Exegetical and Hermeneutical Commentary of Isaiah 10:3
And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help? and where will ye leave your glory?
3. The unjust lawgivers are reminded that there is a day of revision, when they must answer to the Supreme Judge.
And what will ye do? ] cf. Hos 9:5. day of visitation ] cf. Hos 9:7; Mic 7:4; Jer 11:23; Jer 23:12, &c.
desolation ] or, storm; the word is only employed here by Isaiah. The “storm” of invasion “comes from far”; cf. ch. Isa 5:26, Isa 30:27.
leave your glory ] i.e. “your wealth”; Gen 31:1; Isa 61:6; Isa 66:12.
Fuente: The Cambridge Bible for Schools and Colleges
And what will ye do – The prophet here proceeds to denounce the judgment, or punishment, that would follow the crimes specified in the previous verses. That punishment was the invasion of the land by a foreign force. What will ye do? To whom will you fly? What refuge will them be? Implying that the calamity would be so great that there would be no refuge, or escape.
In the day of visitation – The word visitation ( pequddah) is used here in the sense of Gods coming to punish them for their sins; compare Job 31:14; Job 35:15; Isa 26:14; Eze 9:1. The idea is probably derived from that of a master of a family who comes to take account, or to investigate the conduct of his servants, and where the visitation, therefore, is one of reckoning and justice. So the idea is applied to God as designing to visit the wicked; that is, to punish them for their offences; compare Hos 9:7.
And in the desolation – The destruction, or overthrowing. The word used here – sho’ah – usually denotes a storm, a tempest Pro 1:27; and then sudden destruction, or calamity, that sweeps along irresistibly like a tempest; Zep 1:15; Job 30:3, Job 30:14; Psa 35:8.
Which shall come from far – That is, from Assyria, Media, Babylonia. The sense is, a furious storm of war is about to rage. To what refuge can you then flee? or where can you then find safety?
Where will ye leave your glory – By the word glory here, some have understood the prophet as referring to their aged men, their princes and nobles, and as asking where they would find a safe place for them. But he probably means their riches, wealth, magnificence. Thus Psa 49:17 :
For when he dieth, he shall carry nothing away;
His glory shall not descebd after him.
See also Hos 9:2; Isa 66:12. The word leave here, is used in the sense of deposit, or commit for safe keeping; compare Job 39:14. In the time of the invasion that shall come up like a tempest on the land, where will you deposit your property so that it shall be safe?
Fuente: Albert Barnes’ Notes on the Bible
Isa 10:3
And what will ye do in the day of visitation?
—
The day of visitation
In Scripture style the season in which God is pleased to draw near to a person or people, that He may accomplish various important purposes, is called a day of visitation.
1. Sometimes His visitation is intended to afford deliverance and consolation to the oppressed, by extricating them from servitude and misery, and introducing them into a happy and comfortable condition. In this sense the Lord is said to have visited His people Israel, when He delivered them from Egyptian bondage (Exo 4:31); and to have visited and redeemed His people when He bestowed upon them the greatest mercy (Luk 1:68).
2. Sometimes it is designed to manifest His tender care and constant inspection of His people, over whom He exerciseth the most vigilant attention, that He may effectually promote their best interests (Psa 89:32). Such times are indeed days of visitation, wherein God sensibly draws near with the proofs of His kindness and favour, which He most undeservedly confers; and in which He appears with His rod of correction, that He may administer necessary chastisements, and restore those who had forsaken His laws from their wanderings.
3. At other times, God visits those who have not profited by the many warnings they have received, nor repented of the sins they have committed, notwithstanding the repeated corrections that He hath administered, to execute upon them desolating judgments and terrible vengeance Jer 5:9). In this last sense, I suppose, the day of visitation is here meant. (R. Macculloch.)
The day of visitation
So far from God having abandoned the world, He is continually calling it to account. Not only has He fixed in His eternal mind a period of final visitation, but days of visitation are repeatedly coming. And who knows how many may come to us?
