8<\/strong>. The self-indulgence, practised by the worldly-minded Israelites in the name of religion, and at the expense of the poor.<\/p>\n upon clothes laid to pledge by every altar<\/em> ] R.V. beside<\/strong> every altar upon clothes<\/em> taken in pledge.<\/strong> To be understood in connexion with the last clause: the carnally-minded Israelites visit their sanctuaries for the purposes indicated in Amo 2:7<\/em><\/span>; they lay themselves down there, with their partners in sin (Hos 4:14<\/span>), beside the altars; and to aggravate their offence they repose, not on their own garments, but on garments which they have taken in pledge from men poorer than themselves, and which, in contravention of the Law, Exo 22:26<\/span> f., they have neglected to return before nightfall. The large square outer garment, or cloak, called the salmah<\/em>, thrown round the person by day, was used as a covering at night; and hence the provision that, if a poor man (whose sole covering it probably would be) were obliged to pawn it, it should be restored to him for the night.<\/p>\n every altar<\/em> ] Not only at Beth-el (Amo 3:14<\/span>), Gilgal, and Dan (Amo 3:4<\/span> f., Amo 8:14<\/span>), but also, no doubt, at local sanctuaries in many other parts of the land: comp. Hos 8:11<\/span>; Hos 10:1-2<\/span>; Hos 10:8<\/span>; Hos 12:11<\/span>.<\/p>\n drink the wine of the condemned<\/em> ] R.V. drink the wine of such as have been<\/em> fined:<\/strong> the fines which they have received if not, as the context suggests, unjustly extorted from persons brought before them for some offence, are spent by them in the purchase of wine, to be consumed at a sacrificial feast in their temples. The peace-or thank-offering was followed by a sacred meal, in which the worshippers partook of such parts of the sacrificial victim as were not presented upon the altar or did not become the perquisite of the priest; and at such meals wine would naturally be drunk: cf. (in the same connexion) “to eat and drink,” Exo 24:11<\/span>; Exo 32:6<\/span>; Num 25:2<\/span>; Jdg 9:27<\/span> (“in the house of their god”); also 1Sa 1:24<\/span>; 1Sa 10:3<\/span>. For fined<\/em> cf. Exo 21:22<\/span>, Deu 22:19<\/span> (A. V., R.V. amerce<\/em>), Pro 17:26<\/span> (see R.V. marg<\/em>.).<\/p>\n god<\/em> ] or gods<\/em>, the Hebrew being ambiguous (as is sometimes the case with this word). It is not certain whether the practices referred to were carried on in sanctuaries nominally dedicated to Jehovah, but desecrated by the admixture of heathen rites (as the temple at Jerusalem was in Manasseh’s day), or in sanctuaries avowedly consecrated to Baal (2Ki 10:21<\/span> ff; 2Ki 11:18<\/span>) or other Canaanitish deities.<\/p>\n They lay themselves down – <\/B>They condensed sin. By a sort of economy in the toil of sinning, they blended many sins in one; idolatry, sensuality, cruelty, and, in all, the express breach of Gods commandments. The clothes here are doubtless the same as the raiment in the law, the large enfolding cloak, which by day was wrapped over the long loose shirt , the poor mans only dress besides, and by night was his only bedding Exo 22:26-27<\/span>. God had expressly commanded, If the man be poor, thou shalt not sleep with his pledge Deu 24:12-13<\/span>; in any case thou shalt deliver him the pledge again, when the sun goeth down, that he may sleep in his own raiment, and bless thee; and it shall be righteousness to thee before the Lord thy God. Here the garments laid to pledge are treated as the entire property of the creditors.<\/P> They stretch their listless length along upon them in their idol-feasts by every altar. Ezekiel speaks of a stately bed, upon which they sat, and a table prepared before it Eze 23:41<\/span>. Isaiah; Upon a lofty and high mountain, hast thou set up thy bed; even thither wentest thou up to offer sacrifice; thou hast enlarged thy bed; thou hast loved their bed; thou providedst room Isa 57:7-8<\/span>. In luxury and state then, and withal in a shameless publicity, they lay on the garments of the despoiled by every altar. The multiplication of altars Hos 8:11<\/span>; Hos 10:1<\/span>; Hos 12:11<\/span> was, in itself, sin. By each of these multiplied places of sin they committed fresh sins of luxury and hard-heartedness, (perhaps, from the character of the worship of nature, yet grosser sins,) and drink the wine of the condemned, or (as the English margin more exactly) the amerced, those whom, unjustly, persons in any petty judicial authority had amerced, expending in revelry and debanchery in the idols temple what they had unjustly extorted from the oppressed.