a place on the two sides<\/em> ] a place in the Innermost part westward;<\/strong> i.e. at the western extremity of the court. In Fig. 3 the kitchens, LL, should probably be extended back to the wall.<\/p>\n to sanctify the people<\/em> ] Cf. Eze 44:19<\/span>.<\/p>\n 19 24<\/strong>. The kitchens for the priests ( Eze 46:19-20<\/em><\/span>), and people ( Eze 46:21-24<\/em><\/span>)<\/p>\n The kitchens for cooking the sin and trespass offering and baking the meal-offering, the holy things to be consumed by the priests (Eze 44:29<\/span>), were situated in the inner court at the furthest part of the court westward, to the west of the holy cells (Eze 42:1-14<\/span>), and on both sides of the erection called the “building” (Eze 41:12-13<\/span>) which lay behind the house, Fig. 3, L. The inner court on the west reached back to the boundary wall of the outer court, which on that side was the wall of the inner court, and in the two corners, N. and S., the priests’ kitchens were placed. The prophet is brought to those on the N. side; those on the S. were similar.<\/p>\n The careful provision here made to keep separate the offerings of priests and people was to prevent collision, just as the enactments Eze 46:16-18<\/span> were intended to secure their respective rights to prince and people.<\/P> Eze 46:19<\/B><\/span><\/P> At the side of the gate – <\/B>The entrance to the inner court at the same side as the northern gate Eze 42:9<\/span>.<\/P> Eze 46:20<\/B><\/span><\/P> See M Plan II.<\/P> Boil – <\/B>It was unique to the Paschal lamb, that it was to be eaten roasted. The flesh of the other sacrifices was to be sodden or boiled (see Lev 6:28<\/span>; 1Sa 2:13<\/span>; 2Ch 24:14<\/span> margin). The meat-offering (flour and honey) was baked Lev 2:4<\/span>.<\/P> Eze 46:21<\/B><\/span><\/P> See K. Plan II.<\/P> Eze 46:22<\/B><\/span><\/P> courts joined – <\/B>enclosed courts, and entered by doors in the walls, which shut them out from the great court. The marginal rendering, made with chimnies, is based upon another interpretation of the word.<\/P> These four corners – <\/B>Or, these four corner-courts were of one measure.<\/P> <\/p>\n Verse 19<\/span>. He brought me thorough the entry<\/B><\/I>] The prophet had entered by the north gate of the court of the priests, where he had seen, a little before, the glory of the Lord, and where he had received all those directions from Eze 44:4-5<\/span>, to this chapter. From that gate, (see plan Q.) See Clarke on Eze 48:35<\/span>, he entered the vestibule by a gate which was by the side of the apartments of the priests, which were along this aisle, (see S.) See Clarke on Eze 48:35<\/span>, to the right of the vestibule towards the west. At the extremity of a row of chambers, he remarked, at the west, the place where they boiled<\/I> the flesh<\/I> of the sin-offerings, (see T.) See Clarke on Eze 48:35<\/span>. They did not boil there the flesh of all sorts<\/I> of victims, there were other kitchens appointed for that, (see PP:) See Clarke on Eze 48:35<\/span>, but that only which could not be eaten but in the outer court<\/I>, and by the priests<\/I> which were sanctified; such were the parts of the offerings for sins of commission and ignorance, and the offerings of flour<\/I> with which they were accompanied.<\/P> <\/p>\n We left the prophet, Eze 44:4<\/span>, at the north gate, and on the inside of it; now we find him going through a private way by the side of that gate to the holy chambers appointed for the priests. <\/P> The holy chambers:<\/B> see Eze 40:45<\/span>,46<\/span>; 42:13<\/span>,14<\/span>. <\/P> On the two sides westward; <\/B>rather, on their sides westward, that is, on the west side of these chambers which looked toward the north. The Seventy read it thus, Behold, there was a place enclosed. <\/P> <\/p>\n 19-24.<\/B> Due regard is to be hadfor the sanctity of the officiating priests’ food, by cooking courtsbeing provided close to their chambers. One set of apartments forcooking was to be at the corners of the inner<\/I> court, reservedfor the flesh of the sin offerings, to be eaten only by the priestswhose perquisite it was (Lev 6:25<\/span>;Lev 7:7<\/span>), before coming forth tomingle again with the people; another set at the corners of the outer<\/I>court, for cooking the flesh of the peace offerings, of which thepeople partook along with the priests. All this implies that nolonger are the common and unclean to be confounded with the sacredand divine, but that in even the least things, as eating anddrinking, the glory of God is to be the aim (1Co10:31<\/span>).