12 16 (cp. 1Ki 9:25<\/span>). Solomon’s arrangements for the Temple Worship<\/p>\n This paragraph is in the main an expansion of 1Ki 9:25<\/span>.<\/p>\n 12<\/strong>. on the altar of the Lord, which he had built before the porch<\/em> ] This refers to the great brasen altar of burnt-offering (2Ch 4:1<\/span>). In 1 Kin. the statement is that Solomon burnt incense upon the altar that<\/em> was before the Lord<\/em> (referring to the altar of incense; cp. Exo 30:1-10<\/span>). Such an act, according to the Chronicler, was of the nature of trespass, being punished in the case of Uzziah with leprosy (2Ch 26:16<\/span>), and was therefore not to be attributed to such a king as Solomon.<\/p>\n 2Ch 8:12<\/span>; 2Ch 8:18<\/span><\/p>\n Then Solomon offered burnt offerings unto the Lord.<\/em><\/p>\n <\/em><\/p>\n Solomons burnt offerings<\/strong><\/p>\n Solomon was great in burnt offerings. Do not men sometimes make up in burnt offerings what they lack in moral consistency? Is not an ostentatious religion sometimes the best proof of internal decay? It ought not to be so. The outward and inward should correspond. The action should be the <\/strong>incarnation of the thought. It is beautiful to look upon the Church engaged in much church-building and in strenuous endeavours against public sin; yet we must never forget that all this may possibly coexist with internal loss, decay, corruption. All action does not spring from life. Sometimes we try to make up by complex mechanism what is wanting in real vitality. It is often easier to offer burnt offering than to do some deed of moral heroism. (J. Parker, D. D.<\/em>)<\/p>\n Then Solomon offered burnt offerings to the Lord<\/strong>,…. Meaning not barely at the time he rebuilt the above cities, for it was his constant practice:<\/p>\n on the altar of the Lord, which he had built before the porch<\/strong>; the brasen altar, which was at the entrance into the temple, within the court; of which see 2Ch 4:1<\/span>.<\/p>\n The sacrificial service in the new temple<\/em>. Cf. 1Ki 9:25<\/span>, where it is merely briefly recorded that Solomon offered sacrifices three times a year on the altar built by him to the Lord. In our verses we have a detailed account of it. , at that time, scil.<\/em> when the temple building had been finished and the temple dedicated (cf. 2Ch 8:1<\/span>), Solomon offered burnt-offerings upon the altar which he had built before the porch of the temple. He no longer now sacrifices upon the altar of the tabernacle at Gibeon, as in the beginning of his reign (2Ch 1:3<\/span>.).<\/p>\n 2Ch 8:13<\/span><\/p>\n <\/strong> “Even sacrificing at the daily rate, according to the direction of Moses.” These words give a supplementary and closer definition of the sacrificing in the form of an explanatory subordinate clause, which is interpolated in the principal sentence. For the following words belong to the principal sentence (2Ch 8:12<\/span>): he offered sacrifices … on the sabbaths, the new moons, etc. The before is explicative, and that = viz.; and the infin. , according to the later usage, instead of infin. absol.; cf. Ew. 280, d<\/em>. The preposition (before ) is the so-called b essentiae: consisting in the daily (rate) to sacrifice (this); cf. Ew. 299, b<\/em>. The daily rate, i.e., that which was prescribed in the law of Moses for each day, cf. Lev 23:37<\/span>. is further explained by the succeeding clause: on the three chief festivals of the year.<\/p>\n 2Ch 8:14<\/span><\/p>\n <\/strong> He ordered the temple service, also, entirely according to the arrangement introduced by David as to the service of the priests and Levites. He appointed, according to the ordinance of David his father, i.e., according to the ordinance established by David, the classes of the priests (see on 1 Chron 24) to that service, and the Levites to their stations ( as in 2Ch 7:6<\/span>), to praise (cf. 1 Chron 25), and to serve before the priests (1Ch 23:28<\/span>.), according to that which was appointed for every day, and the doorkeepers according to their courses, etc. (see 1 Chron 27:1-19). With the last words cf. Neh 12:24<\/span>.