I. THE SOLEMN PERIOD SPOKEN OF. God is said to visit men when He comes to them, or reveals Himself, either in mercy or judgment. Christ Himself calls the days of His ministry among the Jews the day of their visitation–their Gospel day of mercy. But the term, as used in our text, is to be understood in the contrary sense, to denote a period of judgment. There are several periods which are days of Divine visitation.
1. The day of trouble.
2. The day of affliction.
3. The day of death.
4. The day of judgment.
II. THE SOUL-AWAKENING APPEAL MADE. What will ye do? To whom will ye flee for help? This language implies that something has need to be done–that help will be required. Self-sufficient as we may wish to thinkourselves when all is bright, whenever either of the days of Divine visitation comes, we shall find that help will be needed in order to stand the trial well. If so, what will you do?
1. What in the day of trouble? Many are then overwhelmed thereby; in these circumstances many die in despair, fade away in melancholy, or lay violent hands on themselves. When every draught of lifes cup is the very gall of bitterness, where will ye go for sweetness?
2. Should afflictive visitations come on, what then will ye do? You may flee to the physician, but he can do no more than the God means may permit him.
3. And then, when the day of dissolution, that awful day of visitation comes, what will ye do? Will you send for your minister to pray for you? But what avail his prayers, if your do not pray for yourself?
4. And when the last great day–that day of all days–comes, oh, what then shall we do? And where shall we flee for help? Now, bring all this to a point.
(1) Settle it in your minds that days of visitation will come.
(2) How necessary, now in the time of our merciful visitation of Gospel offers and encouragements, to make the Almighty God our friend by faith in Christ.
(3) If we do not, must we not expect to be abandoned and left to everlasting ruin, without help or hope? (Essex Remembrancer.)
What will ye do in the day of visitation?
However wicked men may flatter themselves, or be flattered by others, God will not do it.
I. Let us notice TWO OR THREE PARTICULARS CONTAINED IN THE TEXT, before we pursue the principal inquiry.
1. The persons originally addressed were the children of Israel, a rebellious people; but the words are applicable to sinners of every description.
2. For the people of Israel a day of visitation was appointed, and the same may be said of us. There are days Of visitation to individuals as well as to whole nations.
II. PURSUE THE PRINCIPAL INQUIRY: What will ye do? etc.
1. Will you plead and expostulate with God? At a throne of grace the sinner may indeed plead with God, but what arguments will avail at the tribunal of His justice?
2. Will you attempt to resist Him!
3. Will you fly from Him! Whither?
4. Will you harden yourselves against Him; and seeing you cannot escape punishment, endeavour to support yourselves under it as well as you can; saying, with impenitent Israel, Truly this is a grief, and I must bear it? Jer 10:19). Who can stand before His indignation? (JoelNa 1:2-6).
5. Will you cast yourselves at His feet, and adopt the humble and submissive language of David: If He say, I have no delight in thee, here am I; let Him do to me as seemeth good in His sight? This certainly would be highly proper, before the decree is gone forth, and such humiliation would be accepted; but it cannot be done afterwards, or if done, it would not avail Propose then to yourselves another question: What shall I do before this day of visitation come, that I may avoid the tremendous consequences? (B. Beddome, M. A.)
The day of visitation and preparation for it
I. A DAY OF VISITATION IS COMING UPON ALL MEN.
II. IT IS OF THE GREATEST IMPORTANCE TO BE PREPARED FOR THIS DAY.
1. Because your happiness, when the day of visitation comes, will depend upon it.
2. It will be positive misery to be unprepared.
3. You have an invaluable treasure in peril.
4. If you come to judgment unprepared it will be too late forever.
III. GOD IN HIS MERCY PRESSES THIS SOLEMN QUESTION UPON OUR SERIOUS AND DEVOUT CONSIDERATION.
1. It appears clear that God does sincerely desire the happiness of all men.
2. His thus pressing this solemn thought upon mens consideration shows that they are unwilling to obey God.
3. Mans want of happiness is entirely with himself and not with God. (N. M. Harry.)
Where will ye leave your glory?—
The vanity of earthly glory
The principal word in this short question seems, by its very sound, to bring before the mind indistinctly, a vision of something great and magnificent, yet unsubstantial and vain. When we bring our thoughts upon it more distinctly, we recognise it as the most conspicuous favourite term of heathenism. We mean a heathenism of all times and countries; that action and passion of the human mind, by which notions and feelings of greatness, transcendent value, have been attached to certain things of but imaginary worth; which things have been coveted, adored, toiled for, fought for, lived for, died for–as glory. Glory, therefore, has been the name of vanity turned into a god. And how vast the dominion of this idolatrous delusion! What it consists of–the worlds glory–is readily apprehended. That a man be conspicuous among and above his fellow mortals; be much observed, admired, even envied as being that which they cannot be.
