7<\/strong>. tents of Cushan<\/em> ] Cushan here cannot be Cush or Ethiopia in Africa. In Num 12:1<\/span> it is said that Moses had married a Cushite wife, though she was a Midianite; and in the next clause here Midian is parallel to Cushan (cf. the name Lotan for Lot, Gen 36:29<\/span>). Cushan and Midian consequently are either names for the same people or for branches of it. This people dwelt in the neighbourhood of Sinai. Mention of the ancient Cushan and Midian suggests that it is the Theo phany of the Exodus that the poet is describing, though perhaps the inference is not conclusive, as he might suppose the ancient conditions still existing in his day, or even of purpose use archaic names. Present tenses are preferable:<\/p>\n Under affliction I see the tents of Cushan,<\/p>\n The curtains of the land of Midian do tremble.<\/p>\n “Curtains,” parallel to tents, are the tent hangings.<\/p>\n I saw – <\/B>in prophetic vision 1Ki 22:17<\/span>.<\/P> The tents of Cushan in (under) affliction – <\/B>Upon the coming of the Lord there follows the visitation of those alien from Him. . Cushan-Rishathaim was the first, whose ambition God overruled to chasten His people Jdg 3:8-10<\/span>.. It has been remarked that as king of Aram-Naharaim or North Mesopotamia, he was probably sovereign of the Aram, from which Balak king of Moab, allied with Midian, sent for Balaam to curse Israel. Midian was the last enemy who, at the very entrance of the promised land, seduced Gods people into idolatry and foul sin and lusts. Midian became then the object of the wrath of God Num 25:17<\/span>. They were also among the early oppressors of Israel, leaving Jdg 6:4<\/span>, Jdg 6:11<\/span>. no sustenance for Israel, neither sheep nor ox nor ass, driving them for refuge to dwell in the dens and the mountains, caves and fastnesses, consuming the produce of their land like locusts, so that he whom God raised up as their subduer, was threshing even in a wine-press to hide it from them.<\/P> Both the kingdom of Aram-Naharaim and Midian disappear from history after those great defeats. Midian, beside its princes Jdg 8:10<\/span>. lost, by mutual slaughter, one hundred and twenty thousand men who drew sword. It left its name as a proverb for the utter destruction of these who sought to exterminate the people of God. Psa 83:9<\/span>, Psa 83:11-12<\/span>. Do unto them as unto the Midianites; make them and their princes like Oreb and Zeeb; all their princes us Zebah and as Zalmunnah, who said, let us take to ourselves the houses of God in possession. It was an exterminating warfare, which rolled back on those who waged it. So Isaiah sums up an utter breaking-off of the yoke and the rod of the oppressor, as being Isa 9:4<\/span> as in the day of Midian. The same word, aven, is nothingness, iniquity, and the fruit of iniquity, trouble (Job 5:6<\/span>; Job 26:14<\/span>; Jer 4:15<\/span>; Hos 9:4<\/span>; not in Psa 55:4<\/span>; nor (as Gesenius) in Job 4:8<\/span>; Psa 22:8<\/span>; Isa 59:4<\/span>.) (since iniquity is emptiness and opposed to that which is, God and His Goodness, and ends in sorrow); so then Cushan is seen as lying as all sinners do, weighed down by and under what is very emptiness.<\/P> Tents and curtains are emblems of what shall pass away, under which the wicked shelter themselves from the troubles of this present life, as from heat and rain, but which in themselves decay, and are consumed by fire. The curtains of Midian tremble. The prophet uses the present to shew that he was not speaking of any mere past terror, but of that terror, which should still seize those opposed to God. The word wrath (<\/span> rogez<\/I>) echoes through the hymns; Hab 3:2<\/span>. here the wicked tremble, <\/span> ragaz<\/I>, under it, to perish; afterward the prophet Hab 3:16<\/span>. to live.<\/P> <\/p>\n Verse 7. I saw the tents of Cushan in affliction<\/B><\/I>] Cush<\/I> is Arabia. The Arabians dwelt in tents<\/I>, hence they were called Scenitae<\/I>. When the Lord appeared on Mount Sinai<\/I>, the Arabs<\/I> of the Red Sea abandoned their tents, being terror-struck; and the Midianites<\/I> also were seized with fear. See the desolation wrought among this people by Phinehas, Nu 31:1<\/span>, c., on account of their having enticed the Israelites to idolatry, Nu 25:1<\/span>, &c. Either Cush<\/I> and Midian<\/I> lay contiguous to each other or, these names are poetically used to express the same place<\/I>.