<\/P><\/p>\n After he brought me through the entry, which was at the side of the gate<\/strong>,…. The north gate of the inner court, where the prophet was last, Eze 44:4<\/span>, through an entry, by the side of that, he was brought by the man his guide:<\/p>\n into the holy chambers of the priests<\/strong>; see Eze 42:13<\/span>:<\/p>\n and, behold, there was a place in the two sides westward<\/strong>; or, “on their sides westward” p; on the west side of the chambers; the Targum is at the west end of them: the use of this place follows,<\/p>\n p “in lateribus ejus vel eorum, in extremo”, Starckius.<\/p>\n The Sacrificial Kitchens for the Priests and for the People<\/p>\n Eze 46:19<\/span>. And he brought me up the entrance by the shoulder of the gate to the holy cells for the priests, which looked to the north; and behold there was a place on the outermost side toward the west. <\/em> Eze 46:20<\/span>. And he said to me, This is the place where the priests boil the trespass-offering and the sin-offering, where they bake the meat-offering that they may not need to carry it out into the outer court, to sanctify the people. <\/em> Eze 46:21<\/span>. And he led me out into the outer court, and caused me to pass by the four corners of the court; and behold, in every corner of the court there was again a court. <\/em> Eze 46:22<\/span>. In the four corners of the court were closed courts of forty cubits in length and thirty cubits in breadth; all four corner spaces had one measure. <\/em> Eze 46:23<\/span>. And a row of stands was round about therein in all four, and boiling hearths were under the rows made round about. <\/em> Eze 46:24<\/span>. And he said to me, These are the kitchen-house, where the servants of the house boil the slain-offering of the people.<\/em> – In the list and description of the subordinate buildings of the temple, the sacrificial kitchens are passed over; and they are therefore referred to here again in a supplementary manner. Ewald has shifted Eze 46:19-24<\/span>, and placed them after Eze 42:14<\/span>, which would certainly have been the most suitable place for mentioning the sacrificial kitchens for the priests. But it is evident that they stood here originally, and not there; not only from the fact that in Eze 46:19<\/span><\/em> the passage to the holy cells (Eze 42:1<\/span>.) is circumstantially described, which would have been unnecessary if the description of the kitchens had originally followed immediately after Eze 42:14<\/span>, as Ezekiel was then standing by the cells; but also, and still more clearly, from the words that serve as an introduction to what follows, “he led me back to the door of the house” (Eze 47:1<\/span>), which are unintelligible unless he had changed his standing-place between Eze 46:18<\/span> and Eze 47:1<\/span>, as is related in Eze 46:19<\/span> and Eze 46:21<\/span>, since Ezekiel had received the sacrificial thorah<\/em> (Ezekiel 44:5-46:18) in front of the house (Eze 44:4<\/span>). If Eze 46:19-24<\/span> had originally stood elsewhere, so that Eze 47:1<\/span> was immediately connected with Eze 46:18<\/span>, the transition-formula in Eze 47:1<\/span><\/em> would necessarily have read very differently. – But with this section the right of the preceding one, Eze 46:16-18<\/span>, which Ewald has arbitrarily interpolated in Ezekiel 45 between Eze 45:8<\/span> and Eze 45:9<\/span>, to hold its present place in the chapter before us as an appendix, is fully vindicated. – The holy cells (Eze 46:19<\/span>) are those of the northern cell-building (Eze 42:1-10<\/span>) described in Eze 42:1-14<\/span> (see Plate I L<\/em>). is the approach or way mentioned in Eze 42:9<\/span>, which led from the northern inner gate to these cells (see Plate I l<\/em>); not the place to which Ezekiel was brought (Kliefoth), but the passage along which he was led. The spot to which he was conducted follows in (the article before the construct state, as in Eze 43:21<\/span>, etc.). is appended to this in the form of an apposition; and here is to be repeated in thought: to those for the priests. ‘ belongs to . There, i.e., by the cells, was a space set apart at the outermost (hindermost) sides toward the west (Plate I M<\/em>), for the boiling of the flesh of the trespass-offering and sin-offering, and the baking of the minchah<\/em>, – that is to say, of those portions of the sacrifices which the priests were to eat in their official capacity (see the comm. on Eze 42:13<\/span>). For the motive assigned in Eze 46:20<\/span><\/em> for the provision of special kitchens for this object, see the exposition of Eze 44:19<\/span>.