I. Where will ye LEAVE your glory? It is, then, after all, not really united to the man. He expends the ardour of his soul to combine it with his being–to make it his very substance–but it is extraneous still! He may have to go where it will not accompany him.
II. And WHERE will they leave their glory? Where, that it can in any sense continue to be theirs–theirs, for any beneficial or gratifying effect to them? What will it be to them how it falls to other mortals? Nothing is more mournful than parting with what is passionately loved, under a perfect certainty of possessing it no more.
III. As the concluding part of these meditations, let us briefly APPLY THEM TO SEVERAL OF THE FORMS OF THIS WORLDS GLORY. There is presented a Christian, a heavenly, an eternal glory. When the lovers of glory are invited to this, and scorn it, and reject it, what is it that they take?
1. The most common form of the idolised thing is–what may be called the material splendour of life; that which immediately strikes the senses. But they must leave their glory.
2. It is, in part, a different and additional form of the worlds glory, when we mention elevated rank in society. All know how vehemently coveted and envied is this glory,–how elated, for the most part, the possessors of it feel. But the thought of leaving it! With what a grim and ghostly aspect this thought must appear, when it will sometimes intrude!
3. The possession of power is perhaps the idol supreme; to have at control, and in complete subjection, the action and the condition of numbers of mankind; to see the crowd, whether in heart obsequious or rebellious, practically awed, submissive, obedient. But it is not that voice that is long to command!
4. We might have named martial glory,–the object of the most ardent aspiration, and of the most pernicious idolatry. There is often an utter delusion in this expectation.
5. In the last place might be named intellectual glory,–that of knowledge, talent, and great mental performance. If, in that passion for renown, you have exerted great powers of mind to do fatal mischief–to overwhelm truth–to corrupt the morals–to explode religion–to degrade the glory of the Redeemer–what then? If you can, in that world, have any vital sympathy with your fame, your influence remaining in this, the consequence would but be a quick continual succession of direful shocks, conveyed to your living spirit from what your works are doing here. Contrast with all them forms of folly, the predominant aim of a Christian–which is glory still; but a glory which he will not have to leave; aglory accumulating for him in the world to which he is going. (John Foster.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
What will ye do to save yourselves? In the day of visitation: when I shall come to visit you in wrath, as the next words limit it, and as this phrase is oft used; although sometimes it signifies a visitation in mercy, as Luk 19:14, and elsewhere.
From far; from the Assyrians. This he adds, because the Israelites, having weakened the Jews, and being in amity with the Syrians their next neighbours, were secure.
To whom will ye flee for help? to the Syrians, as now you do? But they shall be destroyed together with you, as they were, 2Ki 16.
Where will you leave, to be kept safe for your use, and to be restored to you when you call for it, your glory? either,
1. Your power and authority, which now you so wickedly abuse; or,
2. Your wealth, got by injustice, as glory is taken, Gen 31:1; Psa 49:16,17, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. what will ye dowhat way ofescape will there be for you?
visitationof God’swrath (Isa 26:14; Job 35:15;Hos 9:7).
from farfrom Assyria.
leave . . . gloryrather,”deposit (for safekeeping) your wealth” [LOWTH].So Ps 49:17.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And what will ye do in the day of visitation,…. Not in a way of grace and mercy, but of wrath and anger, as the following clause explains it, when God should come and punish them for their sins; and so the Targum,
“what will ye do in the day that your sins shall be visited upon you?”
