2<\/strong>. You only<\/em> &c.] The pron. is emphatic by its position, in the Heb., as in the English.<\/p>\n known<\/em> ] i.e. known favourably, noticed, regarded: so Gen 18:19<\/span>, “I have known<\/em> him to the end that he may command his children and his household after him that they may keep the way of Jehovah,” &c.; Hos 13:5<\/span>, “I did know<\/em> thee in the wilderness, in the land of great drought”; Psa 1:6<\/span>; Psa 37:18<\/span>, and elsewhere. Israel was the only nation whom Jehovah ‘knew’ in this special sense, and visited with the tokens of His friendship.<\/p>\n families of the earth<\/em> ] Gen 12:3<\/span>; Gen 28:14<\/span>.<\/p>\n therefore I will punish you<\/em> &c.] The Israelites argued, from the privileges bestowed upon them, that they were the recipients of God’s favour, irrespectively of their deeds: Amos retorts that, so far from this being the case, their privileges augment their responsibilities: instead of proving Himself their saviour, whether they are obedient to His will or not, He will, if they are disobedient, visit their iniquities upon them<\/em>. So in Jeremiah 7<\/span> the men of Judah point to the material Temple in their midst as the palladium of their security; but the prophet retorts in a similar strain, that, if they desire to merit Jehovah’s protection, and wish Jerusalem to escape the fate of Shiloh, they must ‘amend their ways,’ and practise more consistently than they have done hitherto the ordinances of civil righteousness (Jer 7:3-15<\/span>).<\/p>\n punish you for<\/em> ] R.V. more lit., visit upon you<\/strong>, as the same phrase is often rendered, Amo 3:14<\/em><\/span>; Exo 20:5<\/span>; Jer 5:9<\/span>; Jer 5:29<\/span>; Jer 23:2<\/span> (but punish<\/em>, Jer 11:22<\/span>, Jer 25:12<\/span>, Jer 29:32<\/span>, &c.). The expression is particularly frequent in Jeremiah.<\/p>\n iniquities<\/em> ] the conventional, and sufficient rendering of ‘wn<\/em>. Etymologically, however, as Arabic shews (where the corresponding verb ghaw<\/em> means to err<\/em>, or go astray<\/em>), the idea expressed by it is that of deviation from the right track, error:<\/em> so the corresponding verb, 2Sa 7:14 ; 2Sa 24:17<\/span>; 1Ki 8:47<\/span> al.<\/em> Comp. the writer’s Notes on the Hebrew Text of Samuel<\/em>, on 1Sa 20:30<\/span>.<\/p>\n You only have I known of all the families of the earth; therefore I will punish you for all your iniquities – <\/B>Such is the one law of God. The nearer anyone is brought unto God, the worse is his fall, and, his trial over, the more heavily is he punished. Nearness to God is a priceless, but an awesome gift. The most intense blessing becomes, by the abuse of free will, the most dreadful woe. For the nearer God places anyone to His own light, the more malignant is the choice of darkness instead of light. The more clearly anyone knows the relation to God, in which God has placed him, the more terrible is his rejection of God. The more God reveals to any, what He is, His essential perfections, His holiness and love, the more utter, tearful malignity it is, to have been brought face to face with God, and to have in deed said to Him, On Thy terms I will have none of Thee. The angels who sinned against fullest light, had no redemption or repentance; but became devils. He took not on Him the nature of angels Heb 2:16<\/span>. The angels which kept not their first estate, but left their own habitations, He hath reserved in everlasting chains under darkness unto the judgment of the great Day Jud 1:6<\/span>.<\/P> Of the former people, when their first day of grace was past, Daniel says; under the whole heaven hath not been done, as hath been done upon Jerusalem Dan 9:12<\/span>. Begin, God saith in Ezekiels at My sanctuary. Then they began at the ancient men which were before the house Eze 9:6<\/span>. So our Lord lays down the rule of judgment and punishment hereafter Luk 12:47-48<\/span> the servant which knew his Lords will, and prepared not himself, neither did according to His will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much has been given, of him shall much be required, and to whom people have committed much, of him they will ask the more. The time is come, says Peter, that judgment must begin at the house of God 1Pe 4:17<\/span>.