13<\/strong>. This doxology is of course no part of the Psalm, but stands here to mark the close of Book i. Cp. Psa 72:18-19<\/span>; Psa 89:52<\/span>; Psa 106:48<\/span>.<\/p>\n Blessed<\/em> be the Lord God of Israel<\/em> ] Better as R.V., Blessed be the Lord, the God of Israel. Lord<\/em> answers to the Name Jehovah, and is not an attribute to God of Israel<\/em>. Cp. David’s doxology, 1Ki 1:48<\/span>; 1Ch 29:10<\/span>; and Solomon’s, 1Ki 8:15<\/span>; also Ezr 7:27<\/span>; Neh 9:5<\/span>; Luk 1:68<\/span>.<\/p>\n from everlasting, and to everlasting<\/em> ] From all eternity in the past to all eternity in the future: in the eternal present of the divine existence. Cp. Psa 90:2<\/span>; Psa 93:2<\/span>; Psa 103:17<\/span>.<\/p>\n Amen, and Amen<\/em> ] So it is: the response of the congregation, affirming the ascription of praise on their own behalf (Psa 106:48<\/span>).<\/p>\n Blessed be the Lord God of Israel – <\/B>That is, Let the Lord God of Israel be praised, honored, adored. The language is an expression of desire that all honor, all happiness, might be His. It is a recognition of God as the source of the mercies referred to, and an expression of the feeling that he is entitled to universal praise. The word Israel here refers to the people of God as descended from Jacob or Israel.<\/P> From everlasting, and to everlasting – <\/B>Through eternity, or eternal ages, – from all past duration to all future duration. The expression from everlasting to everlasting, would embrace eternity; and the idea is that God is deserving of eternal praise.<\/P> Amen, and amen – <\/B>The word amen means properly surely, certainly, truly, and is a word expressive of solemn affirmation, or of the desire of the mind that this should be so. Its repetition is emphatic, expressing strong assent to what is said as certainly true, or as eminently the wish of the mind. This benediction marks the close of one of the five books into which the Psalms are commonly divided. See the General Introduction, Section 3.<\/P><\/p>\n Verse 13<\/span>. Blessed<\/B><\/I> be <\/B>the Lord God of Israel<\/B><\/I>] By all these circumstances and events glory shall redound to the name of God for ever; for the record<\/I> of these things shall never perish, but be published from one generation to another; and it has been so.<\/P> <\/P> From everlasting, and to everlasting.<\/B><\/I>] mehaolam<\/I> vead haolam; From the hidden time to the hidden time<\/I>; from that which had no beginning to that which has no end.<\/P> <\/P> To which he subscribes, Amen and Amen<\/I>. Fiat, fiat. – Vulgate<\/I>. , . – Septuagint<\/I>. The Chaldee<\/I> says, “And let the righteous say, Amen, and Amen.” [Anglo-Saxon] “Be blessed, Lord God of Israel, from world, and in world. Be it! So be it!” – Anglo-Saxon<\/I>. To which the Old Psalter<\/I> approaches very nearly: Blyssed Lord God of Isrel, fra werld, and in werld: Be it<\/I> done! be it done<\/I>. Thus illustrated by the same, Fra werld in<\/I> werld<\/I>; that es, fra the bygynnyng of this wereld, in til wereld that lastes ay. Be it done, be it done<\/I>. This dubblying schews that it es at do of al men. In Latyn, it es, fiat, fiat<\/I>! in Ebru, Amen<\/I> Amen<\/I> es writyn: tharfore that Aquila<\/I> translated vere<\/I>, vel fideliter<\/I>, that es, sothfastly<\/I> or trew<\/I>.<\/P> <\/P> Thus ends what the Hebrews call the first book<\/I> of Psalms; for the reader will recollect that this book is divided by the Jews into five<\/I> books, the first of which ends with this Psalm.<\/P> <\/P> This doxology<\/I>, Dr. Kennicott<\/I> supposes, may have been added by the collector of this book; and he thinks that the division into books<\/I> is not arbitrary<\/I>; and that the Psalms were collected at different times by different persons. See the Introduction<\/I>. There is certainly a considerable variety<\/I> in the style<\/I> of the several books; in the examination of which the Hebrew critic will not lose his labour.<\/P> <\/P> ANALYSIS OF THE FORTY-FIRST PSALM<\/B><\/P> <\/P> In this Psalm David shows how men should, and how commonly they do, carry themselves towards men in affliction and trouble.<\/P> <\/P> I. They should behave compassionately and kindly, which would tend to their own happiness, and cause them to find mercy from God, Ps 41:1-4<\/span>.<\/P> <\/P> II. But they commonly behave unkindly, and afflict the afflicted, Ps 41:4-10<\/span>.