it designs the Babylonish captivity, as the next words show; the same phrase is used of the destruction of the Jews by the Romans,
Lu 19:44:
and in the desolation [which] shall come from far? from Assyria, which was distant from the land of Judea: the word h for “desolation” signifies a storm, tumult, noise, and confusion; referring to what would be made by the Assyrian army, when it came upon them:
to whom will ye flee for help? Rezin king of Syria, their confederate, being destroyed; and Syria, with whom they were in alliance, now become their enemy, see Isa 9:11:
and where will ye leave your glory? either their high titles, and ensigns of honour, as princes, judges, and civil magistrates, which they should be stripped of; or rather their mammon, as Aben Ezra interprets it, their unrighteous mammon, which they got by perverting the judgment of the poor and needy, the widow and the fatherless, of which they gloried; and which now would be taken away from them, when they should go into captivity.
h “sub procella, quae a longinquo veniet”, Cocceius; so the Targum renders it, “in tumult of tribulation”.
Fuente: John Gill’s Exposition of the Entire Bible
3. And what will you do? Here the Prophet severely threatens princes, who were careless and indolent amidst their distresses, as men intoxicated by prosperity are wont to despise haughtily every danger. He therefore warns them that, though God delay, still he has fixed a time for judgment, and already it is close at hand. In consequence of having vanquished the neighboring nations in war, and fortified themselves by an alliance with a very powerful nation, they had no longer any fear; and therefore he expressly declares that their calamity will come from afar
In the day of visitation. By visitation is here meant judgment, for God visits us in two ways, that is, in mercy and in judgment. In both ways he reveals himself and his power to us, both when, in compassion on us, he rescues us from dangers, and when he punishes those who are ungodly and who despise the word. Both kinds of visitation have the same object in view, for we do not see the Lord but in his works; and we think that he is absent unless he give us a token of his presence. This visitation, therefore, the Scripture accommodates to our capacity; for when we are pressed down by afflictions, and when the ungodly freely give themselves up to wickedness, we suppose that God is at a great distance, and takes no interest in our affairs.
Accordingly, visitation must here be understood to mean the judgment by which God, in opposition to the waywardness and insolence of the ungodly, will bring them back like deserters. But if the judgments of God be so dreadful in this life, how dreadful will he be when he shall come at last to judge the world! All the instances of punishment that now produce fear or terror, are nothing more than preparations for that final vengeance with which he will thunder against the reprobate, and many things which he appears to pass by, he purposely reserves and delays till that last day. And if the ungodly are not able to bear these chastisements, how much less will they be capable of enduring his glorious and inconceivable majesty, when he shall ascend that awful tribunal, before which the angels themselves tremble!
And when the desolation shall come from afar. When he says from afar, it is proper to observe that we must not allow the prosperity which we now enjoy to bereave us of our senses; for they who carelessly sleep amidst their vices, and by this wicked indifference call in question the power of God, will quickly feel that in a moment, whenever he pleases, he can shake heaven and earth from east to west.
To whom will you flee? He declares that it is in vain for them to rely on their resources, for, in opposition to the hand of God, they will be fruitless and of no avail whatever. At the same time he likewise shows that this will be a most righteous reward; for when they are cruel towards others, they will justly be made to feel that they have now no help either from God or from men.
They will have judgment without mercy who have showed no mercy. (Jas 2:13.)
This applies especially to the judges, who ought to have been a protection to the whole people; for they have been appointed for the purpose of defending the poor and wretched. But if they shall neglect and betray, and even plunder them, it is right that they should be made to feel, by their own destitute condition, how greatly this cruelty offends God.
Where will you deposit your glory? This is understood by commentators to mean that they will be thrown down from their high rank. They suppose it to be an ironical and contemptuous question put by the Prophet, “What will become of that illustrious rank of which the nobles cruelly and foolishly vaunt, whenever God spares them for a little?” But as this was a forced rendering, I rather think that Isaiah asks, “Where will they find a safe hiding-place in which they may deposit their glory ?” Thus I consider the meaning to be, to leave, (157) for the sake of being preserved; and the two clauses correspond to each other, To whom will you flee ? and, “Where will you find a refuge for your glory in order to preserve it?” But perhaps a preference will be given to a different view, which I have noted in the margin; (158) for the verb עזב ( gnazab) signifies also to strengthen. Again, if God thus devotes to destruction princes who are thrown down from an elevated position, what will become of the lowest? No one, therefore, has any reason to flatter himself; for we shall all be like stubble when the wrath of the Lord has been kindled against us. (Psa 83:13.)