<\/P> There is no mask too transparent to serve to hide from himself one who does not wish to see himself. Nothing serves so well as religion for that self-deceit, and the less there is of it, or the more one-sided it is, the better it serves. For the narrower it is, the less risk of impinging on the awful reality of Gods truth; and half a truth as to God is mostly, a lie which its half-truth makes plausible. So this dreadful assemblage of cruelty, avarice, malice, mockery of justice, unnatural debauchery, hard-heartedness, was doubtless smoothed over to the conscience of the ten tribes by that most hideous ingredient of all, that the house of their god was the place of their ill-purchased revelry. People do not serve their idols for nothing; this costly service at Bethel was not for nought. They did all these things; but they did something for the Deity or Nature or Ashtoreth; and so the Deity was to be at peace with them. Amos, with wonderful irony, marks the ghastly mixture of sin and worship, they drank the wine of the amerced – where? in the house of their God, condemning in five words their luxury, oppression, perversion of justice, cruelty, profaneness, unreal service and real apostasy. What hard-heartedness to the willfully-forgotten poor is compensated by a little Church-going!<\/P> <\/p>\n Verse 8<\/span>. See Clarke on Am 2:6<\/span>.<\/P> <\/p>\n The Jews of old did not, as we, sit upright at their feasts, and meals, but in a posture of greater ease did lean, or lie on one side; so here <\/P> they lay themselves down, <\/B>i.e. put themselves in a feasting posture, <\/P> upon clothes laid to pledge, <\/B>of which the law had expressly said none should detain files all night, Deu 14 12<\/span>,13<\/span>. <\/P> By every altar:<\/B> impudent sinners, who dare thus before the altar, where they suppose that God is present, bring their crying, inexcusable oppressions; and feast in sacred places, on sacred viands, with bloody minds and oppressive practices; and seek mercy from God when they show, no mercy to the poor! <\/P> They drink the wine of the condemned in the house of their god; <\/B>to complete their wickedness, they offer their drink offerings in wine which they bought with the fines and pecuniary mulcts laid on the innocent and guiltless, and thus rejoice in their violence, whilst God hates robbery for a burnt-offering. <\/P> <\/p>\n 8. lay themselves . . . upon clotheslaid to pledge<\/B>the outer garment,<\/I> which Ex22:25-27<\/span> ordered to be restored to the poor man before sunset, asbeing his only covering. It aggravated the crime that they lay onthese clothes in an idol temple. <\/P> by every altar<\/B>Theypartook in a recumbent posture of their idolatrous feasts; theancients being in the habit of reclining at full length in eating,the upper part of the body resting on the left elbow, not sitting aswe do. <\/P> drink . . . wine of thecondemned<\/B>that is, wine bought with the money of those whomthey unjustly fined.<\/P><\/p>\n And they laid [themselves] down upon clothes laid to pledge by every altar<\/strong>,…. That is, the clothes they took in pledge of poor people, which they should have restored before sun setting, Ex 22:26<\/span>; these they spread by every altar, of which they had many erected to their idols, and on these as on carpets they slept by them, as was usual with the Gentiles; who not only in common used to lie and sleep on garments, or carpets, or skins spread on the floor s, but upon such in the temples of their idols, in order to obtain good dreams; so in the temple of Amphiaraus in Greece, after purgations and sacrifices to him, and to the gods whose names were engraven on the same altar, they slew a ram, and spread the skin, on which they laid themselves down, and had dreams, the signification and events of which they presently interpreted t; and Jerom says u, they used to spread the skins of the sacrifices, and lie upon them, that they might by dreams know things to come, which custom in the temple of Aesculapius continued to his times; and this custom might be imitated by the Jews; and so they are described by such, “who sleep in the temples of idols”, in the Vulgate Latin version of Isa 65:4<\/span>;<\/p>\n [See comments on Isa 65:4]<\/span>; but very false it is what Strabo w says, that the