10<\/strong>. Jehovah’s rejoinder to this tacit challenge. It is in my desire<\/em> ] Rather, When I desire, I will chastise them, and peoples<\/strong> (i. e. hostile armies), &c.<\/p>\n when they shall bind themselves<\/em>, &c.] Rather, when I chastise them<\/strong> (or, when I bind them, or, when they shall be bound) for their two iniquities,<\/strong> viz. for their revolt from ‘Jehovah their God and David their king’ (Hos 3:5<\/span>). The rendering ‘furrows’ adopted in A.V. from the Targum has no support in Hebrew usage, and yields no intelligible sense. ‘Iniquities’ is the rendering of the Septuagint and the Vulgate, as well as of Hitzig, Keil, &c., though these scholars prefer the version ‘bind to’, and explain that punishment is viewed as the necessary concomitant of transgression.<\/p>\n It is in My desire that I should chastise them – <\/B>God doth not afflict willingly, nor grieve the children of men Lam 3:33<\/span>. Grievous then must be the cause of punishment, when God not only chastens people, but, so to speak, longs to chasten them, when He chastens them without any let or hindrance from His mercy. Yet so God had said; It shall come to pass, that as the Lord rejoiced over you to do you good and to multiply you, so the Lord will rejoice over you to destroy you and to bring you to nought Deu 28:63<\/span>. God willed to enforce His justice, with no reserve whatever from His mercy. His whole mind, so to speak, is to punish them. God is without passions. Yet, in order to impress on us the truth, that one day there will, to some, be judgment without mercy Jam 2:13<\/span>, He speaks as one, whose longing could not be satisfied, until the punishment were executed. So He says, I will ease Me of Mine adversaries Isa 1:24<\/span>; Mine anger shall be accomplished and I will cause My fury to rest upon them, and I will be comforted Eze 5:13<\/span>.<\/P> And the people shall be gathered against him – <\/B>As all the other tribes were gathered against Benjamin at Gibeah to destroy it, so, although that war did not overtake them, now against him, i. e., against Ephraim or the ten tribes, shall be gathered divers peoples and nations, to destroy them. The number gathered against them shall be as overwhelming, as that of all the tribes of Israel against the one small tribe of Benjamin. : As of old, they ought to have bound themselves to extinguish this apostasy in its birth, as they bound themselves to avenge the horrible wickedness at Gibeah. But since they bound themselves not against sin, but to it, God says that He would gather Pagan nations against them, to punish their obstinate rebellion against Himself. They who will neither be drawn by piety, nor corrected by moderate chastisements, must needs be visited by sharper punishments, that some, who will not strive to the uttermost against the mercy of God, may be saved.<\/P> When they shall bind themselves in their two furrows – <\/B>They bind themselves and Satan binds them to their sin. In harmony and unity in nothing else, they will bind themselves, and plow like two oxen together, adding furrow to furrow, joining on line to line of sin. They who had thrown off the light and easy yoke of God, who were ever like a restive, untamed, heifer, starting aside from the yoke, would bind and band themselves steadily in their own ways of sin, cultivating sin, and in that sin should destruction overtake them. People who are unsteady and uneven in everything besides, will be steadfast in preening sin; they who will submit to no constraint, human or divine, will, in their slavery to their passions, submit to anything. No slavery is so heavy as that which is selfimposed.<\/P> This translation has followed an old Jewish tradition, expressed by the vowels of the text, and old Jewish authorities. With other vowels, it may be rendered, literally, in their binding to their two transgressions, which gives the same sense, because they bound themselves to their two transgressions, or, passively, when they are bound, on account of their two transgressions. The two transgressions, may designate the two calves, the sin of Israel, or the twofold guilt of fornication, spiritual, and in the body; the breach of both tables of Gods law; or as Jeremiah says, My people hath committed two evils; they have forsaken Me, the Fountain of living waters, and hewed them out cisterns, broken cisterns, which can hold no water Jer 2:13<\/span>. : This could not be said of any other nation, which knew not God. For if any such worshiped false gods, they committed only one transgression; but this nation, in which God was known, by