<\/p>\n 2Ch 8:15-16<\/span> <\/p>\n <\/strong> This arrangement was faithfully observed by the priests and Levites. The verb is here construed c. accus<\/em>. in the signification to transgress a command (cf. Ew. 282, a<\/em>), and it is therefore not necessary to alter into . depends upon : the king’s command concerning the priests and the Levites, i.e., that which David commanded them. , in regard to all things, and especially also in regard to the treasures; cf. 1Ch 26:20-28<\/span>. – With 2Ch 8:16<\/span> the account of what Solomon did for the public worship is concluded: “Now all the work of Solomon was prepared until the (this) day, the foundation of the house of Jahve until its completion; the house of Jahve was finished.” is explained by . is the day on which, after the consecration of the completed temple, the regular public worship was commenced in it, which doubtless was done immediately after the dedication of the temple. Only when the regular worship according to the law of Moses, and with the arrangements as to the service of the priests and Levites established by David, had been commenced, was Solomon’s work in connection with the temple completed, and the house of God , integer<\/em>, perfect in all its parts, as it should be. The last clause, , is connected rhetorically with what precedes without the conjunction, and is not to be regarded as a subscription, “with which the historian concludes the whole narrative commencing with 2Ch 2:1<\/span>” (Berth.); for does not signify “ended,” or to be at an end, but to be set thoroughly (perfectly) in order.<\/p>\n Solomon’s Devotion.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 992.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 12 Then Solomon offered burnt offerings unto the LORD<\/B> on the altar of the LORD<\/B>, which he had built before the porch, 13 Even after a certain rate every day, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even<\/I> in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles. 14 And he appointed, according to the order of David his father, the courses of the priests to their service, and the Levites to their charges, to praise and minister before the priests, as the duty of every day required: the porters also by their courses at every gate: for so had David the man of God commanded. 15 And they departed not from the commandment of the king unto the priests and Levites concerning any matter, or concerning the treasures. 16 Now all the work of Solomon was prepared unto the day of the foundation of the house of the LORD<\/B>, and until it was finished. So<\/I> the house of the LORD<\/B> was perfected. 17 Then went Solomon to Ezion-geber, and to Eloth, at the sea side in the land of Edom. 18 And Huram sent him by the hands of his servants ships, and servants that had knowledge of the sea; and they went with the servants of Solomon to Ophir, and took thence four hundred and fifty talents of gold, and brought them<\/I> to king Solomon.<\/P> Here is, I. Solomon’s devotion. The building of the temple was in order to the service of the temple. Whatever cost he was at in rearing the structure, if he had neglected the worship that was to be performed there, it would all have been to no purpose. Assisting the devotion of others will not atone for our own neglects. When Solomon had built the temple, 1. He kept up the holy sacrifices there, according to the law of Moses, 2Ch 8:12<\/span>; 2Ch 8:13<\/span>. In vain had the altar been built, and in vain had fire come down from heaven, if sacrifices had not been constantly brought as the food of the altar and the fuel of that fire. There were daily sacrifices, a certain rate every day,<\/I> as duly as the day came, weekly sacrifices on the sabbath, double to what was offered on other days, monthly sacrifices on the new moons,<\/I> and yearly sacrifices at the three solemn feasts. Those are spiritual sacrifices that are now required of us, which we are to bring daily and weekly; and it is good to be in a settled method of devotion. 2. He kept up the holy songs there, according to the law of David,<\/I> who is here called the man of God,<\/I> as Moses was, because he was both instructed and authorised of God to make these establishments; and Solomon took care to see them observed as the duty of every day required,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. Solomon, though a wise and great man and the builder of the temple, did not attempt to amend, alter, or add to what the man of God had, in God’s name, commanded, but closely adhered to that, and used his authority to have that duly observed; and then none departed from the commandment of the king concerning any matter,<\/I> v.<\/span> 15<\/span><\/U><\/I><\/span>. He observed God’s laws, and then all obeyed his orders. When the service of the temple was put into this good order, then it is said, The house of the Lord was perfected,<\/I> v.<\/span> 16<\/span><\/U><\/I><\/span>. The work was the main matter, not the place; the temple was unfinished till all this was done.<\/P> II. Solomon’s merchandise. He did himself in person visit the sea-port towns of Eloth and Ezion-geber; for those that deal much in the world will find it their interest, as far as they can, to inspect their affairs themselves and to see with their own eyes, v.