Read Scripture In A Year: September 25

(1Ch 8:1) Beniamin also begate Bela his eldest sonne, Ashbel the second, and Aharah the third,

(Notes Reference) Now Benjamin (a) begat Bela his firstborn, Ashbel the second, and Aharah the third,

(a) He continues in the description of the tribe of Benjamin, because his purpose is to set forth the genealogy of Saul.

(1Ch 8:2) Nohah the fourth, and Rapha the fift.

(1Ch 8:3) And the sonnes of Bela were Addar, and Gera, and Abihud,

(1Ch 8:4) And Abishua, and Naaman and Ahoah,

(1Ch 8:5) And Gera, and Shephuphan, and Huram.

(1Ch 8:6) And these are the sonnes of Ehud: these were the chiefe fathers of those that inhabited Geba: and they were caryed away captiues to Monahath,

(Notes Reference) And these [are] the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and (b) they removed them to Manahath:

(b) Meaning, the inhabitants of the city of Geba.

(1Ch 8:7) And Naaman, and Ahiah, and Gera, he caryed them away captiues: and he begate Vzza, and Ahihud.

(Notes Reference) And Naaman, and Ahiah, and Gera, he removed them, and (c) begat Uzza, and Ahihud.

(1Ch 8:8) And Shaharaim begate certaine in the coutrey of Moab, after he had sent away Hushim and Baara his wiues.

(Notes Reference) And Shaharaim begat [children] in the country of Moab, after he had sent them (d) away; Hushim and Baara [were] his wives.

(d) After he had put away his two wives.

(1Ch 8:9) He begate, I say, of Hodesh his wife, Iobab and Zibia, and Mesha, and Malcham,

(1Ch 8:10) And Ieuz and Shachia and Mirma: these were his sonnes, and chiefe fathers.

(1Ch 8:11) And of Hushim he begat Ahitub and Elpaal.

(1Ch 8:12) And the sonnes of Elpaal were Eber, and Misham and Shamed (which built Ono, and Lod, and the villages thereof)

(1Ch 8:13) And Beriah and Shema (which were the chiefe fathers among the inhabitants of Aialon: they draue away the inhabitants of Gath)

(1Ch 8:14) And Ahio, Shashak and Ierimoth,

(1Ch 8:15) And Sebadiah, and Arad, and Ader,

(1Ch 8:16) And Michael, and Ispah, and Ioha, the sonnes of Beriah,

(1Ch 8:17) And Zebadiah, and Meshullam, and Hizki, and Heber,

(1Ch 8:18) And Ishmerai and Izliah, and Iobab, the sonnes of Elpaal,

(1Ch 8:19) Iakim also, and Zichri, and Sabdi,

(1Ch 8:20) And Elienai, and Zillethai, and Eliel,

(1Ch 8:21) And Adaiah, and Beraiah, and Shimrah the sonnes of Shimei,

(1Ch 8:22) And Ishpan, and Eber, and Eliel,

(1Ch 8:23) And Abdon, and Zichri, and Hanan,

(1Ch 8:24) And Hananiah, and Elam, and Antothiiah,

(1Ch 8:25) Iphedeiah and Penuel ye sonnes of Shashak,

(1Ch 8:26) And Shamsherai, and Shehariah, and Athaliah,

(1Ch 8:27) And Iaareshiah, and Eliah, and Zichri, the sonnes of Ieroham.

(1Ch 8:28) These were the chiefe fathers according to their generations, euen princes, which dwelt in Ierusalem.

(Notes Reference) These [were] heads of the (e) fathers, by their generations, chief [men]. These dwelt in Jerusalem.

(e) The chief of the tribe of Benjamin, who dwelt in Jerusalem.

(1Ch 8:29) And at Gibeon dwelt the father of Gibeon, and the name of his wife was Maachah.

(1Ch 8:30) And his eldest sonne was Abdon, then Zur, and Kish, and Baal, and Nadab,

(1Ch 8:31) And Gidor, and Ahio, and Zacher.

(1Ch 8:32) And Mikloth begate Shimeah: these also dwelt with their brethren in Ierusalem, euen by their brethren.

