6<\/strong>. they shall waste<\/em> ] Lit. ‘feed off.’<\/p>\n the land of Nimrod<\/em> ] Comp. Gen 10:11<\/span>, ‘Out of that land he [Nimrod] went forth into Assyria.’ There is a special significance in the phrase, for a Hebrew could hardly help connecting Nimrod with mrad<\/em>, ‘to rebel.’ Assyria was one of those ‘disobedient’ nations spoken of in Mic 5:15<\/em><\/span>.<\/p>\n in the entrances thereof<\/em> ] Lit., ‘in the gates thereof.’ Comp. Nah 3:13<\/span>, ‘The gates of thy land.’<\/p>\n And they shall waste – <\/B>Literally, feed on, and so eat up. They who were shepherds of their own people, should consume their enemies. Jeremiah uses the same image. The shepherds with their flocks shall come unto her; they shall pitch tents against her round about; they shall feed, each his space Jer 6:3<\/span>. So Joshua and Caleb say, They, (the inhabitants of Canaan,) are bread for us Num 14:9<\/span>. So it was said to Peter, arise, Peter, kill and eat Act 10:13<\/span>; and what once was common, defiled and unclean, shall turn to the nourishment and growth of the Church, and be incorporated into Christ, being made part of His Body.<\/P> And the land of Nimrod – <\/B>Babylon, which should displace Assyria, but should carry on its work of chastising Gods people, is joined by Micah, as by Isaiah Isa. 10:5-34<\/span>; 1314:27, as an object of His judgment. In Isaiah, they are the actual Assyria Isa 10:12-15<\/span> and Babylon Isa 14:13-15<\/span> whose destruction is foretold, yet so as to shadow out rebellion against God in its intensest form, making itself independent of, or measuring itself against, God. Hence, probably, here alone in holy Scripture, Babylon is called the land of Nimrod, as indeed he founded it Gen 10:10<\/span>, but therewith was the author of the tower of Babel also, which was built in rebellion against God, whence his own name was derived . Assyria then, and the world-empire which should succeed it, stand as representing the God-opposed world.<\/P> In the entrances thereof – <\/B>(Literally, in the gates thereof.) The shepherds of Israel shall not act on the defensive only, but shall have victory over the world and Satan, carrying back the battle into his own dominions, and overthrowing him there. Satans malice, so far from hurting the Church, shall turn to its good. Wherein he hoped to waste it, he shall be wasted; wherein he seemed to triumph, he shall be foiled. So it has been ever seen, how, under every persecution, the Church grew. : The more it was pressed down, the more it rose up and flourished; , Shivering the assault of the Pagans, and strengthened more and more, not by resisting, but by enduring. Yet all, by whomsoever done, shall be the work of Christ alone, enduring in martyrs, teaching in pastors, converting through the Apostles of pagan nations. Wherefore he adds:<\/P> Thus (And) He shall deliver us from the Assyrian – <\/B>Not they, the subordinate shepherds, but He, the Chief Shepherd until the last enemy shall be destroyed and death shall be swallowed up in victory, shall deliver, whether by them or by Himself as He often so doth, – not us only (the saying is the larger because unlimited) but – He shall deliver, absolutely. Whosoever shall be delivered, He shall be their deliverer; all, whom He alone knoweth, who alone knoweth them that are His 2Ti 2:19<\/span>. Neither is there salvation in any other Act 4:12<\/span>. Whoso glorieth, let him glory in the Lord 2Co 10:17<\/span>. Every member of Christ has part in this, who, through the grace of God, has power and strength to have victory and to triumph against the devil, the world, and the flesh – not he, but the grace of God which is with him; and much more, all, whether Apostles or Apostolic men, or Pastors, or Bishops and Overseers, who, by preaching or teaching or prayer, bring those to the knowledge of the truth, who sat in darkness and the shadow of death Psa 107:10<\/span>, and by whom God translates us into the kingdom of His dear Son Col 1:13<\/span>.<\/P> <\/p>\n Verse 6<\/span>. The land of Nimrod<\/B><\/I>] Assyria, and Nineveh its capital; and Babylon, which was also built by Nimrod, who was its first<\/I> king, Ge 10:11-12<\/span>, in the margin<\/I>.<\/P> <\/P> In the entrances thereof<\/B><\/I>] At its posts<\/I> or watergates<\/I>; for it was by rendering themselves masters of the Euphrates that the Medes and Persians took the city, according to the prediction of Jeremiah, Jer 51:32<\/span>; Jer 51:36<\/span>.<\/P> <\/P> Calmet<\/I> thinks that this refers to the deliverance of the land from Cambyses<\/I> by his death, and the insurrection of the eight<\/I> princes<\/I> mentioned above, who made themselves masters of the whole Babylonian empire, c. Perhaps it is best to refer it to the invasion of Judea by Nebuchadnezzar<\/I> and the final destruction of the Babylonish<\/I> empire by Cyrus<\/I>, who took Babylon, slew Belshazzar, and possessed himself of the kingdom.