9<\/strong>. Jerahmeel<\/em> ] For his descendants see 1Ch 2:25-41<\/span>. The descendants of his younger brother Ram are given first because they include David and his family.<\/p>\n Chelubai<\/em> ] Another form of “Caleb”; see 1Ch 2:42<\/span>.<\/p>\n The sons also of Hezron, that were born unto him<\/strong>,…. The Targum adds, in Timnath; but most likely in Egypt:<\/p>\n Jerahmeel, and Ram, and Chelubai<\/strong>; afterwards called Caleb.<\/p>\n The only name given here as that of a descendant of Ethan is Azariah, of whom nothing further is known, while the name recurs frequently. Nothing more is said of the remaining sons of Zerah; they are merely set down as famous men of antiquity (Berth.). There follows in <\/p>\n 1 Chronicles 2:9-41 <\/p>\n <\/strong> The family of Hezron, the first-born son of Pharez, which branches off in three lines, originating with his three sons respectively. The three sons of Hezron are Jerahmeel, and Ram, and Chelubai; but the families springing from them are enumerated in a different order. First (1Ch 2:10-17<\/span>) we have the family of Ram, because King David is descended from him; then (1Ch 2:18-24<\/span>) the family of Chelubai or Caleb, from whose lineage came the illustrious Bezaleel; and finally (vv. 25-41), the posterity of the first-born, Jerahmeel.<\/p>\n 1Ch 2:9<\/span><\/p>\n <\/strong> , what was born to him. The passive stands impersonally instead of the more definite active, “to whom one bore,” so that the following names are subordinated to it with . The third person singular Niph. occurs thus also in 1Ch 3:4<\/span> and 1Ch 26:6<\/span>; the construction of Niph. with frequently (Gen 4:18<\/span>; Gen 21:5<\/span>, and elsewhere). Ram is called, in the genealogy in Mat 1:3-4<\/span>, Aram; comp. , Job 32:2<\/span>, with , Gen 22:21<\/span>. is called afterwards ; cf. on 1Ch 2:18<\/span>.<\/p>\n 1Ch 2:10-15<\/span> <\/p>\n <\/strong> The family of Ram (1Ch 2:10-12<\/span>), traced down through six members of Jesse. – This genealogy is also to be found in Ruth. 1Ch 4:19-21<\/span>; but only here is Nahshon made more prominent than the others, by the addition, “prince of the sons of Judah.” Nahshon was a prince of Judah at the exodus of the Israelites from Egypt (Num 1:7<\/span>; Num 2:3<\/span>; Num 7:12<\/span>). Now between him, a contemporary of Moses, and Pharez, who at the immigration of Jacob into Egypt was about fifteen years old, lies a period of 430 years, during which the Israelites remained in Egypt. For that time only three names – Hezron, Ram, and Amminidab – are mentioned, from which it is clear that several links must have been passed over. So also, from Nahshon to David, for a period of over 400 years, four generations – Salma, Boaz, Obed, and Jesse – are too few; and consequently here also the less famous ancestors of David are omitted. is called in Rth 4:20-21<\/span>, and . In 1Ch 2:13-15<\/span>, seven sons and two daughters of Jesse, with those of their sons who became famous (1Ch 2:16<\/span>, 1Ch 2:17<\/span>), are enumerated. According to 1Sa 17:12<\/span>, Jesse had eight sons. This account, which agrees with that in 1Sa 16:8-12<\/span>, may be reconciled with the enumeration in our verse, on the supposition that one of the sons died without posterity. In 1Sa 16:6<\/span>. and 1Ch 17:13<\/span>, the names of the eldest three – Eliab, Abinadab, and Shammah – occur. Besides , we meet with the form (1Ch 2:13<\/span>); and the name is only another form of , which is found in 2Sa 13:3<\/span> and in 1Ch 20:7<\/span>, and is repeated in 2Sa 13:32<\/span> and 2Sa 21:21<\/span> in the Kethibh ( ). The names of the other three sons here mentioned (1Ch 2:14<\/span> and 1Ch 2:15<\/span>) are met with nowhere else.<\/p>\n 1Ch 2:16-17<\/span> <\/p>\n <\/strong> The sisters of David have become known through their heroic sons. Zeruiah is the mother of the heroes of the Davidic history, Abishai, Joab, and Asahel (cf. 1Sa 26:6<\/span>; 2Sa 2:18<\/span>; 2Sa 3:39<\/span>; 2Sa 8:16<\/span>, and elsewhere). Their father is nowhere mentioned, “because their more famous mother challenged the greater attention” (Berth.). Abigail was, according to 2Sa 17:25<\/span>, the daughter of Nahash, a sister of Zeruiah, and so was only a half-sister of David, and was the mother of Amasa the captain of the host, so well known on account of his share in the conspiracy of Absalom; cf. 2Sa 17:25<\/span>; 2Sa 19:14<\/span>, and 2Sa 20:10<\/span>. His father was Jether, or Jithra, the Ishmaelite, who in the Masoretic text of 2Sa 17:25<\/span> is called, through a copyist’s, error, instead of ; see comm. on passage.