11<\/strong>. Comp. Job’s sorrowful lamentations over the alienation of all his friends and acquaintances, ch. Job 19:13<\/span> seq<\/em>.<\/p>\n piece of money<\/em> ] The Heb. is Kesita<\/em>, probably an uncoined piece of silver, of a certain weight, Gen 33:19<\/span>; Jos 24:32<\/span>.<\/p>\n Then came there unto him all his brethren … – <\/B>It seems remarkable that none of these friends came near to him during his afflictions, and especially that his sisters should not have been with him to sympathize with him. But it was one of the bitter sources of his affliction, and one of the grounds of his complaint, that in his trials his kindred stood aloof from him; so in Job 19:13-14<\/span>, he says, He hath put my brethren far from me, and mine acquaintance are verily estranged from me. My kinsfolk have failed, and my familiar friends have forgotten me. It is not easy to account for this. It may have been, however, that a part were kept from showing any sympathy, in accordance with the general fact that there are always professed friends, and sometimes kindred, who forsake a man in affliction; and that a part regarded him as abandoned by God, and forsook him on that account – from a mistaken view of what they regarded as duty, that they ought to forsake one whom God had forsaken. When his calamities had passed by, however, and he again enjoyed the tokens of the divine favor, all returned to him full of condolence and kindness; part, probably, because friends always cluster around one who comes out of calamity and rises again to honor, and the other portion because they supposed that as God regarded him now with approbation, it was proper for them to do it also. A man who has been unfortunate, and who is visited with returning prosperity, never lacks friends. The rising sun reveals many friends that darkness had driven away, or brings to light many – real or professed – who were concealed at midnight.<\/P> And did eat bread with him in his house – <\/B>An ancient token of friendship and affection; compare Psa 41:9<\/span>; Pro 9:5<\/span>; Pro 23:6<\/span>; Jer 41:1<\/span>.<\/P> And every man also gave him a piece of money – <\/B>This is probably one of the earliest instances in which money is mentioned in history. It is, of course, impossible now to determine the form or value of the piece of money here referred to. The Hebrew word (<\/span> q<\/I>e<\/I><\/SUP>sytah<\/I>), occurs only in this place and in Gen 33:19<\/span>, where it is rendered pieces of money, and in Jos 24:32<\/span>, where it is rendered pieces of silver. It is evident, therefore, that it was one of the earliest names given to coin, and its use here is an argument that the book of Job is of very early origin. Had it been composed at a later age, the word shekel, or some word in common use to denote money, would have been used. The Vulgate here renders the word ovem,<\/I> a sheep; the Septuagint in like manner, <\/SPAN><\/span> amnada<\/I>, a lamb; and so also the Chaldee. In the margin, in both the other places where the word occurs Gen 33:19<\/span>; Jos 24:32<\/span>, it is also rendered lambs.<\/P> The reason why it is so rendered is unknown. it may have been supposed that in early times a sheep or lamb having something like a fixed value, might have been the standard by which to estimate the value of other things; but there is nothing in the etymology of the word to support this interpretation. The word in Arabic (kasat<\/I>) means to divide out equally, to measure; and the Hebrew word probably had some such signification, denoting that which was measured or weighed out, and hence became the name of a certain weight or amount of money. It is altogether probable that the first money consisted of a certain amount of the precious metals weighed out, without being coined in any way. It is not an improbable supposition, however, that the figure of a sheep or lamb was the first figure stamped on coins, and this may be the reason why the word used here was rendered in this manner in the ancient versions. On the meaning of the word, Bochart may be consulted, Hieroz. P. i. Lib. c. xliii. pp. 433-437; Rosenmuller on Gen 33:19<\/span>; Schultens in loc<\/I>; and the following work in Ugolins Thes. Antiq. Sacr. Tom. xxviii., Otthonis Sperlingii Diss. de nummis non cusis, pp. 251-253, 298-306. The arguments of Bochart to prove that this word denotes a piece of money, and not a lamb, as it is rendered by the Vulgate, the Septuagint, the Syriac, the Arabic, and by Onkelos, are briefly:<\/P> (1) That in more than an hundred places where reference is made in the Scriptures to a lamb or a sheep, this word is not used. Other words are constantly employed.