Ezekiel 3:2 — Word Study
WLCוָאֶפְתַּ֖ח אֶת־ פִּ֑י וַיַּ֣אֲכִלֵ֔נִי אֵ֖ת הַמְּגִלָּ֥ה הַזֹּֽאת׃
BSASo I openedpâthach▸ [to engrave or carve, as with intricate carvings] my mouthpeh [my lips, the edge of my being] and He fedʼâkal▸ [caused me to eat, gave to me as food] meʼêth the scrollmᵉgillâh [a rolled-up book, containing prophetic words, this specific roll, the one given to me]
| Greek | English | Parsing |
|---|---|---|
| וָאֶפְתַּ֖ח | and I opened | Verb, Qal, sequential imperfect first person common singular |
| אֶת־ | the object marker | Particle |
| פִּ֑י | mouth my | Noun common masculine singular construct, suffix |
| וַיַּ֣אֲכִלֵ֔נִי | and he caused to eat me | Verb hiphil sequential imperfect third person masculine singular, suffix |
| אֵ֖ת | the object marker | Particle |
| הַמְּגִלָּ֥ה | the scroll | Particle, noun common feminine singular absolute |
| הַזֹּֽאת׃ | this | Particle, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I opened my mouth, and He fed me the scroll. |
| KJV | So I opened my mouth, and he caused me to eat that roll. |
| ASV | So I opened my mouth, and he caused me to eat the roll. |
| YLT | And I open my mouth, and He causeth me to eat this roll. |
| WEB | So I opened my mouth, and he caused me to eat the scroll. |
| BBE | And, on my opening my mouth, he made me take the roll as food. |
Where they part company is in the rendering of הַמְּגִלָּה — see How Translations Differ.
One main action with two phrases detailing the feeding of the scroll, indicating a clear sequence of actions.




5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּתַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ezekiel 3:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Ezekiel's Commissiongenerated
Ezekiel 3:2 describes a pivotal moment in which God commands Ezekiel to consume a scroll, symbolizing the internalization of God's words. This act prepares him to deliver God's message to the house of Israel, emphasizing the importance of being filled with divine revelation before proclaiming it to others. The context includes God's directive to eat the scroll and the subsequent sweetness of the message, as seen in Ezekiel 3:3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 25:17 | So I took the cup from the LORD’s hand and made all the nations drink from it, each one to whom the LORD had sent me, |
| 2 | Acts 26:19 | So then, King Agrippa, I was not disobedient to the heavenly vision. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — פָּתַח, va.'ef.Tachgenerated
The verb פָּתַח (paṭach) means 'to open' and can denote various actions such as opening doors or, in this case, opening one's mouth. The specific usage here emphasizes the act of preparing to receive and convey a message.
This verb is in the sequential imperfect tense, indicating an ongoing action. Ezekiel's opening of his mouth signifies readiness to receive God's word, which is a crucial step before he can fulfill his prophetic role.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses fed for the Hebrew verb אֲכַל (akal), aligning with the KJV and ASV.
Sentence Structuregenerated
The main verb is וָאֶפְתַּ֖ח (va'ef.Tach), and I opened, governing the action of opening the mouth. The structure emphasizes the sequential nature of the actions: first, Ezekiel opens his mouth, then he is fed the scroll.
The sentence is built around the actions of Ezekiel and God's direct involvement. The use of the object marker אֵת ('et) clarifies what is being acted upon, in this case, the scroll.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb פָּתַח is rendered as διήνοιχα (dihēnoikha), which also means 'to open'. This choice maintains the core meaning of the Hebrew while reflecting the Greek language's nuances.
The translation shows a continuity in the act of opening, but the Greek context may add layers of interpretation regarding the reception of divine knowledge.
In plain words — the whole versegenerated
Ezekiel 3:2 tells us that God instructed Ezekiel to eat a scroll, symbolizing the internalization of His message. Ezekiel's act of opening his mouth signifies his readiness to receive and proclaim God's words to the people of Israel.
Frequently Asked Questionsgenerated
Eating the scroll symbolizes receiving and internalizing God's message, preparing Ezekiel to deliver it to the Israelites.
Opening the mouth signifies readiness to speak and convey God's words, highlighting the importance of being filled with divine instruction.
Similar to other prophets, Ezekiel's call involves a physical act that symbolizes spiritual readiness, such as Isaiah's vision in Isaiah 6:8.
The scroll represents God's word and message, which Ezekiel must consume and understand before sharing it with others.
Reflection Questionsgenerated
- How can I prepare myself to receive and share God's message with others?
- What steps can I take to internalize the teachings of the Bible in my own life?