<\/p>\n 1Ch 2:18-24<\/span> <\/p>\n <\/strong> The family of Caleb.<\/em> – That is merely a shortened form of , or a form of that word resulting from the friction of constant use, is so clear from the context, that all exegetes recognise it. We have first (1Ch 2:18-20<\/span>) a list of the descendants of Caleb by two wives, then descendants which the daughter of the Gileadite Machir bore to his father Hezron (1Ch 2:21-23<\/span>), and finally the sons whom Hezron’s wife bore him after his death (1Ch 2:24<\/span>). The grouping of these descendants of Hezron with the family of Caleb can only be accounted for by supposing that they had, through circumstances unknown to us, come into a more intimate connection with the family of Caleb than with the families of his brothers Ram and Jerahmeel. In 1Ch 2:42-55<\/span> follow some other lists of descendants of Caleb, which will be more fully considered when we come to these verses. The first half of the 18th verse is obscure, and the text is probably corrupt. As the words stand at present, we must translate, “Caleb the son of Hezron begat with Azubah, a woman, and with Jerioth, and these are her (the one wife’s) sons, Jesher,” etc. , filii ejus <\/em>, suggests that only one wife of Caleb had been before mentioned; and, as appears from the “and Azubah died” of 1Ch 2:19<\/span>, Azubah is certainly meant. The construction , “he begat with,” is, it is true, unusual, but is analogous to , 1Ch 8:9<\/span>, and is explained by the fact that may mean to cause to bear, to bring to bearing; cf. Isa 66:9<\/span>: therefore properly it is, “he brought Azubah to bearing.” The difficulty of the verse lies in the , for, according to the usual phraseology, we would have expected instead of . But may be, under the circumstances, to some extent justified by the supposition that Azubah is called indefinitely “woman,” because Caleb had several wives. gives no suitable meaning. The explanation of Kimchi, “with Azubah a woman, and with Jerioth,” cannot be accepted, for only the sons of Azubah are hereafter mentioned; and the idea that the children of the other wives are not enumerated here because the list used by the chronicler was defective, is untenable: for after two wives had been named in the enumeration of the children of one of them, the mother must necessarily have been mentioned; and so, instead of , we should have had . Hiller and J. H. Michaelis take as explicative, “with Azubah a woman, viz., with Jerioth;” but this is manifestly only the product of exegetical embarrassment. The text is plainly at fault, and the easiest conjecture is to read, with the Peschito and the Vulgate, instead of , “he begat with Azubah his wife, Jerioth (a daughter); and these are her sons.” In that case would be added to , to guard against being taken for acc. obj. The names of the sons of Azubah, or of her daughter Jerioth, do not occur elsewhere.<\/p>\n 1Ch 2:19-20<\/span> <\/p>\n <\/strong> When Azubah died, Caleb took Ephrath to wife, who bore him Hur. For we find in 1Ch 2:50<\/span> the lengthened feminine form ; cf. also 1Ch 4:4<\/span>. From Hur descended, by Uri, the famous Bezaleel, the skilful architect of the tabernacle (Exo 31:2<\/span>; Exo 35:30<\/span>).<\/p>\n 1Ch 2:21-24<\/span> <\/p>\n <\/strong> The descendants of Hezron numbered with the stock of Caleb: ( a<\/em>) those begotten by Hezron with the daughter of Machir, 1Ch 2:21-23<\/span>; ( b<\/em>) those born to Hezron after his death, 1Ch 2:24<\/span>.<\/p>\n 1Ch 2:21-22<\/span> <\/p>\n <\/strong> Afterwards ( ), i.e., after the birth of the sons mentioned in 1Ch 2:9<\/span>, whose mother is not mentioned, when he was sixty years old, Hezron took to wife the daughter of Machir the father of Gilead, who bore him Segub. Machir was the first-born of Manasseh (Gen 50:23<\/span>; Num 26:29<\/span>). But Machir is not called in 1Ch 2:21<\/span> and 1Ch 2:23<\/span> the father of Gilead because he was the originator of the Israelite population of Gilead, but has here its proper signification. Machir begot a son of the name of Gilead (Num 26:29<\/span>); and it is clear from the genealogy of the daughters of