<\/P> (2) The testimony of the rabbis is uniform that it denotes a piece of money. Akiba says that when he traveled into Africa he found there a coin which they called kesita<\/I>. So Rabbi Solomon, and Levi Ben Gerson, in their commentaries, and Kimchi, Pomarius, and Aquinas, in their Lexicons.<\/P> (3) The authority of the Masoretes in relation to the Hebrew word is the same. According to Bochart, the word is the same as <\/span> qashat<\/I> or <\/span> qoshet<\/I>, changing the Hebrew letter <\/span> for the Hebrew letter <\/span>. The word means true, sincere, Psa 60:6<\/span>; Pro 22:21<\/span>. According to this, the name was given to the coin because it was made of pure metal – unadulterated silver or gold. See this argument at length in Bochart.<\/P> (4) The feminine form of the noun used here shows that it does not mean a lamb – it being wholly improbable that the friends of Job would send him ewe lambs only.<\/P> (5) In the early times of the patriarchs – as early as the time of Jacob – money was in common use, and the affairs of merchandise were conducted by that as a medium; Gen 17:12-13<\/span>; Gen 47:16<\/span>.<\/P> (6) The statement in Act 7:16<\/span>, leads to the supposition that money is referred to by the word as used in Gen 33:19<\/span>. If, as is there supposed, the purchase of the same field is referred to in Gen 23:16<\/span>; Gen 23:19<\/span>, then it is clear that money is referred to by the word. In Gen 23:16<\/span> it is said that Abraham paid for the field of Ephron iu Macpelah four hundred shekels of silver, current money with the merchant. And if the same purchase is referred to in both these places, then by a comparison of the two, it appears that the kesita was heavier than the shekel, and contained about four shekels. It is not easy, however, to determine its value.<\/P> And every one an earring of gold – <\/B>The word rendered earring (<\/span> nezem<\/I>) may mean a ring for the nose Gen 24:47<\/span>; Isa 3:21<\/span>; Pro 11:22<\/span>; Hos 2:13<\/span>, as well as for the ear, Gen 35:4<\/span>. The word ring would better express the sense here without specifying its particular use; compare Jdg 8:24-25<\/span>; Pro 25:12<\/span>. Ornaments of this kind were much worn by the ancients (compare Isa. 3<\/span>; Gen 24:22<\/span>), and a contribution of these from each one of the friends of Job would constitute a valuable property; compare Exo 32:2-3<\/span>. It was not uncommon for friends thus to bring presents to one who was restored from great calamity. See the case of Hezekiah, 2Ch 32:23<\/span>.<\/P> <\/p>\n Verse 11<\/span>. Then came there unto him all his brethren<\/B><\/I>] “Job being restored to his former health and fortunes, the author,” says Mr. Heath<\/I>, “presents us with a striking view of human friendship<\/I>. His brethren<\/I>, who, in the time of his affliction, kept at a<\/I> distance<\/I> from him; his kinsfolk<\/I>, who ceased to know him<\/I>; his familiar friends<\/I>, who had forgotten<\/I> him; and his acquaintance<\/I>, who had made themselves perfect strangers<\/I> to him; those to whom he had showed kindness<\/I>, and who yet had ungratefully<\/I> neglected him, on the return of his prosperity now come and condole with him, desirous of renewing former familiarity; and, according to the custom of the Eastern countries, where there is no approaching a great man without a present<\/I>, each brings him a kesitah<\/I>, each a jewel of gold.” See Job 42:12<\/span>.<\/P> <\/P> A piece of money<\/B><\/I>] kesitah<\/I> signifies a lamb<\/I>; and it is supposed that this piece of money had a lamb<\/I> stamped on it, as that quantity of gold was generally the current value for a lamb. See Clarke on Ge 33:19<\/span>, where the subject is largely considered. The Vulgate, Chaldee, Septuagint, Arabic<\/I>, and Syriac<\/I>, have one<\/I> lamb<\/I> or sheep<\/I>; so it appears that they did not understand the kesitah<\/I> as implying a piece of money<\/I> of any kind, but a sheep<\/I> or a lamb<\/I>.<\/P> <\/P> Earring of gold<\/B><\/I>] Literally, a nose-jewel<\/I>. The Septuagint<\/I> translate, , a tetra-drachm of gold, or golden<\/I> daric<\/I>; but by adding , unstamped<\/I>, they intimate that it was four drachms of uncoined gold.