, and eating his flesh, and drinking his blood; here he met with his disciples after his resurrection, and enjoined Peter to feed his sheep and lambs; see Matthew 4:18,

and go into the sea; the Dead sea, or sea of Sodom, the lake Asphaltites, where nothing is said to live; an emblem of dead sinners; and may represent the worst of sinners, as the Sodomites were; and to such the Gospel was sent, and became effectual to salvation: or it may rather design the great ocean, and may signify the whole world, and all the nations of it, to which the Gospel, by the commission of Christ, was to be preached; see Daniel 7:2. The Targum is,

"and go through the sea into the great sea;''

it may be rendered, "and go toward the west" (h); the Mediterranean sea being to the west of Judea, it is often put for the west; and so the sense may be, that these waters should flow east and west, as the living waters in Zechariah 14:8, the same with those, are said to do; and all the Jewish writers think there is such a division of the waters intended, and that they had two streams or rivers; which may receive some confirmation from the next verse, where the word for rivers is of the dual number, and signifies two rivers. The sense of the whole is, that the Gospel should be first preached in Judea and Galilee; then among the Gentiles throughout the Roman empire; and in the latter day especially throughout the world, when it shall be covered with it as the waters cover the sea, Isaiah 11:9,

which being brought forth into the sea, the waters shall be healed; that is, which waters of the river being directed and brought into, either the Dead sea, or the great ocean, the waters of the one, or of the other, were healed; and of bituminous and bitter waters were made clear, sweet, and wholesome; and signify the change made in sinful men by means of the Gospel, who are thereby quickened, made partakers of the grace of God, and have their sins pardoned, which is often meant by healing in Scripture, Psalm 103:2, pardon of sin flows from the love and grace of God; is the great doctrine of the Gospel, and by which the Lord speaks peace and pardon, and communicates healing of all spiritual diseases to sinners sensible of them; see Psalm 107:20.

(f) "in Galileam prinam", Junius & Tremellius; "ad Galileam anteriorem", Cocceius, Piscator, Starckius; "Galileam orientalem", Munster; so some in Vatablus, Tigurine version; so the Targum. (g) Tosaphta Succa in Jarchi & Kimchi in loc.; so in Ben Melec. (h) .

Then said he to me, These waters issue out toward the east country, and go down into the desert, and go into the {d} sea: which being brought forth into the sea, the waters shall be healed.

(d) Showing that the abundance of these graces would be so great, that all the world would be full of it, which is here meant by the Persian sea, or Genezareth, and the sea called Mediterranean, Zec 14:8.

EXEGETICAL (ORIGINAL LANGUAGES)
8. The direction of the stream was eastward, towards the region which is desert, and towards the Dead Sea.

the east country] lit. circle, or, district, the same word as Galilee (Isaiah 9:1). Cf. Joshua 22:10-11, “the circuits of the Jordan.”

unto the desert] the Arabah, what is now called the Ghor, the depression of the Jordan valley, the Dead Sea, and southward as far as the gulf of Akaba; Deuteronomy 1:1; Deuteronomy 3:17; Joshua 18:18. The “sea” into which the waters flow is the Dead Sea.