(1Ch 8:33) And Ner begate Kish, and Kish begat Saul, and Saul begate Ionathan, and Malchishua, and Abinadab, and Eshbaal.

(Notes Reference) And (f) Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and (g) Eshbaal.

(f) Who in (1Sa 9:2) is called Abiel.

(g) He is likewise called Mephibosheth, (2Sa 9:6).

(1Ch 8:34) And the sonne of Ionathan was Merib-baal, and Merib-baal begate Micah.

(Notes Reference) And the son of Jonathan [was] (h) Meribbaal; and Meribbaal begat Micah.

(h) He is also called Mephibosheth, (2Sa 9:6).

(1Ch 8:35) And the sonnes of Micah were Pithon, and Melech, and Tarea, and Ahaz.

(1Ch 8:36) And Ahaz begate Iehoadah, and Iehoadah begate Alemeth, and Azmaueth, and Zimri, and Zimri begate Moza,

(1Ch 8:37) And Moza begate Bineah, whose sonne was Raphah, and his sonne Eleasah, and his sonne Azel.

(1Ch 8:38) And Azel had sixe sonnes, whose names are these, Azrikam, Bocheru and Ishmael, and Sheariah, and Obadiah, and Hanan: all these were the sonnes of Azel.

(1Ch 8:39) And the sonnes of Eshek his brother were Vlam his eldest sonne, Iehush the second, and Eliphelet the third.

(1Ch 8:40) And the sonnes of Vlam were valiant men of warre which shot with the bow, and had many sonnes and nephewes, an hundreth and fiftie: all these were of the sonnes of Beniamin.

Passage 2: Ezekiel 21

(Eze 21:1) The word of ye Lord came to me againe, saying,

(Eze 21:2) Sonne of man, set thy face toward Ierusalem, and drop thy word toward the holy places, and prophecie against the land of Israel.

(Notes Reference) Son of man, set thy face toward Jerusalem, (a) and drop [thy word] toward the holy places, and prophesy against the land of Israel,

(a) Speak sensibly, that all may understand.

(Eze 21:3) And say to the land of Israel, Thus saith the Lord, Beholde, I come against thee, and will drawe my sword out of his sheath, and cut off from thee both the righteous and the wicked.

(Notes Reference) And say to the land of Israel, Thus saith the LORD; Behold, I [am] against thee, and will draw forth my sword out of its sheath, and will cut off from thee the (b) righteous and the wicked.

(b) That is such which seem to have an outward show of righteousness by observation of the ceremonies of the law.

(Eze 21:4) Seeing then that I will cut off from thee both the righteous and wicked, therefore shall my sworde goe out of his sheath against all flesh from the South to the North,

(Notes Reference) Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth from its sheath against all flesh from the south to the (c) north:

(Eze 21:5) That all flesh may knowe that I the Lord haue drawen my sworde out of his sheath, and it shall not returne any more.

(Eze 21:6) Mourne therefore, thou sonne of man, as in the paine of thy reines, and mourne bitterly before them.

(Notes Reference) Sigh therefore, thou son of man, with breaking (d) heart; and with bitterness sigh before their eyes.

(d) As though you were in extreme anguish.

(Eze 21:7) And if they say vnto thee, Wherefore mournest thou? then answere, Because of the bruite: for it commeth, and euery heart shall melt, and all handes shall be weake, and all mindes shall faint, and all knees shall fall away as water: beholde, it commeth, and shall be done, saith the Lord God.

(Notes Reference) And it shall be, when they say to thee, Why sighest thou? that thou shalt answer, (e) For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak [as] water: behold, it cometh, and shall be brought to pass, saith the Lord GOD.

(e) Because of the great noise of the army of the Chaldeans.

(Eze 21:8) Againe, the word of the Lord came vnto me, saying,

(Eze 21:9) Sonne of man, prophecie, and say, Thus saith the Lord God, say, A sworde, a sworde both sharpe, and fourbished.

(Eze 21:10) It is sharpened to make a sore slaughter, and it is fourbished that it may glitter: how shall we reioyce? for it contemneth the rod of my sonne, as all other trees.

