13<\/strong>. return to that which is sold<\/em> ] Sales, particularly of real property, were usually temporary, the subjects sold being redeemable. When they were redeemed the seller would “return to that which was sold.” By the Law real property returned to the original owner at the year of freedom. This hope is vain: the coming calamity shall obliterate all titles. Others conjecture that the prophet has before his mind the case of the captives carried away with Jehoiachin, who were compelled to make forced sales of their property before going into exile, and who longed to return to claim what was theirs.<\/p>\n although they were yet alive<\/em> ] Or, while they are<\/strong>; i.e. never, so long as they live.<\/p>\n for the vision<\/em> ] Instead of “vision” wrath should be read<\/em>: for wrath is upon all the multitude thereof<\/strong>,” as Eze 7:12<\/em><\/span> ; Eze 7:14<\/em><\/span><\/em>. Probably the clause: “for the vision (wrath) not return” should be omitted as accidental repetition of previous words.<\/p>\n strengthen himself his life<\/em> ] Perhaps: neither shall any one keep hold of his life<\/em> (maintain his life) in his iniquity<\/em>. Those driven out shall not return, and those remaining shall die in their sins. Or if there be no reference to those two classes the statements are general: none shall return to his possessions, and none shall live in his iniquity.<\/p>\n Although they were yet alive – <\/B>Though they be yet among the living.<\/P> Which shall not return … – <\/B>He (i. e. the seller) shall not return; and, every man living in his iniquity, they shall gather no strength. Exile being the punishment of iniquity, the exiles were said to live in their iniquity.<\/P> <\/p>\n Eze 7:13<\/span><\/p>\n For the vision is touching the whole multitude thereof, which shall not return.<\/em><\/p>\n<\/p>\n Jewish nationality dissolved forever<\/strong><\/p>\n Now the Jews recovered from all their former captivities; but from this one they never can recover. Where is their tribal register now? My object, therefore, will be to set before you a fourfold contrast between the covenant that is passed away and the covenant that shall not pass away.<\/p>\n 1. <\/strong>The first contrast I notice is the passing away of the Jewish land, and the sure continuation of a better land in its place. In the second verse of this same chapter where our text is it saith, An end, the end;–that is a remarkable form of speech–An end, the end,–the ultimate end, as it means, the final end–is come upon the four corners of the land. Let us then see what we have to put in the place thereof, after just observing that that land was to pass away by violence, by war, famine, and pestilence, and everything that was awful. Now we go to the 60th of Isaiah, and we get something to put in the place thereof. There is a land of which it is written, Violence shall no more be heard in thee, etc. And what land is this? Why, the land spoken of in the 1st chapter of the First Epistle of Peter,–an inheritance incorruptible, undefiled, and that fadeth not away. Here, then, by Jesus Christ, we have a land into which no violence can come. No sin can defile the Saviour, and no sin can defile the people as they stand in Christ, and no sin can defile that heavenly land into which He hath entered. There is therefore no violence. Violence shall no more be heard in thee. Jesus is not crucified there, but glorified; the people are not persecuted and hated there, but universally loved. The people have no pain, no sorrow, no sigh, no tear there. And this blessedness, in place of the old land, is by faith in the Lord Jesus Christ. And now mark,–Thou shalt call thy walls salvation; that is, salvation will God appoint for walls and bulwarks; so that God will take care of you as a citizen by salvation; He is round about you by the perfect work of Jesus Christ. Can you think of a position so lovely as this?<\/p>\n 2. <\/strong>The second contrast I give is that in verse 11–Violence is risen up into a rod of wickedness; none of them shall remain, etc. Here is a positive declaration. Now go to the Saviours day, and see how literally this is fulfilled. Was not the government of the Pharisees, as described in the 23rd of Matthew, a sceptre or rod of wickedness? They must be taken away, and taken away forever. Now let us look at the contrast to this. Let us come to the new covenant, and hear what is said there. In the new covenant the Lord speaketh thus:–For as the new heavens–meaning the Christian economy of eternal salvation and the new earth–meaning in substance the same thing–which I will make–and which were made when Christ was on the earth, for when Christ was on the earth He made, as it were, a new earth; that is, He established a new life, a new inheritance, a new kingdom, a new heaven, old things passed away, all things become new;–As the new heavens and the new earth, which I will make, shall remain before Me, saith the Lord, so shall your seed and your name remain. All now is spiritual. The time is come when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him.