<\/P> <\/p>\n I saw; <\/B>not with the eye, but with his mind and understanding, in reading the history of Israels travels. <\/P> The tents, <\/B>for the people that dwelt in them. Of Cushan<\/I>; some say of Cushen-rishathaim, in Othniels time, and under his victories over them; but I rather think it is meant of the Ethiopians, on the confines of Arabia, that land of Cush, near whose borders Israels march through and encampings in the wilderness had very often lain. <\/P> In affliction; <\/B>in fear and pain, lest that mighty people, under the conduct of their general, (famed for miracles,) should, as a violent storm, fall on them and despoil them. <\/P> The curtains, <\/B>for those that dwell within them; these people dwelt in tents, and these made up on the sides with curtains. <\/P> The land; <\/B>people of the land. Midian; a people sprung from one of Abrahams sons by Keturah, who gave his name Midian to the land, as well as to the people. <\/P> Did tremble; <\/B>were sore afraid of the arms of Israel, which at last, by Gods express direction, were employed against Midian, and cut off five kings, and destroyed the country. These terrible things our God, whose ways are everlasting, hath done to carry our fathers from Egypt to Canaan: let him, who is our God, still revive his work, &c. <\/P> <\/p>\n 7. the tents<\/B>that is, thedwellers. <\/P> Cushan<\/B>the same asCush;<\/I> made “Cush-an<\/I>” to harmonize with”Midi-an<\/I>” in the parallel clause. So Lotan<\/I> isfound in the Hebrew<\/I> of Genesis for Lot.<\/I> BOCHARTtherefore considers it equivalent to Midian, or a part of Arabia. Soin Nu 12:1<\/span>, Moses’ Midianitewife is called an Ethiopian (Hebrew, Cushite<\/I>). MAURERthinks the dwellers on both sides of the Arabian Gulf,<\/I> or RedSea,<\/I> are meant; for in Hab 3:6<\/span>God’s everlasting<\/I> or ancient ways<\/I> of delivering Hispeople are mentioned; and in Hab3:8<\/span>, the dividing of the Red Sea for them. Compare Miriam’s songas to the fear<\/I> of Israel’s foes far and near caused thereby(Ex 15:14-16<\/span>). Hebrewexpositors refer it to Chushan-rishathaim, king of Mesopotamia, orSyria, the first oppressor of Israel (Jdg 3:8<\/span>;Jdg 3:10<\/span>), from whom Othnieldelivered them. Thus the second hemistich of the verse will refer tothe deliverance of Israel from Midian by Gideon (Jud6:1-7:25<\/span>) to which Hab 3:11<\/span>plainly refers. Whichever of these views be correct, the generalreference is to God’s interpositions against Israel’s foes of old. <\/P> in affliction<\/B>rather,”under<\/I> affliction” (regarded) as a heavy burden.Literally, “vanity” or “iniquity,” hence thepunishment<\/I> of it (compare Num 25:17<\/span>;Num 25:18<\/span>). <\/P> curtains<\/B>the coveringsof their tents; the shifting habitations of the nomad tribes, whichresembled the modern Bedouins. <\/P> tremble<\/B>namely, atJehovah’s terrible interposition for Israel against them.<\/P><\/p>\n I saw the tents of Cushan in affliction<\/strong>,…. The same with Cush or Ethiopia; hence the Septuagint and Vulgate Latin versions render it, “the tents of the Ethiopians”; and these are the same with “the curtains of Midian” in the next clause, tents being made of curtains, and the Ethiopians and Midianites the same people; so the daughter of the priest of Midian, whom Moses married, is called an Ethiopian woman, Ex 2:21<\/span>. This seems to have respect to that panic which seized the neighbouring nations by whom the Israelites passed, as well as the Canaanites, into whose land they were marching, when they heard what wonderful things were done for them in Egypt, at the Red sea, and in the wilderness, which was predicted by Moses in<\/p>\n Ex 15:14<\/span> and not only fulfilled in the Canaanites, as appears from what Rahab says, Jos 2:9<\/span> but particularly in the Moabites and Midianites, who sent to each other, and consulted together against Israel; and, by the advice of Balaam, found ways and means to draw them into fornication, and so to idolatry; for which the Israelites having suffered, were stirred up to avenge themselves on them, and slew five of their kings, and a great multitude of their people; and so the words may be rendered, “for iniquity” l; and the word is often used for idolatry; that is, for the sin they drew the Israelites into, they were brought into trembling and great distress, which the prophet saw, perceived, and understood by reading the history of those times; see<\/p>\n Nu 22:3<\/span> though the Jewish commentators, and others, generally refer this to the case of Chushanrishathaim king of Mesopotamia, who carried Israel into captivity, from whence they were delivered by Othniel, who prevailed against Cushan, and into whose hands he fell; and so then he and his people were seen in affliction, Jud 3:7<\/span> but Cushan here is not the name of a man, but of a country: and whereas it follows,<\/p>\n the curtains of the land of Midian did tremble<\/strong>; this is thought to refer to the times of Gideon, when the Midianites were overcome by him with three hundred men, and in their fright fell upon and destroyed each other; signified by a barley cake tumbling into the host of Midian, and overturning a tent, as represented in a dream to one of Gideon’s men, Jud 