Exegetical and Hermeneutical Commentary of 1 Samuel 3:21
And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD.
21. appeared again ] Manifested himself in visions. Cp. 1Sa 3:10 ; 1Sa 3:15; and the ancient prophetic title of Seer (1Sa 9:9).
by the word of the Lord ] By the communication of prophetic messages to Samuel. The state of things described in 1Sa 3:1 was now reversed. The “word of Jehovah” was no longer “rare,” there were visions “published abroad.”
Ch. 1Sa 4:1. And the word of Samuel came to all Israel ] Samuel communicated to all Israel the divine revelation which he had received. This clause should form the conclusion of ch. 3, not the commencement of ch. 4. In the latter position it would naturally mean that it was Samuel who summoned all Israel to the disastrous war against the Philistines. But he is never once mentioned in connexion with the war, and does not reappear on the scene for twenty years at least (1Sa 7:2-3), though in all probability his prophetic activity here recorded was in part contemporaneous with the Philistine oppression, during which his growing influence was marking him out as the future national deliverer.
The Sept. here differs considerably from the present Hebrew text. Omitting obvious repetitions, 1Sa 3:21 stands as follows: “And the Lord appeared again in Selom, for the Lord was revealed to Samuel. And Eli was very old, and his sons walked perversely, and their way was evil in the sight of the Lord.”
Fuente: The Cambridge Bible for Schools and Colleges
The state described in 1Sa 3:7 was henceforth reversed. Samuel now knew the Lord, and the Word of the Lord was revealed unto him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. The Lord appeared again] vaiyoseph Yehovah leheraoh, “And Jehovah added to appear; ” that is, he continued to reveal himself to Samuel at Shiloh.
By the word of the Lord.] By the spirit and word of prophecy.
IN this chapter we read again of the fearful consequences of a neglected religious education. Eli’s sons were wicked: their father knew the Lord; but he neither taught his children, nor restrained them by his parental authority. I have already had occasion to remark, that were a proper line of conduct pursued in the education of children, how few profligate sons and daughters, and how few broken-hearted parents should we find! The neglect of early religious education, connected with a wholesome and affectionate restraint, is the ruin of millions. Many parents, to excuse their indolence and most criminal neglect, say, “We cannot give our children grace.” What do they mean by this? That God, not themselves, is the author of the irregularities and viciousness of their children. They may shudder at this imputation: but when they reflect that they have not given them right precepts, have not brought them under firm and affectionate restraint; have not showed them, by their own spirit, temper, and conduct, how they should be regulated in theirs; when either the worship of God has not been established in their houses, or they have permitted their children, on the most trifling pretenses, to absent themselves from it; when all these things are considered, they will find that, speaking after the manner of men, it would have been a very extraordinary miracle indeed if the children had been found preferring a path in which they did not see their parents conscientiously tread. Let those parents who continue to excuse themselves by saying, “We cannot give grace to our children,” lay their hand on their conscience, and say whether they ever knew an instance where God withheld his grace, while they were, in humble subserviency to him, performing their duty. The real state of the case is this: parents cannot do God’s work, and God will not do theirs; but if they use the means, and train up the child in the way he should go, God will not withhold his blessing.
It is not parental fondness, nor parental authority, taken separately, that can produce this beneficial effect. A father may be as fond of his offspring as Eli, and his children be sons of Belial; he may be as authoritative as the grand Turk, and his children despise and plot rebellion against him. But let parental authority be tempered with fatherly affection; and let the rein of discipline be steadily held by this powerful but affectionate hand; and there shall the pleasure of God prosper; there will he give his blessing, even life for evermore. Many fine families have been spoiled, and many ruined, by the separate exercise of these two principles. Parental affection, when alone, infallibly degenerates into foolish fondness; and parental authority frequently degenerates into brutal tyranny when standing by itself. The first sort of parents will be loved without being respected; the second sort will be dreaded, without either respect or esteem. In the first case obedience is not exacted, and is therefore felt to be unnecessary, as offenses of great magnitude pass without punishment or reprehension: in the second case, rigid exaction renders obedience almost impossible; and the smallest delinquency is often punished with the extreme of torture, which, hardening the mind, renders duty a matter of perfect indifference.
