5<\/strong>. exceeding magnifical<\/em> ] The Temple took seven years in building, and it was richly overlaid with gold, but its proportions were small, viz., about 90 ft. 45 ft. 30 ft. Some have regarded it as merely the king’s private chapel, but its small proportions do not of themselves prove this view to be correct. In any case the “House” was not intended to contain the congregation; the courts must be large to accommodate those who came up for the three great feasts, but the Temple itself need only be large enough to hold its furniture.<\/p>\n Young and tender – <\/B>The exact age of Solomon at this time is uncertain; but it cannot have been more than 24 or 25. It may have been as little as 14 or 15. Compare the 1Ki 2:2<\/span> note.<\/P> <\/p>\n 1Ch 22:5<\/span><\/p>\n And David said, Solomon my son is young.<\/em><\/p>\n<\/p>\n The ideal temple<\/strong><\/p>\n The inspiration of a lofty ideal<\/strong><\/p>\n We expend our strength according to the ideals which it is our purpose to realise. The man who has not a high ideal of his work will be content with indifference, and with doing as little as possible. How profitable it would be if every young life could say at the beginning of its career, My life is to be exceeding magnifical: it is to be a life of intelligence, purity, beneficence, holy activity in all blessed service: I will now make preparation for it. What school-going we should then have! What attentive reading of initial books! What an eager sympathy with the purpose of every tutor! How little we should then make of difficulties! The work of preparation would be done under the consciousness that the temple was already built. (J. Parker,<\/em> D. D.<\/em>)<\/p>\n<\/p>\n David and the temple<\/strong><\/p>\n A fine and delicate sense of the becoming hindered David from building the temple. A voice within him had whispered, No: however right and praiseworthy the idea, you are hardly the man to carry it out. Your hands are too stained with blood. When the Divine word came, simply interdicting, it awoke in him at once a Divine perception of the reason and reasonableness of it; and the God-taught, God-chastened spirit within him made him see at once why the work of enshrining the ark, the ark of the holy and awful presence, must not he his.<\/p>\n 1. <\/strong>The picture indicates that, although a man of war from his <\/strong>youth, David had never been proud of fighting. He had had dreams perhaps in his fathers fields of quite another sort of career for himself, and could see something far more attractive and desirable; it was not his ideal life; but it was what his lot had rendered inevitable for him and incumbent on him; it was what he had to do, and he did it.<\/p>\n 2. <\/strong>Then, ones more, observe revealed here the remarkable preservation of Davids higher sensibilities. Neither the tumult and strife of years of warfare, nor the elation of successes gained by bow and spear, had prevailed to coarsen him, to render him gross and dull of soul. He emerges from it all, on the contrary, sensitive enough to answer readily to the whispered suggestions of seemliness, to be restrained and turned back upon the threshold of a coveted enterprise by a sense of the becoming.<\/p>\n 3. <\/strong>Although precluded from doing what he had purposed and wished to do, he did not, as is the case with many, make that an excuse for doing nothing; did not, therefore, sulkily fold his hands, and decline to see what there was that he might do.<\/p>\n 4. <\/strong>Then see how his true thought and noble aim survived him, and survived him to be ultimately realised. The temple grew and rose at last in all its wonderful splendour, though he <\/strong>was not there to behold it. (S. A. Tipple.<\/em>)<\/p>\n<\/p>\n Working up to death<\/strong><\/p>\n We should work up to the very moment of our death. Our last breath should, if possible, help some other man to pray better, or to work more, or suffer with a firmer constancy. Let no man suppose that the world stands still because he dies. God has always a temple to build, and He will always raise up the builders of it, and yet it pleases Him in His condescension to receive our assistance in preparation. (J. Parker,<\/em> D. D.