(Notes Reference) It is sharpened to make a grievous slaughter; it is polished that it may (f) glitter: should we then make mirth? it despiseth the (g) rod of my son, (h) [as] every tree.

(f) And so cause fear.

(g) Meaning, the sceptre showing that it will not spare the king, who would be as the son of God, and in his place.

(h) That is, the rest of the people.

(Eze 21:11) And he hath giuen it to be fourbished, that he may handle it: this sword is sharpe, and is fourbished, that he may giue it into ye hand of the slayer.

(Notes Reference) And he hath given it to be polished, that it may be handled: the sword is sharpened, and it is polished, to give it into the hand of the (i) slayer.

(i) That is, to the army of the Chaldeans.

(Eze 21:12) Cry, and houle, sonne of man: for this shall come to my people, and it shall come vnto all the princes of Israel: the terrours of the sword shall be vpon my people: smite therefore vpon thy thigh.

(Notes Reference) Cry and wail, son of man: for it shall be upon my people, it [shall be] upon all the princes of Israel: terrors by reason of the sword shall be upon my people: (k) smite therefore upon [thy] thigh.

(k) Read (Eze 6:11).

(Eze 21:13) For it is a triall, and what shall this be, if the sworde contemne euen the rodde? It shall be no more, saith the Lord God.

(Notes Reference) Because [it is] a trial, (l) and what if [the sword] despise even the rod? it shall be no [more], saith the Lord GOD.

(l) Ezekiel moved with compassion thus complains fearing the destruction of the kingdom which God had confirmed to David and his posterity by promise, which promise God performed although here it seemed to man's eye that it would utterly perish.

(Eze 21:14) Thou therefore, sonne of man, prophecie, and smite hand to hand, and let the sworde be doubled: let the sworde that hath killed, returne the third time: it is the sword of the great slaughter entring into their priuie chambers.

(Notes Reference) Thou therefore, son of man, prophesy, and smite (m) [thy] hands together, and let the sword be doubled the third time, the sword of the slain: it [is] the sword of the great [men that are] slain, which entereth into their private chambers.

(m) That is, encourage the sword.

(Eze 21:15) I haue brought the feare of the sword into all their gates to make their heart to faint, and to multiplie their ruines. Ah it is made bright, and it is dressed for the slaughter.

(Eze 21:16) Get thee alone: goe to the right hande, or get thy selfe to the left hande, whithersoeuer thy face turneth.

(Notes Reference) Go thee (n) one way or other, [either] on the right hand, [or] on the left, wherever thy face [is] set.

(n) Provide for yourself: for you will see God's plague of all parts on this country.

(Eze 21:17) I wil also smite mine hands together, and wil cause my wrath to cease. I the Lord haue said it.

(Eze 21:18) The worde of the Lord came vnto mee againe, saying,

(Eze 21:19) Also thou sonne of man, appoint thee two wayes, that the sworde of the King of Babel may come: both twaine shall come out of one lande, and chuse a place, and chuse it in the corner of the way of the citie.

(Notes Reference) Also, thou son of man, mark (o) two ways, that the sword of the king of Babylon may come: both [ways] shall come forth from one land: and choose thou a place, choose [it] at the head of the way to the city.

(o) This was spoken because when Nebuchadnezzar came against Judah his purpose was also to go against the Ammonites, but doubting in the way which enterprise to undertake first he consulted with his soothsayers and so went against Judah.

(Eze 21:20) Appoint a way, that the sworde may come to Rabbath of the Ammonites, and to Iudah in Ierusalem the strong citie.

(Notes Reference) Mark a way, that the sword may come to Rabbah of the Ammonites, and (p) to Judah in Jerusalem the fortified.

(p) That is, to the tribe of Judah that kept themselves in Jerusalem.

(Eze 21:21) And the King of Babel stoode at the parting of the way, at the head of the two wayes, consulting by diuination, and made his arrowes bright: hee consulted with idoles, and looked in the liuer.

(Notes Reference) For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made [his] arrows bright, he consulted with images, he looked in (r) the liver.

(r) He used conjuring and sorcery.