7:13<\/span> but the former reference seems best; and it should be observed, that Cush or Ethiopia, and Midian, were parts of Arabia; for not only the Arabians are said to be near the Ethiopians, or at the hand of the Cushites, 2Ch 21:16<\/span> but Sinai, a part of Horeb, where Moses fed the flock of his father-in-law, the priest of Midian, is expressly said to be in Arabia; compare Ex 3:1<\/span> and with those Arabians called Scenitae, from their dwelling in tents, agree the characters in the text: now the people inhabiting those places, the prophet foresaw by a spirit of prophecy “under vanity” m, as it may be rendered; that is, “subject” to it, as the whole Gentile world was, Ro 8:20<\/span> or under the power of idolatry; but it was foretold that these should be converted in Gospel times, Ps 68:31<\/span> which was brought about, partly by the Apostles Matthew and Matthias, said to be sent into Ethiopia; and partly by the Ethiopian eunuch, converted and baptized by Philip, who doubtless was the means of spreading the Gospel in his own country, when returned to it, Ac 8:27<\/span> and chiefly by the Apostle Paul, who went into Arabia, and preached there, quickly after his conversion; and here were churches in the first times of Christianity; [See comments on Ga 1:17]<\/span> and at this time Cushan or Ethiopia was in affliction; and the Midianites trembled, such of them to whom the word came in power, and they were made sensible of their danger and misery, as the apostle did, the instrument of their conversion, Ac 9:6<\/span> once more, as an Ethiopian is an emblem of a man in a state of nature, and describes very aptly wicked and profligate persons, apostates from religion, and such as are persecutors of good men,<\/p>\n Jer 13:23<\/span> it may design such here; and be expressive of their distress and trouble, the fear and dread they would be seized with on seeing Christianity prevail, and Paganism falling in the Roman empire; which distress and trembling are in a very lively manner set forth in Re 6:15<\/span>.<\/p>\n l “propter iniquitatem”, V. L. Calvin, Tigurine version. m “Subjecta vanitati”, Heb.; “sub vanitate”, Piscator, Cocceius, Van Till.<\/p>\n The Prophet relates here, no doubt, whatever might bring comfort to the miserable Jews, as they thought themselves rejected and in a manner alienated from God. Hence the Prophet mentions here other deliverances, which were clear evidences of God’s constant favor towards his chosen people. He had hitherto spoken of their redemption, and he will presently return to the same subject: but he introduces here other histories; as though he had said, that it was not only at one time that God had testified how much he loved the race of Abraham, and how inviolable was the covenant he had made; but that he had given the same testimonies at various times: for as he had also defended his people against other enemies, the conclusion was obvious, that God’s hand was thus made manifest, that the children of Abraham might know that they were not deceived, when they were adopted by him. <\/p>\n Hence Habakkuk mentions the tents of Cushan as another evidence of God’s power in preserving his people, and the curtains of Midian; for we know how wonderful was the work, when the Jews were delivered by the hand of Gideon; and the same was the case with respect to the king of Chosen. <\/p>\n We now, then, understand the design of the Prophet: for as he knew that the time was near when the Jews might succumb to despair in their great adversities, he reminds them of the evidences of God’s favor and power, which had been given to their fathers, that they might entertain firm hope in time to come, and be fully persuaded that God would be their deliverer, as he had been formerly to their fathers. <\/p>\n (7) I saw.<\/strong>Better, I see.<\/em> Did tremble.<\/strong>Better, are trembling.<\/em> Probably the imagery is still borrowed from the Exodus story, the nations instanced being the borderers on the Red Seaviz., Cushan (Cush, or Ethiopia) on the west, and Midian on the east side. A plausible theory, however, as old as the Targum, connects this verse with later episodes in Israels history. Cushan is identified with that Mesopotamian oppressor, Cushan-rishathaim, whom the judge Othniel overcame. (Jdg. 3:8-10<\/span>). And Midian is interpreted by Judges 6<\/span>, which records how Gideon delivered Israel from Midianite oppression. Both names thus become typical instances of tyranny subdued by Jehovahs intervention. We prefer the other interpretation, because the prophets eye is still fixed apparently on the earlier history (see Hab. 3:8<\/span>, et seq.<\/em>),<\/em> and a reference here to the time of the Judges would mar the elimactic symmetry of the composition. Cushan, however, is never used elsewhere for Cush, though the LXX. understood it in this meaning. Curtains in the second hemistich is merely a variation on tents in the first. (Comp. Son. 1:5<\/span>.)