declining to idolatry, is truly blamed as guilty of two transgressions; they left the true God, and for, or against, Him they worshiped other gods. For he hath twofold guilt, who, knowing good, rather chooseth evil; but he single, who, knowing no good, taketh evil for good. That nation then, both when, after seeing many wonderful works of God, it made and worshiped one calf in the wilderness; and when, forsaking the house of David and the temple of the Lord, it made itself two calves; yea, and so often as it worshiped those gods of the beathen; and yet more, when it asked that Barabbas should be released but that Christ should be crucified, committed two transgressions, rejecting the good, electing the evil; setting sweet for bitter, and bitter for sweet; setting darkness as light, and light as darkness Isa 5:20<\/span>.<\/P> <\/p>\n Verse 10<\/span>. When they shall bind themselves in their two furrows.<\/B><\/I>] “When they are chastised for their two iniquities,” i.e., the calves in Dan and Beth-el. – Newcome<\/I>. But this double iniquity may refer to what Jeremiah says, Jer 11:13<\/span>: “My people have committed two<\/I> evils.” –<\/P> 1. They have forsaken me.<\/P> 2. They have joined themselves to idols.<\/P> <\/p>\n Our version leaves this verse somewhat obscure, but our reading in the margin doth much clear the words, and maketh them much more easily intelligible. <\/P> It is in my desire that I should chastise them; <\/B>I am resolved to punish them as I see good; they have deserved the utmost that I shall lay upon them, and therefore I will punish as I see meet. <\/P> The people shall be gathered; <\/B>the forces of the Assyrian empire shall be gathered in arms against them, I will bring Shalmaneser upon this sinful, idolatrous nation. <\/P> Against them; <\/B>Israel, or Ephraim. <\/P> When they shall bind themselves in their two furrows; <\/B>when I shall bind them, or when they shall be bound, for their two transgressions; so the marginal reading: and then it is plain, if once it appear what were their two transgressions; either corporal and spiritual adultery; and what if it were their revolt from Davids house, their ancient rebellion and idolatry? or revolt from God: these were the two main spring-heads of their other particular sins, and for these they shall be bound as prisoners and captives, and carried away into Assyria. <\/P> <\/p>\n 10. my desire . . .chastise<\/B>expressing God’s strong inclination<\/I> tovindicate His justice against sin, as being the infinitely holy God(De 28:63<\/span>). <\/P> the people<\/B>Foreigninvaders<\/I> “shall be gathered against them.” <\/P> when they shall bindthemselves in their two furrows<\/B>image from two oxen ploughingtogether side by side, in two contiguous furrows: so the Israelitesshall join themselves, to unite their powers against all dangers, butit will not save them from My destroying them [CALVIN].Their “two furrows” may refer to their two places ofsetting up the calves,<\/I> their ground of confidence, Dan andBeth-el; or, the two divisions of the nation, Israel and Judah,<\/I>“in their two furrows,” that is, in their respective twoplaces of habitation; Ho 10:11<\/span>,which specifies the two, favors this view. HENDERSONprefers the Keri<\/I> (Hebrew Margin<\/I>) “for their twoiniquities<\/I>“; and translates, “when they are bound”in captivity. English Version<\/I> is best, as the image is carriedout in Ho 10:11<\/span>; only it isperhaps better to translate, “the people (the invaders) bindingthem,<\/I>” that is, making them captives; and so Ho10:11<\/span> alludes to the yoke being put on the neck of Ephraim andJudah.<\/P><\/p>\n [It is] in my desire that I should chastise them<\/strong>,…. Or, “bind them” a, and carry them captive; and by so doing correct them for their sins they have so long continued in: this the Lord had in his heart to do, and was determined upon it, and would do it with pleasure, for the glorifying of his justice, since they had so long and so much abused his clemency and goodness:<\/p>\n and the people shall be gathered against them<\/strong>; the Assyrians, who, at the command of the Lord, would come and invade their land, besiege their city, and take it, and bind them, and carry them captive:<\/p>\n when they shall bind themselves in their two furrows<\/strong>; when, like heifers untamed, and bound in a yoke to plough, do not make and keep in one furrow, but turn out to the right or left, and make cross furrows; so it is intimated that this was the reason why the Lord would correct Israel, and suffer the nations to gather together against them, and carry them