Parents, lay these things to heart: remember Eli and his sons; remember the dismal end of both! Teach your children to fear God – use wholesome discipline – be determined – begin in time – mingle severity and mercy together in all your conduct – and earnestly pray to God to second your godly discipline with the power and grace of his Spirit.
Education is generally defined that series of means by which the human understanding is gradually enlightened, and the dispositions of the heart are corrected, formed, and brought forth, between early infancy and the period when a young person is considered as qualified to take a part in active life. Whole nations have been corrupted, enfeebled, and destroyed, through the want of proper education: through this multitudes of families have degenerated; and a countless number of individuals have come to an untimely end. Parents who neglect this, neglect the present and eternal interests of their offspring.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Or, did use to reveal his mind to Samuel.
By the word of the Lord, i.e. by his word, the noun for the pronoun, which is frequent, as Lev 14:15, &c.; by his word of command, which he chose to deliver to Israel by his mouth, as it here follows; or by his word of prophecy concerning future events.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the Lord appeared again in Shiloh,…. In the tabernacle there; he had appeared before to Samuel, when he called him, and declared to him what he designed and resolved to do to Eli and his family, and now appeared again to him in the same place before the battle of the Israelites with the Philistines, of which there is an account in the following chapter. Such appearances had not been usual in Shiloh for a long time, but were now renewed and repeated:
for the Lord revealed himself to Samuel by the Word of the Lord; by Christ, the Word of the Lord, who appeared to him, it is probable, in an human form, as he was wont to do to the patriarchs and prophets, and by whom the Lord revealed his mind and will unto them, being the Angel of his presence, and the messenger of his covenant; or by giving him a word of command to be delivered by him to the children of Israel, and which is expressed and delivered, in the next chapter.
Fuente: John Gill’s Exposition of the Entire Bible
21. The Lord appeared again Rather, continued to appear; that is, from time to time.
Revealed himself Discovered himself, or was unveiled. “The Lord uncovered the ear such is the literal expression; a touching and significant figure, taken from the manner in which the possessor of a secret moves back the long hair of his friend, and whispers into the ear thus laid bare the word that no one else may hear. It is a figure which precisely expresses the most universal and philosophical idea conveyed by the term Revelation, thence appropriated in the theological language both of East and West.” Stanley.
By the word of the Lord By communications like the one just related. Literally, the expression is, In the word of the Lord. The word of the Lord was the very element in which he lived. Thus was Samuel caused to ask of Jehovah, that is, caused to be in continued intercourse with him, as he himself might ever be reminded by his very name. See note on 1Sa 1:28. Accordingly, the word of the Lord was no longer so costly and rare as it had previously been in Israel, (1Sa 3:1,) for throughout the land Samuel was known to habitually receive communications from Jehovah. “He is, also, the first instance of a prophet gradually raised for his office from the earliest dawn of reason. His work and his life are the counterparts of each other. With all the recollections of the ancient sanctuary impressed upon his mind, with the voice of God sounding in his ears, not, as in the case of the elder leaders and teachers of his people, amidst the roar of thunder and the clash of war, but in the still silence of the tabernacle, ere the lamp of God went out, he was the more fitted to meet the coming crisis, to become himself the centre of new institutions which should themselves become venerable as those in which he had been himself brought up.” Stanley.
YHWH Again Appears In Shiloh ( 1Sa 3:21 to 1Sa 4:1 a).
This is a flash forward to the situation which lay beyond chapter 4:1-7:1. During the ‘rule’ of Hophni and Phinehas Samuel was very much in the background faithfully performing his duties in the Tabernacle.
1Sa 3:21
‘ And YHWH appeared again in Shiloh; for YHWH revealed himself to Samuel in Shiloh in the word of YHWH.’
As a result of Samuel’s prophesying Shiloh would one day regain its status as the place where YHWH revealed Himself. For YHWH revealed Himself to Samuel by giving him ‘the word of YHWH’. Thus the authentic voice of YHWH was again being heard. It portended a new beginning for Israel in its development as a nation. Indeed had it not been for Samuel the defeat by the Philistines might have crushed Israel once for all. This fact that Shiloh would continue to be influential in the future suggests that its final destruction (if it occurred) was not directly connected with what happened to the Ark. It possibly occurred on a later foray by the Philistines whose pressure on Israel no doubt continued due to Israel’s weakness. The only thing in fact that saved them from being totally overrun was that they were able to retreat back into the mountains. But a good part of lowland Israel was under Philistine control (see 1Sa 13:19-23), and would remain so until Samuel reached manhood.
