Exegetical and Hermeneutical Commentary of Proverbs 31:2
What, my son? and what, the son of my womb? and what, the son of my vows?
2. What ] This word thrice repeated finds its sufficient explanation in the yearning earnestness of a mother’s heart. The LXX. expand it, “What, my son, shalt thou keep? What? the sayings of God.” Similarly Maurer and Rosenmuller, “What shall I say unto thee? With what precepts shall I be able sufficiently to instruct and inform thee, so that thou mayest be truly wise and mayest rule well thy kingdom?”
son of my vows ] “For whom I have made so many vows, if I might bring thee safely into the world, and rightly educate thee.” Maur. Comp. 1Sa 1:11.
The word here used for son is not the usual Heb. word, ben (as in Benjamin), but the Aramaic word bar (as in Bar-jona, Bar-Jesus); and this Aramaism is in keeping with other dialectic peculiarities of this Section of this Book.
Fuente: The Cambridge Bible for Schools and Colleges
The repetitions are emphatic; expressive of anxious love.
Son of my vows – Like Samuel, and Samson, the child often asked for in prayer, the prayer ratified by a vow of dedication. The name Lemuel (literally for God, consecrated to Him) may be the expression of that dedication; and the warning against indulging in wine Pro 31:4 shows that it had something of the Nazarite or Rechabite idea in it.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. What, my son?] The Chaldee bar is used twice in this verse, instead of the Hebrew ben, son. This verse is very elliptical; and commentators, according to their different tastes, have inserted words, indeed some of them a whole sentence, to make up the sense. Perhaps Coverdale has hit the sense as nearly as any other: “These are the wordes of Kynge Lemuel; and the lesson that his mother taughte him. My sonne, thou son of my body, O my deare beloved sonne!”
The son of my vows?] A child born after vows made for offsprings is called the child of a person’s vows.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What? a short speech, arguing her great passion for him; what dost thou do? or, what words shall I take? what counsels shall I give thee? My heart is full, I must give it vent; but where shall I begin?
The son of my womb; my son, not by adoption, but whom I bare in my womb, and brought forth with great pain, and brought up with tender care; and therefore it is my duty to give thee admonitions, and thine to receive them; and what I speak is from sincere and fervent affection to thee, which I trust thou wilt not despise.
The son of my vows; on whose behalf I have made many prayers, and sacrifices, and solemn vows to God; whom I have, as far as in me lay, devoted to the work, and service, and glory of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. What, my son?that is, Whatshall I say? Repetitions denote earnestness.
son of my wombas ourphrase, “my own son,” a term of special affection.
son of my vowsas onededicated to God; so the word “Lemuel” may mean.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
What, my son?…. What shall I call thee? though thou art a king, can I address thee in more suitable language, or use a more endearing appellative than this, and what follows? permit me, thy mother, to speak unto thee as my son: and what shall I say to thee? I want words, I want wisdom; O that I knew what to say to thee, that would be proper and profitable; or what is it I am about to say to thee? things of the greatest moment and importance, and therefore listen to me; and so the manner of speaking is designed to excite attention: or what shall I ask of thee? no part of thy kingdom, or any share in the government of it; only this favour, to avoid the sins unbecoming a prince, and to do the duty of a king, later mentioned. The Targum and Syriac version represent her as exclaiming, reproving, and threatening; as, Alas my son! is this the life thou designest to live, to give up thyself to wine and women? fie upon it, my son, is this becoming thy birth, education, and dignity? is this the fruit of all the pains I have taken in bringing thee up? consider the unbecoming part thou art acting;
and what, the son of my womb? whom I bore in sorrow, brought forth in pain, and took so much care and trouble to bring up in a religious way, and form for usefulness in church and state? not an adopted son, but my own flesh and blood; and therefore what I say must be thought to proceed from pure affection to thee, and solely for thy good; see
Isa 49:15;
and what, the son of my vows? whom I asked of God, and promised to give up to him again, and did; for which reason she might call him Lemuel, as Hannah called her son Samuel, for a like reason, 1Sa 1:28; a son for whom she had put up many prayers, for his temporal and spiritual good; and on whose account she had made many vows, promises, and resolutions, that she would do so and so, should she be so happy as to bring him into the world, and bring him up to man’s estate, and see him settled on the throne of Israel.
Fuente: John Gill’s Exposition of the Entire Bible
2 What, my son? and what the son of my womb?
And what, O son of my vows?!