Zelophehad, communicated in Num 27:1<\/span>, that this expression is to be understood in its literal sense. Machir is distinguished from other men of the same name (cf. 2Sa 9:4<\/span>; 2Sa 17:27<\/span>) by the addition, father of Gilead. Segub the son of Hezron and the daughter of Machir begat Jair. This Jair, belonging on his mother’s side to the tribe of Manasseh, is set down in Num 32:40<\/span>., Deu 3:14<\/span>, as a descendant of Manasseh. After Moses’ victory over Og king of Bashan, Jair’s family conquered the district of Argob in Bashan, i.e., in the plain of Jaulan and Hauran; and to the conquered cities, when they were bestowed upon him for a possession by Moses, the name Havvoth-jair, i.e., Jair’s-life, was given. Cf. Num 32:41<\/span> and Deu 3:14<\/span>, where this name is explained. These are the twenty-three cities in the land of Gilead, i.e., Pera.<\/p>\n 1Ch 2:23<\/span><\/p>\n <\/strong> These cities named Jair’s-life were taken away from the Jairites by Geshur and Aram, i.e., by the Arameans of Geshur and of other places. Geshur denotes the inhabitants of a district of Aram, or Syria, on the north-western frontier of Bashan, in the neighbourhood of Hermon, on the east side of the upper Jordan, which had still its own kings in the time of David (2Sa 3:3<\/span>; 2Sa 13:37<\/span>; 2Sa 14:23<\/span>; 2Sa 15:8<\/span>), but which had been assigned to the Manassites by Moses; cf. Jos 13:13<\/span>. The following must not be taken as an explanatory apposition to : “Jair’s-life, Kenath and her daughters, sixty cities” (Berth.). For since refers to the collective name Jair, Geshur and Aram could not take away from Jair sixty cities, for Jair only possessed twenty-three cities. But besides this, according to Num 32:42<\/span>, Kenath with her daughters had been conquered by Nobah, who gave his own name to the conquered cities; and according to Deu 3:4<\/span>, the kingdom of Og in Bashan had sixty fenced cities. But this kingdom was, according to Num 32:41<\/span>, and Num 32:42<\/span>, conquered by two families of Manasseh, by Jair and Nobah, and was divided between them; and as appears from our passage, twenty-three cities were bestowed upon Jair, and all the rest of the land, viz., Kenath with her daughters, fell to Nobah. These two domains together included sixty fenced cities, which in Deu 3:14<\/span> are called Jair’s-life; while here, in our verse, only twenty-three cities are so called, and the remaining thirty-seven are comprehended under the name of Kenath had her daughters. WE must therefore either supply a w copul. before , or we must take in the signification “with Kenath,” and refer to both Jair’s-life and Kenath. Cf. herewith the discussion on Deu 3:12-14<\/span>; and for Kenath, the ruins of which still exist under the name Kanuat on the western slope of the Jebel Hauran, see the remarks on Num 32:42<\/span>. The time when these cities were taken away by the Arameans is not known. From Jdg 10:4<\/span> we only learn that the Jair who was judge at a later time again had possession of thirty of these cities, and renewed the name Jair’s-life. is not all these sixty cities, but the before-mentioned descendants of Hezron, who are called sons, that is offspring, of Machir, because they were begotten with the daughter of Machir. Only two names, it is true, Segub and Jair, are enumerated; but from these two issue the numerous families which took Jair’s-life. To these, therefore, must we refer the .<\/p>\n 1Ch 2:24<\/span><\/p>\n <\/strong> After the death of Hezron there was born to him by his wife Abiah (the third wife, cf. 1Ch 2:9<\/span> and 1Ch 2:21<\/span>) another son, Ashur, the father of Tekoa, whose descendants are enumerated in 1Ch 4:5-7<\/span>. Hezron’s death took place , “in Caleb Ephrathah.” This expression is obscure. According to 1Sa 30:14<\/span>, a part of the Negeb (south country) of Judah was called Negeb Caleb, as it belonged to the family of Caleb. According to this analogy, the town or village in which Caleb dwelt with his wife Ephrath may have been called Caleb of Ephrathah, if Ephrath had brought this place as a dower to Caleb, as in the case mentioned in Jos 15:18<\/span>. Ephrathah, or Ephrath, was the ancient name of Bethlehem (Gen 33:19<\/span>; Gen 48:1<\/span>), and with it the name of Caleb’s wife Ephrath (1Ch 2:19<\/span>) is unquestionably connected; probably she was so called after her birthplace. If this supposition be well founded, then Caleb of Ephrathah would be the little town of Bethlehem. Ashur is called father ( ) of Tekoa, i.e., lord and prince, as the chief of the inhabitants of Tekoa, now Tekua, two hours south of Bethlehem ( vide<\/em> on Jos 15:59<\/span>).