1Sa 4:1 a
‘And the word of Samuel came to all Israel.’
Having received the word of YHWH Samuel would pass it on to the people. The word of Samuel was heard wherever Israelites were found.
Chapter 4.
There can be little doubt that in this chapter we are being brought back to a period before Samuel’s full influence began to be felt. Eli was now even more infirm, and his sons were no doubt in full command. Samuel as a youth was still serving faithfully in the Tabernacle. Israel was now once again experiencing powerful pressure from the Philistine overlords who were wanting to carve out an empire for themselves. The Philistines had seemingly got over their losses brought about by Samson’s martyrdom. And Israel had no one to look to but two decadent priests.
( e-Sword Note: For more information on Chapter 4, see the Chapter Comments.)
The Battle of Aphek ( 1Sa 4:1-10 ).
This battle may have resulted from Israel’s attempt to avenge the death of Samson, in the hope that the loss of many leaders at the catastrophe at Dagon’s Temple may have weakened the Philistines. Or it may have resulted from a Philistine recovery from that catastrophe and a determination to reassert their power. Either way it was probably somewhere in the middle of the forty year period of the Philistine dominance mentioned in Jdg 13:1.
Analysis.
a b And when the people were come into the camp, the elders of Israel said, “What is the reason that YHWH has smitten us today before the Philistines? Let us fetch the ark of the covenant of YHWH to us out of Shiloh, that it may come among us, and save us out of the hand of our enemies” (1Sa 4:3).
c So the people sent to Shiloh, and they brought from there the ark of the covenant of YHWH of hosts, who sits above the cherubim, and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God (1Sa 4:4).
d And when the ark of the covenant of YHWH came into the camp, all Israel shouted with a great shout (4:5a).
e And the earth rang again (1Sa 4:5 b).
d And when the Philistines heard the noise of the shout, they said, “What does the noise of this great shout in the camp of the Hebrews mean?” And they understood that the ark of YHWH was come into the camp (1Sa 4:6).
c And the Philistines were afraid, for they said, “God is come into the camp.” And they said, “Woe to us! for there has not been such a thing prior to this” (1Sa 4:7).
b “Woe to us! Who will deliver us out of the hand of these mighty gods? These are the gods who smote the Egyptians with all manner of plagues in the wilderness. Be strong, and quit yourselves like men, O you Philistines, that you be not servants to the Hebrews, as they have been to you. Quit yourselves like men, and fight” (1Sa 4:8-9).
a And the Philistines fought, and Israel was smitten, and they fled every man to his tent. And there was a very great slaughter, for there fell of Israel thirty thousand footmen (1Sa 4:10).
Note that in ‘a’ the Philistines put themselves in array against Israel and smite them, and in the parallel a similar things happens. In ‘b’ the Israelites decide to bring the fearsome Ark of the covenant from Shiloh into battle, and in the parallel the Philistines recognise its potential and decide how they will cope with it. In ‘c’ the Ark of the covenant arrives, being brought from Shiloh accompanied by the two priests who will bear it into battle and in the parallel the Philistines panic saying that nothing like it has ever happened before. Centrally in ‘d’ the Ark arrives in the camp and is acclaimed by the shouts of Israel, and in the parallel the Philistines ask what the shout is about, and are informed that the Ark has arrived in the camp of Israel. Centrally in ‘e’ the earth rings again.
1Sa 4:1 b
‘Now Israel went out against the Philistines to battle, and encamped beside Eben-ezer: and the Philistines encamped in Aphek.’
The impression given is that the initiative was taken by the Israelites, and if this is so it would suggest that it was because they felt that Samson’s final effort had weakened the Philistines and because they wanted to avenge him. If that be the case the Philistines had therefore gathered in Aphek in order to defend ‘their’ territory. The name Aphek means ‘stronghold’. It was a favourite Philistine name for their strongholds.