<\/p>\n In addition to these, kitchens were required for the preparation of the sacrificial meals, which were connected with the offering of the shelamim<\/em>, and were held by those who presented them. These sacrificial kitchens for the people are treated of in Eze 46:20-24<\/span>. They were situated in the four corners of the outer court (Plate I N). To show them to the prophet, the angel leads him into the outer court. The holy cells (Eze 46:19<\/span>) and the sacrificial kitchens for the priests (Eze 46:20<\/span>) were also situated by the outside wall of the inner court; and for this reason Ezekiel had already been led out of the inner court, where he had received the sacrificial thorah<\/em>, through the northern gate of the court by the way which led to the holy cells, that he might be shown the sacrificial kitchens. When, therefore, it is stated in Eze 46:21<\/span> that “he led me out into the outer court,” can only be explained on the supposition that the space from the surrounding wall of the inner court to the way which led from the gate porch of that court to the holy cells, and to the passage which continued this way in front of the cells (Plate I l<\/em> and m<\/em>), was regarded as an appurtenance of the inner court. In every one of the four corners of the outer court there was a (small) courtyard in the court. The repetition of ‘ has a distributive force. The small courtyards in the four corners of the court were , i.e., not “uncovered,” as this would be unmeaning, since all courts or courtyards were uncovered; nor “contracted” (Bttcher), for has no such meaning; nor “ fumum exhalantia <\/em>,” as the Talmudists suppose; nor “bridged over” (Hitzig), which there is also nothing in the language to sustain; but in all probability atria clausa <\/em>, i.e., muris cincta et janius clausa <\/em> (Ges. Thes<\/em>.), from ; in Aram. ligavit<\/em>; in Ethiop. clausit , obseravit januam <\/em>. The word is marked with puncta extraordinaria <\/em> by the Masoretes as a suspicious word, and is also omitted in the Septuagint and Vulgate. Bttcher and Hitzig have therefore expunged it as a gloss. But even Hitzig admits that this does not explain how it found its way into the text. The word is a Hophal<\/em> participle of , in the sense of cornered off, cut off into corners, and is in apposition to the suffix to , – literally, one measure wax to all four, the spaces or courtyards cut off in the corners. For this appositional use of the participle, compare 1Ki 14:6<\/span>. There is also a difference of opinion as to the meaning of the word , which only occurs here and in Exo 28:17<\/span>. and Eze 39:10<\/span>, where it signifies “row,” and not “enclosure” (Kliefoth). , which follows, is evidently merely the feminine plural, from , as is also derived from , in the sense of “to encircle” (see the comm. on Psa 69:26<\/span>). Consequently does not mean a covering or boundary wall, but a row or shelf of brickwork which had several separate shelves, under which the cooking hearths were placed. , not kitchens, but cooking hearths; strictly speaking a partic. Piel<\/em>, things which cause to boil. – – .liob ot e , kitchen house. , the temple servants, as distinguished from the servants of Jehovah (Eze 44:15-16<\/span>), are the Levites (Eze 44:11-12<\/span>). is construed as in Eze 40:17<\/span> and Eze 41:18-19<\/span>.<\/p>\n Buildings about the Temple.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 574.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 19 After he brought me through the entry, which was<\/I> at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there was<\/I> a place on the two sides westward. 20 Then said he unto me, This is<\/I> the place where the priests shall boil the trespass offering and the sin offering, where they shall bake the meat offering; that they bear them<\/I> not out into the utter court, to sanctify the people. 21 Then he brought me forth into the utter court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was<\/I> a court. 22 In the four corners of the court there were<\/I> courts joined of forty cubits<\/I> long and thirty broad: these four corners were<\/I> of one measure. 23 And there was<\/I> a row of building<\/I> round about in them, round about them four, and it was<\/I> made with boiling places under the rows round about. 24 Then said he unto me, These are<\/I> the places of them that boil, where the ministers of the house shall boil the sacrifice of the people.<\/P> We have here a further discovery of buildings about the temple, which we did not observe before, and those were places to boil the flesh of the offerings in, v.