<\/em>)<\/p>\n David said<\/B> within himself, or in his own thoughts. <\/P> Solomon is young and tender; <\/B>and therefore, through youthful vanity, and folly, and unsettledness, may not use that care, and consideration, and diligence in making such provisions as this great work requires. Of Solomons age, see 1Ki 3:7<\/span>. <\/P> <\/p>\n And David said, Solomon my son is young and tender<\/strong>,…. Jarchi supposes he was about twelve years of age, though he observes that the same word is used of Joshua when forty two years of age; it is probable Solomon might be now about twenty:<\/p>\n and the house that is to be builded for the Lord must be exceeding magnificent, of fame and of glory throughout all countries<\/strong>: and such was the temple built by Solomon; it was renowned throughout the whole earth; never was there a temple equal to it, no, not the famous temple of Diana at Ephesus, built by the assistance of many kings, and at the expense of all Asia, and was two hundred years in building:<\/p>\n I will therefore now, make preparation for it<\/strong>; seeing his son was so young, and this building to be so magnificent, though he himself was not admitted to build it:<\/p>\n so David prepared abundantly before his death<\/strong>; of which we have an after account in this chapter, and more largely in 1Ch 28:1<\/span>.<\/p>\n (5) Solomon my son is young and tender<\/strong>i.e.,<\/em> an inexperienced young man. David repeats the expression (1Ch. 29:1<\/span>); and it is applied to Rehoboam (2Ch. 13:7<\/span>) at the age of forty-one. The word here rendered young, literally, youth (naar<\/em>),<\/em> is even more vague than the Latin adolescens.<\/em> It may mean a new-born babe (Exo. 2:6<\/span>), a young child (Isa. 7:16<\/span>; Isa. 8:4<\/span>), a youth (Isa. 3:5<\/span>; 1Sa. 17:55<\/span>), or a man in the prime of life (1Sa. 30:17<\/span>; Exo. 33:11<\/span>). Solomon calls himself a young child (naar qtn<\/em>) even after his accession to the throne (1Ki. 3:7<\/span>), though he was born soon after the time of the Syro-Ammonite war (2Sa. 12:24<\/span>).<\/p>\n Tender.<\/strong>Timid<\/em> (Deu. 20:8<\/span>).<\/p>\n The house that is to be builded . . . exceeding magnifical.<\/strong>Literally, the house to build<\/em> . . . (one is<\/em>) to make great exceedingly.<\/em> For the infinitival construction, comp. 1Ch. 5:1<\/span>; 1Ch. 13:4<\/span>; 1Ch. 9:25<\/span>; 1Ch. 15:2<\/span>.<\/p>\n Exceeding.<\/strong>Literally, unto height, upwards;<\/em> an adverbial expression, which frequently occurs in the Chronicles. (See 1Ch. 14:2<\/span> : On high.)<\/p>\n Of fame and of glory throughout all<\/strong> countries.<\/strong>Literally, for a name and for a glory <\/em>(tiphereth<\/em>) for all the lands.<\/em> (Comp. Isa. 2:3<\/span>; Isa. 60:3<\/span>, et seq.,<\/em> Isa. 62:2-3<\/span>.) In similar terms the famous Assyrian Sennacherib (Sin-ahi-irba) speaks of his palace as built for the lodging (taprati<\/em>) of multitudes of men. And of his temple of Nergal he says: The house of Nergal, within the city of Tarbiu, I caused to be made, and like day I caused it to shine (usnammir<\/em>).<\/em><\/p>\n I will therefore now make preparation for it.<\/strong>Literally, Let me now prepare for him<\/em>the expression of an earnest desire, and self-encouragement to<\/em> an arduous task, rather than of mere resolve.<\/p>\n We need not suppose that the verse relates to any actual utterance of Davids. It is not said when nor to whom he spoke. The historian is merely representing the kings motive for these preparations. To say in Hebrew often means to think,<\/em> by an elliptic construction. (Comp. Exo. 2:14<\/span> with Gen. 17:17<\/span>.)<\/p>\n So David prepared.<\/strong>It is strange, but instructive, to remember that there have been critics so destitute of the historical faculty as to allege that the whole episode about Davids preparations is a fiction of the chronists (Gramberg<\/em>),<\/em> because the Books of Samuel and Kings are silent on the subject. 5<\/strong>. <\/strong> Young and tender <\/strong> A youth of probably less than twenty years. See on 1Ki 3:7<\/span>. <\/p>\n Exceeding magnifical, of fame and of glory <\/strong> Literally, the house to be builded to Jehovah is to be made great to an exceeding extent, for a name and for an ornament to all the lands. <\/em> David had a most exalted and worthy conception of the grandeur and importance of the temple to be builded. Not only was it to be a most magnificent structure, but it was to magnify Jehovah’s name and praise among the nations. Thus the monarch of Israel breathed the spirit of later prophecies, which foreshadowed the spiritual glory of the Christian temple, and according to which “the mountain of the Lord’s house should be established in the top of the mountains, and exalted above the hills; and all nations flow unto it.” Isa 2:2<\/span>; Mic 4:1<\/span>.