<\/P> <\/P> III. On which unkindness he flies to God, and prays for mercy, Ps 41:11<\/span>; shows his hope and confidence in God, Ps 41:11-12<\/span>.<\/P> <\/P> I. He begins with an excellent grave sentence: “Blessed is he who considereth the poor;” that is, any man in trouble and want, c. This is a happy man. His particular comforts and privileges are six<\/I>: –<\/P> <\/P> 1. “The Lord will deliver him in the time of trouble.”<\/P> <\/P> 2. The Lord will preserve<\/I> him, “that he faint not in his troubles.”<\/P> <\/P> 3. The Lord will keep him alive<\/I>. Prolong his life and days.<\/P> <\/P> 4. “He shall be blessed upon earth: “God shall enrich him, and bless his substance.<\/P> <\/P> 5. He shall not be delivered unto the will of his enemies, – never to their full desires, though often into their hands.<\/P> <\/P> 6. “The Lord will strengthen him upon a bed of languishing,” and make all his bed in his sickness<\/I>: he shall have comfort and assurance of God’s favour.<\/P> <\/P> II. He begins the second part with an ejaculation: –<\/P> <\/P> 1. “I said, The Lord be merciful unto me!” pardon my sin.<\/P> <\/P> 2. “Heal my soul:” extract the sting of sin, and all inward corruption.<\/P> <\/P> 3. He prays thus, because he is sensible that he “has sinned against the Lord.”<\/P> <\/P> The complaint against himself being ended, he begins to complain of others.<\/P> <\/P> 1. Of their hatred and malice: “Mine enemies speak evil of me.”<\/P> <\/P> 2. Of their cruelty they longed for his death: “When shall he die, and his name perish?” they would have even his memorial cut off.<\/P> <\/P> 3. Their perfidious dealing and dissimulation. They came to visit him: but it was fraudulently to search out his counsels, and to entrap him in his words; and then to detail them abroad: “If he come to see me,” &c.<\/P> <\/P> 4. Of their plots and conspiracies: “All they that hate me whisper,” &c.<\/P> <\/P> 5. Their exultation at his misery: “An evil disease, say they, cleaveth unto him,” &c.<\/P> <\/P> 6. Of the perfidiousness of some particular friend, perhaps Ahithophel: “Yea, mine own familiar friend hath lifted up his heel against me.”<\/P> <\/P> III. And then, against all these evils, and in his own defence, he prays: “But thou, O Lord, be merciful unto me, and raise me up.” For which he gives these reasons: –<\/P> <\/P> 1. That thereby, as a king, he should have power to do justice on traitors: “That I may requite them.”<\/P> <\/P> 2. By this he should have experience of God’s favour: “By this I know thou favourest me,” &c.<\/P> <\/P> 3. It will be a testimony unto me that thou favourest not only my person, but my cause: “As for me, thou upholdest me in mine integrity, and settest me before thy face for ever.”<\/P> <\/P> The Psalm, and with it the first book<\/I> of the Psalms, according to the Jewish division, is closed with a doxology to God: “Blessed be the Lord God of Israel, from everlasting to everlasting. Amen and Amen.”<\/P> <\/p>\n From everlasting, and to everlasting; <\/B>or, from age to age<\/I>, as long as the world lasts, and to all eternity. Amen<\/I> signifies a hearty assent and approbation, and withal an earnest desire and confidence, of the thing to which it is annexed. And as the Psalms are divided into five books, so each of them is closed with this word; the first here, the second Psa 72<\/span>, the third Psa 89<\/span>, the fourth Psa 106<\/span>, the last in the end of Psa 150<\/span>; the doubling of the word shows the fervency of his spirit in this work of praising God. <\/P> <\/p>\n 13. Blessed<\/B>praised, usuallyapplied to God. The word usually applied to men denotes happiness<\/I>(Psa 1:1<\/span>; Psa 32:1<\/span>).With this doxology the first book closes.<\/P><\/p>\n Blessed [be] the Lord God of Israel<\/strong>,…. Which is said, either by the Messiah, on account of the delight his Father had in him; the favour he had shown him in raising him from the dead, maintaining his innocence, and exalting him at his own right hand; and for all the blessings of grace the whole Israel of God enjoyed through him: or else by the church, who is meant by Israel, the Lord is the God of in a covenant way; who, hearing such things done to her Lord and head, breaks out into an exclamation of praise, and ascribes blessing and glory to God for them, which is due to him;<\/p>\n from everlasting, and to everlasting<\/strong>; that is, throughout all ages, world without end, Eph 3:21<\/span>.