captive, because they did not plough in one furrow, or keep in the true and pure worship of God; but made two furrows, worshipping partly God, and partly idols: or, “when they”, their enemies, “shall bind them”, being gathered against them, and carry them captive, they shall make them plough in “two furrows”, the one up, and the other down; and to this hard service they shall keep them continually. There is a double reading of this clause; the “Cetib”, or textual writing or reading, is, “to their two eyes”, or “fountains”: alluding, as Jarchi observes, to the binding of the yoke on oxen on each side of their eyes: or to the fountains in the land of Israel, the abundance of wine, milk, and honey; for the sake of which the people got together, broke in upon them, and bound them, in order to drink of. So Gussetius b renders the words, “and they shall bind them to drink of their fountains”. The “Keri” or marginal reading is, “their two iniquities”; which the Septuagint follows, rendering it,<\/p>\n “in chastising them, or when they are chastised for their two iniquities;”<\/p>\n so the Vulgate Latin, Syriac, and Arabic versions; meaning either their worshipping the two calves at Dan and Bethel; or their corporeal and spiritual adultery; or their forsaking the true God, and worshipping idols; see Jer 2:13<\/span>. Schmidt understands all this, not as a punishment threatened, but as an instance of the love of God to them, in chastising them in a loving and fatherly way; which had a good effect upon them, and brought them to repentance; partly in the times of the judges, but more especially in the days of Samuel, when they behaved well; and particularly in the reigns of David and Solomon; and when the people were gathered, not “against”, but “to” them; either became proselytes to them, or tributaries, or coveted their friendship; and when they themselves lived in great concord, in one kingdom, under one king, like oxen ploughing in two contiguous furrows.<\/p>\n a “et, [vel] ut vinciam eos”, Junius Tremellius, Drusius, Grotius “colligabo eos”, Cocceius. b Comment. Ebr. p. 591, 892.<\/p>\n When God says that he desires to chastise the people, he intimates that this was his purpose, as when one greatly wishes for anything; and it may be an allowable change in the sentence, if the copulative was omitted, and it be rendered thus, — It is in my desire to chastise them But to depart from the words seems not to me necessary; I therefore take them apart as they stand, in this sense, — that God would follow his desire in chastising the people. The sentence seems indeed to be repugnant to many others, in which God declares his sorrow, when constrained to deal severely with his people, but the two statements are not discordant. Passions, we know, belong not to God; but in condescension to men’s capacities, he puts on this or that character. When he seems unwilling to indict punishment, he shows with how much love he regards his own people, or with what kind and tender affection he loves them. But yet, as he has to do with perverse and irreclaimable men, he says that he will take pleasure in their destruction; and for this reason also, it is said that God will take revenge. We now then understand the meaning of the Prophet: he intimates, that the purpose which God had formed of destroying the people of Israel could not now be revoked; for this punishment was to him his highest delight. <\/p>\n He further says, I will chastise them, and assembled shall peoples be against them By these words God shows that all people are in his hand, that he can arm them whenever he pleases; and this truth is everywhere taught in the Scriptures. God then so holds all people under his command, that by a hiss or a nod he can, whenever it pleases him, stir them up to war. Hence, as heedless Israel laughed at God’s judgement, he now shows how effectual will be his revenge, for he will assemble all people for their destruction. <\/p>\n And for the same purpose he adds, When they shall have bound themselves in two furrows By this clause the Prophet warns the Israelites, that nothing would avail them, though they fortified themselves against every danger, and though they gathered strength on every side; for all their efforts would not prevent God from executing his vengeance. When therefore they shall be bound in their two furrows, I will not on that account give over to assemble the people who shall dissipate all their fortresses. We now apprehend the design of the Prophet. He no doubt mentions two furrows, with reference to ploughing; for we shall see that the Prophet dwells on this