<\/P> <\/p>\n Then, <\/B>when Job had humbled himself, and God was reconciled to Job, he quickly turned the hearts of his friends to favour him, according to Pro 16:7<\/span>; as during his impenitency, and for his trial and humiliation, lie had alienated their hearts from him, of which Job so sadly complains. <\/P> His brethren and his sisters; <\/B>largely so called, according to the Scripture use of these titles, to wit, his kindred distinguished from his other acquaintance. <\/P> Did eat bread with him, <\/B>i.e. feasted with him, as that phrase is commonly used in Scripture, to congratulate with him for Gods great and glorious favour already vouchsafed to him in so eminent a vision and revelation. <\/P> They bemoaned him; <\/B>they declared the sense which they had of his calamities whilst they were upon him, although they had hitherto wanted opportunity to express it. <\/P> Over all the evil; <\/B>or, concerning all the evil<\/I>; which though it was bitter to endure when it was present, yet the remembrance of it revived in him by the discourses of his friends was very delightful, as is usual in such cases. <\/P> Every man also gave him a piece of money, and every one an earring of gold; <\/B>partly to make up his former losses, and partly as a testimony of their honourable respect to him. <\/P> <\/p>\n 11.<\/B> It was Job’s complaint inhis misery that his “brethren,” were “estranged”from him (Job 19:13<\/span>); thesenow return with the return of his prosperity (Pro 14:20<\/span>;Pro 19:6<\/span>; Pro 19:7<\/span>);the true friend loveth at all times (Pro 17:17<\/span>;Pro 18:24<\/span>). “Swallow friendsleave in the winter and return with the spring” [HENRY].<\/P> eat bread<\/B>in token offriendship (Ps 41:9<\/span>). <\/P> piece of money<\/B>Presentsare usual in visiting a man of rank in the East, especially after acalamity (2Ch 32:23<\/span>). Hebrew,kesita.<\/I> MAGEEtranslates “a lamb<\/I>” (the medium of exchange thenbefore money was used), as it is in Margin<\/I> of Gen 33:19<\/span>;Jos 24:32<\/span>. But it is from theArabic kasat,<\/I> “weighed out” [UMBREIT],not coined; so Gen 42:35<\/span>; Gen 33:19<\/span>;compare with Ge 23:15<\/span>, makes itlikely it was equal to four shekels; Hebrew kashat,<\/I> “pure,”namely, metal. The term, instead of the usual “shekel,” c.,is a mark of antiquity. <\/P> earring<\/B>whether for thenose or ear (Gen 35:4<\/span> Isa 3:21<\/span>).Much of the gold in the East, in the absence of banks, is in theshape of ornaments.<\/P><\/p>\n Then came there unto him all his brethren, and all his sisters<\/strong>,…. Which may be taken not in a strict sense, but in a larger sense for all that were related to him; the same with his kinsfolks,<\/p>\n Job 19:14<\/span>;<\/p>\n and all they that had been of his acquaintance before<\/strong>; that knew him, visited him, conversed with him, and kept up a friendly correspondence with him; the circle of his acquaintance must have been large, for wealth makes many friends: now these had been shy of him, and kept at a distance from him, during the time of his affliction and distress; see<\/p>\n Job 19:13<\/span>; but hearing he was in the favour of God, and the cause was given on his side, and against his friends, and his affairs began to take a more favourable turn, they came to him again, and paid him a friendly visit, even all of them;<\/p>\n and did eat bread with him in his house<\/strong>: expressing their joy for his recovery, and renewing their friendship with him: this was done either at their own expense or at Job’s, for he might not be so poor at the worst as he is by most represented; for he had still an house of his own, and furniture in it, and servants to wait upon him, as appears from Job 19:15<\/span>; nor do we read of anything being taken out of his house from him; he might still have gold and silver, and so could entertain his friends: and being a man of an excellent spirit received them kindly, without upbraiding them with their unkindness in deserting him when afflicted;<\/p>\n and they bemoaned him<\/strong>; shook their heads at him, pitying his case, that is, which he had been in; for this they might do, though things were now better with him, and might express themselves in such manner as this,<\/p>\n “Poor man, what hast thou endured? what hast thou gone through by diseases of body, loss of substance, and vexation from friends?”