<\/p>\n 1 Chronicles 2 :25-41 <\/p>\n <\/strong> The family of Jerahmeel<\/em>, the first-born of Hezron, which inhabited a part of the Negeb of Judah called after him the south of the Jerahmeelites (1Sa 27:10<\/span>; 1Sa 30:29<\/span>).<\/p>\n 1Ch 2:25<\/span><\/p>\n <\/strong> Four sons were born to Jerahmeel by his first wife. Five names indeed follow; but as the last, , although met with elsewhere as a man’s name, is not ranged with the others by copul., as those that precede are with each other, it appears to be the name of a woman, and probably a has fallen out after the immediately preceding . So Cler., J. H. Mich., Berth. This conjecture gains in probability from the mention in 1Ch 2:26<\/span> of another wife, whence we might expect that in 1Ch 2:25<\/span> the first wife would be named.<\/p>\n 1Ch 2:26-27<\/span> <\/p>\n <\/strong> Only one son of the second wife is given, Onam, whose posterity follows in 1Ch 2:28-33<\/span>; for in 1Ch 2:27<\/span> the three sons of Ram, the first-born of Jerahmeel, are enumerated.<\/p>\n 1Ch 2:28<\/span><\/p>\n <\/strong> Onam had two sons, Shammai and Jada; the second of these, again, two sons, Nadab and Abishur.<\/p>\n 1Ch 2:29-31<\/span> <\/p>\n <\/strong> To Abishur his wife Abihail bore likewise two sons, with whom his race terminates. – In 1Ch 2:30<\/span>, 1Ch 2:31<\/span>, Nadab’s posterity follow, in four members, ending with Ahlai, in the fourth generation. But Ahlai cannot well have been a son, but must have been a daughter, the heiress of Sheshan; for, according to 1Ch 2:34<\/span>, Sheshen had no sons, but only daughters, and gave his daughter to an Egyptian slave whom he possessed, to wife, by whom she became the mother of a numerous posterity. The is not irreconcilable with this, for denotes in genealogies only descendants in general, and has been here correctly so explained by Hiller in Onomast.<\/em> p. 736: quicquid habuit liberorum, sive nepotum, sustulit ex unica filia Achlai <\/em>.<\/p>\n 1Ch 2:32-41<\/span> <\/p>\n <\/strong> The descendants of Jada, the brother of Shammai, in two generations, after which this genealogy closes with the subscription, “these were the sons of Jerahmeel.”<\/p>\n (Note: Bertheau reckons up to “ the concluding subscription in 1Ch 2:33<\/span> ” the following descendants of Judah: “ Judah ‘ s sons = 5; Hezron and Hamul = 2; Zerah ‘ s sons = 5; Karmi, Akar, and Azariah = 3; Ram and his descendants (including the two daughters of Jesse, and Jeter the father of Amasa) = 21; Kaleb and his descendants = 10; Jerahmeel and his descendants = 24: together = 70. ” But this number also is obtained only by taking into account the father and mother of Amasa as two persons, contrary to the rule according to which only the father, without the mother, is to be counted, or, in case the mother be more famous than the father, or be an heiress, only the mother.)<\/p>\n – In 1Ch 2:34-41<\/span> there follows the family of Sheshan, which was originated by the marriage of his daughter with his Egyptian slave, and which is continued through thirteen generations. The name of this daughter is in 1Ch 2:25<\/span>. not mentioned, but she is without doubt the Ahlai mentioned in 1Ch 2:31<\/span>. But since this Ahlai is the tenth in descent from Judah through Pharez, she was probably born in Egypt; and the Egyptian slave Jarha was most likely a slave whom Sheshan had in Egypt, and whom he adopted as his son for the propagation of his race, by giving him his daughter and heir to wife. If this be the case, the race begotten by Jarha with the daughter of Sheshan is traced down till towards the end of the period of the judges. The Egyptian slave Jarha is not elsewhere met with; and though the names which his posterity bore are found again in various parts of the Old Testament, of none of them can it be proved that they belonged to men of this family, so as to show that one of these person shad become famous in history.<\/p>\n (9) Jerahmeel.<\/strong>Godpitieth.<\/em><\/p>\n Ram.