<\/p>\n 3. <\/strong>The third contrast I notice is, I think, a very strong one. The seller shall not return to that which is sold. Now, this seems a simple declaration, but it means a great deal more than may at first sight appear. Under the Old Testament dispensation when a man waxed poor, he sold his inheritance, but he sold it only up to the day of jubilee. Then, when the jubilee came, that man without money, without price, by virtue of the order of things that God had established, returned to his inheritance. Now, this chapter says The seller, alluding to that same circumstance, shall not return to that which is sold. The meaning of it, therefore, is,–there shall never be another jubilee, and there has not been from that day to this, and there never will be down to the end of time. Where shall I now find the true jubilee? Why, in Christ. He has paid the mighty debt we owed; He has set the prisoners free; He brings His brethren into the inheritance.<\/p>\n 4. <\/strong>Is there from the first chapter of Matthew to the last of Revelation a single hint about the restoration of the old Jerusalem? The Saviour says, Your house is left unto you desolate. Does He say it shall some day be restored? Does He say, Your house is left unto you desolate till ye shall say, Blessed is he that cometh in the name of the Lord? No, He says no such thing. He says, Ye shall not see Me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. If I should get an invitation to preach in some Jewish synagogue, where they wanted to hear the Gospel, what would that be but their saying, Blessed is he that cometh in the name of the Lord? that is, in the name of Jesus Christ. And if God were to open their eyes, and they should see Jesus, what would they say then? Ah, they would say, let the shadow go; let us have the substance. Let the ceremonial go; let us have the vital, the living, the eternal. They would turn their backs upon the temporal, and look at those things which are eternal. (James Wells.<\/em>)<\/p>\n Verse 13<\/span>. For the seller shall not return<\/B><\/I>] In the sale of all heritages among the Jews, it was always understood that the heritage must return to the family on the year of jubilee<\/I>, which was every fiftieth<\/I> year; but in this case the seller<\/I> should not return to possess it, as it was not likely that he should be alive<\/I> when the next jubilee should come, and if he were even to live till that time, he could not possess it, as he would then be in captivity. And the reason is particularly given; for the<\/I> vision<\/I>-the prophetic declaration of a seventy<\/I> years’ captivity, regards the whole multitude of the people; and it shall not<\/I> return<\/I>, i.e., it will be found to be strictly true, without any abatement.<\/P> <\/p>\n He that now selleth is of that age that can scarce promise himself to live till the seventy years captivity expire. <\/P> Shall not return; <\/B>either out of captivity, or at the year of jubilee; he shall never with grief behold another in possession of that he was forced to sell. Nor doth this contradict Jeremiah, who promiseth a return, for he foretelleth the return to children and posterity, Ezekiel denies the present generation shall return; Jeremiah speaks of a return to the land of Canaan, Ezekiel denieth a return to ancient particular rights, estates, and possessions. <\/P> Although they were yet alive; <\/B>for if any should survive the captivity, yet the conqueror wasting and destroying all would confound all distinct titles and ancient boundaries. <\/P> The evils foreseen and threatened are designed against all the multitude of Israel, whose sin and impenitence have involved them in these judgments and miseries, as I am assured by vision, which cannot fail of accomplishment, which shall not return vain and not performed. Nor shall any one man of them all be able to fortify himself and secure his state against these threats by his obstinacy and sin, or by any sinful contrivances. <\/P> <\/p>\n 13. although they were yetalive<\/B>although they should live to the year of jubilee. <\/P> multitude thereof<\/B>namely,of the Jews. <\/P> which shall notreturn<\/B>answering to “the seller shall not return”;not only he, but the whole multitude,<\/I> shall not return. CALVINomits “is” and “which”: “the vision touchingthe whole multitude shall not return” void (Isa55:11<\/span>). <\/P> neither shall any strengthenhimself in the iniquity of his life<\/B>No hardening of one’s selfin iniquity will avail against God’s threat of punishment. FAIRBAIRNtranslates, “no one by his iniquity shall invigorate his life”;referring to the jubilee, which was regarded as a revivification ofthe whole commonwealth, when, its disorders being rectified, the bodypolitic sprang up again into renewed life. That for which God thusprovided by the institution of the jubilee and which is now to ceasethrough the nation’s iniquity, let none think to bring about by hisiniquity.