<\/p>\n Amen and Amen<\/strong>; which word, as Kimchi observes, signifies confirmation; and the doubling of it is for the greater confirmation of what is expressed. Here ends the first part of the book of Psalms, which is divided into five parts by the Jews a.<\/p>\n a Midrash Tillim, fol. 2. 1. Kimchi Praefat. in Psal.<\/p>\n (Heb.: 41:14)<\/strong> The closing doxology of the First Book, vid., Introduction. Concerning vid., Psa 18:47<\/span>. The expression “from aeon to aeon” is, according to Berachoth<\/em> ix. 5, directed against those who deny the truth of the future world. (a double aleethe’s or aleethoo’s ) seals it in a climactic form.<\/p>\n 13 Blessed be Jehovah, the God of Israel, for ever and ever (111) Here the Psalmist confirms and repeats the expression of thanksgiving contained in a preceding verse. By calling God expressly the God of Israel, he testifies that he cherished in his heart a deep and thorough impression of the covenant which God had made with the Fathers; because it was the source from which his deliverance proceeded. The term amen is repeated twice, to express the greater vehemence, and that all the godly might be the more effectually stirred up to praise God. <\/p>\n (111) The Hebrew Psalter is divided into five books. This is the end of the first book. The second ends with the 72d psalm, the third with the 89, the fourth with the 106, and the fifth with the 150. It is worthy of remark, that each of these five books solemnly concludes with a distinct ascription of praise to God; only no distinct doxology appears at the end of the fifth book, probably because the last psalm throughout is a psalm of praise. The Jewish writers affirm that this form of benediction was added by the person who collected and distributed The Psalms into their present state. How ancient this division is, cannot now be clearly ascertained. Jerome, in his Epistle to Marcella, and Epiphanius, speak of The Psalms as having been divided by the Hebrews into five books; but when this division was made, they do not inform us. The forms of ascription of praise, added at the end of each of the five books, are in the Septuagint version, from which we may conclude that this distribution had been made before that version was executed. It was probably made by Ezra, after the return of the Jews from Babylon to their own country, and the establishment of the worship of God in the new temple; and it was perhaps made in imitation of a similar distribution of the books of Moses. In making this division of the Hebrew Psalter, regard appears to have been paid to the subject-matter of the psalms. <\/p>\n (13) Blessed.<\/strong>This doxology is no part of the psalm, but a formal close to the first book of the collection. (See General Introduction.<\/em>)<\/p>\n 13<\/strong>. <\/strong> From everlasting, and to everlasting <\/strong> Literally, from the eternity, and unto the eternity. <\/em> The sentence must be taken literally, and proves the faith of the author in the immortality of man. The Amen, and Amen<\/strong>, are a climax of the doctrine of the doxology, and of faith in the word of God.<\/p>\n Blessed be YHWH, the God of Israel,<\/p>\n From everlasting and to everlasting. Amen, and Amen.<\/p>\n The Psalm then ends with words which not only conclude the Psalm but also the whole section. They declare a blessing on YHWH the God of Israel from everlasting to everlasting. May He be blessed and praised for ever! Amen and amen.<\/p>\n Final Thoughts On The Psalm.<\/p>\n <\/strong><\/p>\n It is interesting how much of this Psalm might be seen as applying to the life of our Lord Jesus Christ.<\/p>\n He also became ‘weak and sickly’ on our behalf, for ‘He bore our infirmities and carried our diseases’ (Mat 8:17<\/span>).<\/p>\n He also was brought low by the burden that he was carrying (Mat 26:36-45<\/span>).<\/p>\n He was constantly visited by enemies who outwardly professed genuine interest but were in fact continually spreading lies about Him and plotting against Him.<\/p>\n In His case too a close friend betrayed Him (Joh 13:18<\/span>).<\/p>\n He also cried for God to raise Him up and rejoiced in the favour shown to Him by His triumphant resurrection as a result of which all His enemies were defeated (Joh 12:31-32<\/span>; Mat 28:18<\/span>; Col 2:15<\/span>).