<\/strong>Called Aram<\/em> in our Lords genealogy (Matthew 1<\/span>) The two names are synonyms, both meaning high,<\/em> and are used interchangeably in Job. 32:2<\/span> (Ram) and Gen. 22:21<\/span> (Aram).<\/p>\n Chelubai.<\/strong>Strictly, the Chelubite<\/em> or Calebite,<\/em> a gentilic term formed from Caleb (1Ch. 2:18<\/span>). This seems to show that we are concerned here not so much with individual sons of Hezron as with families or clans of Hezronites.<\/p>\n (9-41) The Hezronites, who were sons of Pharez (1Ch. 2:5<\/span>), and their three lines of descent, Jerahmeel, Ram, and Chelubai.<\/p>\n Ram. Christ’s genealogy traced through Jerahrneel. Called Aram in Mat 1:3, Mat 1:4. <\/p>\n Chelubai = Caleb. Compare verses: 1Ch 2:18, 1Ch 2:42. <\/p>\n 1Ch 2:9-17<\/p>\n 1Ch 2:9-17<\/p>\n “The sons also of Hezron, that were born unto him: Jerahmeel, and Ram, and Chelubai. And Ram begat Amminadab, and Amminadab begat Nahshon, prince of the children of Judah; and Nahshon begat Salma, and Salma begat Boaz, and Boaz begat Obed, and Obed begat Jesse; and Jesse begat his first-born Eliab, and Abinadab the second, and Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, David the seventh; and their sisters were Zeruiah and Abigail. And the sons of Zeruiah: Abishai, and Joab, and Asahel, three. And Abigail bare Amasa; and the father of Amasa was Jether the Ishmaelite.<\/p>\n E.M. Zerr:<\/p>\n 1Ch 2:9. We are particularly interested in the names of the men who are in the blood line. Hezron had three sons, but Ram is the one to mark, because he was in line. <\/p>\n 1Ch 2:10. Three of the men descended through Judah, and forming part of the line, are named in this passage. Nashon is specified as a prince; it has no necessary official meaning. It comes from NAN and Strong defines it, “properly an exalted one, i. e. a king or sheik.” It could include the idea of an official as far as the definition is concerned, but the connection would have to show such a meaning before it could be thus understood.<\/p>\n 1Ch 2:11-12. These verses correspond with the closing 3 verses of the book of Ruth. See the comments made at Rth 4:18-22 in that book. <\/p>\n 1Ch 2:13-15. Not only was David in the blood line of Christ, but the inspired historian gives enough of the names preceding and following him, that we can get a view of his family connection. He is said to be the 7th son of his father, but in 1Sa 16:10 it is shown that he had 7 sons besides David. All this is on the basis that some one of the sons was of such little importance that he was left out of the royal list, and the document compiled by Ezra for the Bible followed that list. <\/p>\n 1Ch 2:16-17.. As a rule, there was not much attention paid to the birth of daughters. But a special point of interest called for the notation of David’s sisters. Their sons became prominent in the affairs of the nation. Read 2 Samuel 2. Joab became especially noted on account of his connection with the military service of David. <\/p>\n Jerahmeel: 1Ch 2:25-33 <\/p>\n Ram: Rth 4:19, Mat 1:3, Luk 3:3, Aram <\/p>\n Chelubai: 1Ch 2:18, 1Ch 2:19, 1Ch 2:24, 1Ch 2:42, Caleb <\/p>\n Reciprocal: 1Sa 27:10 – the Jerahmeelites 1Sa 30:29 – Jerahmeelites 1Ch 4:1 – Carmi 1Ch 24:29 – Jerahmeel Luk 3:33 – Aminadab<\/p>\n 1Ch 2:9-10. And Ram Who is mentioned in the genealogy of our Saviour, (Mat 1:3-4,) and called Aram. Nashon, prince of the children of Judah Namely, when, being come out of Egypt, they pitched under their several standards, Num 2:3. <\/p>\n 2:9 The sons also of Hezron, that were born unto him; Jerahmeel, and {c} Ram, and Chelubai.<\/p>\n (c) Whom Matthew calls Aram, Mat 1:3.<\/p>\n The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai. 9. Jerahmeel ] For his descendants see 1Ch 2:25-41. The descendants of his younger brother Ram are given first because they include David and his family. Chelubai ] Another form of “Caleb”; see 1Ch 2:42. Fuente: The Cambridge Bible for … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 2:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-10327","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10327","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=10327"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10327\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=10327"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=10327"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=10327"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"