(Eze 21:22) At his right hand was the diuination for Ierusalem to appoint captaines, to open their mouth in the slaughter, and to lift vp their voyce with shouting, to laye engines of warre against the gates, to cast a mount, and to builde a fortresse.

(Eze 21:23) And it shalbe vnto them as a false diuination in their sight for the othes made vnto them: but hee will call to remembrance their iniquitie, to the intent they should be taken.

(Notes Reference) And it shall be to them (s) as a false divination in their sight, to them that have sworn oaths: (t) but he will call to remembrance the iniquity, that they may be taken.

(s) Because there was a league between the Jews and the Babylonians, they of Jerusalem will think nothing less than that this thing would come to pass.

(t) That is, Nebuchadnezzar will remember the rebellion of Zedekiah, and so come on them.

(Eze 21:24) Therefore thus sayeth the Lord God, Because ye haue made your iniquitie to bee remembred, in discouering your rebellion, that in al your workes your sinnes might appeare: because, I say, that ye are come to remembrance, ye shall be taken with the hand.

(Eze 21:25) And thou prince of Israel polluted, and wicked, whose day is come, when iniquitie shall haue an ende,

(Notes Reference) And thou, profane wicked (u) prince of Israel, whose day is come, when iniquity [shall have] an end,

(u) Meaning, Zedekiah who practised with the Egyptians to make himself high and able to resist the Babylonians.

(Eze 21:26) Thus saith the Lord God, I will take away the diademe, and take off the crowne: this shalbe no more the same: I wil exalt the humble, and will abase him that is hie.

(Notes Reference) Thus saith the Lord GOD; Remove the (x) diadem, and take off the crown: this [shall] not [be] the same: exalt [him that is] low, and abase [him that is] high.

(x) Some refer this to the priest's attire: for Jehozadak the priest went into captivity with the king.

(Eze 21:27) I wil ouerturne, ouerturne, ouerturne it, and it shall be no more vntill he come, whose right it is, and I will giue it him.

(Notes Reference) I will overturn, overturn, overturn, it: and it shall be no [more], until he (y) cometh whose right it is; and I will give it [him].

(y) That is, to the coming of Messiah: for though the Jews had some sign of government later under the Persians, Greeks and Romans, yet this restitution was not till Christ's coming and at length would be accomplished as was promised, (Gen 49:10).

(Eze 21:28) And thou, sonne of man, prophecie, and say, Thus saith the Lord God to the children of Ammon, and to their blasphemie: say thou, I say, The sword, the sword is drawen foorth, and fourbished to the slaughter, to consume, because of the glittering:

(Eze 21:29) Whiles they see vanitie vnto thee, and prophecied a lie vnto thee to bring thee vpon the neckes of the wicked that are slaine, whose day is come when their iniquitie shall haue an ende.

(Notes Reference) While they see (z) vanity to thee, while they divine a lie to thee, to bring thee upon the necks of [them that are] slain, of the wicked, whose day is come, when their iniquity [shall have] an end.

(z) Though the Jews and Ammonites would not believe that you, that is the sword, would come upon them, and said that the prophets who threatened spoke lies, yet you will as surely come as though you were already on their necks.

(Eze 21:30) Shall I cause it to returne into his sheath? I will iudge thee in the place where thou wast created, euen in the land of thine habitation.

(Eze 21:31) And I wil powre out mine indignation vpon thee, and will blowe against thee in the fire of my wrath, and deliuer thee into the hand of beastly men, and skilfull to destroy.

(Eze 21:32) Thou shalt bee in the fire to be deuoured: thy blood shall be in the middes of the lande, and thou shalt be no more remembred: for I the Lord haue spoken it.

Passage 3: Luke 18

(Luk 18:1) And he spake also a parable vnto them, to this ende, that they ought alwayes to pray, and not to waxe faint,

(Notes Reference) And (1) he spake a parable unto them [to this end], that men ought always to pray, and not to (a) faint;

(1) God will have us to continue in prayer, not to weary us, but to exercise us; therefore we must fight against impatience so that a long delay does not cause us to quit our praying.