<\/P><\/p>\n For the seller shall not return to that which is sold<\/strong>,…. In the year of jubilee, because he shall be in captivity: according to the law in Le 25:13<\/span>, when a man had sold his possession, he returned to it again, if alive, in the year of jubilee; let it come sooner or later, within thirty, or twenty, or ten years after the sale, be it as it will: now the Babylonish captivity being seventy years, in that time there must be a jubilee; and yet those that had sold their estates, being captives in another land, could not return to them:<\/p>\n although they were yet alive<\/strong>: either though what they have sold is in being, and in good condition; or rather, though they that have sold them are in the land of the living, but, not being in their own land, cannot possess:<\/p>\n for the vision [is] touching the whole multitude thereof<\/strong>; the prophecy of the destruction of the Jews is general, and respects the whole body of the people; men of all ranks and degrees, the buyer and the seller, the rich and the poor:<\/p>\n [which] shall not return<\/strong>; void and of no effect, but shall be fully accomplished; see Isa 54:11<\/span>; though some think this refers not to prophecy, but to the people, who did not upon it return by repentance; in this sense it is taken by Jarchi and Kimchi; and so the Targum,<\/p>\n “for the prophets prophesied to the whole multitude of them to return by repentance, and they returned not:”<\/p>\n neither shall any strengthen himself in the iniquity of his life<\/strong>: either secure himself from danger by his unrighteous mammon, his ill gotten goods; or think to escape by his daring impiety, and vicious course of life, continued in without repentance.<\/p>\n This verse is interpreted variously, but the Prophet’s meaning is by no means obscure: at the beginning he says, that those who sold had no cause of sorrow on account of their not returning to their lands. But this does not seem suitable. But, under one member, the Prophet comprehends what I have lately said — that the disturbance of all things would be so great, that the lands would be deprived of their masters, and those who formerly possessed them would be outcasts and exiles; they would be in want of all things, and be unable to plant their foot on their own soil. Nor is this opinion contrary to Jeremiah’s prophecy. (Jer 32:7<\/span>.) When Jeremiah was in prison, he was commanded to buy land from a relation: but that was done that the faithful might hope for their promised restitution with quiet minds. But the discourse is now directed to the reprobate, who were excluded from all hope of freedom. Our Prophet, therefore, only fulminates here in God’s name, and breathes nothing but terrors; there is no mention of favor in the meantime, because they had cast themselves into despair. And this is the reason why he speaks of perpetual slaughter. He says, therefore, they shall not return to the things sold, although their life is among the living This clause is variously explained, but I do not willingly consume time in repeating the errors of others: I shall follow what appears to me to be right. First, this clause must be read adversatively: he says, indeed, and as yet their life is among the living: but the copula ought thus to be resolved — although their life is among the living. The Prophet seems to allude to a custom then common. For there was not a sale of lands in perpetuity among the sons of Abraham; for that was forbidden by the law, because they were only strangers in the land. (Lev 25:13<\/span>.) God, therefore, in claiming the dominion of the land, did not permit them to sell their land except for a time — for every fiftieth year they returned to their own possessions. If they sold in the twentieth year, they were restored after thirty years; if in the fortieth, the sale was only for ten years, through the occurrence of the Jubilee. Now therefore the Prophet says, although they remain survivors, yet they shall not return Why? for the captivity will hinder them. Now, therefore, we understand the Prophet’s meaning: those who sold, says he, shall suffer no loss For if they had remained at home, they would have been deprived of their possessions; but this shall not happen, for they shall be dragged to a distant region, and there they shall live and die exiles. But if they should protract their life even to the hundredth year, yet their possession will remain deserted, because the conquerors will not allow them to return to their country. Hence the miserable condition of the exiles is denoted, since, if God were to prolong their life, they would still be compelled to consume it in poverty and want, since they had been driven away from their lands and were unable to return to them. <\/p>\n He adds, because the vision shall not return upon all the multitude of them Here also interpreters differ. For some distinguish this part into two clauses, because the vision was for the whole people, nor had any one been converted or repented. This opinion is plausible, because it contains a useful and fruitful doctrine, which is everywhere met with among the Prophets. For we know that nothing is less tolerable to God, than when men, admonished by Prophets, do not return to a sound mind, but go on in their wickedness. Since, therefore, such obstinacy exceedingly provokes God’s anger, this sense seems to suit well enough — that the vision was for the whole multitude, and yet none repented; that is, that God exhorted all, from the least to the greatest, to repentance; for all were deaf, and, as it were, desperate in their vices. Although, therefore, this exposition seems probable, I do not adopt it: for I doubt not the Prophet’s meaning to be that the vision concerning the whole multitude should not return; that is, be in vain. And thus also Isaiah speaks when he says, thy word shall not return to me void, (Isa 55:11<\/span>,) for he means that prophecies are always joined with their effects. Some turn this to the fruit of the doctrine, because God