The place where the Israelites gathered was possibly not actually called Eben-ezer (‘the stone of help’) at this time (although there may have been a number of places called Eben-ezer). It was given the name later when the Philistines were defeated there (1Sa 7:12). But it was used here in order to identify the site to the readers. There is some irony in it in that there was no help for them there at this stage.
1Sa 4:2
‘ And the Philistines put themselves in array against Israel, and when they joined battle, Israel was smitten before the Philistines, and they slew of the army in the field about four thousand men.’
Unlike the Israelites, the Philistines were trained warriors, and when battle was joined Israel were smitten before the Philistines, losing in the field about four military units of men (four eleph – the word for ‘thousand’ also means a military unit). However, they were not put totally to flight, and therefore re-gathered in their camp, deflated but not defeated, with a view to further battle.
1Sa 4:3
‘ And when the people were come into the camp, the elders of Israel said, “What is the reason that YHWH has smitten us today before the Philistines? Let us fetch the ark of the covenant of YHWH to us out of Shiloh, that it may come among us, and save us out of the hand of our enemies.” ’
Unable to understand why they should have been beaten when it was clear that YHWH had weakened the Philistines through what Samson had achieved, the elders of Israel, once the defeated Israelites had arrived back in the camp, asked themselves why it should be so. (Notice the description as ‘people’, They were not trained soldiers). Their spiritual condition comes out in that what they decided was not that they needed to examine their hearts before God, but was that it must be because they had not taken the Ark with them into battle. It was the Ark which had gone before Israel when they had travelled through the wilderness, and when it had been borne before them they had declared, ‘Rise up YHWH and let your enemies be scattered, and let those who hate them flee before them’ (Num 10:35-36). That was precisely what they wanted now. Perhaps therefore, they thought, that was why YHWH was offended, because He had simply been ignored. In a similar situation in the time of Joshua, Joshua had sought YHWH (something which the elders seemingly failed to do) and had discovered that the reason for failure had been sin in Israel, and after dealing with that sin and proper repentance he had gone forward to victory. But Israel was in such a parlous state at this time that all they could think of was some religious method of twisting YHWH’s arm. They did not consider the possibility of their own sin. This was the kind of thinking that had resulted from the ministry of Eli’s sons.
Taking the Ark into battle may seem somewhat strange to us, but we do know that at a later time some Arab tribes did have an ancient sacred chest which they regularly took with them into battle. Thus it may be that at this time something like this was seen as common practise among tribal peoples, with the result that it made Israel think in terms of the Ark which had been so effective in bygone days. They did not stop to consider that in those days their bearing of the Ark had been under the command of God, their King, and in a condition of great faith as a result of the activity of their leaders, Moses and Aaron. So it was a sign of their spiritual condition that they looked to what was in effect a religious gimmick, rather than to the need for repentance before God. They thought that God could be manipulated into helping them.
This is not to doubt their great sense of feeling about the Ark. It was to them a most sacred object. They probably really believed that with the Ark among them they could not lose. Surely God would never allow the Ark to be taken? But in that hope lay their folly, for the truth is that God is not moved by sacred objects or rites, unless they are accompanied by true repentance and rightness of heart. And what was more, by bringing the Ark into the camp they would also be bringing among them their own ‘Achans’ (Joshua 7), for it would be borne by the two sons of Eli. And we know what YHWH thought of the two sons of Eli.
1Sa 4:4
‘ So the people sent to Shiloh, and they brought from there the ark of the covenant of YHWH of hosts, who sits above the cherubim, and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.’
The result was that they sent to Shiloh and brought from there the Ark of the covenant borne by the two sons of Eli. This bearing by the priests was not unusual as at times of crisis the Ark was always borne by the priests. We can compare the situation when the Ark led the way into Canaan and was also borne by the priests (Jos 3:3; Jos 3:8). Note the emphasis on the details of the Ark. It was seen as the throne of ‘YHWH of hosts’ and the chest holding His covenant as He sat above the cherubim. It was therefore a most serious covenant object. Surely it would mean that now ‘YHWH of the armies of Israel’ (compare Exo 7:4; Psa 44:4-5), their covenant God, would lead them into battle.