<\/p>\n and besides, though things began to mend with him, he was not come at once to the pitch of happiness he arrived unto; so that there might be still room for bemoaning, he being comparatively in poor circumstances to what he was before;<\/p>\n and comforted him over all the evil that the Lord had brought upon him<\/strong>; the evil of afflictions, of body and estate; which, though by means of Satan and wicked men, was according to the will of God, and might be said to be brought on him and done to him by the Lord, Am 3:6<\/span>; and they congratulated him upon his deliverance from them;<\/p>\n every man also gave him a piece of money<\/strong>, or a “lamb”; which some understand in a proper sense, as being what might serve towards making up his loss of sheep, and increasing his stock of them; but others with us take it for a piece of money, in which sense it is used in<\/p>\n Ge 33:19<\/span>, compared with Ac 7:16<\/span>; which might have the figure of a lamb impressed upon it; as we formerly had a piece of money called an angel, having the image of one stamped on it; and it was usual with the ancients both to barter with cattle instead of money before the coining of it, and when it was coined to impress upon it the figure of cattle; hence the Latin word “pecunia”, for money, is from “pecus”, cattle r; this piece of money in Africa is the same with the Jewish “meah” s, which weighed sixteen barley corns; the value of a penny;<\/p>\n and everyone earring of gold<\/strong>; or a jewel set in gold; such used to wear in Arabia, as appears from, Jud 8:24<\/span>; however Job could turn them into money, and increase his stock of cattle thereby. Though, perhaps, these presents were made him, not so much to enrich him, but as tokens of renewing their friendship with him; it being then usual in the eastern countries, as it is to this day, that whenever they pay visits, even to the greatest personages, they always carry presents with them; see 1Sa 9:7<\/span>.<\/p>\n r Plin. Nat. Hist. l. 18. c. 3. & l. 33. c. 3. Alex. ab. Alex. Genial. Dier. l. 4. c. 15. s T Bab. Roshhashanah, fol. 26. 1.<\/p>\n 11 Then came to him all his brothers, and all his sisters, and all his former acquaintances, and ate bread with him in his house, and expressed sympathy with him, and comforted him concerning all the evil which Jehovah had brought upon him; and each one gave him a Kesit, and each a golden ring.<\/p>\n Prosperity now brought those together again whom calamity had frightened away; for the love of men is scarcely anything but a number of coarse or delicate shades of selfishness. Now they all come and rejoice at Job’s prosperity, viz., in order to bask therein. He, however, does not thrust them back; for the judge concerning the final motives of human love is God, and love which is shown to us is certainly more worthy of thanks than hatred. They are his guests again, and he leaves them to their own shame. And now their tongues, that were halting thus far, are all at once become eloquent: they mingle congratulations and comfort with their expressions of sorrow at his past misfortune. It is now an easy matter, that no longer demands their faith. They even bring him each one a present. In everything it is manifest that Jehovah has restored His servant to honour. Everything is now subordinated to him, who was accounted as one forsaken of God. is a piece of metal weighed out, of greater value than the shekel, moreover indefinite, since it is nowhere placed in the order of the Old Testament system of weights and measures, adapted to the patriarchal age, Gen 33:19<\/span>, in which Job’s history falls.<\/p>\n (Note: According to b. Rosch ha-Schana, 26a, R. Akiba found the word in Africa in the signification (coin), as a Targ. (vid., Aruch, s.v. ) also translates; the Arab. at least signifies balances and weight.)<\/p>\n are rings for the nose and ear; according to Exo 32:3<\/span>, an ornament of the women and men.<\/p>\n (11) Every man also gave him a piece of money.<\/strong>The Hebrew word is kesth, <\/em>which is found also in the narrative of Jacobs purchase of the field of the children of Hamor (Gen. 33:19<\/span>). Some have supposed, from a comparison of this passage with Gen. 23:16<\/span>, which relates the corresponding transaction between Abraham and the sons of Heth, that the value of the kesth <\/em>was four shekels, but this is, of course, not certain from these narratives. Tradition says that the kesth <\/em>was a coin with the figure of & lamb stamped upon it.