<\/p>\n “Handfuls of Purpose,”<\/p>\n For All Gleaners<\/p>\n <\/strong><\/p>\n “And David said, Solomon my son is young and tender, and the house that is to be builded for the Lord must be exceeding magnificat, of fame and of glory, throughout all counlries.” 1Ch 22:5<\/span><\/em> .<\/p>\n <\/em><\/p>\n The king did not take a low view of the work that was to be executed. We expend our strength according to the ideals which it is our purpose to realise. The man who has not a high ideal of his work will be content with indifference and with doing as little as possible; on the other hand, the man whose conception of his work is great and overwhelming will account every moment a jewel, every day an opportunity, every man an ally, and he will argue that nothing has been given whilst anything has been withheld. Solomon was “young and tender”: he cannot have been more than twenty-four or twenty-five years of age. Some commentators are of opinion that he may have been hardly more than fourteen or fifteen. The word “young” is a flexible word as used in the Bible; it is applied to Rehoboam when he was forty-one; the word “young” may mean a new-born babe as in Exo 2:6<\/span> ; or it may mean a young child, a youth, a man in the prime of life. Solomon calls himself a young child even after he has come to the throne. We read that “young children” came out and reproached and mocked the prophet Elisha. We must interpret Biblical words by Biblical usages, a canon of criticism which will save us from a good deal of confusion and misapprehension. Solomon was not only young, he was “tender,” the word might be rendered “timid.” In Deu 20:8 we meet with a term which expresses the proper idea “What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren’s heart faint as well as his heart.” That word is of further occurrence, wherein we read, “Whosoever is fearful and afraid, let Him return and depart early from mount Gilead” ( Jdg 7:3 ). To the father the son will always be young, and to a heart like David’s, probably every other heart will appear to be timid. Recognising the characteristics by which Solomon is described by his father, we shall be able to understand better the charge which that father delivered to him as the time of his decease approached. David refers to the house that is to be builded, and yet as we have seen he has just pointed out the house as if it were actually erected. The house was to be “exceeding magnifical,” the word “exceeding” relating to height, giving the idea of an upward action, as if story should be upon story, and pile upon pile, until the temple touched the very heavens. The temple was to be “of fame and of glory throughout all countries,” that is to say, it was to be for a name and for a glory for all the lands. Attribute what we may to the energy of Oriental fancy, we cannot deny that the ideal of this house was such as had probably never before challenged the imagination of man. What will David do in presence of an ideal outvying all other dreams of ambition or purposes of love? He gives a reply remarkable for its modesty, and therefore remarkable for its strength. If he had exhausted himself in words he would have been unable to do much in execution; he therefore says, “I will therefore now make preparation for it.” All great works are to be prepared for. Nothing is to be done offhandedly, extemporaneously, perfunctorily; everything is to be regarded as profoundly religious, and as having a claim upon the best attention and the fullest energy we can give. Many things appear to be done suddenly which really express the action of long processes. There is of course a climacteric moment, but that moment is the last of a long series. How profitable it would be if every young life could say at the beginning of its career, My life is to be exceeding magnifical: it is to be a life of intelligence, purity, beneficence, holy activity in all blessed service: I will therefore now make preparation for it. What school-going we should then have! What attentive reading of initial books! What an eager sympathy with the purpose of every tutor! How little we should then make of difficulties! The work of preparation would be done under the consciousness that the temple was already built. Is there not a danger of living too much from hand to mouth? Is there not a temptation rather to conceal the idea than to elevate it into the dignity and invest it with the sanctity of an altar? Do we not