15<\/strong>. The motive of silence and resignation.<\/p>\n in thee do I hope<\/em> ] Or, for thee do I wait<\/em>. Patience and hope are inseparable. Cp. Psa 39:7<\/span>; Mic 7:7<\/span>.<\/p>\n thou wilt hear<\/em> ] Thou, thou wilt answer. The pronoun is emphatically expressed. It is possible to complete the sense by supplying me<\/em>, with reference to the prayer of which Psa 38:16<\/em><\/span> speaks: or for me<\/em> (P.B.V.) with reference to Psa 38:14<\/em><\/span>. But the one involves the other. An answer to his prayer must be a refutation of the taunts of his enemies.<\/p>\n 15 22<\/strong>. Fresh pleadings with God.<\/p>\n For in thee, O Lord, do I hope – <\/B>This shows the reason or ground of his patience. He committed his whole cause to God. He believed that God would take care of his reputation, and that he would vindicate him. See Psa 37:5-6<\/span>. He had no doubt that He would protect his character, and that, notwithstanding the reproaches of his enemies, his true character would at last be made to shine forth, so that all men would see that he had been unjustly aspersed. The exact idea here is expressed, and the sentiment was beautifully and perfectly illustrated, in what is said of the Lord Jesus: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously, 1Pe 2:23<\/span>.<\/P> Thou wilt hear, O Lord my God – <\/B>Margin, as in Hebrew: answer. The idea is, that God would answer his prayers, and that his character would, in answer to those prayers, be set right before the world.<\/P> <\/p>\n Psa 38:15<\/span><\/p>\n For in Thee, O Lord, do I hope.<\/em><\/p>\n <\/em><\/p>\n Hopes lever<\/strong><\/p>\n You <\/em>have heard, no doubt, of the great Grecian mechanician who once said, If I had a lever long and strong enough, and a fulcrum on which to rest it, I could move the earth. Such was the philosophers confidence in the power of the mechanical lever. There is in the world of mind and spirit a corresponding power which we call Hope. What can be stronger than this sacred, invisible influence? See that man yonder, going along with his head bent; when he speaks, there is no music in his voice, and no light in his eye. What is the cause? You reply, Ah, that man has lost all his hope. Remove this divine influence from us, and existence, to the poor, and sick, and disappointed, would be like an eternal night without a star. Hope is a Divinely-given grace to bear us heavenward, like the wings of a bird. And as a bird puts forth efforts to fly, so we should continually aspire to be better men and women than we are.<\/p>\n Verse 15<\/span>. In thee, O Lord, do I hope<\/B><\/I>] I have no helper but thee.<\/P> <\/P> Thou wilt hear, O Lord my God.<\/B><\/I>] Thou art eternal in thy compassions, and wilt hear the prayer of a penitent soul. In the printed copies of the Hebrew text we have Adonai Elohai,<\/I> Lord my God<\/I>; but, instead of Adonai<\/I>, one hundred and two of Kennicott’s<\/I> and De Rossi’s<\/I> MSS. read Yehovah<\/I>. As this word is never pronounced by the Jews, and they consider it dreadfully sacred, in reading, wherever it occurs, they pronounce Adonai<\/I>; and we may well suppose that Jewish scribes, in writing out copies of the sacred Scriptures, would as naturally write Adonai<\/I> for Yehovah<\/I>, as they would in reading supply the former<\/I> for the latter<\/I>.<\/P> <\/p>\n I bore their carriage silently and patiently, because I hoped and knew that thou wouldst answer for me, and plead my cause better than myself; which I would not prevent by my impatience, and avenging myself. Or, but in thee<\/I> <\/P> do I hope, <\/B>i.e. though friends forsake me, and mine enemies plot and practise against me, yet I do not despair, because I have thee on my side. <\/P> <\/p>\n 15-17.<\/B> for he is confident the <\/P> Lord<\/B>literally,”Sovereign” (to whom he was a servant), would answer hisprayer (Psa 3:4<\/span>; Psa 4:1<\/span>),and not permit their triumph in his partial halting, of which he wasin danger.<\/P><\/p>\n For in thee, O Lord, do I hope<\/strong>,…. That he would plead his cause against his accusers and revilers, and who sought his hurt; that he should be delivered out of their hands, and out of all his afflictions; that he should be healed of his diseases, both of soul and body, under which he laboured; and should again enjoy the light of God’s countenance, and have the discoveries of his pardoning grace and mercy; and this was the reason why he was so calm and quiet amidst the unkindnesses of his friends, and the cruel usage of his enemies;<\/p>\n thou wilt hear<\/strong>, or “answer”,<\/p>\n O Lord my God<\/strong>; in the midst of all his distresses of body and mind, he had not given up his interest in God, as his God and Father; which is the great blessing of the covenant of grace, and which ever continues; and is the great support of believers, under whatsoever they meet with in soul and body, from friends or foes; this his God the psalmist believed would not only hear his cries in his sore distress, but hear the reproaches of his enemies, and answer them in a providential way in his own time, by terrible things in righteousness to their conviction and confusion; and therefore he himself was silent.