metaphor. However much then the Israelites might join together and gather strength, it would yet be easy for God to gather people to destroy them. <\/p>\n Some refer this sentence to the whole body of the people; for they think that the compact between the kingdom of Judah and Israel is here pointed out: but this is a mere conjecture, for history gives it no countenance. Others have found out another comment, that the Lord would punish them all together, since Judah had joined the people of Israel in worshipping the calves: so they think that the common superstition was the bond of alliance between the two kingdoms. There are others who think that the Prophet alludes to the two calves, one of which, as it is well known, was worshipped in Dan, and the other at Bethel. But all these interpretations are too refined and strained. The Prophet, I doubt not, does here simply mention the two furrows, because the people, (as godless men are wont to do,) relying on their own power, boldly and proudly despised all threatening. “Howsoever,” he says, “they may join themselves together in two furrows, they shall yet effect nothing by their pride to prevent me from executing my vengeance.” Let us proceed — <\/p>\n (10) Translate (see Margin; so Jerome), When I desire, I will chastise them, and peoples shall be gathered against them, when I chastise them for their two iniquities<\/em> (i.e.,<\/em> the two calves which had been the source of heresy and treason against Jehovah).<\/p>\n ‘According to my desire,<\/p>\n I will chastise them,<\/p>\n And the peoples will be gathered against them,<\/p>\n When they are bound to their two transgressions.’<\/p>\n And this chastisement, severe as it would be (as it had also been for Benjamin as a result of Gibeah), would occur in accordance with YHWH’s will and desire, for YHWH was still sovereign over all. At the time when He calls them to account for (ties them in to) their ‘two transgressions’, the peoples of the nations will be gathered together against them (in the same way as Israel had gathered together against Gibeah).<\/p>\n There are differences of opinion as to what the ‘two transgressions’ are. Some see them as being their rebellion against YHWH and against the Davidic king (see Hos 3:5<\/span>; compare Hos 8:4<\/span>). Others see them as being their idolatry (constantly stressed) and disregard of social justice (Hos 4:2<\/span>). In a sense both go together, for their rebellion against YHWH was revealed by their idolatry, and their rejection of the Davidic king had resulted in permanent social injustice.<\/p>\n Hos 10:10<\/span><\/em><\/strong>. <\/strong>It is in my desire, <\/em><\/strong>&c.<\/strong> Houbigant renders it, I will come and chastise them: the nations shall assemble against them, when I shall chastise them for their two transgressions; <\/em>meaning the two calves of Dan <\/em>and Beth-el.<\/em> <\/p>\n In their two furrows<\/em><\/strong><\/strong> Those who adopt these words in their literal sense seem to agree, that the image which the clause presents is that of a pair of heifers yoked to the plough; which I take to be erroneous. For the furrows are two: when they shall bind themselves, <\/em>or shall be bound to <\/em>or upon their two furrows. <\/em>But a plough, though dragged by a pair of heifers, makes but one furrow at a time; and this is the one furrow of both heifers. If furrows <\/em>be the true sense of the word onoth, <\/em>I am inclined to think the being bound, or confined, to their two furrows may be a proverbial expression, not much unlike the more homely proverb of our own language, of “an ass between two bundles of hay;” describing the situation of a person fluctuating in his choice between two things, of which he must choose one. In like manner, the situation of extreme difficulty to which the Israelites were reduced under their latter kings, without any human means of relief, but in the choice of one of the two alliances, between which they were ever fluctuating, that of Assyria and that of Egypt, may be represented under the image of an animal tethered by a short rope, in such a manner that its utmost liberty of feeding is but the breadth of a single ridge between two furrows, one on the one side, one on the other. The only objection of which I am aware, to this interpretation of the image, is, that pasture-grounds are not usually laid down in ridge and furrow, and animals are not usually tethered to feed in corn-land. <\/p>\n But if the original word be taken to signify iniquities, <\/em>or faults, <\/em>the passage may be brought to the same general meaning, dismissing the image of