live a life of accident, and are we not content to take things much as they happen, without paying heed to the shape, commodiousness, and final utility of all we are professing to do? Again and again we must remind ourselves of our familiar lesson, to read the part in the light of the whole, to construe the discipline of life in the light of the rest of heaven; thus shall we be not driven or impelled, but gently constrained and lovingly allured towards all that is worthy of the name of light and liberty and progress. David hitherto has been holding speech with himself we have been reading a monologue; now David proceeds to communicate his whole thought to his son. “Then he called for Solomon his son, and charged him to build an house for the Lord God of Israel.” The best commentators place a comma after the word “Lord”; having done so, they read the sentence thus: “build an house for the Lord, the God of Israel.” Read in this way the emphasis is naturally on the national aspect which God sustained towards Israel. The house was not to be a house for the pious, the devout, those who cared for temple attendance and temple service; it was in no sense to be an eclectic house, set apart for those who wished to enjoy its privileges; it was to be the national house, the sanctuary of the whole people. God himself was the king of Israel. In this sense Israel was both a nation and a Church. We cannot deny that God does take a view of men in nationalities, and that he does speak of the character of a nation, the duty of a nation, the opportunity of a nation; and this he does without reference to such exceptions as might be represented by individual indifference, rebellion, or even atheism. The family is a whole, the town is a whole, the nation is a whole. When God handles great corporate bodies in their entirety, and speaks of them without reference to individuality, he has a right to do so. It is a different thing when men come to make the nation a unit, or even the family a unit, for the purpose of working out some vicious process of political economy, or even of ecclesiastical administration. A theocracy is one thing; a democracy is another; in the discussion of all questions related to this aspect of divine providence we must be careful to define our principal terms.<\/p>\n “Handfuls of Purpose,”<\/p>\n For All Gleaners<\/p>\n <\/strong><\/p>\n “David prepared abundantly before his death.” 1Ch 22:5<\/span><\/em> .<\/p>\n <\/em><\/p>\n David wanted to do something more than prepare, he wanted actually to build the temple. God tells us where we must stop. He mortifies ambition, and yet gratifies it. He will not give us the highest honour of all, yet he will put upon us an honour which contributes to the success of other men. Some hearts would have been discouraged by what the Lord said unto David; and their discouragement might have expressed itself in some degree of resentment, for they would have said, If we cannot do all, we will do nothing; if we cannot build, we will not prepare; if we cannot have the honour of putting up the temple, we certainly will not assist any other man to erect it. This would have been peevishness, selfishness, the veriest meanness of soul. David, on the other hand, consented to the Lord’s arrangement, and did all that lay in his power to facilitate the progress of his son. We should work up to the very moment of our death. Our last breath should, if possible, help some other man to pray better, or work more, or suffer with a firmer constancy. Let no man suppose that the world stands still because he dies. God has always a temple to build, and he will always raise up the builder of it, and yet it pleases him in his condescension to receive our assistance in preparation. Some men will only take an interest in what they can themselves enjoy; they care nothing for posterity, but rather speak mockingly of it; the prophetic soul does live in the future, does populate the earth with posterity, and does take an interest in the ages that are yet to dawn. We do things better to-day by casting our minds forward to the riper periods of civilisation; by foreseeing that the glory of the Lord shall make glad the whole earth, men can work to-day in the twilight with stronger courage and more ardent enthusiasm. Thus the future may be made to help the present; thus posterity may take part in the affairs of to-day.<\/p>\n 1Ch 22:5 And David said, Solomon my son [is] young and tender, and the house [that is] to be builded for the LORD [must be] exceeding magnifical, of fame and of glory throughout all countries: I will [therefore] now make preparation for it. So David prepared abundantly before his death.