(a) Yield to afflictions and adversities as those do who have lost heart.

(Luk 18:2) Saying, There was a iudge in a certaine citie, which feared not God, neither reuereced man.

(Notes Reference) (b) Saying, There was in a city a judge, which feared not God, neither regarded man:

(b) He does not compare things that are of equal stature, but the less with the greater: If a man receives what is rightfully his at the hands of a most unrighteous judge, much more will the prayers of the godly prevail before God.

(Luk 18:3) And there was a widowe in that citie, which came vnto him, saying, Doe mee iustice against mine aduersarie.

(Luk 18:4) And hee would not of a long time: but afterward he said with himselfe, Though I feare not God, nor reuerence man,

(Luk 18:5) Yet because this widowe troubleth mee, I will doe her right, lest at the last shee come and make me wearie.

(Notes Reference) Yet because this widow troubleth me, I will avenge her, lest by her continual coming she (c) weary me.

(c) Literally, "beat me down with her blows", and it is a metaphor taken of wrestlers who beat their adversaries with their fists or clubs: in the same way those that are persistent beat the judge's ears with their crying out, even as it were with blows.

(Luk 18:6) And the Lord said, Heare what the vnrighteous iudge saith.

(Luk 18:7) Now shall not God auenge his elect, which cry day and night vnto him, yea, though he suffer long for them?

(Notes Reference) And shall not God avenge his own elect, which cry day and night unto him, though (d) he bear long with them?

(d) Though he seems slow in avenging the harm done to his own.

(Luk 18:8) I tell you he will auenge them quickly: but when the Sonne of man commeth, shall he finde faith on the earth?

(Luk 18:9) He spake also this parable vnto certaine which trusted in themselues that they were iust, and despised other.

(Notes Reference) (2) And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

(2) Two things especially make our prayers void and of no effect: confidence of our own righteousness, and our contempt of others; but a humble heart is contrary to both of these.

(Luk 18:10) Two men went vp into the Temple to pray: the one a Pharise, and the other a Publican.

(Luk 18:11) The Pharise stoode and prayed thus with himselfe, O God, I thanke thee that I am not as other men, extortioners, vniust, adulterers, or euen as this Publican.

(Notes Reference) (3) The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men [are], extortioners, unjust, adulterers, or even as this publican.

(3) Although we confess that whatever we have, we have it from God, yet we are despised by God as proud and arrogant if we put even the least trust in our own works before God.

(Luk 18:12) I fast twise in the weeke: I giue tithe of all that euer I possesse.

(Luk 18:13) But the Publican standing a farre off, woulde not lift vp so much as his eyes to heauen, but smote his brest, saying, O God, be mercifull to me a sinner.

(Notes Reference) And the publican, standing (e) afar off, would not lift up so much as [his] eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

(e) Far from the Pharisee in a lower place.

(Luk 18:14) I tell you, this man departed to his house iustified, rather then the other: for euery man that exalteth himselfe, shall be brought lowe, and he that humbleth himselfe, shalbe exalted.

(Luk 18:15) They brought vnto him also babes that he should touche them. And when his disciples sawe it, they rebuked them.

(Notes Reference) (f) And they brought unto him also infants, that he would touch them: (4) but when [his] disciples saw [it], they rebuked them.

(f) The children were tender and young in that they were brought, which appears more evidently in that they were infants. (Ed.) (4) To judge or think of Christ after the reason of the flesh is the cause of infinite corruptions.

(Luk 18:16) But Iesus called them vnto him, and said, Suffer the babes to come vnto mee, and forbid them not: for of such is the kingdome of God.

(Notes Reference) (5) But Jesus (g) called them [unto him], and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.

(5) The elect children of the faithful are included in the free covenant of God. (Ed.)

(g) Those that carried the children, whom the disciples drove away.

(Luk 18:17) Verely I say vnto you, whosoeuer receiueth not the kingdome of God as a babe, he shall not enter therein.

(Notes Reference) (6) Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

(6) Childlike innocence is an ornament of Christians.

(Luk 18:18) Then a certaine ruler asked him, saying, Good Master, what ought I to doe, to inherite eternall life?