will always have some disciples who will embrace the prophetic word. But this is foreign to the purpose. The Prophet rather means that hypocrites will be greatly deceived, while they think God’s word to be an empty sound, by which the air only is struck. Hence he says that God’s word will not want its effect., because God will fulfill whatever he pronounces — whether he promise safety to the faithful, or denounce destruction on the reprobate. As therefore Isaiah says God’s word shall not return to him fruitless, since he will prosper it, so our Prophet denies that God’s word should return after it had been promulgated against the whole multitude. The vision, therefore, is taken here for the prophetic doctrine; but there is no doubt that he restricts the vision to God’s judgment. The vision, therefore, was towards the whole multitude, nor shall it return; that is, it shall be certainly executed. Afterwards he adds, and a man shall not strengthen his soul in his iniquity Others term it — in the iniquity of his soul: but since the relative is double, this opinion cannot stand; but others take it otherwise. But I am unwilling to hold you in suspense here, and it seems to me that nothing is more useful than to investigate the genuine sense of the Prophet. I have no doubt the Prophet here confirms what we have now explained — that it is vain for the despisers of God to hope to escape, because when God executes his vengeance, he will hold them in his grasp. For as to what others say, that they have not fortified their soul on account of iniquity; that is, that they were so bound down to their sinfulness, that they did not lift up their minds and desires to the hope of safety, that sense is too forced. Therefore the Prophet confirms what we now see, namely, that his threats should not return empty, because God would take away all material for confidence from the hypocrites and despisers of his teaching. For the impious wrestle against God, and oppose their own obstinacy and hardness, as if by violence they could break and destroy his word. Since, therefore, the wicked precipitate themselves so boldly, says the Prophet, they shall not fortify themselves by iniquity unto life; that is, they shall strive in vain to obtain life by their iniquity, which is not sufficient for resistance. I do not understand — on account of their iniquity; because he simply denounces that obstinacy should be in vain, which profane men use as a shield against God, and its force be reduced to nothing. They shall not fortify themselves , therefore, in life, or by iniquity, unto life; that is, by that obstinate wickedness by which they think themselves superior. Let us, therefore, from this place learn to tremble at God’s threats, and always to have their effect before our eyes, as the Apostle says — Noah saw by faith the deluge which was hidden, (Heb 11:7<\/span>,) because, whilst others indulged themselves, he was always reflecting during one hundred and twenty years how horrible that vengeance would be. So, therefore, when God has spoken, may we immediately apprehend his judgment, as if it were clear before our eyes; and let us especially beware of that obstinacy which will assuredly be in vain, because we hear what the Prophet here denounces. It follows — <\/p>\n (13) The seller shall not return.<\/strong>The previous verse described the general cessation of all the business of life in the utter desolation of the land. Among the Israelites the most important buying and selling was that of land, and it was provided in the law (Lev. 25:14-16<\/span>) that this should in no case extend beyond the year of jubilee, when all land must revert to its possessor by inheritance. The seller in that year should return to his possession. Now it is foretold that the desolation shall continue so long that, even if the seller lived, he should be unable to avail himself of the jubilee year. It is a natural thing to rejoice in the purchase of property, and to mourn over its sale, but when slavery and captivity stare you in the face, rejoicing and mourning are equally absurd (S. Jerome). The idea of the latter part of the verse is, that no one shall grow strong since his life is passed in iniquity.<\/p>\n 13<\/strong>. <\/strong> The seller shall not return to that which is sold <\/strong> Any price that he can get for his property is clear gain; but he need not insist upon a lease, or his rights in the year of jubilee, for there is to be no return. He is about to leave Jerusalem never to see it again. Very few of those who left their houses and were carried into Babylon ever returned (Ezr 3:12<\/span>), and those who did return found their houses in ashes and do not appear to have made any claims of private rights of property (Neh 11:1<\/span>). <\/p>\n The vision is touching not return <\/strong> This, probably, is not a part of the original text and should be omitted. <\/p>\n Neither shall any strengthen himself <\/strong> Davidson says, “Perhaps, ‘neither shall anyone keep hold of his life’ maintain his life ’in his iniquity.’” The Polychrome Bible renders, “No one shall strengthen his life by iniquity.” Whether sellers or buyers they are equally corrupt and shall meet the same fate. No man shall profit by his neighbor’s misfortune or escape the penalty of his own sin. The reading adopted by Qimchi (cir. 1200 A.D.) is curious as showing the doubtfulness of the text: “For the life of each is in his iniquity; they shall not strengthen themselves.”