brought forth into the sea] The construction is difficult. For “into the sea” LXX. read “the waters.” This would necessitate a further change: into the sea, unto the bitter waters, and the waters, &c.; so Corn. after Syr., putrid waters.Verse 8. - Toward the east country (הַקַּדְמונָה אֶל־הַגְּלִילָה); literally, the east circle, in this case probably "the region about Jordan" (Joshua 22:10, 11), above the Dead Sea, where the valley or ghor widens out into a bread basin, equivalent to כִּכַּד הַיַרְדֵּן (Genesis 13:10). The LXX. render, or τὴν Γαλιλαίαν, designing by this, however (presumably), only to Graecize the Hebrew word גְּלִילָה as they do with the term הָעַרָבָה, desert, or, plain, which they translate by τὴν Ἀραβίαν. The Arabah signified the low, sterile valley into which the Jordan runs near Jericho, in which are the Dead Sea (hence called "the sea of the Arabah," Deuteronomy 3:17; Deuteronomy 4:49), and the brook Kedron, or "river of the Arabah" (Amos 6:14), and which extends as far south as the head of the Elanitic gulf. The whole region is described by Robinson ('Bibl. Res.,' 2:596) as one of extreme desolation - a character which belonged to it in ancient times (Josephus, 'Wars,' 3:10. 7; 4:8. 2). The part of this Arabah into which the waters flowed was situated north of the sea, clearly not the Mediterranean, but the Dead Sea, "the sea of the Arabah," as above stated, and the "eastern sea" as afterwards named (ver. 18), into which they ultimately flowed. The clause, which being brought forth into the sea, may either be connected with the proceeding words or formed into an independent sentence. Among those who adopt the former construction a variety of renderings prevails. The LXX. reads, "(And the water) comes to the sea (ἐπὶ τὸ ὕδωρ τῆς διεκβολῆς), to the sea of the pouring out," i.e. the Dead Sea, into which the river debouches. With this Havernick agrees, rendering, "to the sea of that outflow." Ewald reads, "into the sea of muddy waters," meaning the Dead Sea. Kimchi, "into the sea where the waters are brought forth," i.e. the ocean (the Mediterranean), whoso waters go forth to encompass the world. Hengstenberg, Kliefoth, Keil, and Currey, who adopt the latter construction, borrow בָאוּ from the antecedent clause, and translate, "To the sea (come or go) the waters that have been brought forth;" with which accords the Revised Version. The last words record the effect which should be produced by their entering into the sea. The waters shall be healed, i.e. rendered salubrious, from being hurtful (comp. Exodus 15:23, 25; 2 Kings 2:22). The translation of the LXX., ὑγιάσει τὰ ὕδατα, is inaccurate. The unwholesome character of the Dead Sea is described by Tacitus: "Lucius immenso ambitu, specie maris sapore corruptior, gravitate odoris accolis pestifer, neque vento impellitar neque pisces ant suetas aquis volucres patitur" ('Hist.,' 5:6). Yon Raumer (p. 61) writes, "The sea is celled Dead, because there is in it no green plant, no water-fowl in it, no fish, no shell. If the Jordan carry fish into it, they die." "According to the testimony of all antiquity and of most modern travelers," says Robinson ('Bibl. Res.,' 2:226), "there exists within the waters of the Dead Sea no living thing, no trace, indeed, of animal or vegetable life. Our own experience goes to confirm the truth of this testimony. We perceived no sign of life within the waters." Extent of the Holy Domain around the Temple

Ezekiel 42:15. And when he had finished the measurements of the inner house, he brought me out by the way of the gate, which is directed toward the east, and measured there round about. Ezekiel 42:16. He measured the eastern side with the measuring rod five hundred rods by the measuring rod round about; Ezekiel 42:17. He measured the northern side five hundred rods by the measuring rod round about; Ezekiel 42:18. The southern side he measured five hundred rods by the measuring rod; Ezekiel 42:19. He turned round to the western side, measured five hundred rods by the measuring rod. Ezekiel 42:20. To the four winds he measured it. It had a wall round about; the length was five hundred and the breadth five hundred, to divide between the holy and the common. - There has been a division of opinion from time immemorial concerning the area, the measuring of which is related in these verses, and the length and breadth of which are stated in Ezekiel 42:20 to have been five hundred; as the Seventy, and after them J. D. Michaelis, Bttcher, Maurer, Ewald, and Hitzig, understand by this the space occupied by the temple with its two courts. But as that space was five hundred cubits long and five hundred broad, according to the sum of the measurements given in Ezekiel 40-42:15, the lxx have omitted the word קנים in Ezekiel 42:16, Ezekiel 42:18, and Ezekiel 42:19, whilst they have changed it into πήχεις in Ezekiel 42:17, and have also attached this word to the numbers in Ezekiel 42:20. According to this, only the outer circumference of the temple area would be measured in our verses, and the wall which was five hundred cubits long and five hundred cubits broad (Ezekiel 42:20) would be the surrounding wall of the outer court mentioned in Ezekiel 40:5. Ezekiel 42:15 could certainly be made to harmonize with this view. For even if we understood by the "inner house" not merely the temple house, which the expression primarily indicates, but the whole of the inner building, i.e., all the buildings found in the inner and outer court, and by the east gate the eastern gate of the outer court; the expression 'מדדו סביב , "he measured it round about," merely affirms that he measured something round about outside this gate. The suffix in מדדו is indefinite, and cannot be taken as referring to any of the objects mentioned before, either to השּׁער or to הבּית הפּנימי. The inner house he had already measured; and the measurements which follow are not applicable to the gate. Nor can the suffix be taken as referring to הבּית, illam sc. aedem (Ros.); or at any rate, there is nothing in Ezekiel 42:20 to sustain such a reference. Nevertheless, we might think of a measuring of the outer sides of the whole building comprehended under the idea of the inner house, and regard the wall mentioned in Ezekiel 42:20 as that which had been measured round about on the outer side both in length and breadth. But it is difficult to reconcile this view even with Ezekiel 42:20; and with the measurements given in Ezekiel 42:16-19 it is perfectly irreconcilable. Even if we were disposed to expunge קנים as a gloss in Ezekiel 42:16, Ezekiel 42:17, Ezekiel 42:18, and Ezekiel 42:19, the words, "he measured the east side with the measuring rod, five hundred by the measuring rod," are equivalent to five hundred rods, according to the well-known Hebrew usage; just as indisputably as מאה, a hundred by the cubit, is equivalent to a hundred cubits (see the comm. on Ezekiel 40:21 at the close). The rejection of קנים as an imaginary gloss is therefore not only arbitrary, but also useless; as the appended words בּקנה המּדּה, even without קנים, affirm that the five hundred were not cubits, but rods.