The thrice repeated is completed by (cf. Khler under Mal 2:15), and that so that the question is put for the purpose of exciting attention: Consider well, my son, what thou wilt do as ruler, and listen attentively to my counsel (Fleischer). But the passionate repetition of would be only affectation if thus interpreted; the underlying thought must be of a subjective nature: what shall I say, ( vid., under Isa 38:15), what advise thee to do? The question, which is at the same time a call, is like a deep sigh from the heart of the mother concerned for the welfare of her son, who would say to him what is beneficial, and say it in words which strike and remain fixed. He is indeed her dear son, the son whom she carries in her heart, the son for whom with vows of thanksgiving she prayed to God; and as he was given her by God, so to His care she commits him. The name “Lemuel” is, as we interpret it, like the anagram of the fulfilment of the vows of his mother. bears the Aramaic shade in the Arameo-Arab. colouring of these proverbs from Massa; is common in the Aram., and particularly in the Talmudic, but it can scarcely be adduced in support of . belongs to the 24, , with or not following; vid., the Masora to Exo 32:1, and its correction by Norzi at Deu 29:23. We do not write ; , with Makkeph and with Metheg, exclude one another.
Fuente: Keil & Delitzsch Commentary on the Old Testament
A Godly Mother’s Concern
Verse 2 emphasizes the special regard of a godly mother for the son of her womb for whose welfare she had made vows, Isa 49:15.
Fuente: Garner-Howes Baptist Commentary
(2) What, my son?i.e., what shall I say? The question, thrice repeated, shows her extreme anxiety to give good advice to this son, who was tender, and only beloved in the sight of his mother.
The son of my vows.Perhaps given, like Samuel, in answer to her prayers and vows.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. What, my son? This is the language of strong emotion and affection brief, elliptical, and leaving something for the imagination to supply. These repeated interrogations denote great earnestness in demanding attention. Zockler renders: “O, my son! O, thou son of my womb!” etc. “She claims heedful attention to what must readily suggest itself, his relations and duties as a son and a sovereign.” Conant. In this verse we meet with the unusual word , ( bar,) son, instead of the usual , ben. It occurs three times here, and only once elsewhere, in the Hebrew portion of the Bible, (Psa 2:12,) though it is usual in the Chaldee parts of the book, and is the ordinary Chaldee word for son. Hence some have been disposed to regard this chapter as of Chaldee origin, or, at least, as belonging to the later Hebrew, in which Chaldaisms are found. To this purpose is adduced the form , ( melakhin,) in Pro 31:3, instead of , ( melakhim,) kings. But this conclusion does not necessarily follow, for poetry often avoids common terms, and employs for its peculiar purposes those which are either new, antiquated, or unusual. Besides, bar, in this sense, is not necessarily Chaldee, but may be legitimately derived from bara, (see Gesenius,) or from barar, as a term of affection or endearment my beloved my precious one.
Son of my womb A son given in answer to vows made before his birth, (see 1Sa 1:11,) or concerning whom she had offered many prayers and vows subsequently, that he might be preserved, rightly guided, and rightly influenced. The words express vehement maternal tenderness, and solicitude for the welfare and well-doing of a beloved child, and are probably to be understood as the habitual mood and manner of the queen mother.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Mother’s Plea to Her Son to Sanctify Himself – In Pro 31:2-9 we have instructions for a king. This passage gives a warning against pursuing women (Pro 31:3) and wine (Pro 31:4-7). Many people of great achievement have fallen because of a combination of these two evils. For it destroys a man’s ability to properly judge between right and wrong (Pro 31:8-9). Righteous judgment is the fundamental requirement of a king.
Outline Here is a proposed outline:
1. A Mother’s Plea to Her Son to Sanctify His Body Pro 31:2-3
2. A Mother’s Pleas to Her Son to Sanctify His Mind Pro 31:4-7
3. A Mother’s Pleas to Her Son to Sanctify His Heart in Judgment Pro 31:8-9
Illustration – This passage of Scripture is similar to the qualifications for a leader, as 1Ti 3:1-13 give qualifications for church leaders.
Pro 31:2-3 A Mother’s Plea to Her Son to Sanctify His Body Pro 31:2-3 is a mother’s plea to her son to sanctify his body in order that he not destroy himself.
Pro 31:2 What, my son? and what, the son of my womb? and what, the son of my vows?
Pro 31:2
The only other occurrence of ( ) (H1248) in the Old Testament is found in Psa 2:12.
Psa 2:12, “Kiss the Son , lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.”
Pro 31:2 Comments – In Pro 31:2, we can see that the mother is calling to remembrance the two most important events in her relationship with her son. She remembers the pains of childbirth, and she remembers the time that she vowed him to the Lord in the despair of her soul. Evidently, King Lemuel was devoted to God at his birth by his mother. The most difficult times in our lives can produce the greatest victories. No other events in her life are more valid reasons for her to counsel a king than the two that she gives in this verse. Therefore, in this verse, the mother gives her son her legal authority to correct and instruct him.