<\/p>\n 11<\/strong>. <\/strong> All his sisters <\/strong> This is the first intimation given that Job had sisters; and as, consequently, they do not appear in the six classes Job enumerates of those who were estranged from him, (Job 19:13-14<\/span>,) we may conjecture, at least, that they did not join in the general ill treatment of Job. It is deeply significant that no mention is made of Job’s wife after his return to prosperity. The last time she appears is in a painful allusion Job makes to her want of sympathy. Job 19:17<\/span>. <\/p>\n All they that had been of his acquaintance <\/strong> Literally, all his knowers. <\/em> Same term as in Job 19:13<\/span>. They bemoaned him <\/strong> The Hebrew word noudh <\/em> (same as in Job 2:11<\/span> see note) expresses oneness of feeling with the sufferer, whether it be of grief or joy, and corresponds to our word sympathize. Friends who stood aloof from him as the accursed of God, (see note. Job 2:8<\/span>,) gather around him as evidences are given of the removal of the divine ban. “Of Job’s adversities the loss of friends was last; of his prosperities the return of friends was first.” Kitto. <\/p>\n <\/em><\/p>\n A piece of money <\/strong> The etymological signification of the word , kesitah, <\/em> is probably a piece weighed out, <\/em> from kasat, to divide, measure, <\/em> or weigh, <\/em> (Furst.) A similar word is the Arabic kistah, <\/em> from the same root, signifying a pair of scales, a balance; <\/em> notwithstanding which, in the ancient versions, kesitah <\/em> was rendered lamb. <\/em> This ancient reading is accounted for by some on the supposition that the kesitah <\/em> was stamped with the image of a lamb, in accordance with an Egyptian and Assyrian custom of making weights in the form of bulls, lions, and other animals. (See note on Job 6:2<\/span>.) The most ancient coins of the Phoenicians, also, have the impress of a sheep. The Latin word for money, pecunia, <\/em> finds its root in pecus, <\/em> sheep or cattle. (Concerning the antiquity of coinage see RAWLINSON, Herodotus, <\/em> 1:563-568.) The word appears, besides, in the Scriptures, only in Gen 33:19<\/span>, and Jos 24:32<\/span>, in both of which reference is made to the purchase of a “parcel of ground” by Jacob for a hundred kesitahs. <\/em> That, these kesitahs <\/em> could not have been sheep is probable from Act 7:16<\/span>, where we are told Jacob bought this piece of land for a “ sum of money.” By comparing Gen 33:19<\/span>, with Gen 23:16<\/span>, Gesenius supposes the value of the kesitah <\/em> to have been about four shekels. It is generally assumed to have been of silver. Hitzig, on account of its association with the earrings of gold, thinks it also was gold. As this word appears elsewhere in the scriptures only in connection with the patriarchs, its use here affords evidence of the remote origin of this book. <\/p>\n Earring <\/strong> , (same as in Gen 24:22<\/span>; Gen 24:47<\/span>,) is thought by Schroeder, Rosenmuller, and Gesenius to have been a nose-ring, and seems to have been, according to Exo 32:3<\/span>, an ornament for men as well as women. Madden ( Jewish Coinage, <\/em> p. 3,) suggests that these rings may have been employed as a medium of exchange. Among the ancient Egyptians money consisted of rings of gold and silver, as represented on many of the monuments of Thebes. For a picture of these rings the reader is referred to page 60; also to WILKINSON’S Domestic Habits of the Egyptians, <\/em> p. 92, for a like pictorial representation of scales, in which the weight bearing the impress of a sheep balances three rings. It is by no means improbable that three rings were of the value of one kesitah. <\/em> Rings of gold are still used as a medium of exchange in Sennaar and neighbouring countries. It is the custom in Oriental countries, even to the present day, for those who go into the presence of the great to offer gifts, as a tacit recognition of their own inferiority. To such an extent is this system of symbolic gifts carried, that, according to Sir John Chardin, “It is the custom when one invites a superior, to make him a present after the repast, as it were in acknowledgment of his trouble. Frequently it is done before the repast it being no augmentation of honour to come to the house of one who is an inferior. But they make no presents to equals or those that are below themselves.” See HARMER’S Observations, <\/em> (Adam Clarke’s edition,) 296-326; also WINER, Rwb. <\/em> 1:411, 412. Among the Hebrews, in some cases, presents were brought to monarchs upon their recovery from some great calamity, and served both as tokens of affection and of homage. After the restoration of King Hezekiah from his grievous malady, many brought gifts unto the Lord and presents to Hezekiah, “so that he was magnified in the sight of all nations from henceforth.” 