<\/I><\/span> 20<\/span>. He that kept such a plentiful table at his altar needed large kitchens; and a wise builder will provide conveniences of that kind. Observe, 1. Where those boiling-places were situated. There were some at the entry into the inner court (v.<\/I><\/span> 19<\/span>) and others under the rows, in the four corners of the outer court, v.<\/I><\/span> 21-23<\/span>. These were the places where, it is likely, there was most room to spare for this purpose; and this purpose was found for the spare room, that none might be lost. It is a pity that holy ground should be waste ground. 2. What use they were put to. In those places they were to boil the trespass-offering and the sin-offering,<\/I> those parts of them which were allotted to the priests and which were more sacred than the flesh of the peace-offerings, of which the offerer also had a share. There also they were to bake the meat-offering,<\/I> their share of it, which they had from the altar for their own tables, v.<\/I><\/span> 20<\/span>. Care was taken that they should not bear them out into the outer court, to sanctify the people.<\/I> Let them not pretend to sanctify the people with this holy flesh, and so impose upon them; or let not the people imagine that by touching those sacred things they were sanctified, and made any the better or more acceptable to God. It should seem (from Hag. ii. 12<\/span>) that there were those who had such a conceit; and therefore the priests must not carry any of the holy flesh away with them, lest they should encourage that conceit. Ministers must take heed of doing any thing to bolster up ignorant people in their superstitious vanities.<\/P><\/p>\n THE MORAL IMPORT OF THE DAILY FOOD Verses 19-24:<\/strong><\/p>\n Verses 19, 20 recount that the Lord brought Ezekiel, by vision, through the entry beside the gate, into the holy chambers (residences) of the priests, facing north where he saw a place on the two sides westward. Here: 1) the passover lamb was roasted, 2) flesh of the other sacrifices was to be boiled, Lev 6:28<\/span>; 1Sa 2:13<\/span>; 2Ch 24:14<\/span>; 2Ch 24:3<\/span>) the meat offering of honey and flour was baked, Lev 2:4<\/span>. Then the Lord certified that this was the place the priests were to: 1) boil the trespass and the sin offerings, and 2) bake the meat offering, so that they might not carry them out into the outer court when they went out to sanctify the people, 1Sa 2:13-15<\/span>; 2Ch 35:13<\/span>; Eze 44:29<\/span>; Lev 2:4-5<\/span>; Lev 2:7<\/span>; Eze 44:19<\/span>; See also 1Co 10:31<\/span>.<\/p>\n Verses 21, 22 recount <\/strong>further that Ezekiel was led into the outer court, and caused to pass by (observe) the four corners of the court; In every corner of the outer court was a smaller court, each of which was of the same measurement, 40 cubits long and 30 cubits broad.<\/p>\n Verses 23, 24 point <\/strong>out that round about these four small outer courts were rows of boiling places. Then the guiding minister of the Lord advised Ezekiel that these were places were ministers of the house of the Lord should boil the sacrifice, (or portion) of the sacrifice, of which the people were to eat. Just as the rights of the prince, and the people are separated, (v. 16-18) so were those of the priests and the people about the house of the Lord, that the Divine, the holy, and the common, unclean, or profane might not be confused with the sacred, 1Co 10:31<\/span>; See also Joh 21:15-17<\/span>; Rom 2:1-2<\/span>.<\/p>\n 7. Preparing the sacrificial meals (46:1924)<\/p>\n TRANSLATION<\/strong><\/p>\n (19) Then he brought me through the entry, which was at the side of the gate, into the holy chambers for the priests, which looked toward the north: and, behold, there was a place on the hinder part westward. (20) And he said unto me, This is the place where the priests shall boil the trespass-offering and the sin-offering, and where they shall bake the meal-offering; that they bring them not forth into the outer court, to sanctify the people. (21) Then he brought me forth into the outer court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court. (22) In the four corners of the court there were courts inclosed, forty cubits long and thirty broad; these four in the corners were of one measure. (23) And there was a wall round about in them, round about the four, and boiling-places were made under the walls round about. (24) Then said he unto me, These are the boiling-houses, where the ministers of the house shall boil the sacrifice of the people.