<\/p>\n He also was raised because of His integrity and set before His Father’s face for ever more (Eph 1:19-23<\/span>; 1Pe 3:22<\/span>). And to Him also be glory for ever and ever (Rom 9:5<\/span>).<\/p>\n These words form a sweet conclusion, not only to this, but all other situations like the one here described. Several Psalms, with a little variation, close the same: Psa 72<\/span> ; Psa 89<\/span> ; Psa 106<\/span> . And it should seem to be a proper conclusion, both to prayer and praise; for it is becoming at the beginning and close of all our undertakings, in life and death, and to all eternity. Amen.<\/p>\n<\/p>\n REFLECTIONS<\/p>\n<\/p>\n READER, let us pause over this Psalm. It will be profitable so to do. Surely Jesus may be seen in it. He was blessed in visiting the sick and needy. He was blessed when, in the debased state of sickness and need, he subjected himself to sorrow for our salvation. He was most blessed indeed when oppressed with griefs and sorrows; and he was most blessed when, like the good Samaritan, he rescued us from the thievish, hellish cruelty of Satan, who had left us more than half dead when Jesus passed by. And though in the pursuit of those gracious designs he was betrayed both by false friends and open enemies, yet Jehovah pronounced him blessed, and upheld him and carried him through all, and hath now set him before his face forever. Hail! thou glorious, risen, and exalted Saviour! Men shall be blessed in thee and all nations shall call thee blessed.<\/p>\n<\/p>\n Blessed and adored Redeemer! grant thy people grace to follow thy bright example. Lord, cause us to sympathize with all thine exercised and afflicted ones. Make it our delight and our joy to visit the fatherless and widows in their affliction, and to keep ourselves unspotted from the world. Oh for grace to give the cup of cold water, when we have nothing better to offer, in the name of a disciple, and to love all that love, our Lord Jesus Christ in sincerity and truth.<\/p>\n Psa 41:13 Blessed [be] the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen.<\/p>\n Ver. 13. Blessed be the Lord God of Israel<\/strong> ] Thus he sweetly shutteth up this first book of the psalms (as some distinguish) with a pathetic doxology, redoubling his Amen, Fiat, Fiat,<\/em> to show his fervency, and most earnest desire that God should be blessed by his whole Israel. This was the custom of the Scribes to do, saith Kimchi, when they had finished any book. The other four books of psalms (as they are reckoned) end in like manner. <\/p>\n <\/p>\n From everlasting to everlasting<\/strong> ] i.e.<\/em> From the beginning of the world to the end of it; or, as the Chaldee hath it, from this world unto the world to come. <\/p>\n <\/p>\n Amen, and Amen<\/strong> ] So be it, and so it shall be. Dictio est acclamationis, approbationis, et confirmationis.<\/em> The Rabbis say, that our amen in the close of our prayers must not be, first, hasty, but with consideration, 1Co 14:16<\/span> . Secondly, nor maimed or defective; we must fetch out our hearts after it, and be swallowed up in God. Thirdly, nor alone, or an orphan; that is, without faith, love, and holy confidence. The spirits of the whole prayer are contracted into it, and so should the spirit of him that prayeth.<\/p>\n NASB (UPDATED) TEXT: Psa 41:13<\/p>\n 13Blessed be the Lord, the God of Israel,<\/p>\n From everlasting to everlasting.<\/p>\n Amen and Amen. <\/p>\n Psa 41:13 This is a doxological, liturgical close (cf. Psa 72:18-19; Psa 89:52; Psa 103:19-22; Psa 106:48; Psa 150:6). It probably was not originally part of Psalms 41, but a general close to the first book (Psalms 1-41) of the Psalter. <\/p>\n 1. Psa 72:18-19 ends Book II <\/p>\n 2. Psa 89:52 ends Book III <\/p>\n 3. Psa 106:47-48 ends Book IV <\/p>\n 4. Psa 150:6 ends Book V <\/p>\n Amen, and Amen See Special Topic: Amen below. <\/p>\n SPECIAL TOPIC: AMEN <\/p>\n DISCUSSION QUESTIONS <\/p>\n This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator. <\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive. <\/p>\n 1. Who is Psa 41:1 a referring to? <\/p>\n 2. How are sin and sickness related? <\/p>\n 3. Does Psa 41:7 address gossip and slander or curses and charms? <\/p>\n 4. What are the wicked things of Psa 41:8? <\/p>\n 5. How is Psa 41:9 used in the NT? <\/p>\n What does it imply? <\/p>\n 6. Exactly what is the psalmist