<\/I><\/span> 17<\/span>. Canaan was a rich country, and yet must send to Ophir for gold; the Israelites were a wise and understanding people, and yet must be beholden to the king of Tyre for men that had knowledge of the seas,<\/I> v.<\/span> 18<\/span><\/U><\/I><\/span>. Yet Canaan was God’s peculiar land, and Israel God’s peculiar people. This teaches us that grace, and not gold, is the best riches, and acquaintance with God and his law, not with arts and sciences, the best knowledge.<\/P><\/p>\n (c) REGULATION OF THE TEMPLE WORSHIP<\/strong> This whole section corresponds to the single verse, 1Ki. 9:25<\/span>, which the chronicler has paraphrased in 2Ch. 8:12-13<\/span>, and extended by the addition of further details in 2Ch. 8:14-15<\/span>.<\/p>\n (12) Then.<\/strong>After the consecration of the Temple.<\/p>\n Offered.<\/strong>Not once, but habitually; according to the prescriptions of the Mosaic Law (2Ch. 8:13<\/span>).<\/p>\n On the altar . . . which he had built.<\/strong>And apparently no longer at Gibeon (2Ch. 1:3<\/span>).<\/p>\n Before the porch.<\/strong>Not in Kings.<\/p>\n The most interesting part to be noticed in these verses is what is said of the every-day offering. Never, from the. first institution of sacrifices was this omitted. The lamb of the morning, and the lamb of the evening. What a wonderful thought! that three o’clock in the afternoon which was the ninth hour in the Jews reckoning, should have been held so sacred for the evening sacrifice, because that was the hour which had been appointed before all worlds for the offering of the body of Jesus on the cross. The ninth hour Jesus cried, It is finished; and the whole of redemption was then completed. The Holy Ghost, we see, marked this hour in all the evening sacrifices with an eye to Jesus, from the beginning.<\/p>\n 2Ch 8:12 Then Solomon offered burnt offerings unto the LORD on the altar of the LORD, which he had built before the porch,<\/p>\n Ver. 12. Then Solomon offered.<\/strong> ] These sacrifices were their sacraments, visible words directing them to Christ.<\/p>\n 2 Chronicles<\/p>\n THE DUTY OF EVERY DAY<\/p>\n 2Ch 8:12 – 2Ch 8:13 <\/strong> .<\/p>\n This is a description of the elaborate provision, in accordance with the commandment of Moses, which Solomon made for the worship in his new Temple. The writer is enlarging on the precise accordance of the ritual with the regulations laid down in the law. He expresses, by the phrase which we have taken as our text, not only the accordance of the worship with the commandment, but its unbroken continuity, and also the variety in it, according to the regulations for different days. For the verse runs on, ‘on the Sabbaths, and on the new moons, and on the solemn feasts, three times in the year, even in the Feast of unleavened bread, and in the Feast of weeks, and in the Feast of Tabernacles.’ There were, then, these characteristics in the ritual of Solomon’s Temple, precise compliance with the Divine commandment, unbroken continuity, and beautiful flexibility and variety of method.<\/p>\n But passing altogether from the original application of the words, I venture to do now what I very seldom do, and that is, to take this verse as a kind of motto. ‘Even according as the duty of every day required’; the phrase may suggest three thoughts: that each day has its own work, its own worship, and its own supplies, ‘even as the duty of every day required.’<\/p>\n Each day has its own work.<\/p>\n Of course there is a great uniformity in our lives, and many of us who are set down to one continuous occupation can tell twelve months before what, in all probability, we shall be doing at each hour of each day in the week. But for all that, there is a certain individual physiognomy about each new day as it comes to us; and the oldest, most habitual, and therefore in some degree easiest and least stimulating, work has its own special characteristics as it comes again to us day by day for the hundredth time.<\/p>\n So there are three pieces of practical wisdom that I would suggest, and one is-be content to take your work in little bits as it comes. There is a great deal of practical wisdom in taking short views of things, for although we have often to look ahead, yet it is better on the whole that a man should, as far as he can, confine his anticipations to the day that is passing, and leave the day that is coming to look after itself. Take short views and be content to let each day prescribe its tasks, and you have gone a long way to make all your days quiet and peaceful. For it is far more the anticipation of difficulties than the realisation of them that wears and wearies us. If a man says to himself, ‘This sorrow that I am carrying, or this work that I have to do, is going to last for many days to come,’ his heart will fail. If he said to himself, ‘It will be no worse to-morrow than it is at this moment, and I can live through it, for am I not living through it at this moment, and getting power to endure or do at this moment? and to-morrow will probably be like today,’ things would not be so difficult.