<\/p>\n COMMENTS<\/strong><\/p>\n Ezekiels conducted tour of the Temple resumes in these verses. He was taken by his angelic guide into the priests chambers which ran parallel to the Temple on the north and south. This block of chambers faced north. He was led to the extreme western end of this structure (Eze. 46:19<\/span>) and there was shown a special chamber. Here the priests were to boil the meat of the guilt-offering and sin-offering, and bake the meal of the meal-offering. These meats and cakes could only be eaten by the priests. They were to exercise care not to accidentally carry these sanctified foods into the outer court where they would sanctify or communicate holiness to the people (Eze. 46:20<\/span>; Eze. 44:19<\/span>).<\/p>\n The angel next brought Ezekiel to the outer court, He observed in each of the four corners of this court enclosures or small courts (Eze. 46:21<\/span>). Each of these courts was forty by thirty cubits. The courts are said to be keturoth, which the King James Version renders inclosed. Some Rabbis thought the word meant uncovered, i.e., the corner structures were rootless to allow the smoke to freely ascend (Eze. 46:22<\/span>), These small courts were equipped boiling places, i.e., fire places where large boiling pots could be placed (Eze. 46:23<\/span>). The ministers of the house the Levites boiled the peoples sacrifices for them (Eze. 46:24<\/span>). This part of the sacrificial animal was eaten by the worshipers in a communal meal in the Temple courtyards.<\/p>\n (19) At the side of the gate.<\/strong>The concluding verses of the chapter are occupied with the arrangements for cooking the sacrificial food of the priests and the people. The latter could partake only of the peace offerings, but the priests, in addition to their portion of these, were required to consume the flesh of the sin and trespass offerings, and the greater part of the meat offerings. The prophet is first shown the rooms for the priests cooking. He was taken along the walk (Plan II., K) mentioned in Eze. 42:4<\/span>, which led from the steps of the gate of the inner court to the priests chambers. There he saw a place on the two sides westward, i.e.,<\/em> two places, one at the west of each building of priests chambers. Nothing is said of their size, and they may be assumed to have had the same dimensions (40 cubits by 30Eze. 46:22<\/span>) as those of the peoples kitchens. They are marked F on Plan II.<\/p>\n 19-24<\/strong>. <\/strong> The kitchens of the priests are now described. “Then he brought me through the entry, and behold, there was a place on the hinder part westward” (R.V.). See L in chart facing page 209. The kitchens where the priests prepared their own meals from the sacrificial offerings (Eze 44:29<\/span>) were at the west ends of the inner court. Nothing was allowed to pass from this inner court to the outer, for ceremonial and practical reasons. (See note Eze 44:11-19<\/span>.) In the “outer court” (Eze 46:21<\/span>, R.V.), in each of the four corners were the kitchens in which the other offerings of the people were boiled or baked by the Levites (Eze 44:11-12<\/span>; Lev 8:31<\/span>; see M of chart facing page 209).<\/p>\n It is almost universally recognized that these closing paragraphs of this strange prophecy cannot be taken literally. “But,” says Dr. Terry, “if the last two chapters are explained as ideal pictures, so must the others be, for they are all parts of one great symbolic vision. What, then, is the real import of these concluding chapters? Our answer is that, like the corresponding conclusion of John’s Apocalypse, this vision of the restored and perfected temple, service, and land symbolizes the perfected kingdom of God and his Messiah. Of the times and the seasons of the completion of the Messianic kingdom Ezekiel utters no definite word. Like the descent of the new Jerusalem in the visions of John (Rev 21:2<\/span>), which was seen after the overthrow of Gog and Magog and their innumerable host (Rev 20:8-9<\/span>), this final glorification of Israel also follows the overthrow of the last enemies. This is the only natural, logical, and pictorial order consistent with the grand ideal of triumph. This interpretation of the symbolism necessarily excludes all Jewish carnal theories of a literal restoration of Jerusalem and the Jewish state. The notion prevalent among some schools of Second Adventists, that at<\/p>\n Christ’s second coming Jerusalem and the temple will be rebuilt and become the throne center of the kingdom of the Messiah, is inconsistent with a rational interpretation of the prophets and the spiritual nature of the kingdom of Christ” (Apocalyptics).