<\/P> You only I have known – <\/B>Such care had God had of Israel, so had He known them, and made Himself known to them, as if He had, in comparison, disregarded all besides, as He remained unknown by them. Knowledge, among people, is mutual, and so it seemed as if God knew not those, of whom He was not known. Knowledge, with God, is love, and so He seemed not to have known those, to whom, although He left not Himself without witness Act 14:17<\/span>, He had shown no such love (see the note at Hos 13:5<\/span>). Whence our Lord shall say to the wicked, I never knew you Mat 7:23<\/span>; and contrariwise, He says, I am the good Shepherd and know My sheep, and am known of Mine (Joh 10:14<\/span>; see 2Ti 2:19<\/span>). : Myriads of cities and lands are there under the whole heaven, and in them countless multitudes; but you alone have I chosen out of all, made Myself known and visible among you by many miracles, chosen you out of a bitter unbearable bondage, trained you by My law to be well-pleasing to Me, fenced you with protection, brought you into the land promised to your fathers, enlightened you with prophecies. : Not, I deem, as though in the time of Israel and of the Old Testament, there were not, in the whole world, some good people and predestinated; but because God did not then choose any nation or whole people, save the children of Israel. For it was meet that that people, of which God willed to be Incarnate, should be distinguished by some special grace.<\/P> Therefore I will punish you – <\/B>o<\/SUP>: To depise God and to neglect the Lords Will procureth destruction to those who have known Him or been known of Him, and been spiritually made His own. I made you My own people, friends, sons. As a Father, I cherished, protected, exalted, you. Ye would not have Me as a Father, ye shall have Me as a Judge. Rup.: As Israel has, in its elect, been glorious above all, so, in the reprobate, has it been made viler than all, both before God and before people. How much more Christians, and, among Christians, priests! It has of old been believed, that the deepest damnation will be that of ungodly priests.<\/P> Yet since almost all punishment in this life is remedial, the saying admits another meaning that God would leave no sin unchastened in those whom He had made His own. Both are true meanings, fulfilled at different times. God chastens in proportion to His love, in the Day of grace. He punishes, in proportion to the grace and love despised and trampled upon without repentance in eternity. Here , the most merciful Physician, cutting away the cancrous flesh, spareth not, that He may spare; He pitieth not, that He may the more pity. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth. Hence, the prayer , Burn, cut, here; and spare forever. Contrariwise , we should esteem any sinner the more miserable, when we see him left in his sin, unscourged. Whence it is said, The turning away of the simple shall slay them, and the prosperity of fools shall destroy them Pro 1:32<\/span>. For whoso turneth away from God and is prosperous, is the nearer to perdition, the more he is removed from the severity of discipline. : This is the terrible, this the extreme case, when we are no longer chastened for sins, when we are no more corrected for offending. For when we have exceeded the measure of sinning, God, in displeasure, turneth away from us His displeasure. : When you see a sinner, affluent, powerful, enjoying heath, with wife and circle of children, and that saying is fulfilled, They are not in trouble Psa 73:5<\/span> as other men, neither are they plagued like other men, in him is the threat of the prophet fulfilled, I will not visit. <\/P> <\/p>\n Verse 2<\/span>. You only have I known<\/B><\/I>] I have taken no other people to be my own people. I have approved<\/I> of you, loved you, fed, sustained, and defended you; but because you have forsaken me, have become idolatrous and polluted, therefore will I punish you<\/I>. And the punishment shall be in proportion to the privileges you have enjoyed, and the grace you have abused.<\/P> <\/p>\n You only have I known; <\/B>chosen, made near to myself adopted to be my peculiar ones, to be sons and daughters to me; to you only have I revealed my whole will, and given you my law for your rule and direction, and my promises for your encouragement, and required you to have no other gods before me. Of all the families of the earth: this possibly may intimate Gods choosing them when they were but a small family, as in Abrahams day, and when other families were as considerable as that of Abraham was; the growth of which into a mighty nation was from the favour and blessing of God, performing his promises to their forefathers; and this will aggravate their apostacy from God, which in the next words he threatens to punish. <\/P> Therefore:<\/B> here is an elliptic speech, for God doth not punish his peculiar people because they are so near and dear to him, but for that, being so, they had forgotten their duty and obligations to God, and had abused all these his mercies. <\/P> I will punish you; <\/B>my hand shall punish certainly, whoever are the means, and whatever is the manner, of which you shall hear more, but I will certainly visit for it. For all your iniquities; all your idolatries, and sins against the precepts of the first table, and all your injustices, and sins against the second table; all your desertings of the law of piety and justice; none of their works shall ever be forgotten, Amo 8:7<\/span>. <\/P> <\/p>\n 2. You only have I known<\/B>thatis, acknowledged as My people, and treated with peculiar favor(Exo 19:5<\/span>; Deu 4:20<\/span>).Compare the use of “know,” Psa 1:6<\/span>;Psa 144:3<\/span>; Joh 10:14<\/span>;2Ti 2:19<\/span>. <\/P> therefore I will punish<\/B>thegreater the privileges, the heavier the punishment for the abuse ofthem; for to the other offenses there is added, in this case,ingratitude. When God’s people do not glorify Him, He glorifiesHimself by punishing them.