13Then the LORD said, “Thus will the sons of Israel eat their bread unclean among the nations where I will banish them.” 14But I said, “Ah, Lord GOD! Behold, I have never been defiled; for from my youth until now I have never eaten what died of itself or was torn by beasts, nor has any unclean meat ever entered my mouth.” 15Then He said to me, “See, I will give you cow’s dung in place of human dung over which you will prepare your bread.” 16Moreover, He said to me, “Son of man, behold, I am going to break the staff of bread in Jerusalem, and they will eat bread by weight and with anxiety, and drink water by measure and in horror, 17because bread and water will be scarce; and they will be appalled with one another and waste away in their iniquity.

NASB ©1995

American Standard Version
And Jehovah said, Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.

Douay-Rheims Bible
And the Lord said: So shall the children of Israel eat their bread all filthy among the nations whither I will cast them out.

Darby Bible Translation
And Jehovah said, So shall the children of Israel eat their bread unclean among the nations whither I will drive them.

English Revised Version
And the LORD said, Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.

Webster's Bible Translation
And the LORD said, Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them.

World English Bible
Yahweh said, Even thus shall the children of Israel eat their bread unclean, among the nations where I will drive them.

Young's Literal Translation
And Jehovah saith, 'Thus do the sons of Israel eat their defiled bread among the nations whither I drive them.'The Great Controversy
Page 52. Image worship.--"The worship of images . . . was one of those corruptions of Christianity which crept into the church stealthily and almost without notice or observation. This corruption did not, like other heresies, develop itself at once, for in that case it would have met with decided censure and rebuke: but, making its commencement under a fair disguise, so gradually was one practice after another introduced in connection with it, that the church had become deeply steeped in practical …
Ellen Gould White—The Great Controversy

What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the …
Leo the Great—Writings of Leo the Great

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called …
J. W. McGarvey—The Four-Fold Gospel

First Ministry in Judæa --John's Second Testimony.
(Judæa and Ænon.) ^D John III. 22-36. ^d 22 After these things came Jesus and his disciples into the land of Judæa [That is, he left Jerusalem, the capital of Judæa, and went into the rural districts thereof. We find him there again in John xi. and Luke xiii.-xviii. He gained disciples there, but of them we know but few, such as Mary, Martha, Lazarus, Simeon, and Judas Iscariot]; and there he tarried with them [It is not stated how long he tarried, but it may have been from …
J. W. McGarvey—The Four-Fold Gospel

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament

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