She must have been a virtuous woman herself. She was a woman who knew what it was to wait for a promise, for she had made a vow. She had to develop longsuffering, patience, faithfulness and the other fruits of the Spirit in order to see this vow come to pass. She had travailed in prayer in order to bring her son to this place of leadership. Thus, he was the “son of her womb” not only because of travail in the natural birth, but also by her spiritual travail to give birth to many spiritual events in this child’s growth and development. We see in Pro 31:3-9 that she knew how to instruct and impart wisdom in a godly manner to those whom she loved. In all respects, she was a successful mother who built her house with wisdom (Pro 14:1).
Pro 14:1, “Every wise woman buildeth her house: but the foolish plucketh it down with her hands.”
Pro 31:3 Give not thy strength unto women, nor thy ways to that which destroyeth kings.
Pro 31:3
Pro 5:9, “Lest thou give thine honour unto others, and thy years unto the cruel:”
Pro 7:26, “For she hath cast down many wounded: yea, many strong men have been slain by her.”
Hos 4:11, “Whoredom and wine and new wine take away the heart.”
Pro 31:3 “nor thy ways to that which destroyeth kings” Word Study on “kings” – The common Hebrew word “king” ( ) (H4428) is given a Chaldean ending ( ), forming the word ( ) in Pro 31:3.
Comments – The Scriptures give King Solomon as an example of a good king whose heart was turned away from God because of women. Note:
Deu 17:17, “Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.”
1Ki 11:1-2, “But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.”
Neh 13:26, “Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin.”
Pro 31:4-7 A Mother’s Pleas to Her Son to Sanctify His Mind Pro 31:4-7 gives us a mother’s plea for her son to sanctify his mind. He needs a clear mind in order to make wise decision as a king.
Illustration – In the New Testament, the leaders of the churches were also to abstain from excesses of drinking (1Ti 3:3).
1Ti 3:3, “ Not given to wine , no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;”
Pro 31:4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:
Pro 31:5 Pro 31:4-5
1Ki 20:16, “And they went out at noon. But Benhadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him.”
Note other verses:
Hab 2:5, “Yea also, because he transgresseth by wine , he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people:”
Not only will drinking pervert judgment, but the lust for women will also do the same. The greatest example of this is Solomon, who forsook God’s judgment and fell into idolatry because of it.
In Mar 6:21-28, we also see King Herod make the foolish decision to behead John the Baptist because of his desire to please a woman.
Solomon gives the correct answer regarding drinking in Ecc 10:17.
Ecc 10:17, “Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!”
Pro 31:6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
Pro 31:6
[151] Joseph Christiano, Bloodtypes Bodytypes and You: An Interactive Journey for Reaching Your Genetic Potential (Lake Mary, Florida: Siloam Press, 2000), 84, 118, 155; Don Colbert, What Would Jesus Eat (Nashville, Tennessee: Thomas Nelson Publishers, 2002), 121-144, 211.
1Ti 5:23, “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.”
Within the passage of Scripture where the mother of King Lemuel is instructing her son on how wine and women pervert a king’s judgment, there is one verse that gives an exception to the rule of abstaining from wine. When a person is dying or in depression, it is acceptable to take wine for its medicinal values. Thus, Pro 31:6 contradicts the view of the “Non-fermentation Theory,” which says the word “wine” in the Scriptures refers to grape juice only, a view not supported by most scholars. [152] Such an exception to a biblical, ethical rule mentioned by Paul and Solomon regarding the partaking of wine might be illustrated by a common scene in a western movie in which the cowboys are standing in a bar room drinking beer or whiskey and becoming rowdy, so that a fight breaks out amongst them. At one point later in the same movie, a dying man is given a little whiskey in order to revive him. Our own conscience condemns the scenes in the bar room, but we sympathize with the giving of whiskey to the dying man. In other words, there is an exception to the rule. Another example is found on the issue of abortion. Any preacher who preaches against sin would and should condemn the act of abortion; but when faced with a situation where one of his own church members has a life threatening issue in conjunction with or resulting from pregnancy, any pastor would agree to an abortion as an effort to save a woman’s life.
[152] The “Non-fermentation Theogy” is supported by Keith Johnson, Under the Influence: What the Bible Says About Drinking Alcohol (Saskatoon, Canada: Saskatoon Christian Center, 2007).