(Luk 18:19) And Iesus said vnto him, Why callest thou me good? none is good, saue one, euen God.

(Luk 18:20) Thou knowest the comandements, Thou shalt not commit adulterie: Thou shalt not kill: Thou shalt not steale: Thou shalt not beare false witnes: Honour thy father and thy mother.

(Luk 18:21) And hee saide, All these haue I kept from my youth.

(Notes Reference) (7) And he said, All these have I kept from my youth up.

(7) The enticement of riches carries many away from the right way.

(Luk 18:22) Nowe when Iesus heard that, he saide vnto him, Yet lackest thou one thing. Sell all that euer thou hast, and distribute vnto the poore, and thou shalt haue treasure in heauen, and come follow mee.

(Luk 18:23) But when he heard those things, he was very heauie: for he was marueilous riche.

(Luk 18:24) And when Iesus sawe him very sorowfull, he said, With what difficultie shall they that haue riches, enter into the kingdome of God!

(Notes Reference) (8) And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!

(8) To be both rich and godly is a singular gift of God.

(Luk 18:25) Surely it is easier for a camel to go through a needles eye, then for a riche man to enter into the kingdome of God.

(Luk 18:26) Then said they that heard it, And who then can be saued?

(Luk 18:27) And he said, The things which are vnpossible with men, are possible with God.

(Luk 18:28) Then Peter said, Loe, we haue left all, and haue followed thee.

(Luk 18:29) And he said vnto them, Verely I say vnto you, there is no man that hath left house, or parents, or brethren, or wife, or children for the kingdome of Gods sake,

(Notes Reference) (9) And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake,

(9) They become the richest of all who do not refuse to be poor for Christ's sake.

(Luk 18:30) Which shall not receiue much more in this world, and in the world to come life euerlasting.

(Luk 18:31) Then Iesus tooke vnto him ye twelue, and said vnto them, Beholde, we goe vp to Hierusalem, and all things shalbe fulfilled to the Sonne of man, that are writttn by the Prophets.

(Notes Reference) (10) Then he took [unto him] the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.

(10) As sure and certain as persecution is, so sure is the glory which remains for the conquerors.

(Luk 18:32) For he shall be deliuered vnto the Gentiles, and shalbe mocked, and shalbe spitefully entreated, and shalbe spitted on.

(Luk 18:33) And when they haue scourged him, they will put him to death: but the thirde day hee shall rise againe.

(Luk 18:34) But they vnderstood none of these things, and this saying was hidde from them, neither perceiued they the things, which were spoken.

(Notes Reference) And they understood (h) none of these things: and this saying was hid from them, neither knew they the things which were spoken.

(h) By this we see how ignorant the disciples were.

(Luk 18:35) And it came to passe, that as he was come neere vnto Iericho, a certaine blinde man sate by the way side, begging.

(Notes Reference) (11) And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging:

(11) Christ shows by a visible miracle that he is the light of the world.

(Luk 18:36) And when he heard the people passe by, he asked what it meant.

(Luk 18:37) And they saide vnto him, that Iesus of Nazareth passed by.

(Luk 18:38) Then hee cried, saying, Iesus the Sonne of Dauid, haue mercie on me.

(Luk 18:39) And they which went before, rebuked him that he shoulde holde his peace, but he cried much more, O Sone of Dauid, haue mercie on me.

(Notes Reference) (12) And they which went before rebuked him, that he should hold his peace: but he cried so much the more, [Thou] Son of David, have mercy on me.

(12) The more snares and hindrances that Satan lays in our way, even by those who profess Christ's name, so much the more ought we to go forward.

(Luk 18:40) And Iesus stoode stil, and commanded him to be brought vnto him. And when he was come neere, he asked him,

(Luk 18:41) Saying, What wilt thou that I doe vnto thee? And he said, Lord, that I may receiue my sight.

(Luk 18:42) And Iesus said vnto him, Receiue thy sight: thy faith hath saued thee.

(Luk 18:43) Then immediatly he receiued his sight, and followed him, praysing God: and all the people, when they sawe this, gaue praise to God.