“The two sons of Eli, Hophni and Phinehas, were there with the Ark of the covenant of GOD.” The use of the alternative ‘Ark of the covenant of GOD’ (instead of ‘of YHWH of hosts’) may have arisen in order not to overload the use of ‘the Ark of the covenant of YHWH of hosts’ in the one sentence. But it may equally have arisen because of the connection in the circumstances with the two blasphemous priests who had despised the covenant. In relation to them therefore YHWH was merely ‘God’. They were cut off from the covenant. It is noteworthy that in every case in the passage where GOD (elohim) is used in relation to the Ark there is a connection with someone of the house of Eli.
1Sa 4:5
‘ And when the ark of the covenant of YHWH came into the camp, all Israel shouted with a great shout, and the earth rang again.’
At the arrival in the camp of the sacred Ark, the throne of the mighty YHWH, a great shout went up as if they were hailing a King. And indeed they were hailing a King. Now they would surely be victorious, for was this not the throne of YHWH of hosts, the great deliverer from Egypt? Had Samuel been consulted, of course, he might well have reminded them that without obedience to YHWH this would make no difference (compare 1Sa 15:22-23, and see the salutary words in 1Sa 3:14), but he was still too young for anyone to consider consulting him.
“And the earth rang again.” Even the earth rejoiced at the coming of the throne of YHWH into the camp (compare 1Ki 1:45 where the city ‘rings again’ at the coming of the king).
1Sa 4:6
‘ And when the Philistines heard the noise of the shout, they said, “What does the noise of this great shout in the camp of the Hebrews mean?” And they understood that the ark of YHWH was come into the camp.’
Meanwhile the Philistines had heard the shouts in the Israelite camp and were asking what it meant. Their spies quickly informed them that it was because the Ark of the great YHWH had arrived in the Israelite camp.
“The camp of the Hebrews.” This description of the Israelites as ‘Hebrews’ was typical of foreigners. When Israelites are called ‘Hebrews’ it is almost always on the lips of, or in connection with, foreigners. This may well have been because foreigners linked them with ‘the Habiru’, a name originally connected with landless peoples and often used loosely of those who were seen as roving tribesmen.
1Sa 4:7
‘ And the Philistines were afraid, for they said, “God is come into the camp.” And they said, “Woe to us! for there has not been such a thing prior to this.’
The news of the arrival of the Ark shook the Philistines to the core. They were not used to having to fight directly against gods. They had never before experienced being actually faced by a god in battle, especially one like YHWH of hosts. They saw it as a catastrophe.
1Sa 4:8-9
‘ Woe to us! Who will deliver us out of the hand of these mighty gods? These are the gods who smote the Egyptians with every kind of slaughtering in the wilderness. Be strong, and quit yourselves like men, O you Philistines, that you be not servants to the Hebrews, as they have been to you. Quit yourselves like men, and fight.’
Here we are given full details of their fears. They were aware of the history of Israel (see Exo 15:14-15), and had a garbled view of what their deities (they would assume that Israel had a number of gods like they had) had done in the past against the Egyptians (having heard about their destruction at the Red Sea) and they wondered who could deliver them from such gods. But rather than making them desire to withdraw it made them grit their teeth all the harder and determine to face up to what was coming. Anything was better than becoming subject to the Israelites who had been subjected to them for so long. Note their threefold determination, ‘be strong, quit yourselves like men, and fight’, and their dual repetition of ‘quit yourselves like men’. The threefold completeness, along with the double encouragement, gave them the courage to face up to what was coming.
1Sa 4:10
‘ And the Philistines fought, and Israel was smitten, and they fled every man to his tent. And there was a very great slaughter, for there fell of Israel thirty units of footmen.’
So the Philistines went determinedly into battle and fought all the harder because of the strength of the opposition, and the result was that Israel were smitten before them and fled to their homes, deserting the Ark, and at the same time losing thirty units of footmen in ‘a great slaughter’. The whole thing was a total disaster.
“They fled every man to his tent.” This could mean that they fled to their camp, but the saying is probably reminiscent of life in the wilderness so that they are calling their homes their ‘tents’. They were so utterly defeated that there was no question of regrouping, and so they fled for the comparative safety of their homes. They hoped that the Philistines would not pursue them there. They would probably be satisfied with requiring tribute from the elders.