<\/p>\n “For the seller will not return to what is sold, though their life be yet among the living, for the vision is concerning the whole multitude of them. None will return (turn back). Nor will any strengthen himself in the iniquity of his life.”<\/p>\n There is a play on words here. The word for multitude has previously meant the multitude of wealth, here it probably refers to the multitude of people. The seller will not return to goods that he can sell in the markets of Jerusalem, even if he survives, for the vision refers to the whole multitude of people, they will either be destroyed or removed far away. None of them will be able to turn back. Not one of them will return.<\/p>\n ‘Nor will any strengthen himself in the iniquity of his life.’ This may refer to false trading (compare Amo 2:6-7<\/span>). They will no longer be able to engage in false trading and so enrich themselves and strengthen their position. It would equally apply to all men’s sinful pleasures which boosted them up and made them feel good. All that will inevitably be over.<\/p>\n Eze 7:13<\/span><\/em><\/strong>. <\/strong>Although they were yet alive<\/em><\/strong><\/strong> Nor shall their agreements stand among them while living; for their agreements shall not cause their riches to return: whoever maketh an agreement in his iniquity, it shall not be<\/em> confirmed. <\/em>Houbigant; who renders the last clause in the next verse like that in the 12th. <\/p>\n Eze 7:13 For the seller shall not return to that which is sold, although they were yet alive: for the vision [is] touching the whole multitude thereof, [which] shall not return; neither shall any strengthen himself in the iniquity of his life.<\/p>\n Ver. 13. For the seller shall not return,<\/strong> ] scil., <\/em> At the year of jubilee, by reason of the land’s desolation. <\/p>\n <\/p>\n Which shall not return.<\/strong> ] Or rather, It shall not return, scil., <\/em> void and ineffectual, but shall be accomplished. <\/p>\n <\/p>\n Neither shall any strengthen himself in the iniquity of his life.<\/strong> ] That is but an ill defence. “The spirit of power and of a sound mind” are fitly set together. 2Ti 1:7 Men’s iniquity will be their ruin. Munster rendereth the text thus: For that whenas the vision was to the whole multitude thereof, no man returned, neque ullus propter iniquitatem suam pro anima sua se roberabat; <\/em> neither did any one (by reason of his iniquity) strengthen himself for his own soul, i.e., <\/em> use means to escape the just punishment of it.<\/p>\n to that: i.e. to the possession. <\/p>\n although they were yet alive: i.e. at the time of the redemption, when, at the jubilee, the property sold would come back to the seller. Ref to Pentateuch (Lev 25). App-92. <\/p>\n the vision: or, indignation, if chardn is read for chazan, “wrath”; i.e. ? = R for? = D, as in Eze 7:12 and Eze 7:14. <\/p>\n strengthen himself in the iniquity of his life : or, no man by his iniquity shall strengthen his life. <\/p>\n iniquity. Hebrew. avah. App-44. <\/p>\n the seller: Ecc 8:8, Lev 25:24-28, Lev 25:31 <\/p>\n they were yet alive: Heb. their life were yet among the living <\/p>\n neither: Eze 13:22, Eze 33:26, Eze 33:27, Job 15:25, Psa 52:7 <\/p>\n in: etc. or, whose life is in his iniquity <\/p>\n the iniquity of his life: Heb. his iniquity <\/p>\n Reciprocal: Isa 24:2 – as with the people Eze 7:12 – for<\/p>\n 7:13 For the seller shall not {l} return to that which is sold, although they were yet alive: for the {m} vision [is] concerning its whole multitude, [which] shall not return; {n} neither shall any strengthen himself in the iniquity of his life.<\/p>\n (l) In the year of the Jubile, meaning that none would enjoy the privilege of the law, Lev 25:13 for they would all be carried away captives.<\/p>\n (m) This vision signified that all would be carried away, and none would return for the Jubile.<\/p>\n (n) No man for all this endeavours himself or takes heart to repent for his evil life. Some read, for none will be strengthened in his iniquity of his life: meaning that they would gain nothing by flattering themselves in evil.<\/p>\n For the seller shall not return to that which is sold, although they were yet alive: for the vision [is] touching the whole multitude thereof, [which] shall not return; neither shall any strengthen himself in the iniquity of his life. 13. return to that which is sold ] Sales, particularly of real property, were usually … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 7:13”<\/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-20601","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20601","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=20601"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/20601\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=20601"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=20601"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=20601"}],"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: 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: 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: Commentary on the Holy Bible by Thomas Coke<\/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
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"