<\/p>\n ‘I saw the tents of Cushan in affliction,<\/p>\n The curtains of the land of Midian trembled.’<\/p>\n Midian combined with Moab in seeking to prevent the passage of Israel into the promised land (Num 22:4<\/span>; Num 22:7<\/span>). They were a feared nomadic people, and vexed Israel with their wiles (Num 25:18<\/span>), while their women led Israel astray (Num 25:6<\/span>). But they had cause to tremble for YHWH commanded Israel to smite them (Num 25:17<\/span>; Num 31:2-9<\/span>) because of their activities against them, and in order to prevent any further mischief. The remainder (for they were widespread) feared as Israel entered the land.<\/p>\n Cushan must in some way be related to Midian, possibly a large Midianite tribe, large enough to be seen as representative. The trembling of the curtains may represent their women peering out in fear.<\/p>\n Hab 3:7<\/span><\/em><\/strong>. <\/strong>I saw the tents of Cushan in affliction<\/em><\/strong><\/strong> I saw the tents of Cushan, <\/em>or of Ethiopia, in consternation, and the tent curtains of the land of Midian trembled. <\/em>Since Moses’s wife, who was a Midianite, is called Num 12:1<\/span> a Cushite <\/em>(that is, Ethiopian<\/em>), Cushan <\/em>may be here another name for Midian; <\/em>and then the two members of this period will be equivalent: but if it should be different, then it must mean an Arabian nation which dwelt in tents near Midian, and which was seized with the same consternation at the approach of Jehovah as they were. We can never sufficiently admire the strength and spirit, as well as justness and propriety, of the foregoing description. The design of the prophet was, to give us right conceptions of Jehovah, as king and commander of the ten thousands of Israel; and what more proper circumstances could he have chosen, to inspire us with a just idea of his magnificence and greatness on this occasion? The glory with which he is arrayed is such as filleth the heaven and the earth: a glory which arises not from the pomp of external grandeur, and the parade of honourable followers; but from himself. His power is the terror of all the world around him: the insignia of it being, not the sword <\/em>or the fasces, <\/em>but the pestilence <\/em>and devouring fire: <\/em>and so great is the dread of him, that the Canaanites fly at his approach, the land trembles at his presence, and the nations around are not able to hide their dismay. Such is Habakkuk’s description of Jehovah, simple and plain, but yet grand and sublime; as much excelling every pagan description of Jupiter, as light surpasses darkness. See Green and Houbigant. Hab 3:8<\/span>. After the description of Jehovah given in the preceding verses, the first of his wonderful works recounted by the prophet is the passage through the Red Sea, where he represents the Lord as appearing at the head of the Israelites in his chariot of war, with his bow drawn in his hand, to rescue them from their cruel oppressors, the Egyptians, and to give them the land of Canaan, according to the oath which he sware unto them, Hab 3:8-9<\/span>. The next is, his giving them water to drink in the wilderness, where the mountain, moved at his presence:part of Hab 3:9-10<\/span>. The next, his passage over Jordan, where the waters, testifying their ready obedience to his will, open to the right and left to make way for his people to pass through:latter part of Hab 3:10<\/span>. The next, his interposition at Joshua’s engagements with the Amorites, when the sun and moon stood still, to give them time to discomfit their enemies, Hab 3:11<\/span>. The last wonderful works which the prophet recounts were performed after this engagement, when Jehovah marched before them to execute vengeance on the Canaanites, Hab 3:12<\/span> and to protect the Israelites; destroying utterly the princes of Canaan and their states, at a time when they made sure of Israel for their prey, Hab 3:13-14<\/span> and giving his own people entire possession of their country, from the river Jordan on the east, to the Mediterranean Sea on the west, Hab 3:15<\/span>. See Green. <\/p>\n Hab 3:7 I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian did tremble.