<\/p>\n Ver. 5. Must be exceeding magniflcal.<\/strong> ] Heb., To make great; to be above: Magnificentissimum, et excellentissimum, et nominatissimum,<\/em> Vat. The second temple was nothing like it, though the glory of it was far greater, Hag 2:3<\/span> ; <\/em> Hag 2:9 by the presence and preaching of Jesus Christ in it.<\/p>\n young and tender. Compare 1Ch 29:1. <\/p>\n of fame and of glory. Figure of speech Hendiadys (App-6) = of glorious fame. <\/p>\n throughout: or for. Compare Isa 56:7. <\/p>\n Solomon: 1Ch 29:1, 1Ki 3:7, 2Ch 13:7 <\/p>\n exceeding: 1Ki 9:8, 2Ch 2:5, 2Ch 7:21, Ezr 3:12, Isa 64:11, Eze 7:20, Hag 2:3, Hag 2:9, Luk 21:5 <\/p>\n David prepared: Deu 31:2-7, Ecc 9:10, Joh 3:30, Joh 4:37, Joh 4:38, Joh 9:4, Joh 13:1, 2Pe 1:13-15 <\/p>\n Reciprocal: Gen 33:13 – the children 2Sa 3:39 – weak 1Ki 1:5 – I will 1Ch 29:3 – of mine own proper good 2Ch 24:13 – in his state 2Ch 34:3 – while he Pro 4:3 – General<\/p>\n PREPARATION FOR THE LORDS HOUSE<\/p>\n David prepared abundantly for it before his death.<\/p>\n 1Ch 22:5<\/p>\n I. The great distinction of Davids work of preparation for the Temple is its unselfishness.David did not think of the Temple as having to be built either for his own glory or Solomons glory, but for the glory of God. If it was to be built for Gods glory, the important thing was that it should be built when and as it could be built; it did not matter much by whom, if only it should be built for Gods glory. To have had a hand in building it, however small, was a privilege and a joy which carried with it its own reward.<\/p>\n II. The details of Davids contribution to the future Temple are not recorded in the Bible.They point to a great truth: the preciousness of work unrecognised by man, unrewarded here: they suggest that in his life of shadows labour and the credit for labour do not always go hand in hand. (1) Davids example at the close of his life suggests to all of us the duty of preparing, so far as we may, for the building up of the House of God in the world after we ourselves have gone. (2) Davids example should encourage all those who are tempted to think that life is a failure because they can only prepare for a work which will be completed by some one else. The Divine Son of David never forgets those who have laboured to promote His cause and His kingdom.<\/p>\n Canon Liddon.<\/p>\n Illustration<\/p>\n A fine and delicate sense of the becoming hindered David from building the Temple. A voice within him had whispered, No: however right and praiseworthy the idea, you are hardly the man to carry it out. Your hands are too stained with blood. When the Divine word came, simply interdicting, it awoke in him at once a Divine perception of the reason and reasonableness of it; and the God-taught, God-chastened spirit within him made him see at once why the work of enshrining the ark, the ark of the holy and awful Presence, must not be his.<\/p>\n 1Ch 22:5. So David prepared abundantly And with good reason, because it was intended for the honour of the great God, and was to be a type of Christ, in whom all fulness dwells, and in whom are hid all treasures.<\/p>\n And David said, Solomon my son [is] young and tender, and the house [that is] to be built for the LORD [must be] exceeding magnifical, of fame and of glory throughout all countries: I will [therefore] now make preparation for it. So David prepared abundantly before his death. 5. exceeding magnifical ] The Temple took … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 22:5”<\/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-10981","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10981","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=10981"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10981\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=10981"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=10981"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=10981"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The motive which set David to work in preparing for building the temple. This motive was thankfulness for a great mercy–Gods mercy in arresting the pestilence. God sends us deliverances from earthly calamities, not merely, not chiefly, that we may be delivered, but that our hearts may rise in thankfulness to Him. The soul gains more by the effort of thankfulness than the body has gained by deliverance from the physical mischief. The deliverance without the thankfulness is a sheer failure, baulking the providential purposes of God. Life would be brighter and stronger if each mercy were the occasion of a resolution to do some piece of good work for God.<\/p>\n