<\/p>\n (Heb.: 38:16-23)<\/strong> Become utterly useless in himself, he renounces all self-help, for ( ) he hopes in Jahve, who alone can help him. He waits for His answer, for ( ) he says, etc. – he waits for an answer, for the hearing of this his petition which is directed towards the glory of God, that God would not suffer his foes to triumph over him, nor strengthen them in their mercilessness and injustice. Psa 38:18<\/span><\/em> appears also to stand under the government of the ;<\/p>\n (Note: The following are the constructions of when a clause of ore than one member follows it: (1) fut<\/em>. and perf<\/em>., the latter with the tone of the perf. consec<\/em>., e.g., Exo 34:15<\/span>., or without it, e.g., Psa 28:1<\/span> (which see); (2) fut<\/em>. and fut<\/em>. as in Psa 2:12<\/span>, Jer 51:46<\/span>. This construction is indispensable where it is intended to give special prominence to the subject notion or a secondary notion of the clause, e.g., Deu 20:6<\/span>. In one instance is even followed (3) by the perf<\/em>. and fut. consec<\/em>., viz., 2Ki 2:10<\/span>.)<\/p>\n but, since in this case one would look for a Waw<\/em> relat<\/em>. and a different order of the words, Psa 38:18<\/span><\/em> is to be regarded as a subject clause: “who, when my foot totters, i.e., when my affliction changes to entire downfall, would magnify themselves against me.” In Psa 38:18<\/span>, connects what follows with by way of confirmation: he is , ready for falling (Psa 35:15<\/span>), he will, if God does not graciously interpose, assuredly fall headlong. The fourth in Psa 38:19<\/span> is attached confirmatorily to Psa 38:18<\/span><\/em>: his intense pain or sorrow is ever present to him, for he is obliged to confess his guilt, and this feeling of guilt is just the very sting of his pain. And whilst he in the consciousness of well-deserved punishment is sick unto death, his foes are numerous and withal vigorous and full of life. Instead of , probably , as in Psa 35:19<\/span>; Psa 69:5<\/span>, is to be read (Houbigant, Hitzig, Kster, Hupfeld, Ewald, and Olshausen). But even the lxx read ; and the reading which is so old, although it does not very well suit (instead of which one would look for ), is still not without meaning: he looks upon himself, according to Psa 38:9<\/span>, more as one dead than living; his foes, however, are , living, i.e., vigorous. The verb frequently ash this pregnant meaning, and the adjective can also have it. Just as the accentuation of the form varies elsewhere out of pause, here has the tone on the ultima<\/em>, although it is not perf. consec<\/em>.<\/p>\n (Note: As perf. consec<\/em>. the following have the accent on the ultima<\/em>: – , Isa 20:5<\/span>, Oba 1:9<\/span>, and , Isa 66:16<\/span>; perhaps also , , Hab 1:8<\/span>, and ( perf. hypoth<\/em>.), Job 32:15<\/span>. But there is no special reason for the ultima<\/em> -accentuation of , Psa 55:22<\/span>; , Psa 69:5<\/span>; , Isa 38:14<\/span>; , Jer 4:13<\/span>; , Pro 14:19<\/span>; Hab 3:6<\/span>; , Job 32:15<\/span>; , , Lam 4:7<\/span>.)<\/p>\n Psa 38:21<\/span><\/em> is an apposition of the subject, which remains the same as in Psa 38:20<\/span>. Instead of (Ges. 61, rem. 2) the Ker<\/em> is , radephi <\/em> (without any Makkeph <\/em> following), or , radophi <\/em>; cf. on this pronunciation, Psa 86:2<\/span>; Psa 16:1<\/span>, and with the Chethb<\/em> , the Chethb<\/em> , Psa 26:2<\/span>, also , Psa 30:4<\/span>. By the “following of that which is good” David means more particularly that which is brought into exercise in relation to his present foes.<\/p>\n (Note: In the Greek and Latin texts, likewise in all the Aethiopic and several Arabic texts, and in the Syriac Psalterium Medilanense<\/em>, the following addition is found after Psa 38:21<\/span>: Ce aperripsan me ton agapeton osi necron ebdelygmenon, Et projecerunt me dilectum tanquam mortuum abominatum <\/em> (so the Psalt. Veronense<\/em>). Theodoret refers it to Absalom’s relation to David. The words are taken from Isa 14:19<\/span>.)<\/p>\n He closes in Psa 38:22<\/span> with sighs for help. No lighting up of the darkness of wrath takes place. The fides supplex <\/em> is not changed into fides triumphans <\/em>. But the closing words, “O Lord, my salvation” (cf. Psa 51:16<\/span>), show where the repentance of Cain and that of David differ. True repentance has faith within itself, it despairs of itself, but not of God.<\/p>\n 15 For on thee, O Jehovah! do I wait. David here shows the source of his patience. It consisted in this, that, trusting in the grace of God, he overcame all the temptations of the world. And certainly, the mind of man will never be framed to gentleness and meekness, nor will he be able to subdue his passions, until he has learned never to give up hope. The Psalmist, at the same time, adds, that he cherished his hope by constant meditation, lest he should yield to despair. And this is the only means of our perseverance, when, on the ground of his own promises, with which we are furnished, we appeal to him, yea, rather when setting before our view his fidelity and his constancy in fulfilling what he has promised, we are sureties to ourselves for him. Accordingly, Paul, in Rom 5:4<\/span>, very properly joins patience to hope and consolation. The repetition of terms in this verse shows, that this holy man was subjected to a severe and arduous conflict. Thou, he says, O Lord! my God, wilt answer me. His language implies, that if God should delay to come to his help, there was reason to fear that he would faint from weariness, or fall into despair, unless, setting this double defense before him, he persevered valiantly in the conflict. <\/p>\n (15) Thou wilt hear.<\/strong>Thou <\/em>is emphatic.<\/p>\n 15<\/strong>. <\/strong> Thou wilt hear <\/strong> The psalmist was silent towards men, because his cause did not lie between him and them, but he appeals to God, who will “hear” <\/strong> rather, answer, <\/em> as the word properly means, and in this place imports a judicial answer, a vindication.<\/p>\n 3). He Calls on YHWH his Lord for Deliverance from his Enemies in View of his Own Deep Repentance and his Confidence in the True Faithfulness to Him of YHWH, his God and Lord ( Psa 38:15-22<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n As we have seen Psa 38:15<\/span> concludes his previous thoughts and makes sense of them. But it also prepares the way for his further thought, and so we include it again here. It is because his hope is in his covenant God, and because he is sure that his Sovereign Lord will answer him, that he has such confidence in spite of his sin and his desertion by those around him. And we should note also that at the root of his confidence is the fact that, in spite of his admitted sinfulness, he basically follows the thing that is good (Psa 38:20<\/span>). Thus he knows that, while he may have been weak and foolish, his God knows that the set of his heart is true (Psa 38:20<\/span>). It is because God knows the underlying state of his heart that he can have such confidence in His mercy.<\/p>\n Psa 38:15-18<\/strong><\/span><\/p>\n For in you, O YHWH, do I hope,<\/p>\n You will answer, O Lord my God.’<\/p>\n ‘For I said,<\/p>\n Lest they rejoice over me,<\/p>\n When my foot slips,<\/p>\n They magnify themselves against me.<\/p>\n For I am ready to fall,<\/p>\n And my sorrow is continually before me.<\/p>\n ‘For I will declare my iniquity,<\/p>\n I will be sorry for my sin.<\/p>\n And it is because of his confidence that YHWH is with him, and that his Sovereign Lord and God will answer him, that he can stand there without fear. That is why he can speak lightly of men rejoicing over him when his foot slips. For he knows that they will never really be able to rejoice over his final downfall because his God is with him.<\/p>\n Nevertheless at present they speak boldly against him with their accusations, thinking that they really are about to bring about his downfall. They are sure that YHWH is on their side. But there is something that they are overlooking, and that is his genuine repentance before YHWH. For while they are making themselves so big against him and are ‘strutting their stuff’, he on his part is humbling himself before his God. He is openly declaring his iniquity, and expressing regret for his sin. Thus he is sure that in the end they can only fail, because God will be on his side.<\/p>\n Psa 38:19-20<\/strong><\/span><\/p>\n But my enemies are lively, and are strong,<\/p>\n And those who hate me wrongfully are multiplied.<\/p>\n Those also who render evil for good, are adversaries to me,<\/p>\n Because I follow the thing that is good.<\/p>\n Nevertheless his enemies appear lively and strong. And now we come to the nub of the matter. While his enemies are lively and strong, those who hate him wrongfully are numerous, and they include among their number those who render evil for good. This reveals the fact that in the last analysis all their hatred is directed at him because he follows ‘the thing that is good’ (literally ‘for my following of good’). Now we know why he is confident that through YHWH he will triumph. It is because he is the one who alone is upholding YHWH’s truth and righteousness. He alone has the good of all in his mind. How then can YHWH not step in on his side?<\/p>\n Psa 38:21<\/strong><\/span><\/p>\n ‘Forsake me not, O YHWH,<\/p>\n O my God, be not far from me.<\/p>\n Make haste to help me,<\/p>\n O Lord, my salvation.<\/p>\n And so he finishes his Psalm by calling confidently on his covenant God to help him, and not to forsake him. It is in this that his assurance lies, that YHWH at least will not forsake him. So although his friends and relatives might stand afar off from him (Psa 38:11<\/span>), and his enemies might act against him, he knows that God will not be far from him, and that He will act for him. Indeed, he is confident that He even then stands there ready to help him.<\/p>\n That is finally why he knows that he can call on Him to make haste to help him as the One Who is Sovereign Lord, and especially as the One Who is Lord over his very much needed deliverance. He is the Lord, his salvation. And he knows therefore that his request will be answered. For his sovereign Lord is also his Saviour, He is his salvation, and his salvation is thus wholly of the Lord. And in view of that it cannot therefore fail.<\/p>\n Psa 38:15-16<\/span><\/em><\/strong>. <\/strong>For in thee, O Lord, <\/em><\/strong>&c.<\/strong> For I wait for thee, O Lord; thou shalt answer, O Lord my God: <\/em>Psa 38:16<\/span>. For I thought with myself, lest they triumph over me: when my foot slippeth, <\/em>&c. David seems to give this 16th verse as a reason why he should not undertake his own defence, but leave himself wholly to God. For if he should attempt to do it in the weak condition wherein he then was, overwhelmed with his pains and sins, he should only give the enemy a fresh opportunity of insult; for his mouth could then utter nothing but his sins and pains, and this would be matter of triumph for them. Mudge. <\/p>\n REFLECTIONS.<\/strong>1st, <\/p>\n 1. David earnestly deprecates the wrath of God, the sense of which was the most intolerable part of his sufferings. 2nd, While within were fears, without were fightings. His enemies took advantage of his sickness and distress to insult and assail him. 2. He mentions, with satisfaction, his own unruffled temper under these provocations, and the cause of it; namely, that he committed his case to God, his covenant God, not doubting but in him to find a friend when all forsook him; and that he would hear, <\/em>or answer for him; <\/em>hear his prayer to help him, and answer for him by appearing in judgment as his vindicating God. Note; <\/em>(1.) To be calm and composed under severe provocation, is the mark of a truly blessed spirit. (2.) It is wise to appear ignorant of many unkindnesses done us. (3.) When answering will but exasperate, we must be content silently to suffer. (4.) Thus did the Lamb of God appear dumb before his shearers. (5.) Hope in God is the great support against oppression and wrong. (6.) They who contentedly leave their cause with him, shall not be disappointed, nor want an advocate to plead for them. <\/p>\n 3. Though he was silent before man, he is not silent before God, in whose presence he desires to humble his soul. To him he declares his iniquity, which had been the just cause of all his sufferings; and with unfeigned sorrow bewails his sins. Note; <\/em>(1.) A sense of our own offences against God, will serve to make us patient under the provocation of men. (2.) They who have a true sight and sense of sin, cannot but be deeply sorry for having offended a God so holy, and grieved him who is so gracious. <\/p>\n 4. He directs his prayer to God for help, for present help; forsake me not, O Lord; <\/em>though left of all beside, let thy presence comfort, thy power support me: O my God, be not far from me; <\/em>my God in whom, by promise, I have an interest; whose nearness to me I now peculiarly need; make haste to help me, <\/em>for I am ready to halt, <\/em>under such complicated and continual sorrow; make haste then, O Lord, my salvation; <\/em>on thee I place my hope; from thee alone my help must come, and cheerfully I resign myself up to thee. Let us then in the deepest affliction, still trust in the Lord. <\/p>\n It is blessed, and it is precious to see Christ thus rolling himself, if I may so say, upon God the Father in his trials, because it comes in as a confirmation of all the covenant-engagements concerning redemption, between the Persons of the Godhead. Isa 42:4<\/span> ; Psa 89:20-26<\/span> . Hence Psa 22:18-19<\/span> .<\/p>\n <\/p>\n <\/em><\/p>\n Psa 38:15 For in thee, O LORD, do I hope: thou wilt hear, O Lord my God.<\/p>\n <\/em><\/p>\n Ver. 15. For in thee, O Lord, do I hope<\/strong> ] This was the ground of his patience, and differenced it from that of heathens, which was rather pertinace than patience, and came not from a right principle. <\/p>\n <\/p>\n Thou wilt hear<\/strong> ] Or answer; and, therefore, what need is there of my answer?<\/p>\n hear = answer. <\/p>\n God. Hebrew. Elohim. App-4. <\/p>\n in thee: etc. or, thee do I wait for <\/p>\n do: Psa 39:7, Psa 123:1-3 <\/p>\n hear: or, answer, Psa 138:3 <\/p>\n Lord: Here also, instead of adonay, one hundred and two manuscripts read yehowah, “Jehovah. <\/p>\n Reciprocal: Mic 7:7 – my God<\/p>\n For in thee, O LORD, do I hope: thou wilt hear, O Lord my God. 15. The motive of silence and resignation. in thee do I hope ] Or, for thee do I wait. Patience and hope are inseparable. Cp. Psa 39:7; Mic 7:7. thou wilt hear ] Thou, thou wilt answer. The pronoun is … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 38:15”<\/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-14517","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14517","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=14517"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14517\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14517"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14517"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14517"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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>Hope inspires us to act as if we in reality could see and hear god speaking to us. When we read in the Gospel that God forgives sin, hope inspires us to believe that our Father has really forgiven us. The men on yonder ship which has sprung a leak, hoist a flag of distress, and while that steamer passes by they hope her captain will see their message and deliver them from peril and distress. So, with the same feeling, a man when in sorrow, or when he feels that without some great change taking place he will sink utterly in sin–that man goes into his room, shuts the door, kneels down, and lifts his flag of distress to God in the cry, Lord, save me; I perish! And as no humane sailor would pass by a ship which carries a flag of distress, neither will God pass by the cry of any man, or woman, or child, who calls upon Him in trouble.<\/p>\n
II. <\/strong>God has given us the faculty of hope in order that it may prompt us to great actions. The prodigal of whom we read in the fifteenth chapter of Luke, was a very feeble creature. The parable is not told us to exalt the prodigal, but to show Gods love and forgiveness. But hope in his fathers love prompted him to arise and go to his father: it lifted him from hell to heaven. So, do not be afraid of the self-denial of becoming a Christian. You will suffer; it is not for me to deceive you. The man who will live a true Christian life does suffer. Ah, but there is a divine sweetness in it, such as never comes from sin. Let hope come into your breast. You can be sober; you can be self-denying; you can be truthful; you can be honest and manly in the highest sense of these words. Let hope in Gods Word encourage you to believe that you <\/em>can do great and good actions.<\/p>\n
III. <\/strong>There is hope in death. Have you this hope? If so, and your life is right with God and with man, you will be ready for death. (W. Birch.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Calvin’s Complete Commentary<\/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 Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
2. He spreads his distressing case before the Father of mercies, bewailing his wretchedness, but most bewailing his sins.
3. Though perplexed, he is not in despair. Hope supported his fainting heart; God knew that his groaning was no feigned sorrow; and his desire, <\/em>all his desire was before him, <\/em>who saw his deep distress, and what above all things he sought, even pardon and peace with God. Note; <\/em>It is some comfort that when the penitent feels the sense of guilt, his compassionate God sees his anguish. <\/p>\n
1. He complains of them to God, who was not an unconcerned spectator of their wickedness. Note; <\/em>(1.) The great quarrel against the people of God is because of his image that they bear; whatever pretext is made use of, this enmity against God is at the bottom. (2.) So fixed is the hatred of the wicked against goodness for its own sake, that, though benefited by it, they detest it, abhor the prayers offered for them, and can scarcely give a civil answer to the kindest inquiries. (3.) When the views of our utter helplessness lead us to seek Divine strength, then shall we out of weakness be made strong. <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/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: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"