<\/p>\n Ver. 7. I saw the tents of Cushan<\/strong> ] King of Mesopotamia, who tyrannized over Israel eight years after Joshua’s death; God selling his people to him for nought, and not increasing his wealth by their price, Psa 44:12<\/span> Jdg 3:8<\/span> . But delivering them in the end by that valiant Othniel, who brought the tents of Cushan under affliction or vanity. Some render it propter iniquitatem,<\/em> because of iniquity, and set this sense upon it; It was for sin that God sold his people into the hands of Cushanrishathaim, and yet afterwards sent them a Saviour; why then should they now despair of a seasonable return out of captivity, though by their sins they have provoked the Lord to wrath; since if they return unto him and seek his favour, there is yet mercy with the Lord, that he may be feared? Lo, this is the right use of histories: and this is our duty, to make observations to ourselves, as did the prophet here: I saw the tents of Cushan; I considered the thing that hath been, it is the same which shall be, and that which is done is that which shall be done, &c., Ecc 1:9<\/span> . Historiae fidae monitrices dicuntur<\/em> . <\/p>\n <\/p>\n And the curtains of the land of Midian did tremble<\/strong> ] Cortinae vel pelles, &c.<\/em> When by the sword of the Lord and of Gideon they were cut off and discomfited, Jdg 7:7<\/span> .<\/p>\n in affliction = [brought low] by affliction. <\/p>\n curtains = hangings. Put by Figure of speech Metonymy (of Cause), App-6, for the tents formed by them. <\/p>\n Cushan <\/p>\n Or, Ethiopia. <\/p>\n saw the: Exo 15:14-16, Num 22:3, Num 22:4, Jos 2:10, Jos 9:24 <\/p>\n Cushan: or, Ethiopia, Gen 10:6, Gen 10:7 <\/p>\n in affliction: or, under affliction, or vanity <\/p>\n Midian: Gen 25:1-4, Num 31:2-12, Psa 83:5-10 <\/p>\n Reciprocal: Exo 15:15 – Moab Jdg 3:8 – Chushanrishathaim Jdg 6:1 – Midian Isa 10:26 – his rod Isa 37:9 – Ethiopia Jer 4:20 – suddenly Jer 49:29 – curtains<\/p>\n Hab 3:7. Cushan or Cush refers to Ethiopia, a country near Egypt, and the prophet saw the Lord in control of that territory. Curtains is defined “A hanging (as tremulous).” The sentence denotes that the Midianttes were caused to tremble by the might of the Lord as they beheld its manifestations against their weakness.<\/p>\n Hab 3:7. I saw the tents of Cushan in affliction Since Mosess wife, who was a Midianite, is called (Num 12:1) a Cushite, Cushan may be here another name for Midian, and then the two members of this period will be equivalent; but if they be different, then the Cushites must have been an Arabian nation who dwelt in tents near the Midianites, and were seized with the same consternation, at the approach of Jehovah and his people Israel, as the latter were. The total overthrow which the Israelites gave the Midianites and their allies, as recorded Num 31:7-12, is probably here referred to. We can never sufficiently admire the strength and spirit, as well as justness and propriety, of this whole description. The glory with which Jehovah is arrayed, is such as fills the heaven and the earth; a glory arising not from the pomp of external grandeur, and the parade of honourable followers, but from himself. His power is the terror of all the world around him; the insignia of it being, not the sword or the fasces, but the pestilence and devouring fire; and so great is the dread of him, that the Canaanites flee at his approach, the land trembles at his presence, and the nations around are not able to hide their dismay. Such is Habakkuks description of Jehovah, simple and plain, but yet grand and sublime; as much excelling every pagan description of Jupiter, as light surpasses darkness. Green and Houbigant.<\/p>\n 3:7 {g} I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian trembled.<\/p>\n (g) The iniquity of the king of Syria in vexing your people was made manifest by your judgment, to the comfort of your Church, Jud 5:10 , and also of the Midianites, who destroyed themselves, Jud 7:22 .<\/p>\n Habakkuk saw the semi-nomadic Ethiopians and Midianites, who lived on both sides of Mt. Sinai, trembling with fear because they witnessed something of Yahweh’s power. The terms Midianite and Cushite both described Moses’ wife (Exo 2:16-22; Exo 18:1-5; Num 12:1), so they may be synonyms here. Perhaps this is a reference to Yahweh parting the Red Sea. It is small wonder that these tribes trembled since His glance can cause mountains to melt (Hab 3:6).<\/p>\n I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian did tremble. 7. tents of Cushan ] Cushan here cannot be Cush or Ethiopia in Africa. In Num 12:1 it is said that Moses had married a Cushite wife, though she was a Midianite; and in the next clause … Continue reading “Exegetical and Hermeneutical Commentary of Habakkuk 3:7”<\/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-22786","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22786","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=22786"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22786\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22786"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22786"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22786"}],"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: 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: Scofield Reference Bible Notes<\/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":"