2Ch 32:23<\/span>. Compare Psa 76:11<\/span>, and Isa 39:1<\/span>.<\/p>\n Job 42:11<\/span><\/em><\/strong>. <\/strong>Then came there unto him all his brethren, <\/em><\/strong>&c.<\/strong> Job being restored to his former health and possessions, the author presents us with a striking view of human friendship. His brethren, <\/em>who in the time of his affliction kept at a distance from him; his kinsfolks, who ceased to know him; his familiar friends, who had forgotten him; and his acquaintance, who had made themselves perfect strangers to him; those to whom he had shewn kindness, and who yet had ungratefully neglected him; on the return of his prosperity, now come and condole with him, desirous of renewing their former familiarity; and, according to the custom of the eastern countries, where there is no approaching a great man without a present, each brings him a kesitah, <\/em>and each a jewel of gold. <\/em>The word nezem <\/em>signifies, properly a nose jewel, <\/em>which is commonly worn in the east to this day. See Herbert’s Travels, p. 124 where a Drawing of them will be found. The word kesitah <\/em>has much divided the commentators. See Gen 33:19<\/span>. There seems to be no doubt that it was a piece of money <\/em>with the stamp or impress of a lamb <\/em>upon it, as the original word signifies. Mr. Peters observes, that as Job’s friends presented him only with a single piece of money, we may conclude that money was in those days a great rarity; and therefore we find no mention of it where the wealth of Job is reckoned up, but only of oxen, sheep, camels, <\/em>&c. agreeable to the simplicity of those very ancient times. See Spanheim’s Hist. Jobi, c. 11. <\/p>\n Job 42:11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.<\/p>\n Ver. 11. Then came there unto him all his brethren<\/strong> ] Then, when God had begun to restore him. As his adversity had scattered his friends, so his prosperity brought them together again. This is the world’s usage. <\/p>\n Dum fueris faelix multos numerabis amicos;<\/p>\n Tempera si fuerint nubila, solus eris.<\/p>\n<\/p>\n Summer birds there are not a few; Samaritans who would own the Jews while they flourished but otherwise disavow them; as they did to Antiochus Epiphanes: rich Job had many friends, Pro 14:20<\/span><\/em> . Qui tamen persistebant amicitia sicut lepus iuxta tympanum,<\/em> as the proverb is. All this good Job passeth by, and forgetting all unkindnesses, magnificently treateth them; as Isaac in like case had done Abimelech and his train, Gen 26:30<\/span> . <\/p>\n <\/p>\n And did eat bread with him in his house<\/strong> ] It is likely they came with their cost to make Job a feast of comfort, such as were usual in those days, Jer 16:7 Eze 24:17<\/span> . But whether they did or not, they were welcome to Job; who now never upbraids them with their forsaking him in his distress (which yet was then a great grief to him), but friendly again embraceth them, and courteously entertaineth them. This is contrary to the practice of many fierce and implacable spirits in these days, whose wrath, like that of the Athenians, is , long lasting; and although they themselves are mortal, yet their hearts are immortal. <\/p>\n <\/p>\n And they bemoaned him<\/strong> ] They condoled with him, and shook their heads, as the word signifieth; not by way of deriding him, as once they had done, Job 16:1-22<\/span> , but of sorrow for their former deserting him, and assurance that they would henceforth better stick to him in what estate soever. <\/p>\n <\/p>\n And comforted him over all the evil, &c.<\/strong> ] So they should have done long before. A friend is made for the day of adversity; but better late than never. Nunquam sane sero si serio.<\/em> See here, saith Brentius, the change of affairs, and the right hand of the Most High, and learn the fear of God; for as he frowneth or favoureth any man, so will the world do. <\/p>\n <\/p>\n Every man also gave him apiece of money<\/strong> ] Or, a lamb, to stock him again. Beza rendereth it, Some one of his cattle, and paraphraseth thus: Yea, every one of them gave him either a sheep, or an ox, or a camel, and also an earring of gold; partly as a pledge of their good will and friendship renewed toward him, and partly in consideration and recompense of that loss which he had before, by the will and previous appointment of God, sustained. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n