(157) Where will ye leave your glory ? — Eng. Ver. And where will ye deposit your things of value ? — Stock.
(158) This clause is rendered in Calvin’s version, Where will you deposit your glory ? and, in the margin, Where will you secure your glory ? — Ed.
Fuente: Calvin’s Complete Commentary
THE DAY OF VISITATION
Isa. 10:3. And what will ye do in the day of visitation, &c.
These questions were addressed to men who were living lives of ungodliness, and who were rich and strong in the results of their iniquity. To such men I put the same questions. Do not resent them; answer them, at least to yourselves. All the warnings of the Bible are warnings of true and intelligent friendship, all its threatenings are but the hoarse voice of Gods love, crying, Do thyself no harm! (H. E. I., 604, 605). Let self-love, which has been your governing motive all through life, move you to consider, before it is too late, what you will do in the day of visitation. It will not always be with you as it is to-day.
1. There will probably come to you a day of visitation in the shape of AFFLICTION. You have known little of it, but, if life be prolonged, it will certainly come to you (Job. 5:7; H. E. I., 47). In how many forms it may come upon you! Broken healthblasted reputationpovertybereavement: these things may come upon you singly, or in various combinations, or all together. Men quite as strong as you have been overtaken and overthrown by them (H. E. I., 3991, 44034406, 49754989). What will you do in the day of visitation and desolation? To whom will you flee for help? To man? You will then find what worldly friendship is worth (H. E. I., 21062112, 21312137). To God? But will He then hear you? He does not necessarily listen to men merely because they are in trouble (Jdg. 10:14; Jer. 7:16; Pro. 1:26-31). It is the penitents suppliant only that God will hear and answer, and your very pain and terror may incapacitate you for the exercise of genuine repentance; that consists, not in dread of the consequences of sin, but in disgust of sin itself. As your friend I counsel you (Job. 22:21-28). It is a mean and miserable thing to have recourse to God only when in trouble (H. E. I., 38773879).
II. But if your lot be different from that of all other men, and no day of sorrow ever dawns upon you, there will come to you a day of visitation in the shape of DEATH. That is certain! What will you do then? To whom and to what will you flee for help? Friends, wealthwhat will be their power or value then? And to whom will you leave your glory? For you will have to leave it (Psa. 49:16-17; Ecc. 5:15; 1Ti. 6:7). And when you have left it, what will become of you! Prepare for that which is at once so inevitable and so momentous (H. E. I., 15621566).
III. But that is not all. Beyond, there is a supreme day of visitation, the DAY OF JUDGMENT (H. E. I. 3054, 3055, 3061; P. D. 2100, 2103, 2106, 2107). You will be in that countless multitude which will stand before the great white throne. And you will not be overlooked or forgotten then; you will be judged according to the records in the books that will then be opened (Rom. 14:12). Helpwho can then render it to you? Your gloryit will have disappeared, or it may reappear as your shame. None of the things which secure for your consideration now will have a shadow of importance then. Do I speak to you as a foe or as a friend when I urge you to prepare for this inevitable meeting with God? (H. E. I., 30623066). The time to prepare is now. The way to prepare, you know; put into practice that which you have been taught. Then all these days of visitation will be transformed and stripped of their terrors. In the day of sorrow you will have a Friend who will know how to comfort you; in the day of death that Friend will be with you, upholding you in all that may be involved in that profound mystery; in the day of judgment that Friend will be the occupant of the throne, and He will speak to you, not words that will blast you for ever, but words that will fill you with eternal joy.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(3) And what will ye do in the day of visitation . . .?The question was not without a certain touch of irony. Had those corrupt judges asked themselves what they would do when the Supreme Judge should call them to account? Had they an ally who could protect them against Jehovah? Or had they found a hiding-place for the treasures which they had made their glory? Had they made a covenant with Hades and with death? (Isa. 28:18).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Day of visitation Jer 13:21. A coming inspection with a view of ascertaining the character of the case.
