10<\/strong>. The verse is obscure on account of the uncertain meaning of several expressions in it. Its general sense is that the heathen nations, even those most distant, shall do homage to Jehovah and present offerings to Him. Jeremiah already predicts the conversion of the nations (Jer 3:17<\/span>, Jer 16:19<\/span>).<\/p>\n From beyond the rivers<\/em> ] This meaning is possible, but the usual sense would be: beyond the rivers<\/em> in answer to the question where<\/em>, not, whence<\/em> (Isa 18:1<\/span>). On Ethiopia or Cush see on ch. Zep 2:12<\/span>.<\/p>\n My suppliants<\/em> ] The word does not occur again in this sense, though a verb to supplicate<\/em>, from which it might be derived, is not uncommon (Gen 25:21<\/span>). In the sing, the word occurs Eze 8:11<\/span> in the sense of vapour<\/em> or odour<\/em> (R.V.) of incense, and this sense, being parallel to “mine offering,” might be adopted here.<\/p>\n even the daughter of my dispersed<\/em> ] Phrases like “daughter of Zion” ( Zep 3:14<\/em><\/span>), of Babylon (Psa 137:8<\/span>), of Edom (Lam 4:21<\/span>), signify the city or country named with its inhabitants. There is always in such phrases the name of a place<\/em>, and this suggests that under the word “my dispersed” ( ptsai<\/em>) there lurks some proper name. Ewald suggested Put, which is often named in connexion with Cush (cf. on Nah 3:9<\/span>). “The daughter of Put” would then be parallel to “beyond the rivers of Cush.” Others have assumed that somewhat after the analogy of “daughter of Zion” in the sense of Zion with those inhabiting it, “the daughter of my dispersed” might mean those composing<\/em> (comprised in) my dispersed<\/em>. “My dispersed” must certainly refer to Jews; the view of Hitzig that they are the same as “those that escape” of the Gentiles and carry tidings of the greatness of Jehovah to all nations (Isa 66:18-19<\/span>), has no probability. The general meaning of the verse would be that the most distant nations would bring back God’s dispersed people the Jews as an offering to Him (Isa 66:20<\/span>): From beyond the rivers of Cush shall they bring my suppliants<\/em>, even the daughter of my dispersed as mine offering<\/em>. The term “suppliants” seems unnatural in the connexion. After all, the other sense appears at least equally probable: Beyond the rivers of Cush they shall offer me incense, the daughter of<\/em> [Put] shall bring me an offering<\/em>, the reference being to the service of Jehovah by all the nations. Comp. Isa 18:7<\/span>; Isa 45:14<\/span>; Psa 72:10<\/span>.<\/p>\n From beyond the rivers of Ethiopia – <\/B>(See Isa 18:1<\/span>.) The farthest southern people, with whom the Jews had contact, stand as the type of the whole world beyond. The utmost bound of the known inhabited land should not be the bound of the Gospel. The conversion of Abyssinia is one, but the narrowest fulfillment of the prophecy. The whole new world, though not in the mind of the prophet, was in the mind of Him who spake by the prophet.<\/P> My suppliants – <\/B>He names them as what they shall be when they shall come to Him. They shall come, as needy, to the Fountain of all good, asking for mercy of the unfailing Source of all mercy. He describes the very character of all who come to God through Christ. The daughter of My dispersed. God is, in the way of Providence, the Father of all, although, by sin, alienated from Him; from where Paul says, we are the offspring of God Act 17:28<\/span>. They were dispersed, severed from the oneness in Him and from His house and family; yet still, looking on them as already belonging to Him, He calls them, My dispersed, as by Caiaphas, being high priest, He prophesied that Jesus should die for that nation; and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad Joh 11:51-52<\/span>.<\/P> Shall bring Mine offering – <\/B>o<\/SUP> The offering is the same as that which Malachi prophesies shall continue under the New Testament, which offering was to be offered to the Name of God, not in Jerusalem, but Mal 1:11<\/span> in every place from the rising of the sun unto the going down of the same. The dark skin of the Ethiopian is the image of ingrained sin, which man could not efface or change Jer 13:23<\/span> : their conversion then declares how those steeped in sin shall be cleansed from all their darkness of mind, and washed white from their sins in Baptism and beautified by the grace of God. Cyril: The word of prophecy endeth in truth. For not only through the Roman empire is the Gospel preached, but it circles round the barbarous nations. And there are Churches everywhere, shepherds and teachers, guides and instructors in mysteries, and sacred altars, and the Lamb is invisibly sacrificed by holy priests among Indians too and Ethiopians. And this was said plainly by another prophet also, For I am a great King, saith the Lord, and My Name is great among the pagan, and in every place incense is offered to My Name and a pure sacrifice Mal 1:11<\/span>.