<\/p>\n You remember the homely old parable of the clock on the stair that gave up ticking altogether because it began to calculate how many thousands of seconds there are in the year, and that twice that number of times it would have to wag backwards and forwards. The lesson that it learned was-tick one tick and never mind the next. You will be able to do it when the time to do it comes. Let us act ‘as the duty of every day requireth.’ ‘Sufficient for the day is the work thereof.’<\/p>\n Then there is another piece of advice from this thought of each day having its own work, and that is-keep your ears open, and your eyes too, to learn the lesson of what the day’s work is. There is generally abundance of direction for us if only we are content with the one-step-at-a-time direction, which we get, and if another condition is fulfilled, if we try to suppress our own wishes and the noisy babble of our own yelping inclinations, and take the whip to them until they cease their barking, that we may hear what God says. It is not because He does not speak, but because we are too anxious to have our own way to listen quietly to His voice, that we make most of our blunders as to what the duty of every day requires. If we will be still and listen, and stand in the attitude of the boy-prophet before the glimmering lamp in the sacred place, saying, ‘Speak, Lord! for Thy servant heareth,’ we shall get sufficient instruction for our next step.<\/p>\n Another piece of practical wisdom that I would suggest is that if every day has its own work, we should buckle ourselves to do the day’s work before night falls and not leave any over for to-morrow, which will be quite full enough. ‘Do the duty that lies nearest thee,’ was the preaching of one of our sages, and it is wholesome advice. For when we do that duty, the doing of it has a wonderful power of opening up further steps, and showing us more clearly what is the next duty. Only let us be sure of this, that no moment comes from God which has not in it boundless possibilities; and that no moment comes from God which has not in it stringent obligations. We neither avail ourselves of the one, nor discharge the other, unless we come, morning by morning, to the new day that is dawning upon us, with some fresh consciousness of the large issues that may be wrapped in its unseen hours, and the great things for Him that we may do ere its evening falls.<\/p>\n Each day has its tasks, and if we do not do the tasks of each day in its day, we shall fling away life. If a man had L. 100,000 for a fortune, and turned it all into halfpence, and tossed them out of the window, he could soon get rid of his whole fortune. And if you fling away your moments or live without the consciousness of their solemn possibilities and mystic awfulness, you will find at the last that you have made ‘ducks and drakes’ of your years, and have flung them away in moments without knowing what you were doing, and without possibility of recovery. ‘Take care of the pence, the pounds will take care of themselves.’ Take care of the days, and the years will show a fair record.<\/p>\n Secondly, we have here the suggestion that every day has its own worship.<\/p>\n As I remarked at the beginning of my observations, the chronicler dwells, with a certain kind of satisfaction, in accordance with the tone of his whole writings, upon the external ritual of the Temple; and points out its entire conformity with the divine precept, and the unbroken continuity of worship day after day, year in year out, and the variation of the characteristics of that worship according as the day was more or less ritually important. From his words we may deduce a very needful though obvious and commonplace lesson. What we want is every-day religion, and that every-day religion is the only thing that will enable us to do what the duty of every day requires. But that every-day religion which will be our best ally, and power for the discharge of the obligations that each moment brings with it, must have its points of support, as it were, in special moments and methods of worship.