a tethered animal, and renderingwhen they are tied to their two faults, <\/em>or, with the Syriac,their two follies. <\/em>The two alliances already mentioned might be called the two faults of the people, as both were repeatedly reprobated by the prophets, and yet the people were always courting the one or the other of them. Or they might be called their two follies: <\/em>for they never formed the one or the other, but they experienced the folly of the measure. Their ally, whichever of the two they chose, always proved a treacherous friend; and yet the name of an alliance with one always drew down the resentment and vengeance of the rival power. They were tied to these two faults, or two follies, when, by God’s just desertion of them, they were cut off from all prospect of any better aid, than one or the other of these alliances might offer to their hopes, and felt themselves obliged to make a choice. <\/p>\n The expressions and the figure of an heifer, in these verses, are not so clear so as to enter into the full apprehension of them. But generally speaking, they describe the Lord’s grace, and Israel’s unfaithfulness.<\/p>\n Hos 10:10<\/span> [It is] in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows.<\/p>\n Ver. 10. It is in my desire that I should chastise them<\/strong> ] That is, I am unchangeably resolved, and fully bent upon it, to carry them captive and enslave them to their enemies, Nah 1:9<\/span> , wherein they shall find that they have to do with God, and not with man; and that it is I that bind them, though I make use of the Assyrians to that purpose. Luther renders it, Valde cupide eos castigabo,<\/em> exceeding desirously will I chastise them. O the venomous nature of sin, that maketh the merciful God to desire and to delight in men’s miseries; to take comfort in their punishments, Eze 5:13<\/span> ; Eze 5:15<\/span> , to laugh at their destruction, Prov. i. And although he bear long with men’s evil manners, , Act 13:18<\/span> , yet he beareth them as a burden whereof he desireth to be eased, Isa 1:24<\/span> , as a servitude whereof he desireth to be freed, Isa 43:24<\/span> , as a pain not inferior to that of a travailing woman; and albeit he bite in his pains, as it were, for a time, yet hear him what he saith, Isa 42:14<\/span> , “I have long time holden my peace; I have been still, and refrained myself; now will I cry like a travailing woman; I will destroy and devour at once.” <\/p>\n <\/p>\n And the people shall be gathered against them<\/strong> ] God can bring in his armies at his pleasure; for all creatures are at his beck and check. If he do but look out at the windows of heaven, and cry, “Who is on my side? who?” all creatures in heaven and earth will presently present their service; he never need want a weapon to chastise his rebels. If he but stamp with his foot (as that proud Roman, Gnaenus Pompey, said) he can have men enough. How ready are the Assyrians here to be the rod in his hand! <\/p>\n <\/p>\n When they shall bind themselves in their two furrows<\/strong> ] i.e.<\/em> I will bring their enemies upon them, and they shall yoke them like oxen that are yoked to plough; yea, they shall bring them into such servitude that they shall make them do double work, plough in their two furrows, be they never so weary of doing one. The enemies shall not be moved to pity the poor Israelites, when tired with hard labour; but shall make them plough like beasts, giving them no rest till they have even wearied and worn them out. This is Polanus’s interpretation; who farther admonisheth us, as often as we behold or think upon the yoking of oxen for the plough, that we likewise think of the miserable condition of such poor Christians as are slaves to Turks, and Tartars, and other enemies, who bind them indeed in their two furrows. It is not so long since here among us divers of God’s dear servants were driven from Ciceter and other places (taken by the enemy) naked and barefoot, (as the Egyptians were by the Assyrians, Isa 20:4 ), through thick and thin, to Oxford jail, &c., where, by the cruelty of their keepers, many of them lost their precious lives, to the incredible grief of their dear relations. Neither can I here pass by Tilly’s cruelty at Magdeburg, in Germany; where, after 20,000 persons at least put to the sword, and the town burned down, his soldiers committed all manner of ravages, all the country over; ladies, gentlewomen, and others, like beasts, they yoked and coupled together, leading them into the woods to ravish them; and such as resisted they stripped naked, whipped them, cropped their ears, and so sent them home again (Mr Clark in the Life of the King of Sweden). The Irish cruelties unnameable might here be instanced. O quam durum, O quam tristem serviunt illi servitutem!