Jews were taught this custom by Moses; telling them that such as lived soberly and righteously ought to sleep in the temple, where they might expect good dreams for themselves and others, as good gifts and signs from God, which others might not expect: or else the sense is, they laid themselves down on these clothes, and feasted on them; it being their custom at meals not to sit upright, but to recline on couches; or as the manner of the Turks and other eastern nations to sit on carpets; and it was also the custom of the Heathens to feast in their temples, and by their altars, in honour of their gods. So Herodotus relates x, that at a festival of June with the Argives, the mother of Cleobis and Biton prayed the goddess, whom they had drawn to the temple, oxen not being ready, that she would give to them what was best for men; after which prayer, it is said, they sacrificed and “feasted”; and the young men falling asleep in the temple, never rose more, but finished this life: the deity judging it better for a man to die than to live; and this custom of feasting in idols’ temples obtained, in the times of the apostles, as appears from 1Co 8:10<\/span>; and which was now observed by the Israelites, with this aggravation of their sin, that they laid themselves on the garments of the poor they had taken for a pawn, when they were performing their idolatrous rites; which must be very provoking to God:<\/p>\n and they drink the wine of the condemned in the house of their god<\/strong>: either wine which used to be given to condemned malefactors to cheer and refresh them; which custom among the Jews was founded on<\/p>\n Pr 31:6<\/span>;<\/p>\n [See comments on Pr 31:6]<\/span>;<\/p>\n [See comments on Pr 31:7]<\/span>; The manner was to put a grain of frankincense into a cup of wine, which they gave to the malefactor just as he was going to be executed, that his mind might be disturbed and become insensible; and which was usually the free gift of honourable women, out of compassion to the sufferer; and if they did it not, it was provided at the expense of the public y; but this seems to be done rather to intoxicate and stupefy them, that they might not feel their pain and misery, than to cheer; and is thought to be the potion which was offered to Christ, and he refused, Mr 15:23<\/span>; but whether such a custom obtained in the times of the prophet is a question; nor does it seem very likely that these men would choose such sort of wine; wherefore rather wine bought with the money they received by the fines and amercements of those they unjustly condemned is intended. The Targum renders it the wine of rapine; and this they were not content to drink only in their own houses, but drank it at their festivals in the temples of their idols, such as were built for the calves of Dan and Bethel, and other idols.<\/p>\n s Vid. Gloss in Aristophan. Plutum, p. 55. & Nubes, p. 125. t Pausanias, Attica, sive l. 1. p. 65. Vid. Alex. ab Alex. Genial. Dier. l. 6. c. 2. u Comment. in Isa. lxv. 4. w Geograph. l. 16. p. 523. x Clio, sive l. 1. c. 31. y T. Bab. Sanhedrin, fol. 43. 1. Bemidbar Rabba, sect. 10. fol. 198. 4. Maimon. Hilchot Sanhedrin, c. 13. sect. 2, 3.<\/p>\n Here the Prophet again inveighs against the people’s avariciousness, and addresses his discourse especially to the chief men; for what he mentions could not have been done by the common people, as the lower and humbler classes could not make feasts by means of spoils gained by judicial proceedings. The Prophet then condemns here, no doubt, the luxury and rapacity of men in high stations. They lie down, he says, on pledged clothes nigh every altar. God had forbidden, in his law, to take from a poor man a pledge, the need of which he had for the support of life and daily use, (Exo 22:26<\/span>) For instance, it was prohibited by the law to take from a poor man his cloak or his coat, or to take the covering of his bed, or any thing else of which he had need. But the Prophet now accuses the Israelites, that they took away pledges and clothes without any distinction, and lay down on them nigh their altars. This belonged to the rich. <\/p>\n Then follows another clause, which, strictly speaking, must be restricted to the judges and governors, They have drunk the wine of the condemned in the house, or in the temple, of their God This may also be understood of the rich, who were wont to indulge in luxury by means of ill-gotten spoils: for they litigated without cause; and