Pro 31:7 Let him drink, and forget his poverty, and remember his misery no more.
Pro 31:6-7
Pro 31:8-9 A Mother’s Pleas to Her Son to Sanctify His Heart in Judgment Pro 31:8-9 gives us a mother’s plea to her son to sanctify his heart in order to give righteous judgment.
Pro 31:8 Open thy mouth for the dumb in the cause of all such as are appointed to destruction.
Pro 31:9 Pro 31:2. What, my son, &c. Solomon tells us, chap. Pro 4:3 that he was tender and only-beloved in the sight of his mother. The reader cannot have a finer comment upon that passage, than the beginning of this lecture to Lemuel, where his mother breaks out at once into this excess of tenderness, What, my son, &c.
What, my son? and what, the son of my womb? and what, the son of my vows? Give not thy strength unto women, nor thy ways to that which destroyeth kings. It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. Let him drink, and forget his poverty, and remember his misery no more.
What is the strong drink here alluded to, but the rich wine of the gospel? The feast of marrow, and of wine on the lees, which the Lord of hosts hath made for all people, in the mountain of the Lord’s house.
If the Reader would see both the fulness and fatness of this feast, I refer him to the account of it, Isa 25:6-8 .
Pro 31:2 What, my son? and what, the son of my womb? and what, the son of my vows?
Ver. 2. What, my son? and what, the son of my womb? ] An abrupt speech, importing abundance of affection; even more than might be uttered. There is an ocean of love in a parent’s heart, a fathomless depth of desire after the child’s welfare, in the mother especially. Some of the Hebrew doctors hold that this was Bathsheba’s speech to her son after his father’s death, when she partly perceived which way his genius leaned and led him: that she schooled him in this way, q.d., Is it even so, my son, my most dear son, &c. Oh do not give thy strength to women, &c.
my son? Compare the Structure, (p. 864),
Pro 31:2-9
Pro 31:2-9
THE WORDS OF LEMUEL
“What, my son? and what, O son of my womb?
And what, O son of my vows?
Give not thy strength unto women,
Nor thy ways to that which destroyeth kings.
It is not for kings, O Lemuel, it is not for kings to drink wine;
Nor for princes to say, Where is strong drink?
Lest they drink, and forget the law,
And pervert the justice that is due to any that are afflicted.
Give strong drink unto him that is ready to perish,
And wine unto the bitter in soul:
Let him drink, and forget his poverty,
And remember his misery no more.
Open thy mouth for the dumb,
In the cause of all such that are left desolate.
Open thy mouth, judge righteously,
And minister justice to the poor and needy.”
“O son of my vows” (Pro 31:2). This suggests that, He was given to his mother in response to her vows, as was Samuel (1Sa 1:11).
“Give not thy strength unto women” (Pro 31:3). The parallel line suggests that failure to heed this warning is indeed the “way that destroys kings.”
“It is not for kings … it is not for kings to drink wine” (Pro 31:4). This is not a double warning against “excessive drinking” of wine, but against “drinking wine.” Furthermore, the warning is just as valid for private citizens as it is for kings and for everyone else who is not “ready to perish.”
Drinking alcoholic beverages, “Opens all the sanctuaries of nature, exposes all its weakness and follies, multiplies sins and uncovers the nakedness of both soul and body. It takes a man’s soul into imprisonment more than any other vice, completely disarming a man of his reason and wisdom. More and more, those who thus indulge become less and less a man and more and more a fool!
“Give strong drink unto him that is ready to perish” (Pro 31:6). The proper use of alcohol appears here. In the Bible, “Alcohol is considered to have its proper use, not as an intoxicating drink, but for medicinal and restorative purposes (1Ti 5:23).
Fritsch in the Interpreter’s Bible wrote, “These words deprecate overindulgence”; but Harris wrote more wisely, “This is not an allowance of moderate drinking, as Fritsch suggests. It recommends alcohol as a drug.” “Upon the basis of this proverb, the noble women of Jerusalem gave a potion of strong drink to malefactors condemned to death, a potion which Jesus refused (Mar 15:23).
These nine verses taken as a whole are primarily concerned, on the part of Lemuel’s mother, that her son should avoid the pitfalls of sex and liquor. After all, as Harris said, “Wine, women and song are the old debasing trio”; and if one wishes to stay innocent in this regard, it is not nearly enough to “quit singing”!
There follows next in this final chapter an acrostic, “An alphabetical poem on the Virtuous Woman; and the alphabet here is regular, unlike the acrostics in Lamentations and Psalms 119, where minor reversals of certain letters and a few other irregularities are found. The most important thing to remember about these alphabetical portions of the Bible, is that according to recently discovered Ugarit writings using this format during the fifteenth century B.C., alphabetical writings are no longer any evidence whatever of a late date.