<\/p>\n So, then, take that first thought: What we want is a religion that will go all through our lives. A great many of you keep your religion where you keep your best clothes: putting it on on Sunday and locking it away on the Sunday night in a wardrobe because it is not the dress that you go to work in. And some of you keep your religion in your pew, and lock it up in the little box where you put your hymn-books and your Bibles, which you read only once a week, devoting yourselves to ledgers or novels and newspapers for the rest of your time. We want a religion that will go all through our life; and if there is anything in our life that will not stand its presence, the sooner we get rid of that element the better. A mountain road has generally a living brooklet leaping and flashing by the side of it. So our lives will be dusty and dead and cold and poor and prosaic unless that river runs along by the roadside and makes music for us as it flows. Take your religion wherever you go. If you cannot take it in to any scenes or company, stop you outside.<\/p>\n There is nothing that will help a man to do his day’s work so much as the realisation of Christ’s Presence. And that realisation, along with its certain results, devotion of heart to Him and submission of will to His commandment, and desire to shape our lives to be like His, will make us masters of all circumstances and strong enough for the hardest work that God can lay upon us.<\/p>\n There is nothing so sure to make life beautiful, and noble, and pure, and peaceful, and strong as this-the application to its monotonous trifles of religious principles. If you do not do little things as Christian men and women, and under the influence of Christian principle, pray what<\/em> are you going to do under the influence of Christian principle? If you are keeping your religion to influence the crises of your lives, and are content to let the trifles be ruled by the devil or the world and yourselves, you will find out, when you come to the end, that there were perhaps three or four crises in your experience, and that all the rest of life was made of trifles, and that when the crises came you could not lay your hand on the religious principle that would have enabled you to deal with them. The sword had got so rusty in its scabbard because it had never been drawn for long years, that it could not be readily drawn in the moment of sudden peril; and if you could have drawn it, you would have found its edge blunted. Use your religion on the trifles, or you will not be able to make much of it in the crises. ‘He that is faithful in that which is least is faithful also in much.’ The worship of every day is the preparation for the work of that day.<\/p>\n Further, that worship, that religion, wearing its common, modest suit of workaday clothes, must also, if there is to be any power in it, have a certain variety in its methods. ‘Solomon offered burnt offerings . . . on the Sabbaths, on the new moons,’ which had a little more ceremonial than the Sabbaths, ‘and on the solemn feasts three times in a year,’ which had still more ceremonial than the new moons, ‘even in the Feast of unleavened bread, and in the Feast of weeks, and in the Feast of tabernacles.’ These were spring-tides when the sea of worship rose beyond its usual level, and they kept it from stagnating. We, too, if we wish to have this every-day religion running with any strength of scour and current through our lives, will need to have moments when it touches high-water mark, else it will not flush the foulness out of our hearts and our lives.<\/p>\n Lastly, take the other suggestion, that every day has its own supplies.<\/p>\n That does not lie in the text properly, but for the sake of completeness I add it. Every day has its own supplies. The manna fell every day, and was gathered and consumed on the day on which it fell. God gives us strength measured accurately by the needs of the day. You will get as much as you require, and if ever you do not get as much as you require, which is very often the case with Christian people, that is not because God did not send enough manna, but because their omer<\/em> was not ready to catch it as it fell. The day’s supply is measured by the day’s need. Suppose an Israelite had sat in his tent and said, ‘I am not going out to gather,’ would he have had any in his empty vessel? Certainly not. The manna lay all around the tent, but each man had to go out and gather it. God makes no mistakes in His weights and measures. He gives us each sufficient strength to do His will and to walk in His ways; and if we do not do His will or walk in His ways, or if we find our burden too heavy, our sorrows too sharp, our loneliness too dreary, our difficulties too great, it is not because ‘the Lord’s hand is shortened that it cannot’ supply, but because our hands are so slack that they will not take the sufficiency which He gives. In the midst of abundance we are starving. We let the water run idly through the open sluice instead of driving the wheels of life.