when they gained judgment in their favor, they thought it lawful to fare more sumptuously. This expression of the Prophet may therefore be extended to any of the rich. But he seems here to condemn more specifically the cruelty and rapaciousness of the judges. We now then perceive what the Prophet had in view by saying, that they lay down on pledged garments. <\/p>\n He then says that they drank wine derived from fines, which had been laid on the condemned. But this circumstance, that is added, ought to be observed, — that they lay down near altars and drank in the very temple: for the Prophet here laughs to scorn the gross superstition of the Israelites, that they thought that they were discharging their duty towards God, provided they came to the temple and offered sacrifices at the altar. Thus, indeed, are hypocrites wont to appease God, as if one by puppets played with a child. This has been a wickedness very common in all ages, and is here laid to the charge of the Israelites by the Prophet: they dared with an open front to enter the temple, and there to bring the pledged garments, and to feast on their spoils. Hypocrites do ever make a den of thieves of God’s temple, (Mat 21:13<\/span>) for they think that all things are lawful for them, provided they put on the appearance, by external worship, of being devoted to God. Since, then, the Israelites promised themselves impunity and took liberty to sin, because they performed religious ceremonies, the Prophet here sharply reproves them: they even dared to make God a witness of their cruelty by bringing pledged garments and by blending their spoils with their sacrifices, as though God had a participation with robbers. <\/p>\n We hence see that rapaciousness and avarice are not alone condemned here by the Prophet, but that the gross superstition of the Israelites is also reprobated, because they thought that there would be no punishment for them, though they plundered and robbed the poor, provided they reserved a part of the spoil for God, as though a sacrifice from what had been unjustly got were not an abomination to him. <\/p>\n But it may be asked, Why does the Prophet thus condemn the Israelites for they had no sacred temple; and we also know (as it has been elsewhere stated) that the temples, in which they thought that they worshipped God, were filthy brothels, and full of all obscenity. How is it, then, that the Prophet now so sharply inveighs against them, because they mingled their spoils with their impure sacrifices? To this the answer is, That he had regard to their views, and derided the grossness of their minds, that they thus childishly trifled with the God whom they imagined for themselves. We say the same at this day to the Papists, — that they blend profane with sacred things, when they prostitute their masses, and also when they trifle with God in their ceremonies. It is certain that whatever the Papists do is an abomination; for the whole of religion is with them adulterated: but they yet cease not to wrong God, whose name they pretend to profess. Such also were then the Israelites: though they professed still to worship God, they were yet sacrilegious; though they offered sacrifices to the calves in Dan and in Bethel, they yet reproached God, for they ever abused his name. This, then, is the crime the Prophet now condemns in them. But what I have said must be remembered, — that this blind assurance is reprehended in the Israelites, that they thought spoils to be lawful provided they professed to worship God: but they thus rendered double their crime, as we have said; for they tried to make God the associate of robbers, mingling as they did their pollutions with their sacrifices. Let us proceed — <\/p>\n (8) Rapacity and cruelty follow on pride, selfishness, and lust. With this verse compare the provisions of the Mosaic law (Exo. 22:25<\/span>). Render, And upon garments received in pledge they stretch themselves,<\/em> and for condemned adopt the marginal translation mulcted.<\/em> The money that had been wrung from those who could not pay, or, who have been sold into slavery, is spent in rioting and feasting. The LXX. read this passage very differently, but the Masoretic text is justified by the translations of the Targum, Aquila, Symmachus, and Jerome.<\/p>\n In the house of their god.