(Note: The חמשׁ אמות for חמשׁ מאות in Ezekiel 42:16 is utterly useless as a proof that cubits and not rods are intended; as it is obviously a copyist's error, a fact which even the Masoretes admit. Rabbi ben-Asher's view of this writing is an interesting one. Prof. Dr. Delitzsch has sent me the following, taken from a fragment in his possession copied from a codex of the Royal Library at Copenhagen. R. ben-Asher reckons אמות among the מוקדם ומאוחר, i.e., words written ὑστερον προτερον, of which there are forty-seven in the whole of the Old Testament, the following being quoted by ben-Asher (l.c.) by way of example: גּלון, Joshua 20:8; Joshua 21:27; ויּקּלהוּ, 2 Samuel 20:14; בּעברות, 2 Samuel 15:28; והימשׁני, Judges 16:26; ותּראנה, 1 Samuel 14:27.)

The סביב in Ezekiel 42:16 and Ezekiel 42:17 is not to be understood as signifying that on the east and north sides he measured a square on each side of five hundred rods in length and breadth, but simply indicates that he measured on all sides, as is obvious from Ezekiel 42:20. For according to this, the space which was measured toward every quarter at five hundred rods had a boundary wall, which was five hundred rods long on every side. This gives an area of 250,000 square rods; whereas the temple,with the inner and outer courts, covered only a square of five hundred cubits in length and breadth, or 250,000 square cubits. It is evident from this that the measuring related in Ezekiel 42:15-20 does not refer to the space occupied by the temple and its courts, and therefore that the wall which the measured space had around it (Ezekiel 42:20) cannot be the wall of the outer court mentioned in Ezekiel 40:5, the sides of which were not more than five hundred cubits long. The meaning is rather, that around this wall, which enclosed the temple and its courts, a further space of five hundred rods in length and breadth was measured off "to separate between the holy and profane," i.e., a space which was intended to form a separating domain between the sanctuary and the common land. The purpose thus assigned for the space, which was measured off on all four sides of the "inner house," leaves no doubt remaining that it was not the length of the surrounding wall of the outer court that was measured, but a space outside this wall. The following clause חומה , "a wall was round about it," is irreconcilable with the idea that the suffix in מדדו (Ezekiel 40:20 and Ezekiel 40:15) refers to this wall, inasmuch as the לו can only refer to the object indicated by the suffix attached to מדדו. This object, i.e., the space which was five hundred rods long and the same broad round about, i.e., on every one of the four sides, had a wall enclosing it on the outside, and forming the partition between the holy and the common. הקּדשׁ is therefore הבּית הפּנימי, "the inner house;" but this is not the temple house with its side-building, but the sanctuary of the temple with its two courts and their buildings, which was measured in Ezekiel 40:5-42:12.