<\/P> <\/p>\n And they, the seven shepherds and eight principal men, i.e. those great, wise, and successful instruments of Gods revenge, and of his churchs deliverance, <\/P> shall waste the land of Assyria with the sword: this passage seems to point to the Babylonians, who did invade, waste, and subdue the Assyrian kingdom under the conduct of Merodach-baladan, king of Babylon, called also Berodach, 2Ki 20:12<\/span>. He sent the congratulatory embassy to Hezekiah, newly by miracle cured of his mortal disease and delivered from the Assyrian, Isa 39:1<\/span>,2<\/span>. This Merodach taking the opportunity of the weakness of the Assyrian kingdom, partly by the great slaughter of Sennacheribs army, and the murder of that mighty, daring monarch, and partly by the civil wars which ensued between the regicides and Esarhaddon, took arms, and succeeded in the attempt, subduing the Assyrian kingdom with force and bloodshed enough. <\/P> The land of Nimrod; the same, say some, with the land of Assyria but others, perhaps with better reason, refer this to Babylon, and the kingdom thereof, which by Nebuchadnezzars hand destroyed the Jews, Jerusalem, and temple, and was afterwards destroyed by the Medes and Persians, whom God raised to punish Babylon and release the Jews. <\/P> In the entrances: as we read, it denoteth the fortified frontiers, the garrisons which keep all the entrances of the kingdom; it denoteth also their cities, through the gates of which was great entrance, or their courts of judicature, which were kept in the gates: both their military power should be reduced and their civil power also by the prevailing conqueror. <\/P> Thus shall he; in this manner shall he, i.e. the Messiah, <\/P> deliver us, the Jews his people, <\/P> from the Assyrian; both as type of all other enemies, and he an enemy to the people of God. <\/P> When he cometh into our land, and when he treadeth in our borders: see this explained Mic 5:1<\/span>. I add, that what is rendered when might be rendered because, and note the reason why the Lord Messiah doth so deal with Assyria first and Babylon next. <\/P> <\/p>\n 6. waste<\/B>literally, “eatup”: following up the metaphor of “shepherds” (compareNum 22:4<\/span>; Jer 6:3<\/span>).<\/P> land of Nimrod<\/B>Babylon(Mic 4:10<\/span>; Gen 10:10<\/span>);or, including Assyria also, to which he extended his borders (Ge10:11<\/span>). <\/P> in the entrances<\/B>thepasses into Assyria (2Ki 3:21<\/span>).The Margin<\/I> and JEROME,misled by a needless attention to the parallelism, “with thesword,” translate, “with her own naked swords”; as inPs 55:21<\/span> the Hebrew<\/I> istranslated. But “in the entrances” of Assyria, answers to,”within our borders.” As the Assyrians invade ourborders,<\/I> so shall their own<\/I> borders or “entrances”be invaded. <\/P> he . . . he<\/B>Messiah<\/I>shall deliver us, when the Assyrian<\/I> shall come.<\/P><\/p>\n And they shall waste the land of Assyria with the sword<\/strong>,…. Or “feed e upon it” with the sword, destroy the inhabitants of it; either spiritually subdue the nations of the world to the obedience of Christ, the sword of the Spirit, which is the word of God; the preaching of the Gospel, the ministry of the apostles, and others, in the Gentile world; see 2Co 10:3<\/span>; or literally, meaning that the angels of the vials, the Christian princes, shall destroy the Ottoman empire with the sword:<\/p>\n and the land of Nimrod in the entrances thereof<\/strong>; the same with Babylon, the empire of which was first set up by Nimrod, the beginning of whose kingdom was Babel, Ge 10:11<\/span>; the same with Nebrodas, a name of Bacchus, which is no other than Barchus the son of Chus, as Nimrod was the son of Cush, and Bacchus was a mighty hunter, as he was; all which Bochart f has observed: now his country was Babel, Erech, Accad, and Calneh, in the land of Shinar, that is, the land of Babylon, as the Targum of Onkelos and Jerusalem in Ge 10:10<\/span>, render it; though some think Nimrod extended his dominions into Assyria; and translate g Mic 5:11<\/span> “out of that land, he” (that is, Nimrod) “went forth into Assyria, and builded Nineveh, and the city Rehoboth, and Calah”; and the Targum of Jonathan is very express for it, which paraphrases the words thus,<\/p>\n “out of that land went forth Nimrod, and he reigned in Assyria, because he would not be in the counsel of the generation of the division, and he left these four cities; and the Lord gave him a place (or Assyria), and he built four other cities, Nineveh, c.”