<\/strong>Probably here, as in the previous verse, we are to understand the high places of syncretic, or heathenish, Jehovah worship as referred to. They drank the wine of the amerced. Where? In the house of their God. What hardheartedness to the wilfully forgotten poor is compensated by a little church-going! (Pusey.<\/em>)<\/p>\n Amo 2:8<\/span><\/em><\/strong>. <\/strong>And they lay themselves down, <\/em><\/strong>&c.<\/strong> Amos here reproves the Israelites for three abuses. The first, <\/em>that they kept the clothes which they had received as pledges from the poor, contrary to the law, which commanded that the clothes received in pledge should be returned by the going down of the sun. See Exo 22:26<\/span>. The second, <\/em>that they made feasts in the houses of their gods, in the temples of their idols or golden calves; for then they no longer came to the temple at Jerusalem; and, as if to insult the holiness of God’s laws, and to carry the marks of their iniquity even to the feet of their altars, they sat them down in their temples, upon the garments which they had received in pledge from the poor. The third <\/em>abuse is, that they caroused at the expence of those whom they had unjustly condemned. <\/p>\n Amo 2:8 And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god.<\/p>\n Ver. 8. And they lay themselves down upon clothes<\/strong> ] i.e.<\/em> table carpets, or bed coverlets, laid under those that sit at a meal; whether on the ground, with their legs gathered under then, (as the Turkish basbaws do to this day, and the Trojans of old, stratoque super discumbitur ostro<\/em> ), or at beds or tables, leaning on the left elbow, Est 1:6<\/span> Joh 13:23<\/span> . Et cubito remanete presso.<\/em> <\/p>\n <\/p>\n Laid to pledge<\/strong> ] These should have been restored, and not detained beyond the time prescribed, Deu 24:12-13 Exo 22:26-27<\/span> . <\/p>\n <\/p>\n By every altar<\/strong> ] It was their fashion to feast in their idol temples, 1Co 8:10<\/span> ; 1Co 10:21<\/span> . See Horat. Od. xxxvii, lib. 1. And this in imitation belike of God’s people, who were commanded to feast before the Lord, in the place that he should choose to place his name in. See Deu 14:23<\/span> ; Deu 14:26<\/span> 1Sa 1:3-4<\/span> , &c. And here paucis verbis multiplex scelus arguit,<\/em> saith Gualther, in few words he accuseth them of much wickedness. <\/p>\n <\/p>\n And they drink the wine of the condemned in the house of their god<\/strong> ] A god they have of their own devising, a wooden god, and such as, if he had but a pair of horns clapped on his head, might make an excellent devil, as the Mayor of Doncaster told the wise men of Cockram, in Queen Mary’s days, that came to complain of the carver for making them an ugly crucifix. Next, they “drink wine in the house” of their god, besides their drink offerings (which David’s soul hated, Psa 16:4 ), they had their drunken compotations in their idol temples, as now they say in the Isle of Sardinia, after mass done they fall to drinking and dancing in the midst of the church; singing in the mean time songs too immodest for an alehouse. Lastly, <\/p>\n <\/p>\n They drink the wine of the condemned<\/strong> ] Or of such as they have fined or mulcted for not coming along with them to the idol temples. Diodati rendereth it, the wine of the amercements, that is bought with such money as they have unjustly fined and condemned the innocent in. There are those who here understood that wine that was wont to be given to malefactors led to execution, Pro 31:6<\/span> , to cheer them up; but these wretches drank it off from them. The former sense is the better.<\/p>\n lay themselves down, &c. Reference to Pentateuch (Exo 22:26. Deu 24:12), App-92. every altar. The sin lay in the fact that the law of the one altar had been known as an ancient commandment as well as the law concerning the restoration of pledged garments. <\/p>\n wine, Hebrew. Yayin. App-27. <\/p>\n of the condemned: or, exacted wine. <\/p>\n laid: Exo 22:26, Exo 22:27, Deu 24:12-17, Eze 18:7, Eze 18:12 <\/p>\n by: Amo 6:4, Isa 57:7, Eze 23:41, 1Co 8:10, 1Co 10:7, 1Co 10:21 <\/p>\n they drink: Amo 6:6, Jdg 9:27, Hos 4:8 <\/p>\n the condemned: or, such as have fined, or, mulcted <\/p>\n Reciprocal: Exo 32:6 – sat down Deu 24:13 – deliver Est 1:6 – the beds Job 22:6 – For thou Job 24:10 – they take away Isa 28:1 – drunkards Isa 57:5 – Enflaming Eze 33:15 – restore Hos 3:1 – love flagons Hos 7:14 – assemble Amo 4:1 – Bring<\/p>\n Amo 2:8. The law of Moses permitted a man to take a garment aa security for a financial obligation, but he was not allowed to keep it overnight (Exodus 22; Exodus 26; Deu 24:12), But these evil men made personal use of garments that had been taken temporarily, and intensified their guilt by lounging around in them in the temples of idolatrous worship. Condensed is from anash, which Strong defines, A primitive root; properly to urge; by implication to inflict a penalty, specifically to fine.” The law authorized fines to be levied on certain conditions (Deuteronomy 22; 39), but it must not be done unjustly. These men abused their authority by fining the poor without cause, then spending that money for wine which they drank in the idolaters’ house.