The arguments which have been adduced in opposition to this explanation of our verses, - the only one in harmony with the words of the text, - and in vindication of the alterations made in the text by the lxx, are without any force. According to Bttcher (p. 355), Hitzig, and others, קנים is likely to be a false gloss, (1) "because בּקנה המּדּה stands close to it; and while this is quite needless after קנים, it may also have occasioned the gloss." But this tells rather against the suspicion that קנים is a gloss, since, as we have already observed, according to the Hebrew mode of expression, the "five hundred" would be defined as rods by בּקנה המּדּה, even without קנים. Ezekiel, however, had added בּקנה המּדּה for the purpose of expressing in the clearest manner the fact that the reference here is not to cubits, but to a new measurement of an extraordinary kind, to which nothing corresponding could be shown in the earlier temple. And the Seventy, by retaining this clause, ἐν καλάμῳ τοῦ μέτρου, have pronounced sentence upon their own change of the rods into cubits; and it is no answer to this that the Talmud (Midd. c. ii. note 5) also gives only five hundred cubits to the הר הבּ, since this Talmudic description is treating of the historical temple and not of Ezekiel's prophetic picture of a temple, although the Rabbins have transferred various statements from the latter to the former. The second and third reasons are weaker still - viz. "because there is no other instance in which the measurement is expressed by rods in the plural; and, on the other hand, אמּה is frequently omitted as being the ordinary measurement, and therefore taken for granted." For the first assertion is proved to be erroneous, not only by our verses, but also by Ezekiel 45:1. and Ezekiel 48:16., whilst there is no force whatever in the second. The last argument employed is a more plausible one - namely, that "the five hundred rods are not in keeping with the sanctuary, because the edifice with the courts and gates would look but a little pile according to the previous measurements in the wide expanse of 20,000 (?) rods." But although the space measured off around the temple-building for the separation between the holy and the profane was five times as long and five times as broad, according to the Hebrew text, or twenty-five times as large as the whole extent of the temple and its courts,

(a) Area of the temple with the two courts, 500 cubits square.

(b) Surrounding space, five hundred rods equals 3000 cubits square.

(c) Circuit of fifty cubits in breadth around the surrounding space. - Ezekiel 45:2

the appearance of the temple with its courts is not diminished in consequence, because the surrounding space was not covered with buildings; on the contrary, the fact that it was separated from the common by so large a surrounding space, would rather add to the importance of the temple with its courts. This broad separation is peculiar to Ezekiel's temple, and serves, like many other arrangements in the new sanctuary and worship, to symbolize the inviolable holiness of that sanctuary. The earlier sanctuary had nothing answering to this; and Kliefoth is wrong in supposing that the outer court served the same purpose in the tabernacle and Solomon's temple, whereas in the temple of Ezekiel this had also become part of the sanctuary, and was itself holy. The tabernacle had no outer court at all, and in Solomon's temple the outer court did form a component part of the sanctuary. The people might enter it, no doubt, when they desired to draw near to the Lord with sacrifices and gifts; but this continued to be the case in Ezekiel's temple, though with certain restrictions (cf. Ezekiel 46:9 and Ezekiel 46:10). Only, in the case of Solomon's temple, the outer court bordered directly upon the common soil of the city and the land, so that the defilement of the land produced by the sin of the people could penetrate directly even into the holy space of the courts. In the sanctuary of the future, a safeguard was to be placed against this by the surrounding space which separated the holy from the common. It is true that the surface of Moriah supplied no room for this space of five hundred rods square; but the new temple was not to be built upon the real Moriah, but upon a very high mountain, which the Lord would exalt and make ready for the purpose when the temple was erected. Moreover, the circumstance that Moriah was much too small for the extent of the new temple and its surroundings, cannot furnish any argument against the correctness of our view of the verses in question, for the simple reason that in Ezekiel 45 and 48 there follow still further statements concerning the separation of the sanctuary from the rest of the land, which are in perfect harmony with this, and show most indisputably that the temple seen by Ezekiel was not to have its seat in the ancient Jerusalem.

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