<\/em> Oh how harsh to serve sorrow to slaves. See Mr Clark’s relation. The words may be read, “They shall bind them together.”<\/p>\n It is in My desire, &c. = I am resolved to. Reference to Pentateuch (Deu 28:63). <\/p>\n people = peoples<\/p>\n when they shall bind = they being joined (or yoked) [in cohabitation. Put for idolatries] together in committing idolatry. <\/p>\n two furrows. Put by Figure of speech Metonymy (of Adjunct), for being yoked together as oxen in committing the same sins of idolatry. See the interpretation in verses: Hos 10:11-13. <\/p>\n in my: Deu 28:63, Isa 1:24, Jer 15:6, Eze 5:13, Eze 16:42 <\/p>\n and the: Hos 8:1, Hos 8:10, Jer 16:16, Jer 21:4, Eze 16:37, Eze 23:9, Eze 23:46, Mic 4:10-13, Zec 14:2, Zec 14:3, Mat 22:7 <\/p>\n they: etc. or, I shall bind them for their two transgressions, or, in their two habitations. <\/p>\n Reciprocal: Job 39:10 – General<\/p>\n Hos 10:10. The purpose of the distress that God was going to bring upon his people is expressed in the words that 1 should chastise them. The people who were to be gathered against them were the Assyrians. Two means twofold and furrows means misconduct or transgressions. Their iniquity was twofold in the sense of being great or more than ordinary. It also was literal in that the chief national evil (idolatry) was begun with the two idols which Jeroboam reared up when he led away the ten tribes and formed the kingdom of Israel (1Ki 12:29).<\/p>\n Hos 10:10. It is my desire that I should chastise them Then I protected and gave them success, but now it is my desire that they should suffer due punishment; and I will bring punishment upon them. And the people shall be gathered against them Either the Assyrians, whose alliance they formerly sought after; or those people whose idolatry they had complied with. When they shall bind themselves in their two furrows The LXX. give a much plainer and easier sense of the words, who follow the marginal reading of the Hebrew, and render it, When I shall chastise them for their two iniquities; namely, the calves of Dan and Beth-el. Bishop Horsley, however, understands the passage in a sense somewhat similar to that given in our translation. His version of it is, When they are tethered down to their two furrows, which he explains as follows: When they are tied to their two faults; that is, when they are reduced to a situation of such difficulty and danger, as to have no hope of deliverance by any measures of human policy, in which alone they place their confidence, but by choosing one or other of two alliances, the Egyptian or the Assyrian; in the forming of either of which they are criminal, having been repeatedly warned against all foreign alliances.<\/p>\n 10:10 [It is] in my desire {n} that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two {o} furrows.<\/p>\n (n) Because they are so desperate, I will delight to destroy them.<\/p>\n (o) That is, when they have gathered all their strength together.<\/p>\n At the Lord’s chosen time He would chasten (punish, discipline, cf. Hos 5:2) His people by binding them as prisoners, harnessing them to their sins (cf. Hos 10:11). Other peoples would oppose them in battle when the Lord had bound them up for being twice guilty. The double guilt in view is probably their original guilt because of their sin at Gibeah and their present guilt because of their sin at Bethel. [Note: Wolff, p. 184.] <\/span> Another view is that it refers to the sin of forsaking God and the sin of forsaking His appointed Davidic kings. [Note: Keil, 1:133.] <\/span><\/p>\n [It is] in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows. 10. Jehovah’s rejoinder to this tacit challenge. It is in my desire ] Rather, When I desire, I will chastise them, and peoples (i. e. hostile armies), &c. … Continue reading “Exegetical and Hermeneutical Commentary of Hosea 10:10”<\/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-22246","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22246","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=22246"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22246\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22246"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22246"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22246"}],"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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/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":"