<\/p>\n hence some h have thought that the land of Assyria and the land of Nimrod here design one and the same country but Ashur, in the text in Genesis, seems rather to be the name of a man than of a place, even of the son of Shem so called, from whom the country of Assyria had its name; whereas, if had been so soon in the hands of Nimrod, and so many cities had been built by him in it, it would rather have been called by his name than Ashur’s; and it seems most reasonable to conclude that the cities of Nineveh, c. were built by the latter, and not the former and the two countries of Assyria and Nimrod, or Babylon, are very plainly in this text distinguished from one another; though they might at the time of this prophecy be united under Esarhaddon, who was both king of Assyria and Babylon; and at this present time they are both in the hands of the Turks, and in all probability will be until this prophecy is fulfilled in the destruction of them by the Christian princes: the same thing is meant as before; and the word rendered “in the entrances thereof” may as well be translated “with its sword” i; or, as the margin of our Bibles, “with her own naked swords”; so Kimchi and Aben Ezra interpret it:<\/p>\n thus shall he deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders<\/strong>; that is, the King Messiah shall work this deliverance, as Kimchi and others k explain it; Christ delivered his people from all their spiritual enemies when he made peace for them; and he will deliver them in the latter day from both Pope and Turk, when he will destroy the man of sin by the breath of his mouth, and dry up the river Euphrates, and cast both beast and false prophet into the lake that burns with fire and brimstone; though all that is said in this verse and Mic 5:5<\/span> may have had its accomplishment already, at least in part, in the Saracens and their empire, which begun in the year 623, and who prevailed very much in Arabia, Palestine, Syria, Persia, Egypt, and Africa, and even penetrated into Spain and France, in all which places were Christian churches; and so may be called “our land”, as the churches therein “our palaces”, which these people entered into, trod upon, profaned, or destroyed; and the seven or eight principal men raised against them may be the Christian princes that fought with them, and drove them back, and destroyed their land; such as Hugh the great, brother to Philip king of France; Robert earl of Flanders; Robert earl of Normandy, brother to William the Conqueror, king of England; Stephen earl of Blois; Raymund earl of Tholouse; Godfrey duke of Lorrain, and his brothers Baldwin and Eustachius, and others. These beginning at Nice, where once a famous Christian council was held, and driving the army of Solyman from thence, in the space off our years subdued many provinces of Asia, Lycaonia, Cilicia, Syria, Mesopotamia, and Comagena; and at length having put to flight the Turks, and ejected the Saracens, took Jerusalem, and made Godfrey of Bullein king of it l. Some m have interpreted it of the emperor of Germany, and the seven electors in the empire (for formerly they were no more), happily and with success carrying on a war against the Turks, Tartars, and Saracens, when they broke into Europe; but the former sense seems better; and it is best of all to understand the prophecy of the destruction of the Turk or Ottoman empire in the latter day by the Christian princes.<\/p>\n e “et depascent”, Montanus, Drusius; “pascent”, Piscator, Grotius, Cocceius. f Phaleg. l. 1. c. 2. col. 12. g Vatablus, Junius and Tremellius, Bochart, Cocceius, and others. h Bochart, Phaleg. l. 4. c. 12. c. 229. Bedford’s Chronology, p. 773. i “gladiis suis”, Pagninus, Montanus, Munster, Tigurine version; so R. Sol. Urbin. Ohel Moed, fol. 31. 2. k R. Isaac, ib. p. 283. Abarbinel, &c. l Vid. Witsii Exercitat. 8. de Assyriis in Miscel. Sacr. tom. 2. p. 218, 219, 220. m Vid. Gurtler. Voc. Typic. Prophetic. Explicat. p. 18.<\/p>\n In this verse the Prophet says, that the shepherds, chosen by the Church, after it had been miserably oppressed by the tyranny of its enemies, would have a twofold office. They shall first feed; that is, nourish the Church of God; — and, secondly, they shall feed; that is, destroy the land of Asshur, so that nothing may remain there whole and entire. God will then arm these shepherds with warlike courage; for they must fight boldly and courageously against their enemies: he says, They shall feed on the land of Nimrod with their swords Nimrod, we know, reigned in Chaldea; and we know also that the ten tribes were led away by Shalmanezer, and that the kingdom of Israel was thus demolished: when the Chaldeans obtained the empire, the kingdom of Judah was also laid waste by them. Now the import of the words is, that these shepherds would be sufficiently strong to oppose all the enemies of the Church, whether they were the Babylonians or the Assyrians. And he names the Assyrians and Babylonians, because they had then a contest with the people of God; and this continued to the coming of Christ, though it is certain that they suffered more troubles from Antiochus than from others: but as he was one of the successors of Alexander, the Prophet here, taking a part for the whole, means, by the Assyrians and Chaldeans, all the enemies of the Church, whoever they might be. Waste, he says, shall these shepherds the land of Asshur by the sword, and the land of Nimrod, and that by their swords (150) <\/p>\n But this shall not be until the Chaldeans and the Assyrians shall penetrate into our land, and tread in our borders The Prophet again reminds the faithful, that they stood in need of patience, and that they were to know that God had not made a vain promise. The import of the whole is, that no deliverance was to be expected from God’s hand until the faithful yielded their necks to his yoke, and patiently sustained the evils which were then approaching. The Prophet then mentions the intervening time between that state in which the Jews gloried and their deliverance. Why so? Because they were soon after to be smitten heavily by God’s hand; but this, as we have seen, they did not think would take place. Hence he says, — “Since you cannot yet be made to believe that merited punishment is nigh you, experience shall be your teacher. In the meantime, let the faithful provide themselves with courage and, with a meek heart, patiently to submit to God, the righteous Judge: but, at the same time, let them expect a sure deliverance, when they shall have gone through all their evils; for when the ripened time shall come, the Lord will look on his Church; but she must be first afflicted.” <\/p>\n (150) כפתחיה, in its openings or entrances: so most render the word. Εντος πολων αυτης — within its gates. — Symmachus. Marckius, Newcome, and Henderson, agree with our version. Calvin has, in this instance, followed Kimchi and Aben-Ezra: but the affix ה prevents us from adopting this meaning; besides, the word itself is nowhere found in this sense. <\/p>\n This verse is connected with the preceding, and ought to be separated from it only be a semicolon, and may be thus rendered: — <\/p>\n And they shall waste the land of the Assyrian by the sword, And the land of Nimrod at its entrances: Thus shall he cause a deliverance from the Assyrian, When he shall come into our land, And when he shall tread on our borders. <\/p>\n —<\/p>\n Ed. <\/p>\n (6) They shall waste.<\/strong>Literally, feed upon, consume, depasture.<\/em> The Land of Nimrod represents the opposing world-power.<\/p>\n Mic 5:6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders.<\/p>\n Ver. 6. And they shall waste the land of Assyria<\/strong> ] Heb. They shall eat it down, as shepherds do pastures with their flocks. Pascere<\/em> to graze is put for perdere,<\/em> to destroy, saith Calvin; they shall leave nothing there safe or sound, but either bend or break the Church’s enemies, bring them to Christ by the sword of God’s word, or utterly ruin them by temporal slaughters. Aut poenitendum, aut pereundum.<\/em> Either repent or perish. <\/p>\n <\/p>\n Thus shall he deliver us from the Assyrian<\/strong> ] It is Christ that delivereth his, what instruments soever he please to make use of, Luk 1:71<\/span> 1Co 15:24<\/span> , and he must have the praise of it. The Grecians thankfully acknowledged to Jupiter their deliverance from the Persians, wrought by Themistocles; and therehence called him , as the Romans for like cause Sospitator<\/em> , presenting a palm to him, and sacrificing a white ox (Liv. lib. 6), so acknowledging it was his power whereby the conquest was achieved. Our Edward III, after his victory at Poictiers (where he took the French king, A.D. 1356), took speedy order by Simon, Archbishop of Canterbury, that eight days together should be spent in giving God the thanks and glory. How much more should we praise him for spiritual deliverances from sin, Satan, the world, &c., and consecrate ourselves wholly to his service, since Servati sumus ut serviamus,<\/em> Luk 1:74<\/span> , deliverance commands obedience, Ezr 9:14<\/span> .