<\/P> <\/p>\n Verse 10<\/span>. From beyond the rivers of Ethiopia<\/B><\/I>] This may denote both Africa<\/I> and the southern Arabia<\/I>. Bochart<\/I> thinks that Arabia<\/I> Chusaer<\/I> is meant; and that the rivers are Besor<\/I>, which flows into the Mediterranean; Rhinocorura<\/I>, which flows into the Lake Sirbonis; Trajanus Amnis<\/I>, which flows into the Red Sea<\/I>; and the river Corys<\/I>. Calmet<\/I> thinks that these rivers<\/I> mean the Nile<\/I>, which by seven mouths<\/I> falls into the Mediterranean. The Nile comes from Ethiopia<\/I>, properly so called; and runs through all Egypt, and falls into the sea at that part of Arabia which the Scripture calls Cush<\/I> or Ethiopia<\/I>.<\/P> <\/P> My dispersed<\/B><\/I>] The Jews, scattered through different parts of the world. Shall bring mine offering<\/I>. Shall acknowledge my mercy in sending them the Messiah<\/I> to bless them, by turning every one of them away from their iniquities.<\/P> <\/p>\n From beyond the rivers; <\/B>the coasts which lie beyond the rivers of India, saith the Chaldee paraphrast, but I doubt whether the captive Jews were carried so far. <\/P> Of Ethiopia, <\/B>in Arabia, bordering on Egypt, whither it is easy to conceive many Jews might betake themselves, who are here called <\/P> dispersed, <\/B>or dispersion, somewhat distinguished from captives. <\/P> My suppliants; <\/B>praying to me, saith one version. <\/P> The daughter of my dispersed:<\/B> this explains who the suppliant is; the praying remnant of the scattered Jews, who had gotten into those parts of Arabia that were coasting along the rivers which divided Ethiopia Cusaea from the rest of Arabia. <\/P> Shall bring mine offering; <\/B>shall return to their land and bring themselves an offering unto the Lord, which was done when Cyrus, in league with these Ethiopians, procured their favour for the dispersed Jews, that they might return to Jerusalem, meet their captive brethren, and offer a gift to God. <\/P> <\/p>\n 10. From beyond . . . Ethiopia mysuppliants<\/B>literally, “burners of incense” (comparePsa 141:2<\/span>; Rev 5:8<\/span>;Rev 8:3<\/span>; Rev 8:4<\/span>).The Israelites are meant, called “the daughter of My dispersed,”a Hebrew<\/I> idiom for My dispersed people.<\/I> “Therivers of Ethiopia” are those which enclose it on the north. Inthe west of Abyssinia there has long existed a people calledFalashas,<\/I> or “emigrants” (akin to the synonym”Philistine”). These trace their origin to Palestine andprofess the Jewish religion. In physical traits they resemble theArabs. When Bruce was there, they had a Jewish king, Gideon, and hisqueen, Judith. Probably the Abyssinian Christians were originally inpart converted Jews. They are here made the representatives of allIsrael which is to be restored. <\/P> shall bring mineoffering<\/B>that is, the offering<\/I> that is My right.<\/I>I prefer, with DE WETTEand Chaldee Version,<\/I> making “suppliants” theobjective case, not the nominative. The peoples:<\/I> (Zep 3:8<\/span>;Zep 3:9<\/span>), brought to fear Me byMy judgments, “shall bring as Mine offering My suppliants (anappropriate term for the Jews, on whom then there shall have beenpoured the spirit of supplications,<\/I> Zec12:10<\/span>), the daughter of My dispersed.” So Isa66:20<\/span>, “they shall bring all your brethren for an offering<\/I>unto the Lord.” Compare HORSLEY’Sview of Isa 18:1<\/span>; Isa 18:2<\/span>;Isa 18:7<\/span>. England in this viewmay be the naval power to restore Israel to Palestine (Isa60:9<\/span>). The Hebrew<\/I> for “Ethiopia” is Cush,<\/I>which may include not only Ethiopia, but also the region of theTigris and Babylon, where Nimrod, Cush’s son (Ge10:8-12<\/span>), founded Nineveh and acquired Babylon, and where the tentribes are mentioned as being scattered (1Pe 1:1<\/span>;1Pe 5:13<\/span>; compare Isa11:11<\/span>). The restoration under Cyrus of the Jews transported underPharaoh-necho to Egypt and Ethiopia, was an earnest of the futurerestoration under Christ.