<\/p>\n <\/em><\/p>\n ‘Then he brought me through the entry which was at the side of the gate, into the holy chambers for the priests, which looked towards the north, and behold there was a place at their extreme western end. And he said to me, “This is the place where the priests shall boil the guilt offering and the sin offering, where they shall bake the meal offering, so that they do not bring them out into the outer court to communicate holiness to the people.”<\/p>\n ‘He brought me–’ in a parallel use to here regularly elsewhere refers to the heavenly visitant. In Eze 40:17<\/span> to Eze 43:1<\/span> it is the constant refrain. Ezekiel had been handed over by God to the heavenly visitant. It was not God’s part to act as a tour host.<\/p>\n This time Ezekiel is brought to the boiling houses for the sin, guilt and meal sacrifices, which were at the western end of the holy chambers for the priests (Eze 42:13<\/span>). All were ‘most holy’ and must be dealt with in the holy section exclusive to the priests, for parts of all personal sin and guilt offerings could be eaten by the priests, but only in a holy place. They must not in any way come in contact with the common people lest the people be harmfully ‘made holy’, putting them in a dreadful position, neither one thing nor the other. This demonstrated that the sacrifices required of the prince were consistent with the significance of the heavenly temple.<\/p>\n The Man With The Measuring Line Reveals More of the Heavenly Temple ( Eze 46:19-24<\/strong><\/span><\/strong> ).<\/p>\n <\/strong><\/p>\n The account now suddenly picks up abruptly with the heavenly visitant continuing to reveal the heavenly temple as though nothing had come between. That this is so is clear from comparison with Eze 47:3<\/span>, and in fact this section could easily be picked up and fitted between Eze 42:14<\/span> and Eze 42:15<\/span>, and it would not be out of place. (It has even been suggested that that should happen, but then we would lose the vital connection of chapter 47 with the heavenly tour).<\/p>\n But apart from the suddenness of the introduction as though we were continuing the tour of the temple without interruption, there is no reason for removing it. And that is not sufficient reason. To a man like Ezekiel, suddenly moving back into his earlier vision as though he had not left it was typical of his visionary state. He could suddenly pick up where he had left off, as though nothing had come between, because that was how his vision went. In a moment he was there. It needed no introduction. It was as though nothing had intervened.<\/p>\n On the other hand there is good reason for the section being here. It illustrates what has just been said about sacrifices and offerings and applies it to the heavenly temple, demonstrating that it is all consistent with it. These boiling houses would never be used, but they were a heavenly justification for their earthly equivalent. But even more importantly it brings us abruptly back into the tour of the heavenly temple so as to incorporate chapter 47 into the same heavenly vision, as though without interruption.<\/p>\n We are at a loss to apprehend the precise meaning of this passage, from the same cause as the former. Indeed, no part of the prophecies of scripture carry with them a greater mysteriousness, than the whole of this part of Ezekiel’s prophecy, as contained in the last nine Chapters. Some indeed have determined their meaning in what is said here, to the ministry of the Lord’s servants in the courts of his house. But certain it is, that too much obscurity is cast over it, to speak of this with precision. It will be sufficient for all our purposes of improvement, to receive those sacred things, with reverence, as the word of God, and to wait the Lord’s own time for the full explanation; knowing that no prophecy of the scripture is of any private interpretation; for the prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the Holy Ghost. 2Pe 1:20-21<\/span> .<\/p>\n Eze 46:19 After he brought me through the entry, which [was] at the side of the gate, into the holy chambers of the priests, which looked toward the north: and, behold, there [was] a place on the two sides westward.<\/p>\n Ver. 19. Afterward he brought me.<\/strong> ] Here he returneth again to things sacred – viz., to show where the priests should boil and bake. <\/p>\nFuente: 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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
<\/p>\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 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