<\/p>\n waste = eat up. <\/p>\n the land of Nimrod. Reference to Pentateuch (Gen 10:8-10). App-92. The name occurs elsewhere only in 1Ch 1:10 and none can deliver. <\/p>\n entrances = passes. Compare Nah 3:13. <\/p>\n when. See note on Mic 5:5. <\/p>\n they: Isa 14:2, Isa 33:1, Nah 2:11-13, Nah 3:1-3 <\/p>\n waste: Heb. eat up <\/p>\n the land of Nimrod: Gen 10:9-11, *marg. <\/p>\n in the entrances thereof: or, with her own naked swords, thus. Isa 14:25, Luk 1:71, Luk 1:74 <\/p>\n the Assyrian: 2Ki 15:29, 2Ki 17:3-5, 2Ki 18:9-15, 2Ki 19:32-35, 2Ch 33:11, Isa 10:5-12 <\/p>\n Reciprocal: Gen 10:8 – Nimrod Gen 10:10 – And the Gen 10:11 – went forth Asshur 1Ch 1:10 – General Psa 37:15 – sword Isa 30:31 – which smote Nah 1:13 – will I Zec 1:20 – four Zec 2:8 – the nations Zec 10:11 – the pride<\/p>\n Mic 5:6. The predictions of this verse are virtually the same as those in the preceding one. Nimrod is mentioned in connection with Assyria be-cause the founder of the Assyrian Empire went forth out of the land under the domain of Nimrod (Gen 10:9-11), and the two names are frequently linked together in prophecy and history,<\/p>\n Mic 5:6. And they The seven shepherds and eight principal men; or, the rulers and princes of men, mentioned in the preceding clause; those great and successful instruments of Gods revenge, and his churchs deliverance, shall waste the land of Assyria with the sword Which the Medes and Babylonians did, under the conduct of Merodach-baladan, king of Babylon, who, taking advantage of the weakness of the Assyrian kingdom, humbled partly by the great destruction of Sennacheribs army, and the murder of that mighty monarch, and partly by the civil wars which ensued between the regicides and Esar-haddon, took arms, and succeeded in the attempt of subduing the Assyrian kingdom, with much slaughter and bloodshed. This Merodach-baladan was the person who sent the congratulatory letter and embassy to Hezekiah, lately cured by a miracle of his otherwise mortal disease, and delivered from the Assyrian power, Isa 39:1-2. And the land of Nimrod The same with the land of Assyria. In the entrances thereof The fortified frontiers, the garrisons, which kept all the entrances of the kingdom. Or, by the land of Nimrod, the Babylonish empire may be understood, which afterward by Nebuchadnezzars hand destroyed the Jews, Jerusalem, and the temple, and was overthrown by the Medes and Persians, whom God raised up to punish Babylon, and release the Jews. Thus shall he deliver us from the Assyrian Whether considered literally as the present enemies of Gods people, or as types of all their other and future enemies.<\/p>\n 5:6 And they shall waste the {g} land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he {h} deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders.<\/p>\n (g) These whom God will raise up for the deliverance of his Church, will destroy all the enemies of it, who are meant here by the Assyrians and Babylonians, who were the chief enemies at that time.<\/p>\n (h) By these governors will God deliver us when the enemy comes into our land.<\/p>\n Israel’s leaders will then lead and care for the land of Assyria with the sword; they will bring it under Israelite control. The "land of Nimrod" is a synonym for Assyria (cf. Gen 10:8-9; 1Ch 1:10), and its entrances imply the strategic areas of its territory. The Redeemer, and Yahweh behind Him, would deliver the Israelites from the Assyrian-like enemy that they would face in that day (cf. Zec 14:3).<\/p>\n "Only the most hyperliteral interpreter would suggest that a revived Assyrian Empire will reappear during the messianic era. Assyria is an archetype here. In terms that would have been very inspiring and meaningful to an eighth-century B.C. Israelite audience, Micah assured God’s people that a time was coming, unlike their own day, when they would no longer be threatened by powerful, hostile nations. In other words, Micah’s vision of Israel’s future is contextualized so that his contemporaries might fully appreciate it. The essential point is that the new era will be one of peace and security for God’s people where God’s ideal king prevents the lionlike ’Assyrians’ of the world from terrorizing helpless sheep." [Note: Chisholm, Handbook on . . ., p. 424.] <\/span><\/p>\n And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders. 6. they shall waste ] Lit. ‘feed off.’ the land of Nimrod ] Comp. … Continue reading “Exegetical and Hermeneutical Commentary of Micah 5:6”<\/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-22650","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22650","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=22650"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22650\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22650"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22650"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22650"}],"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: 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":"