1Sa 3:21. By the word of the Lord i.e. By his Son, who is called the Word of the Lord by way of eminence. See Act 3:24.
REFLECTIONS.As Samuel increased in years, he grew more distinguished by Divine manifestations, and more esteemed by the people of God.
1. The Lord appeared to him again, by the word of the Lord, the incarnate Word, whose voice had spoken to him before; and all his predictions were verified in the accomplishment, and all his words weighty and profitable. Note; (1.) They who improve one gracious visit from God, shall not be long without a second. (2.) God will not suffer the words of his ministers to be spilt as water on the ground, or drop as an arrow to the earth ere it hath reached the mark; but will cause his word in their mouth to be clothed with power, and to accomplish the thing whereunto he sendeth it.
2. The people knew and honoured the rising prophet; his fame spread throughout the land, and his piety made him as distinguished as his prophesy. Note: Though we are not to seek our own honour, yet we should reckon it a valuable acquisition to possess the esteem and respect of good men.
REFLECTIONS
I WOULD pause over this delightful Chapter, which the Holy Ghost hath graciously caused to be written for the edification of the Church; and in the call of Samuel desire to bless God for all the early manifestations, which the Lord hath been pleased to make to his people.
Who can venture to call in question the work of God, upon the heart of his people, when in the instance of a child like Samuel, we see that works so strikingly manifested, and at a time, when the rich partaker of this unspeakable grace, knew not the Lord, and was unconscious what grace meant. Let any Reader compare the striking dissimilarity, between the hoary Eli, and the young child Samuel: And then let him determine, (for to his own decision I leave it) what but grace, could have made all this difference.
If the Reader be among the youthful part of mankind, let him reflect upon the blessed manifestations here recorded, to have been made to Samuel. And are you not anxious, I would say, my youthful friend, to enjoy the same? Do you not feel the rising prayer, in the soul; Lord, manifest thyself to me! if not in a way so splendid, yet at least in a way so gracious, as to Samuel, that I may be a partaker also, of the grace which is in Christ Jesus!
And let not the most aged of my Readers close the book, and take leave of this Chapter, without first having dropped the knee in prayer, or praise. In prayer; if so be, that no evidences of the renewed life be found in his own experience; that the same God, who called Samuel, would, though at the eleventh hour, call him; and in praise; if the Lord hath manifested himself, as in the case of Samuel, to his soul, otherwise than he doth to the word.
Blessed Lord! help my soul to praise thee, under the humble hope and assurance, that thou hast called me out of darkness into this marvellous light, and translated me from the power of Satan, into the kingdom of thy dear Son; in whom we have redemption through his blood, even the forgiveness of sins.
“The Lord appeared again in Shiloh: for the Lord revealed himself to Samuel.” 1Sa 3:21 .
This is a species of incarnation. The Lord is said to appear through the medium of good men. When they appear, he appears, so that each may say, He that hath seen me hath seen the Lord; he that hath seen me hath seen the Father. The principle of incarnation runs from end to end of the Bible. Wherever God finds a humble heart he dwells within it, and through that heart he manifests himself to all beholders. Revelation is incarnation. He who knows most of the truth shows forth most of the glory of God. He who prays most ardently brings God most nearly to the consciousness of men. God appears in any country when he reveals himself in the hearts and minds of his servants: they themselves may have some control over this: “Ask, and ye shall receive, that your joy may be full.” “If ye, then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?” “Ye have not, because ye ask not.” O that we had hearkened unto God’s commandments, for then our peace had flowed like a river, and God’s revelation within us would have been patent and fascinating to all men.
1Sa 3:21 And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD.
Ver. 21. By the word of the Lord. ] That is, By Christ, as 2Sa 7:21 or by prophetic revelation.
by. Or, according to.
And the Lord: Wyyoseph yehowah lehairaoh, “And Jehovah added to appear:” that is, He continued to reveal himself to Samuel at Shiloh.
appeared: Gen 12:7, Gen 15:1, Num 12:6, Amo 3:7, Heb 1:1
the word: 1Sa 3:1, 1Sa 3:4
Reciprocal: Mat 20:2 – he sent
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: The People’s Bible by Joseph Parker
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge