10<\/strong>. But thou, O Jehovah<\/em>, in contrast to their malignity, be thou gracious unto me:<\/em> though they say ‘he shall rise up no more,’ raise me up.<\/p>\n that I may requite them<\/em> ] The words have a vindictive ring, which is startling, and seems inconsistent with Psa 7:4<\/span>; Pro 20:22<\/span>. Yet if the speaker was David, conscious of his divine appointment to be king, he might well pray that he might be restored to punish traitors as they deserved. For the most part he would leave vengeance to Jehovah (1Sa 25:33<\/span>; 2Sa 3:39<\/span>), yet in this instance he might feel that he would be acting as Jehovah’s instrument, in punishing those who were conspiring to resist His purposes. See Introd. p. xc f.<\/p>\n 10 12<\/strong>. After describing his urgent need, the Psalmist resumes his prayer from Psa 41:4<\/em><\/span>, and affirms his confident assurance of God’s favour.<\/p>\n But thou, O Lord, be merciful unto me – <\/B>That is, give me strength; restore me from my sickness and weakness.<\/P> And raise me up – <\/B>From my bed of languishing.<\/P> That I may requite them – <\/B>That I may repay them; or may recompense them. The word used here – <\/span> shalam<\/I> – means properly, to be whole, sound, safe; then, in Piel, to make secure, or preserve in safety; and then, to complete, to make whole, to make good, to restore; and then, to make whole or to complete in the sense of recompensing or requiting: to make the matter equal. It would be well expressed here by the familiar language, giving them what they deserve. But it is not necessary to understand this as indicating an unforgiving spirit. The writer may have meant to say that the persons who demeaned themselves in this manner ought to be punished; that the public good required it; and being a magistrate, he spoke as one appointed to administer the laws, and prayed for a restoration to strength, that he might administer justice in this and in all similar cases. It is possible also that he meant to say he would repay them by heaping coals of fire on their heads – by acts of kindness in place of the wrongs that they had done him (see Pro 25:21-22<\/span>; compare Rom 12:20-21<\/span>); though I admit, that this is not the obvious interpretation. But in order to show that this was uttered with a bad spirit, and under the promptings of revenge, it would be necessary to show that neither of these supposable interpretations could be the true one. It may be added here that we may not be required to vindicate all the expressions of personal feeling found in the Psalms in order to any just view of inspiration. See General Introduction, 6 (6).<\/P><\/p>\n Verse 10<\/span>. Raise me up<\/B><\/I>] Restore me from this sickness, that I may<\/I> requite them<\/I>. This has also been applied to our Lord; who, knowing that he must die<\/I>, prays that he may rise again<\/I>, and thus disappoint the malice of his enemies.<\/P> <\/p>\n Be merciful unto me:<\/B> they censure me grievously, and conclude my case to be desperate; but, Lord, do thou vindicate me, and confute them. <\/P> That I may requite them; <\/B>or, and I will requite them<\/I>, i.e. punish them for their malicious, and perfidious, and wicked practices; which, being now a magistrate, he was obliged to revenge, Rom 13:4<\/span>; although when he was a private person, he was so far from revenging evil, that he rendered good for it, as we see, Psa 35:12<\/span>,13<\/span>, and elsewhere. <\/P> <\/p>\n 10.<\/B> A lawful punishment ofcriminals is not revenge, nor inconsistent with their final good(compare Psa 40:14<\/span>; Psa 40:15<\/span>).<\/P><\/p>\n But thou, O Lord, be merciful unto me, and raise me up<\/strong>,…. Not from a bed of illness, nor from a state of poverty and want; but from the dead: it was by the will of his divine Father that he suffered death, and it was to him he made satisfaction and reconciliation for the sins of his people, by his sufferings and death; and therefore it was but a reasonable request, that, having done this, he should be raised from the dead: besides, his Father had promised it, and he had believed it; so that this prayer was a prayer of faith, founded upon a divine promise; and the resurrection of Christ is for the most part ascribed to God the Father as his act; though not to the exclusion of the Son, who had power, as to lay down his life, so to take it up again; and though the resurrection of Christ from the dead is not only an act of power, but also of justice, he having paid his people’s debts, atoned for their sins, and satisfied law and justice, it was but right and equitable that he should be discharged from the prison of the grave, and set free; yet here it is requested as an act of mercy, grace, and kindness; for, by doing it, it would appear that his Father’s wrath was taken away from him, and that he had turned himself from the fierceness of his anger to him, and that he was well pleased with his righteousness and sacrifice; besides, it was giving him glory, as well as rolling away the reproach he lay under; and, however, it was in mercy to his body the church, whom he represented, since it was for their justification; nay, their regeneration is influenced by it; and so is the resurrection of their bodies, of which Christ’s resurrection is the pledge and pattern. The end Christ had in view in making the request follows;<\/p>\n that I may requite them<\/strong>: not “him”, Judas, last mentioned; for justice pursued and overtook him; he destroyed himself, and was gone to his own place, before Christ’s resurrection from the dead; but them, the Jews, as a body; his enemies that spoke ill of him, wished ill to him, conspired against him, to take away his life, and did bring him to the dust of death: and this his requital of them, after his resurrection, was either of good for evil, by ordering his disciples to preach his Gospel, first at Jerusalem, to those very persons who were concerned in his death, many of whom were converted, baptized, and added to the church; or of evil, for their evil to him, which had its accomplishment in part, at the destruction of Jerusalem, and will more fully at the day of judgment, when they that have pierced him shall see him come in the clouds of heaven.<\/p>\n (Heb.: 41:11-13)<\/strong> Having now described their behaviour towards him, sick in soul and body as he is, so devoid of affection, yea, so malignantly hostile and so totally contrary to the will and promise of God, David prays that God would raise him up, for he is now lying low, sick in soul and in body. The prayer is followed, as in Ps 39:14 and many other passages, by the future with ah<\/em>: that I may be able to requite them, or: then will I requite them. What is meant is the requiting which it was David’s duty as a duly constituted king to exercise, and which he did really execute by the power of God, when he subdued the rebellion of Absalom and maintained his ground in opposition to faithlessness and meanness. Instead of (Gen 42:33<\/span>, cf. Gen 15:8<\/span>, Exo 7:17<\/span>; Num 16:28<\/span>; Jos 3:10<\/span>) the expression is in the sense of ( ex hoc <\/em>) cognoverim <\/em>. On cf. Psa 18:20<\/span>; Psa 22:9<\/span>; Psa 35:27<\/span>. By the second , the , which points forwards, is explained. The adversatively accented subject stands first in Psa 41:13<\/span><\/em> as a nom. absol.<\/em>, just as in Psa 35:13<\/span>. Psa 41:13<\/span> states, retrospectively from the standpoint of fulfilment, what will then be made manifest and assure him of the divine good pleasure, viz., Jahve upholds him ( as in Psa 63:9<\/span>), and firmly sets him as His chosen one before Him (cf. Psa 39:6<\/span>) in accordance with the Messianic promise in 2Sa 7:16<\/span>, which speaks of an unlimited future.<\/p>\n 10 Do thou, O Jehovah I have mercy upon me. From a consideration of the wrongful cruelty of his enemies, he again takes encouragement to pray. And there is included in what he says a tacit contrast between God and men; as if he had said, Since there is to be found no aid or help in the world, but as, on the contrary, a strange degree of cruelty, or secret malice, every where prevails, be thou, at least, O Lord! pleased to succor me by thy mercy. This is the course which ought to be pursued by all the afflicted, whom the world unjustly persecutes; that is to say, they ought not only to occupy themselves in bewailing the wrongs which are done them, but they ought also to commend their cause to God: and the more Satan endeavors to overthrow their faith, and to distract their thoughts, the more should they fix their minds attentively on God alone. In using such language, the Psalmist again ascribes his restoration to the mercy of God as its cause. What he says in the concluding clause of the verse of taking vengeance seems harsh and unaccountable. If he confessed truly and from the heart, in the preceding part of the psalm, that God was just in thus afflicting him, why does he not extend forgiveness to others, as he desires that forgiveness should be granted to himself? Surely it were a shameful abuse of the grace of God, if, after having been restored and pardoned by him, we should refuse to follow his example in showing mercy. Besides, it would have been a feeling far removed from that of humility or kindness, for David, even while he was yet in the midst of death, to have desired revenge. But here two things are to be taken into account: First, David was not as one of the common people, but a king appointed by God, and invested with authority; and, secondly, It is not from an impulse of the flesh, but in virtue of the nature of his office, that he is led to denounce against his enemies the punishment which they had merited. If, then, each individual indiscriminately, in taking vengeance upon his enemies, should allege the example of David in his own defense, it is necessary, first, to take into account the difference which subsists between us and David, by reason of the circumstances and position in which he was placed by God; (110) and, secondly, it is necessary to ascertain whether the same zeal which was in him reigns also in us, or rather, whether we are directed and governed by the same divine Spirit. David, being king, was entitled, in virtue of his royal authority, to execute the vengeance of God against the wicked; but as to us our hands are tied. In the second place, As he represented the person of Christ, so he cherished in his heart pure and holy affections: and hence it is, that, in speaking as he does in this verse, he indulged not his own angry spirit, but fulfilled faithfully the duties of the station to which he had been called of God. In short, in acting thus, he executed the righteous judgment of God, just in the same way as it is lawful for us to pray that the Lord himself would take vengeance upon the ungodly; for, as we are not armed with the power of the sword, it is our duty to have recourse to the heavenly Judge. At the same time, in beseeching him to show himself our guardian and defender, by taking vengeance on our enemies, we must do so in a calm and composed state of mind, and exercise a watchful care lest we should give too loose reins to our desires, by casting off the rule prescribed by the Spirit. As to David, the duties of his station required that he should employ means for subduing the rebellious, and that he should be truly the minister of God in inflicting punishment upon all the wicked. <\/p>\n (110) “ Pour raison de la condition et estat qu’il avoit de Dieu.” — Fr. <\/p>\n 10<\/strong>. <\/strong> That I may requite them <\/strong> Their sin was high treason, which by the laws of all nations is punishable with death. But as they had conspired against the throne of David no less than against his person, the issue lay primarily between them and God, who had anointed David as king, and promised perpetuity to his dynasty. The stability of government, involving the public welfare, demanded that proper notice should be taken of their proceedings.<\/p>\n He Prays For Healing And Expresses His Certainty That God Will Help Him Against His Enemies, Confident Also That God Upholds His Integrity And Has Indeed Set Him Before His Face For Ever ( Psa 41:10-12<\/strong><\/span><\/strong> ).<\/p>\n Psa 41:10-12<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘But you, O YHWH, have mercy on me, and raise me up,<\/p>\n That I may requite them.<\/p>\n By this I know that you delight in me,<\/p>\n Because my enemy does not triumph over me.’<\/p>\n ‘And as for me, you uphold me in my integrity,<\/p>\n And set me before your face for ever.’<\/p>\n The Psalmist prays that God will heal him and raise him up so that he might deal with his enemies as they deserve and maintain the throne for YHWH (we must remember that they were seeking to introduce the dreadful evil of civil war into his kingdom), and expresses his joy in recognising that his deliverance reveals that God delights in him. It demonstrates that God is upholding him in his integrity, and has set him before His face for ever.<\/p>\n We should note that the reason that he does expect God to uphold him is because of his integrity. It is not simply because he is God’s ‘favourite’ as such, but because he is also loyal and true to YHWH and walks in His ways. That indeed is why He sets him before His face for ever. To be ‘set before His face for ever’ is to be living in His presence and under His protection, knowing that His eye is ever upon him, both now and for ever. We note here again David’s assurance of God’s eternal interest in him (compare Psa 16:11<\/span>; Psa 17:15<\/span>; Psa 23:6<\/span>). This is especially emphatic in the light of the following reference to ‘from everlasting to everlasting’. He has at this moment eternity in his heart.<\/p>\n What a lovely example hath the Son of God shown where his people are to go, and from whom to seek a refuge, in all times of need.<\/p>\n Psa 41:10 But thou, O LORD, be merciful unto me, and raise me up, that I may requite them.<\/p>\n Ver. 10. But thou, O Lord, be merciful unto me<\/strong> ] As storms beat a ship into the harbour, so did men’s misusages drive David to God; and as children, meeting with hard measure abroad, hie home to their parents, so here. <\/p>\n <\/p>\n And raise me up<\/strong> ] From off this bed of weakness, and from under their feet of insolence and cruelty. <\/p>\n <\/p>\n That I may requite them<\/strong> ] Not in a way of private revenge (for that was utterly unlawful, and would not bear a prayer), but of justice, as I am a king, and a lawful magistrate. The fear of this might haply make Ahithophel (foreseeing that all would be naught on Absalom’s side) to save the hangman a labour.<\/p>\n NASB (UPDATED) TEXT: Psa 41:10-12<\/p>\n 10But You, O Lord, be gracious to me and raise me up,<\/p>\n That I may repay them.<\/p>\n 11By this I know that You are pleased with me,<\/p>\n Because my enemy does not shout in triumph over me.<\/p>\n 12As for me, You uphold me in my integrity,<\/p>\n And You set me in Your presence forever. <\/p>\n Psa 41:10-12 In Psa 41:4 there were two requests (imperatives). <\/p>\n 1. be gracious to me BDB 335, KB 334, Qal imperative <\/p>\n 2. heal my soul (nephesh, see note at Psa 3:2 and Gen 35:18 online) BDB 950, KB 1272, Qal imperative <\/p>\n Now in the next strophe there are two imperatives and a cohortative. <\/p>\n 1. same as #1 above, Psa 41:4 <\/p>\n 2. raise me BDB 877, KB 1086, Hiphil imperative (same request, different but parallel verb from #2 above), Psa 41:4 <\/p>\n 3. that I may repay them BDB 1022, KB 1532 Piel cohortative; the psalmist wants to be YHWH’s instrument of justice <\/p>\n Healing will be a visible evidence that YHWH has heard and answered his prayers. It is not just the visible manifestation of YHWH that rejoices the psalmist but <\/p>\n 1. it is a sign YHWH is pleased (BDB 342, KB 339, Qal perfect) with him <\/p>\n 2. YHWH has upheld (BDB 1069, KB 1751, Qal perfect, cf. Psa 63:8) his integrity (BDB 1070), which means innocence (cf. Psa 25:21; Psa 101:2; Pro 10:9; Pro 19:1; Pro 20:7; Pro 28:6) <\/p>\n 3. YHWH set him (BDB 662, KB 714, Hiphil imperfect with waw) in His presence (i.e., tabernacle\/temple, cf. Psa 16:11; Psa 23:6; Psa 27:4-6) forever, see SPECIAL TOPIC: FOREVER (OLAM) .<\/p>\n requite. Suited for that Dispensation. See App-63. <\/p>\n Psa 41:10-12<\/p>\n Psa 41:10<\/p>\n “But thou, O Jehovah, have mercy upon me, and raise me up,<\/p>\n That I may requite them.<\/p>\n By this I know that thou delightest in me,<\/p>\n Because mine enemy doth not triumph over me.<\/p>\n And as for me, thou upholdest me in mine integrity,<\/p>\n And settest me before thy face forever.”<\/p>\n “O Jehovah, have mercy upon me” (Psa 41:10). This verse concludes the prayer that began in Psa 41:4, both the beginning and the ending of it being a plea for mercy.<\/p>\n “That I may requite them” (Psa 41:10). Some of the alleged `scholars’ have a fit about this. What a hard-hearted old scoundrel David was that he would think of executing justice upon the traitors who had just engaged themselves in an effort to destroy the government and replace the king! Such seems to be the thoughts of some who bitterly criticize these words. “Kittel, for example, cites this as an example of `hot glorying vengeance’ and labels it `carnal passion,’ claiming that we can never sanction it.<\/p>\n It is precisely this attitude on the part of men who should be teaching Christianity that has perverted the common understanding of it to be that nobody, but nobody, should be punished.<\/p>\n Our society today is in serious trouble because of this anti-Christian, foolish, and rebellious attitude on the part of alleged “teachers of the truth.” The proof of this is simple enough. Our city of Houston, along with many other great American cities actually killed more people through violent crimes on their streets in each one of those cities during the brief period of the Persian Gulf War than were killed by waging the war.<\/p>\n It is a shame and a reproach that our society has forgotten that God said, “Whoso sheddeth man’s blood, by man shall his blood be shed, for in the image of God made he man” (Gen 9:6). This is not “an option” that governments have in dealing with murderers; it is an order, a Divine and binding order; and the neglect of it by any society is absolutely suicidal.<\/p>\n Certainly, as the king, the head of the government, and the judge and ruler of Israel, it was David’s duty to put to death the vicious criminals who almost toppled his kingship. We are disgusted with the opinions of people who really do not think any criminal should suffer the appropriate punishment for his deeds. Did not our Lord say:<\/p>\n “But these mine enemies, that would not that I should reign over them, bring hither and slay them before me.”- Luk 19:27<\/p>\n “David not only prayed for health here so that he might carry out his duty of just requital as the royal Judge of Israel; but he included a three-fold testimony of the Lord, who (1) shows his good pleasure in vindicating his own (Psa 41:11); (2) does not allow integrity to go unrewarded (Psa 41:12 a); and (3) and brings sinners into an intimate relationship with himself (Psa 41:4; Psa 41:12 b).<\/p>\n E.M. Zerr:<\/p>\n Psa 41:10. Raise me up meant to help David against his enemies, and as it applied to Jesus it meant to bring him up from the grave. Requite them means to punish the enemies according to their just deserts. <\/p>\n Psa 41:11. Both with David and Christ, when God came into the situation, what seemed to be a triumph for the enemies was turned into their defeat. <\/p>\n Psa 41:12. Integrity is another word for steadiness in an innocent life. As a reward for such a life God upheld David and gave him assurance of his continued favor. <\/p>\n be merciful: Psa 57:1, Psa 109:21 <\/p>\n that: Psa 18:37-42, Psa 21:8-10, Psa 69:22-28, Psa 109:6-20, Luk 19:27 <\/p>\n Reciprocal: Psa 86:17 – Show Mic 7:8 – when I fall Mat 5:43 – and hate<\/p>\n HUMAN FOES AND DIVINE FRIEND<\/p>\n Mine enemies. But Thou, O Lord!<\/p>\n Psa 41:5; Psa 41:10<\/p>\n I. It was a season of bodily suffering.The Psalmist was prone on a couch of languishing; his discomfort was increased by the consciousness of guilt, and aggravated by the ingratitude of friends and the calumny of foes. His enemies spoke evil against him, wondering when he would die and his name perish. They gloated over his misfortunes. Under such conditions he began to ask with new desire for healing: Heal my soul, for I have sinned against Thee. Have mercy upon me, and raise me up.<\/p>\n II. How suitable is this prayer for us all!Heal my soul, for it is stricken with many diseases. John describes our Lords miracles as signs, because each one sets forth an ailment of the inner life, and the Divine method of treatment. Some blind, some paralysed, some on the verge of deaththe Great Physician is bending over us. By faith let us derive healing virtue as we touch the hem of His garment. The Lord Jesus referred Psa 41:9 to Judas, except the clause about trusting; for from the first He had been aware of the untrustworthiness of the traitor.<\/p>\n III. But what comfort there is in turning from faithless friends and persistent foes to the Divine vindication!He who vindicated Abel, whilst his blood was yet warm, has done as much for all His murdered and misunderstood saints; and He will set them before His face for ever in that world where they see eye to eye, and are face to face with faithfulness that cannot forget, a truth that cannot deceive, a love which cannot misunderstand.<\/p>\n Illustrations<\/p>\n (1) Of whom could the words Happy he who deals considerately with the afflicted be so truly used as of Him who applies other words of the forty-first psalm to Himself?<\/p>\n (2) That promise to Gods child, All his bed thou turnest in his sickness, has been touchingly paraphrased, Thou art wont to soothe him as one soothes a sick man, who turns his whole bed over and over that he may lie softer and get some rest. <\/p>\n Psa 41:10. But thou, O Lord, be merciful unto me They censure me grievously, and conclude my case to be desperate; but, Lord, do thou vindicate me, and confute them. Raise me up, that I may requite them Hebrew, , veashallemah, and I will requite them, that is, punish them for their malicious, perfidious, and wicked practices, which, being now a magistrate, it was his duty to do, for the public good. For he was not to bear the sword in vain, but, being a minister of God, invested with his authority, was to be a revenger, to execute wrath upon those that did evil, Rom 13:4; although, when a private person, he was so far from revenging himself that he rendered good for evil, Psa 35:12-13. In this prayer of David, that God would raise him up, is included a prophecy of the exaltation of Christ, whom God raised from the dead, that he might be a just avenger of all the wrongs done to him and to his people, particularly by the Jews, whose utter destruction followed not long after. Thus, the hour is coming when the church shall arise to glory, and all her enemies shall be confounded. Horne.<\/p>\n 3. God’s deliverance of the upright 41:10-13<\/span><\/p>\n David had asked God to restore his health so he might repay his enemies. This may seem to be an unworthy motive in view of the Lord Jesus’ instruction to love our enemies and do them good (Mat 5:44). However, individuals in David’s time who opposed the Lord’s anointed king were opposing the Lord. The king was God’s agent of judgment in Israel. This situation has no direct parallel in the church.<\/p>\n But thou, O LORD, be merciful unto me, and raise me up, that I may requite them. 10. But thou, O Jehovah, in contrast to their malignity, be thou gracious unto me: though they say ‘he shall rise up no more,’ raise me up. that I may requite them ] The words have a vindictive … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 41:10”<\/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-14564","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14564","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=14564"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14564\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14564"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14564"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14564"}],"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
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: 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
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: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/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: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"