Pro 31:2. The thrice repeated…what, which Luther appropriately rendered by Ach!, is plainly an impassioned exclamation expressing the inward emotion of the mothers heart at the thought that the son might possible fall into an evil way (Lange). The preciousness of this son to his mother is evident from her three expressions concerning him: (1) my son-her very own son, one of the dearest possessions that any woman can have; (2) son of my womb-not adopted by her but born by her, the fruit of her own body as blessed and enabling by God; (3) son of my vows-she, like Hannah (1Sa 1:2; 1Sa 1:8; 1Sa 1:10-11), may have been barren, earnestly prayed for a child, and vowed that if God granted her a child she would rear the same to His honor and glory. Her teaching these important things to Lemuel were likely part of her fulfilling those vows.
Pro 31:3. Her first plea was for him not to sacrifice his strength (Hebrew: vigor) to women (kings kept harems). Her second plea concerning that which destroyeth kings was likely referring to strong drink, which she goes on to discuss in succeeding verses. She was warning him against wine and women.
Pro 31:4. Solomon rightfully prayed for wisdom that he might be capable of ruling Israel (1Ki 3:9), but strong drink can affect mans reasoning powers. A king needs all of his mentality (and then some!) all the time, so his mother correctly said, It is not for kings, O Lemuel. Ben-hadad and the thirty-two kings with him were drinking themselves drunk, and the Israelites defeated them that day (1Ki 20:16-21). Belshazzar was having a drunken feast when the handwriting appeared on the wall, telling him that that very night his kingdom would be given to the Medes and Persians (Dan 5:1-5; Dan 5:25-28). Ecc 10:17 observes, Happy art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!. It is too bad that our own capital city (Washington D.C.) has been consuming more alcoholic beverages per capita than other city in the U.S.A.
Pro 31:5. A drinking monarch will not be a good king: he will forget the law and pervert…justice. Matters that need attention will be neglected because of drinking. As was observed, boozing affects ones mental powers, judgment-ability and general direction. Hos 4:11 says, Whoredome and wine and new wine take away the understanding.
Pro 31:6-7. Another case of Hebrew parallelism in which the latter statement is but a restatement of the first. In other words, the bitter in soul is the same as him that is ready to perish. We do utilize drugs and alcoholic-based medicines to relieve the afflicted in their final sufferings. If one overlooks the Hebrew parallelism here, he would end up having God advising the sorrowful to turn to booze. But life has proven that people who do that dont drown their sorrows; it is more as Archie Word observes: They only give them swimming lessons.
Pro 31:8. The dumb is any one who for any reason whatever is unable to plead his own cause; he may be of tender age, or of lowly station, or ignorant, timid, and boorish; and the prince is enjoined to plead for him (Pulpit Commentary). The next verse continues the subject.
Pro 31:9. The command to judge righteously is found elsewhere in the Bible also: Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty; but in righteousness shalt thou judge thy neighbor (Lev 19:15); I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between a man and his brother, and the sojourner that is with him. Ye shall not respect persons in judgment; ye shall hear the small and the great alike (Deu 1:16-17); Judge not according to appearance, but judge righteous judgment (Joh 7:24). But often the poor and afflicted had no one to see that they received justice. The Bible speaks elsewhere on that also: Judge the fatherless, plead for the widow (Isa 1:17); He judged the cause of the poor and needy; then it was well (Jer 22:16); I delivered the poor that cried, The fatherless also, that had none to help (Job 29:12).
the son of my womb: Isa 49:15
the son of my vows: 1Sa 1:11, 1Sa 1:28
Pro 31:2. What, my son A short speech, arguing her great passion for him; what words shall I take? What counsels shall I give thee? My heart is full; I must give it vent; but where shall I begin? What, the son of my womb My son, not by adoption, but whom I bare in the womb, and therefore it is my duty to give thee admonitions, and thine to receive them. What, the son of my vows On whose behalf I have made many prayers and sacrifices, and solemn vows to God; whom I have, as far as in me lay, devoted to the work, and service, and glory of God.
31:2 What, my son? and what, the son of {c} my womb? and what, the son of my vows?
(c) By this often repetition of one thing, she declares her motherly affection.
B. The wise king 31:2-9
The unusual address, "What, O my son?" is "affectionately reproachful." [Note: Kidner, p. 182.] She was getting his attention and appealed to him strongly to give heed to her words for two reasons. She had borne him, and he had some connection with vows she had made to God.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
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)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)