And in the desolation In the sudden loud crash of ruin. Pro 1:27.
Come from far But certainly and swiftly.
Where leave glory So as to find it again. “Glory,” here, means that which is weighty and valuable: money, possessions, any thing placed on deposit for safety. The answer implied is, nowhere.
Isa 10:3 And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help? and where will ye leave your glory?
Ver. 3. And what will ye do in the day of visitation. ] That is, of vastation by the Assyrians.
To whom will ye flee for help.
And where will ye leave your glory? desolation = storm.
leave = secure, or put in safe keeping. Hebrew. ‘azab, a Homonym with two meanings. See note on Exo 23:5.
glory = honour.
And what: Isa 20:6, Isa 33:14, Job 31:14, Jer 5:31, Eze 24:13, Eze 24:14, Rev 6:15, Rev 6:16
the day: Isa 26:21, Hos 9:7, Luk 19:44, 1Pe 2:12
in the desolation: Isa 5:26, Isa 30:27, Isa 30:28, Isa 39:3, Isa 39:6, Isa 39:7, Deu 28:49
to whom: Isa 30:1-3, Isa 30:16, Isa 31:1-3, Hos 5:13
where: Isa 2:20, Isa 2:21, Isa 5:14, Gen 31:1, 2Ki 7:6-8, 2Ki 7:15, Psa 49:16, Psa 49:17, Pro 11:4, Zep 1:18
Reciprocal: Num 16:29 – visited Deu 32:29 – they would Jdg 10:14 – General 1Sa 4:10 – a very great 2Ki 6:26 – my lord Job 27:22 – he would fain flee Psa 10:14 – committeth Pro 10:2 – Treasures Isa 2:10 – Enter Isa 13:7 – shall all Jer 4:30 – And when Jer 13:21 – wilt Jer 18:23 – in the Jer 22:7 – I Jer 46:21 – the day Jer 47:4 – the day Jer 48:44 – the year Hos 9:5 – what Mic 1:15 – he Mic 7:4 – thy Luk 16:3 – What
Isa 10:3-4. What will ye do To save yourselves? in the day of visitation? When I shall come to visit you in wrath, as the next words limit the expression. The desolation which shall come from far From the Assyrians. This he adds, because the Israelites, having weakened the Jews, and being in amity with the Syrians, their next neighbours, were secure. To whom will ye flee for help To the Syrians, as now you do? But they shall be destroyed together with you, 2Ki 16:9; and where will you leave your glory To be kept safe for your use, and to be restored to you when you call for it? By their glory, he means, either, 1st, their power and authority, which now they so wickedly abused; or, 2d, their wealth, gotten by injustice, as glory sometimes means: see Gen 31:1; Psa 49:16-17. Without me Without my favour and help, which you have forfeited, and do not seek to recover; they shall bow down Notwithstanding all their succours; under the prisoners Or among the prisoners; and they shall fall under the slain Or among the slain. The meaning is, that it was in vain for the Israelites to trust in their own strength, or in the assistance of the Syrians, or any other allies, since it was from God alone they could obtain deliverance, without whose aid, or when he deserted them, they should all bow down under the yoke of the Assyrians. In the Septuagint, and vulgar Latin, these words are joined to the foregoing verse, to this sense: Whither will this people flee for refuge to preserve themselves, that they may not bow down, or be subdued among the captives, or destroyed among the slain?
10:3 And what will ye do in the day of visitation, and in the desolation [which] shall come from {b} far? to whom will ye flee for help? and where will ye leave your {c} glory?
(b) That is, from Assyria.
(c) Your riches and authority, that they may be safe and that you may receive them again.
When God brought Ephraim into judgment, he would have nowhere to hide and no one to protect him (cf. Mat 24:45-51). Then he would be the needy without defense or recourse. For the fourth time, God promised that He would judge Ephraim (cf. Isa 9:12; Isa 9:17; Isa 9:21).
Ephraim, the Northern Kingdom, had more reason to fear God than he had to fear Assyria. Yahweh would discipline him because of his pride, corrupt leadership, selfishness, and oppression of his vulnerable citizens. He would not suffer defeat because of military inferiority but for moral inadequacy.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)