<\/p>\n My friend! God’s measure of supply is correct. If we were more faithful and humble, and if we understood better and felt more how deep is our need and how little is our strength, we should more continually be able to rejoice that He has given, and we have received, ‘even as the duty of every day required.’<\/p>\n offered = offered up. Hebrew. ‘alah, App-43. <\/p>\n 2Ch 8:12-13<\/p>\n 2Ch 8:12-13<\/p>\n SOLOMON’S OFFERING THE COMMANDED SACRIFICES<\/p>\n “Then Solomon offered burnt-offerings unto Jehovah on the altar of Jehovah which he had built before the porch, even as the duty of every day required, offering according to the commandment of Moses, on the sabbaths, and on the new moons, and on the set feasts, three times in the year, even in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles.”<\/p>\n There are some uncertainties here. There seems to be an implied disapproval of Solomon’s actions in offering all these sacrifices, which certainly were offered upon an unauthorized altar; and the word even in 2Ch 8:13 most certainly suggests that what Solomon did here was sinful in usurping ritualistic functions that pertained to the priests. Francisco, however, insists that, “Solomon was directing the activities and was not personally involved.” We accept this opinion as accurate, because we cannot possibly imagine that this pleasure-mad monarch would have had the self-discipline required for doing what is stated in these verses.<\/p>\n Of course, the specific mention of all these sacrifices which are elaborately spelled out in the Pentateuch is further proof of its Mosaic authorship, and of king Solomon’s thorough acquaintance with it a full half millennium before modern radical critics would date it if they could.<\/p>\n E.M. Zerr:<\/p>\n 2Ch 8:12-13. After a certain rate every day has reference to the established requirements of the law. Solomon was attentive to observe the specific demands laid down by Moses, as well as the extra sacrifices he offered on special occasions. His example teaches us that a person cannot substitute his own voluntary services for the specific requirements of God. Three times in the year referred to the three yearly feasts when all males of the Israelites were required to go to Jerusalem. Those occasions are not always identified by the same names, due to the various activities connected with them. For clarification of the subject I shall follow each expression in italics with corresponding ones for the same periods. Unleavened bread; the passover. Feast of weeks; pentecost. Feast of tabernacles; the day of atonement. <\/p>\n on the altar: 2Ch 4:1, 1Ch 28:17, Eze 8:16, Joe 2:17 <\/p>\n before the porch: Joh 10:23 <\/p>\n Reciprocal: 1Ki 9:25 – three times 1Ki 9:26 – made a navy 2Ch 15:8 – the altar of the Lord Eze 45:17 – the prince’s Mal 3:4 – as<\/p>\n 2. Solomon’s religious success 8:12-16<\/span><\/p>\n Solomon was faithful to perform what the Mosaic Law required in ritual worship. In this he succeeded, though in his heart he departed from the Lord. The Chronicler gave him credit where credit was due and did not draw attention to his failings.<\/p>\n "This verse [2Ch 8:16] represents an important literary mark in the story of the Chronicler, concluding the long section that began at 2Ch 2:1. A similar phrase to ’so the temple of the LORD was finished’ occurs in 2Ch 29:35, as the Chronicler concluded his account of the restoration of the temple service under Hezekiah." [Note: Thompson, p. 240.] <\/span><\/p>\n Then Solomon offered burnt offerings unto the LORD on the altar of the LORD, which he had built before the porch, 12 16 (cp. 1Ki 9:25). Solomon’s arrangements for the Temple Worship This paragraph is in the main an expansion of 1Ki 9:25. 12. on the altar of the Lord, which he had built before … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 8:12”<\/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-11370","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11370","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=11370"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11370\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11370"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11370"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11370"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
(2Ch. 8:12-16<\/span>).<\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expositions Of Holy Scripture by Alexander MacLaren<\/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: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"