- In what ways does God's word nourish my spiritual journey?
- How can I be more open to receiving guidance from God, like Ezekiel?
The early church on this verse — how the Fathers read it
The early Church Fathers comment on Ezekiel's vision, emphasizing the significance of receiving God's word as nourishment for the soul.
With an open mouth the Lord has provided bread, so that the beginnings of his will may be in us and that we may reach the perfection of blessedness that comes from God.Early Church Fathers on Ezekiel 3 →
And I opened my mouth, and he fed me with that scroll. And he said to me: Son of man. I, he said, opened my mouth, because I was told: Open your mouth, and eat.Early Church Fathers on Ezekiel 3 →
And it should be noted that the prophet adds, saying: "And I opened my mouth and he fed me with that scroll." Another Prophet testifies that the mouth is in the heart, saying: "Deceitful lips in the heart,Early Church Fathers on Ezekiel 3 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Ezekiel 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSo I opened my mouth,.... To take in the roll, and eat it; he was not disobedient to the heavenly vision; he did all that he could towards eating it, but was not sufficient of himself; and therefore
Read John Gill on Ezekiel 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySo I opened my mouth, and he caused me to eat that roll. No JFB commentary on this verse.
Read Robert Jamieson on Ezekiel 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSo, Heb. And; so soon as he had heard he must eat it. I opened my mouth; not to discuss points, but to obey, to show my readiness indeed, and to do what lay on me to do. He caused me to eat that roll; not by a force compelling me, but by a concurrent help in what the prophet was ready to do.
Read Matthew Poole on Ezekiel 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 3:2 So I opened my mouth, and he caused me to eat that roll.Ver. 2. So I opened my mouth.] Without delays or consults, I obeyed Christ’ s command, et hausi quodammodo donum prophetiae, and yielded to become a prophet. This was well; but not long after, Ezekiel, through infirmity of the flesh, would have declined the office, and therefore sought to lurk among his countrymen at Telabib, till Christ called him out again and newly employed him. And he caused me to eat that roll.] See on Ezekiel 3:1. Alsted. Chronol., 347.
Read John Trapp on Ezekiel 3 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1-3. Ezekiel’s preparation for future speech, by making the truth which he was to utter a part of himself, required the co-operation of the human and the divine.
Read Daniel Denison Whedon on Ezekiel 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So I opened my mouth, and He fed me the scroll.
So I opened my mouth, and he caused me to eat the scroll.
So I opened my mouth, and He fed me the scroll.
So I opened my mouth and he fed me the scroll.
Tyndale line
So I opened my mouth, and he caused me to eat that roll.
So I opened my mouth, and he caused me to eat the roll.
So I opened my mouth, and he caused me to eat the roll.
So I opened my mouth, and he caused me to eat that roll.
So I opened my mouth, and he gaue mee this roule to eate.
Strictly literal
So I opened my mouth, and he caused me to eat that roll.
And I open my mouth, and He causeth me to eat this roll.
And I open my mouth, and He causes me to eat this scroll.
So I opened my mouth, and he caused me to eat this roll.
So I opened my mouth, and he fed me that scroll.
From the Latin
And I opened my mouth, and he caused me to eat that book:
Simplified
I opened my mouth, and he gave me the scroll to eat.
And, on my opening my mouth, he made me take the roll as food.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the essential elements of the verse, with four out of seven words matched. The Septuagint's word order differs, but the core message remains intact.
וָאֶפְתַּ֖ח אֶת־ פִּ֑י וַיַּ֣אֲכִלֵ֔נִי אֵ֖ת הַמְּגִלָּ֥ה הַזֹּֽאת׃
4 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ezekiel 3:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
Conj | V-Qal-ConsecImperf-1cs — Verb · Qal · sequential imperfect first person common singularHc/Vqw1cs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
DirObjM — ParticleHTo
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Conj | V-Hiphil-ConsecImperf-3ms | Suff — Verb hiphil sequential imperfect third person masculine singular · suffixHc/Vhw3ms/Sp1bs
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מְגִלָּה (megillah) refers to a roll or scroll, often used for writing or books. It is derived from the root meaning 'to roll' and is noted in various contexts, including its Aramaic equivalent. The term is associated with late writings.
מְגִלָּה n.f. roll (writing, book; late)
base
H4039 מְגִלָּה
4039 mgillah meg-il-law'
from 1556; a roll:--roll, volume.
see HEBREW for 01556
מְגִלָּה (me.gil.lah) — scroll.
roll, book, writing
Aramaic equivalent: me.gil.lah (מְגִלָּה "scroll" H4040)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
skrol.
See ROLL.
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTd/Tm — Particle · particleHTd/Tm