asserting in Psa 41:12? What does he want? <\/p>\n 7. Why is Psa 41:13 not part of the Psalm? <\/p>\n Blessed, &c. Hebrew. barak, not ‘ashrei, as in Psa 41:1 and the Beatitudes (App-63). This Doxology concludes the first book of Psalms, also the second book (Psa 72:18-20). They were the words of David when he brought up the Ark (1Ch 16:36), also in 1Ki 1:47, 1Ki 1:48, when this group (37-41) was written; also in 1Ch 29:10. They are taken up again in Luk 1:68-70. <\/p>\n to everlasting: i.e. to the age to come. <\/p>\n Amen = Truth. Figure of speech Epizeuxis (App-6), for solemn emphasis. <\/p>\n To the chief Musician. See App-64. <\/p>\n Psa 41:13<\/p>\n Psa 41:13<\/p>\n “Blessed be Jehovah, the God of Israel,<\/p>\n From everlasting and to everlasting.<\/p>\n Amen, and Amen.”<\/p>\n This verse is supposed to have been added by a compiler as a doxology concluding the first of the Five Books of Psalms. One will find similar doxologies at the end of the other four, in Psa 72:18-19; Psa 89:52; Psa 106:48; and the entire Psalms 150.<\/p>\n E.M. Zerr:<\/p>\n Psa 41:13. Everlasting means “age lasting” or endless. God always was in existence and hence there could be found no end to his existence in either direction, past or future. That is the meaning of the expression FROM everlasting TO everlasting. Amen and amen is a phrase intended as a very emphatic sanction of truths just expressed.<\/p>\n Blessed: Psa 72:18, Psa 72:19, Psa 89:52, Psa 106:48, 1Ch 29:10, Eph 1:3, Rev 4:8, Rev 5:9-14, Rev 7:12, Rev 11:17 <\/p>\n Amen: The LXX and Vulgate render , , Fiat, fiat. So be it! So be it! With this psalm ends the first of the five books into which the Hebrews have divided the Psalms. Num 5:22, Deu 27:15-26, 1Ki 1:36, 1Ch 16:36, Jer 28:6, Mat 6:13, 1Co 14:16, Rev 22:20 <\/p>\n Reciprocal: Exo 18:10 – General 1Sa 25:32 – General 1Ki 1:48 – Blessed 1Ki 8:15 – Blessed 1Ki 8:26 – And now 2Ch 6:4 – Blessed Neh 8:6 – blessed Psa 68:8 – the God Psa 113:2 – General Dan 2:20 – Blessed Dan 9:16 – Jerusalem Luk 1:68 – Blessed Rom 9:5 – Amen 2Co 11:31 – which Gal 1:5 – whom Eph 2:7 – in the 1Ti 1:17 – be 1Pe 1:3 – Blessed Rev 19:4 – Amen<\/p>\n Psa 41:13. Blessed be the Lord God of Israel A God in covenant with his people; who has done great and kind things for them, and has more and better in reserve; from everlasting to everlasting Or, from age to age, as long as the world lasts, and to all eternity. Amen and amen Amen, especially a double amen, signifies a hearty assent and approbation, and withal an earnest desire of the thing to which it is annexed. And as the Psalms are divided into five books, so each of them is closed with this word: the first here; the second, Psalms 72 : the third, Psalms 89 : the fourth, Psalms 106 : the last in the end of Psalm cl: the doubling of the word shows the fervency of his spirit in this work of praising God. <\/p>\n 41:13 Blessed [be] the LORD God of Israel from everlasting, and to everlasting. {k} Amen, and Amen.<\/p>\n (k) By this repetition he stirs up the faithful to praise God.<\/p>\n David concluded with a doxology. He was sure God would show mercy to those who were merciful. This consistency is in harmony with God’s character, and it had proved true in David’s personal experience. "Blessed" (Heb. baruk<\/span>) means praiseworthy.<\/p>\n This verse also appropriately concludes the first major section of the Book of Psalms (chs. 1-41).<\/p>\n Blessed [be] the LORD God of Israel from everlasting, and to everlasting. Amen, and Amen. 13. This doxology is of course no part of the Psalm, but stands here to mark the close of Book i. Cp. Psa 72:18-19; Psa 89:52; Psa 106:48. Blessed be the Lord God of Israel ] Better as R.V., Blessed … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 41:13”<\/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-14567","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14567","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=14567"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14567\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14567"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14567"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14567"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
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
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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"