<\/P><\/p>\n You only have I known of all the families of the earth<\/strong>,…. All the families or nations of the earth, and all the inhabitants of it, are known by the Lord, as he is the omniscient God; but none had been known by him as a family, or a nation, with that love and affection as this family had been, or distinguished by his favours and blessings as they, not only temporal, but spiritual; besides the land of Canaan, and all the good things in it, they had the law of the Lord, his word, worship, and ordinances, among them; he chose them for himself above all people, and gave peculiar marks of his affection to them, and special instances of his goodness, and of his care over them, and concern for them; see De 4:6<\/span>;<\/p>\n therefore I will punish you for all your iniquities<\/strong>; or “visit upon you” c; or “against you”; in a way of chastisement and correction; they were a family he had highly favoured, and yet departed from him; children he had brought up in a tender manner, and brought out of a most miserable condition, and yet rebelled against him; he had followed and loaded them with his benefits, and they had proved ungrateful to him; he had given them a revelation of his mind and will, and they had rejected it, and therefore knowing, and not doing it, were worthy of more stripes; their sins were more aggravated than others, being against goodness and mercy, light and knowledge; and therefore the Lord was determined to make an example of them; see 1Pe 4:17<\/span>.<\/p>\n c “visitabo super vos”, V. L. Pagninus, Montanus; “visito”, i.e. “visitare soleo”, Mercerus; “super vobis”, Cocceius; “contra vos”, Piscator.<\/p>\n The Prophet afterwards declares what he had in charge, Only you have I known of all the families of the earth: I will therefore visit you for your iniquities. Many think that he still concedes to the Israelites what they were wont to boast of, — that they were separated from the common class of men, because the Lord had adopted them: but it seems rather to be a reproach cast on them. God then brings forward here his benefits, of which we noticed yesterday a similar instance, that he might enhance the more the sin of the people, in returning the worst recompense to God, by whom they had been so liberally and so kindly treated: “I,” he says, “have loved you only.” It is indeed true, that the Israelites, as we have in other places often observed, gloried in their privileges; but the Prophet seems not to have this in view. God then expostulates with them for being so ungrateful: You only, he says, have I known. It is indeed certain that God’s care is extended to the whole human race, yea even to oxen and asses, and to the very sparrows. Even the young of ravens cry to him, and the smallest bird is fed by him. We hence see that God’s providence extends to all mortal beings; but yet not in an equal degree. God has ever known all men so as to give what is needful to preserve life. God has, therefore, made his sun to rise on all the human race, and has also made the earth to produce food. Then as to the necessaries of life, he performs the office of a Father towards all men. But he has known his chosen people, because he has separated them from other nations, that they might be like his own family. Israel, then, is said to be known, because God favored them alone with a gratuitous adoption, and designed them to be a peculiar people to himself. This is the knowledge of which the Prophet now speaks. <\/p>\n But by saying that they only, רק, rek, had been known, he shows that they had been chosen through God’s singular favor, for there was no difference between the seed of Abraham and other nations, when regarded in themselves, otherwise this exception would have been superfluous. For if there had been any superiority or merit in the people of Israel, this objection might have readily been made, “We have indeed been chosen, but not without cause, for God had respect to our worthiness.” But as they in nothing differed from other nations, and as the condition of all was alike by nature, the Lord upbraids them with this, that he had known them only; as though he said “How has it happened, that ye are my peculiar possession and heritage? Has it been by your merit? Has it been because I was more bound to you than to other nations? Ye cannot allege these things. It has therefore been my gratuitous adoption. Ye are then the more bound to me, and less excusable is your ingratitude for rendering to me so unjust a recompense.” So also Paul says, ‘Who makes thee to differ?’ (1Co 4:7<\/span>) He wished to show that every excellency in men ought to be ascribed to God. For the same purpose it is said here, you only have I loved and known of all the families of the earth: “What were you? Ye were even the children of Adam, as all other nations; the same has been the beginning of all. There is then no reason for you to say, that I was attached to you by any prepossession; I freely chose you and chose you alone.” All this tends to amplify grace; and ingratitude on their part does hereby appear more evident. For had God spoken these words of his general benefits, the guilt of his chosen people would not have been so great: but when he says that they only had been chosen, when others were passed by, their impiety seemed doubtless more base and wicked in not acknowledging God in their turn, so as to devote themselves wholly to Him, to whom they owed every thing. <\/p>\n And the bounty of God shines forth also in this respect, that he had known the Israelites alone, though there were many other nations. Had God owed any thing to men, he would not have kept it from them; this is certain. But since he repudiated all other nations, it follows, that they were justly rejected, when he made no account of them. Whence then was it that he chose the Israelites? We here see how highly is God’s grace exalted by this comparison of one people with all other nations. And the same thing also appears from these words, of all the families of the earth; as though God had said, “There were many nations in the world, the number of men was very great; but I regarded them all as nothing, that I might take you under my protection; and thus I was content with a small number, when all men were mine; and this I have done through mere favor, for there was nothing in you by which ye excelled others, nor could they allege that they were unjustly rejected. Since then I preferred you of my own will, it is evident that I was under no obligation to you.” We now then understand the design of the Prophet’s words. <\/p>\n He then subjoins, I will therefore visit upon you your iniquities. God declares here, that the Israelites would have to suffer a heavier judgment, because they acknowledged not their obligations to God, but seemed willfully to despise his favor and to scorn him, the author of so many blessings. Since then the Israelites were bound by so many and so singular benefits, and they at the same time were as wicked as other nations the Prophet shows, that they deserved a heavier punishment, and that God’s judgment, such as they deserved, was nigh at hand. This is the substance of the whole. It now follows — <\/p>\n (2) Known.<\/strong>The knowledge of God is love. There was special knowledge and intimacy between God and Israel. Upon such knowledge followed advantages and privileges innumerable.<\/p>\n Therefore I will<\/strong> . . .This may mean, in proportion to your privileges will be your doombut more probably that this intimacy of knowledge is the ground of gracious chastisement. For nation or man to be allowed to go on in sin without rebuke is the greatest curse that can befall it or him.<\/p>\n Amo 3:2<\/span><\/em><\/strong>. <\/strong>You only have I known<\/em><\/strong><\/strong> “You have I chosen from amongst all people, for mine inheritance and my kingdom. I have distinguished you with particular favours and privileges, and therefore expected from you greater returns of gratitude. Disappointing me of these returns, you must expect severer chastisement.” <\/p>\n Amo 3:2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.<\/p>\n Ver. 2. You only have I known<\/strong> ] That is, owned and honoured, called and culled, chosen and accepted to be my people, when I had all the world before me to choose in, Deu 10:14-15<\/span> , and nothing to move me thereto but mine own mere grace, even the good pleasure of my will ( ). <\/p>\n <\/p>\n Therefore I will punish you for all your iniquities<\/strong> ] Not passing by the least without a sensible check: the least, I say, that is allowed and wallowed in; and that because of the disloyalty and treachery that is therein. Other mens’ sins are rebellions against God; but the saints’ sins are treacheries, because against the covenant. Let such, therefore, look to themselves, and walk accurately, or they shall be sure to rue it, , Eph 5:15<\/span> . God will be sure to plough his own ground, whatsoever becomes of the waste; and to weed his own garden, though the rest of the world should be let alone to grow wild. His own he will not fail to punish. 1. In case of scandal, as David. 2. For sins unrepented of, though not scandalous. Oh the bloody welts that God hath left upon the backs of his own dear children for such sins! Bastards may escape scot-free, but sons shall pay for it. Ingentia beneficia, fiagitia, supplicia.<\/em> The punishing angel is bidden begin at God’s sanctuary, Eze 9:6<\/span> . He will be sanctified in all that draw near unto him, Lev 10:3<\/span> . Sanctified I say, either actively or passively; either in the sincerity of men’s conversation or in the severity of their visitation; at which time his articles of inquiry will be very strict and critical against his own professed people, who are therefore worse than others (and shall therefore speed worse), because they ought to be better.