II. <\/strong>The high estimate david had formed of what he had set himself to do: Exceeding magnifical, etc. He felt that a great effort was due, first of all to God Himself, as being what He is, and next, for the sake of those who did not know Him–the surrounding heathen peoples, who must not think meanly of what Gods servants thought to be due to His service. If anything is fatal to greatness in human endeavour, in act, in work, in character, it is a stunted estimate of what we have to do. The artist who has no ideal before him, or only a poor and meagre ideal, cannot hope to succeed. It is so with all forms of external enterprise. It is so with the formation of character. If we set out by saying that it is impossible to attain to anything great or noble, most certainly we never shall attain to it. We must make up our minds that the house of the Lord, whether it be material or spiritual, must be exceeding magnifical. No honest student of Davids Psalms can maintain that he <\/strong>was ignorant of the true meaning of spiritual worship; or that he thought more of the things of sense than of the action of the soul in its approach to the Holy One; but his spirituality was not of that unwise kind which imperils the very existence of religion among men by doing away with all the outward symbols of its presence. Worship will not be the less spiritual when man has done his very uttermost in his poor way to express in outward and material structure his sense of the unapproachable magnificence of God.<\/p>\n
III. <\/strong>The great distinction of Davids work of preparation for the temple is its unselfishness. One of the sternest lessons a man learns with advancing life is the disabling power of sin. Long after we have sincerely repented of sin it haunts us with its double legacy of a dimmed moral eyesight and of an enfeebled will; and even where these effects do not follow, as in Davids case they did not follow, sin remains with us as a memory which tells us when we would attempt something beyond the work of other men, something heroic, something sublime, something that belongs to the career of the saints, that, other matters apart, we are not the men to do it. The discovery that he would not be allowed to express his devotion in one supreme effort must have caused David a shock which we may not easily take measure of. But David did not think of the temple as having to be built either for his own glory or for Solomons glory, but for the glory of God. And so David prepared for it with all his heart.<\/p>\n
IV. <\/strong>Davids preparation points to a great truth–the preciousness of work unrecognised by man. David does the work, Solomon is decorated with the reputation. Almost every discovery in science has been led up to by forgotten workers. The discoverer, who, after all, has only taken the last step in a long process, lives in history. A minister rises in his place in Parliament to make a statement which astonishes us by its familiarity with the details of a vast and intricate subject; but while the country is ringing with his praises the fact is that the knowledge which so astonishes England has been brought together by the patient toil of the permanent staff of the department, the toil of clerks whose names are, perhaps, unknown beyond their own families. Much more is this the case with the best work in the Church of Jesus Christ. (Canon Liddon.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>Consider the remarkable self-restraint displayed by david. He who had lived much in camps and on the battlefield, whose will was law through the length and breadth of the land–he could stay himself from prosecuting his daring scheme with the thought of incongruity.<\/p>\n
II. <\/strong>The self-restraint of David reveals the intense reality which god was to <\/strong>him, as well as the impression which he had of the character of God. How pure and lofty would be his conception of the almighty Ruler when it struck him as altogether inappropriate and inconsistent that a shrine should be built for Him by one who had been engaged, however patriotically and for the interests of his country, in shedding much human blood.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n
Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"