<\/p>\n Amo 2:8. They lay themselves down upon clothes laid to pledge The Jews as well as the Romans used to lie along at their meals on couches, as appears by this verse, compared with Amo 6:4 : a custom which was continued in after times as is evident by divers passages in the gospels, read in the original, which speak, not of persons sitting, but lying down, or reclining, at meat. As the prophet here speaks of their laying themselves down by every altar, it is manifest he refers to the feasts which were made of part of their idolatrous sacrifices, and were eaten in some of the apartments of their temples, according to the custom both of the Jews and Gentiles. And the prophet reproves them for three abuses. 1st, That they kept the clothes which they had received as pledges from the poor, contrary to the law, which commanded that the clothes received in pledge should be returned by the going down of the sun: see Exo 22:6. 2d, That they made feasts in the houses, or temples, of their idols, or golden calves, no longer coming to the temple at Jerusalem; and, as if to insult the holiness of Gods laws, and to carry the marks of their iniquity even to the feet of their altars, they sat down in their temples upon the garments which they had received in pledge from the poor. 3d, That they caroused at the expense of those on whom they had unjustly laid fines, or, as it is expressed in the text, They drank the wine of the condemned in the house of their god As drink-offerings, made with wine, were a necessary part of the sacrifices, so some portion of these was likewise reserved for the entertainments that followed. And this the prophet here signifies was bought with the fines or mulcts laid on the innocent.<\/p>\n 2:8 And they lay [themselves] down upon clothes laid to pledge {f} by every altar, and they {g} drink the wine of the condemned [in] the house of their god.<\/p>\n (f) Thinking that by these ceremonies, that is, by sacrificing, and by being near my altar, they may excuse all of their other wickedness.<\/p>\n (g) They rob others and offer it to God, thinking that he will exempt them, when he is made partaker of their iniquity.<\/p>\n Fourth, the Israelites failed to return garments taken as collateral for debts owed them. The Law specified that the Israelites could take a garment as a pledge, except the garment of a widow (Deu 24:17), but they were to return it to the owner before nightfall (Exo 22:26-27; Deu 24:10-13; cf. Deu 24:6; Job 22:6). The Israelites were even taking these garments with them and displaying them at the public feasts honoring whatever god they worshipped.<\/p>\n Fifth, the Israelites had worshipped other gods (cf. Amo 2:4). They were using the wine that they had received as fines, or had extracted from the poor, to honor heathen gods. The proper course of action would have been to drink wine that the worshipper had paid for himself or present it in worship of the true God.<\/p>\n And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god. 8. The self-indulgence, practised by the worldly-minded Israelites in the name of religion, and at the expense of the poor. upon clothes laid to pledge by every altar … Continue reading “Exegetical and Hermeneutical Commentary of Amos 2:8”<\/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-22398","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22398","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=22398"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22398\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22398"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22398"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22398"}],"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 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: 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":"