<\/p>\n therefore <\/p>\n It is noteworthy that Jehovah’s controversy with the Gentile cities which hated Israel is brief: “I will send a fire.” But Israel had been brought into the place of privilege and so of responsibility, and the Lord’s indictment is detailed and unsparing. Cf. Mat 11:23; Luk 12:47; Luk 12:48. <\/p>\n only: Exo 19:5, Exo 19:6, Deu 7:6, Deu 10:15, Deu 26:18, Deu 32:9, Psa 147:19, Isa 63:19 <\/p>\n all: Gen 10:32, Jer 1:15, Jer 10:25, Nah 3:4, Zec 14:17, Zec 14:18, Act 17:26 <\/p>\n therefore: Eze 9:6, Eze 20:36-38, Dan 9:12, Mat 11:20-24, Luk 12:47, Luk 12:48, Rom 2:9, 1Pe 4:17 <\/p>\n punish: Heb. visit upon, Jer 9:25, Jer 11:22, Jer 13:21, *marg. Hos 2:13, Hos 8:13, Hos 9:9 <\/p>\n Reciprocal: Deu 4:22 – General Deu 6:15 – is a jealous Deu 8:19 – I testify against Deu 32:19 – And when 2Sa 12:14 – the child 2Ki 21:12 – whosoever Psa 73:14 – For all Psa 89:32 – General Psa 94:10 – he correct Jer 25:18 – Jerusalem Eze 4:1 – even Eze 5:9 – that which Eze 7:5 – General Eze 20:37 – I will Hos 5:3 – know Hos 9:1 – as Amo 2:4 – Judah Mic 1:1 – concerning Mic 2:3 – this family Luk 10:14 – General 1Co 11:30 – many<\/p>\n CONTEMPT OF SPIRITUAL PRIVILEGES PUNISHED<\/p>\n You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.<\/p>\n Amo 3:2<\/p>\n The language in which the Old Testament is written is one possessing but few and simple words, rather than a copious, elaborate, and precise vocabulary. The word know is used to mean a mere act of the mind on some object with which it becomes incidentally acquainted, and is employed to describe all the manifold stages of experience up to the highest and closest intimacy. Here it includes the whole special care of a watchful Providence over the nation of Israelthe great love He bore and manifested to His people, the choice He made of them out of all the nations of the earth. When man is said to know God there is implied belief, fear, love, trust, service, worship. You only have I known. So that here we are told of<\/p>\n I. The spiritual privileges of Gods people.By Gods knowledge of the people is implied: (1) His choice of them. If we examine the whole history of Israel as recorded in Gods Word, shall we not find that they were His select people? To them were committed the oracles of God. Jehovah made Israel the depository and storehouse of His knowledge. So has God to-day made His Church the sacred depository of His truth, and, in a limited sense, every member of it. God has chosen us in Christ. (2) Gods care of them. God cares for the Church and every member of it. (3) Gods love of them. In proof of both these, examine the sacred records of Israels history.<\/p>\n II. The punishment of despising these privileges.They are despised when God is neglected, and the wicked heart follows its own will. (1) This punishment is disciplinary. God chastens in proportion to His love in the day of grace. Here the most merciful Physician cutting away the cancerous flesh spareth not that He may spare; He pitieth not that He may have the more pity. As disciplinary it is in love, for whom the Lord loveth He chasteneth. (2) This punishment is finally penal. Ye would not have Me as a Father, ye shall have Me as a Judge. Nearness to God is a priceless, but an awful gift (cf. Jud 1:6; Eze 9:6; Luk 12:47-48; 1Pe 4:17). As penal it is in judgment that God visits.<\/p>\n 2<\/p>\n Amo 3:2. You. only have I known means that God had not recognized or accepted any other family. It is forcefully expressed in Deu 7:6 as follows: “The Lord thy God hath chosen thee to be a special people unto himself, above all people upon the face of the earth.1′ This favor placed them under greater obligation to eonduct themselves in a manner pleasing to Him. They did not do so, therefore it was divinely decreed to punish you for all your iniquities.<\/p>\n 3:2 You {a} only have I known of all the families of the earth: therefore I will punish you for all your iniquities.<\/p>\n (a) I have only chosen you to be mine among all other people, and yet you have forsaken me.<\/p>\n You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. 2. You only &c.] The pron. is emphatic by its position, in the Heb., as in the English. known ] i.e. known favourably, noticed, regarded: so Gen 18:19, “I have known him to the … Continue reading “Exegetical and Hermeneutical Commentary of Amos 3:2”<\/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-22408","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22408","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=22408"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22408\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22408"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22408"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22408"}],"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: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"