<\/P><\/p>\n From beyond the rivers of Ethiopia<\/strong>,…. Either the African Ethiopia, or Arabia Chusea, which lay between Judea and Egypt: here some particular places and people are mentioned, in whom the preceding prophecy would be fulfilled. If these rivers of Ethiopia are such as ran in the midst of the country, and so point at some parts of it, though on the other side of them, then this prophecy might have its accomplishment, at least when the Evangelist Matthew went thither, and preached the Gospel, and very likely the Apostle Paul; as also when the Ethiopian eunuch was converted, who doubtless did what in him lay to promote the interest of Christ in those parts. Ben Melech makes this parallel with and illustrates it by Isa 18:1<\/span>,<\/p>\n [See comments on Isa 18:1]<\/span>,<\/p>\n [See comments on Isa 18:7]<\/span>; but if these design rivers on the furthermost borders of the country, which divided it from others, then Egypt, which lay beyond it, seems to be intended; and so the prophecy, in connection with the foregoing verse Zep 3:9<\/span>, is the same with Isa 19:18<\/span> “in that day shall five cities in the land of Egypt speak the language of Canaan”; of these rivers of Ethiopia, whether in Africa or Arabia Chusea,<\/p>\n [See comments on Isa 18:1]<\/span>. The Targum renders it<\/p>\n “beyond the rivers of India:”<\/p>\n my suppliants, [even] the daughter of my dispersed<\/strong>: Aben Ezra, Kimchi, Abarbinel, and Ben Melech, take the words “Atharai Bathpusai” to be the proper name of a nation or family beyond the rivers of Ethiopia l; whereas they are characters which describe persons there, who should have the pure language turned to them, and call on the name of the Lord; even such, who, being made sensible of sin, and of their danger, would be humble supplicants at the throne of grace, and pray to the Lord for the discovery and application of pardoning grace and mercy to them, agreeably to the prophecy in Ps 68:31<\/span> “princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God”; that is, in prayer: and these are the sons and daughters of the Almighty, who are scattered abroad in the several parts of the world, and among the rest here; but as they are gathered together by Christ in redemption, so they are found out and reached by efficacious grace in calling, whether Jews or Gentiles. Some think the Jews are here meant, even the elect of God among them, who were dispersed in several nations, and particularly in Egypt and Ethiopia; who were met with by the Gospel, and converted in the first times of it; to these Peter and James direct their epistles: and of whom, being called by grace, it is said, they<\/p>\n shall bring mine offering<\/strong>; themselves as an offering to the Lord, souls and bodies, with all other spiritual sacrifices of prayer, praise, and well doing; and likewise such persons they may be the instruments of the conversion of, called the offering of the Gentiles,<\/p>\n Ro 15:16<\/span>.<\/p>\n l So Menasseh ben Israel. Spes Israelis, p. 57.<\/p>\n Interpreters agree not as to the meaning of this verse; for some of the Hebrews connect this with the former, as though the Prophet was still speaking of the calling of the Gentiles. But others, with whom I agree, apply this to the dispersed Jews, so that the Prophet here gives hope of that restoration, of which he had before spoken. They who understand this of the Gentiles, think that Atharai and Phorisai are proper names. But in the first place, we cannot find that any nations were so called; and then, if we receive what they say, these were not separate nations, but portions of the Ethiopians; for the Prophet does not state the fact by itself, that Atharai and Phorisai would be the worshipers of God; but after having spoken of Ethiopia, he adds these words: hence we conclude, that the Prophet means this,—that they would return into Judea from the farthest region of the Ethiopians to offer sacrifices to God. And as he mentions the daughter of the dispersion, we must understand this of the Jews, for it cannot be applied to the Ethiopians. And this promise fits in well with the former verse: for the Prophet spoke, according to what we observed yesterday, of the future calling of the Gentiles; and now he adds, the Jews would come with the Gentiles, that they might unite together, agreeing in the same faith, in the true and pure worship of the only true God. He had said, that the kingdom would be enlarged, for the Church was to be gathered from all nations: he now adds, that the elect people would be restored, after having been driven away into exile. <\/p>\n Hence he says, Beyond the rivers of Ethiopia shall be my suppliants: for עתר, otar, means to supplicate; but it means also sometimes to be pacified, or to be propitious; and therefore some take עתרים, otarim, in a passive sense, they who shall be reconciled to God; as though he had said, God will at length be propitious to the miserable exiles, though they have been cast away beyond the rivers of Ethiopia: they shall yet again be God’s people, for he will be reconciled to them. As David calls Him the God of his mercy, because he had found him merciful and gracious, (Psa 59:17<\/span>,) so also in this place they think that the Jews are said to be the עתרי, the reconciled of Jehovah, because he would be reconciled to them. But this exposition is too forced: I therefore retain that which I have stated,—that some suppliants would come to God from the utmost parts of Ethiopia, not the Ethiopians themselves, but the Jews who had been driven there. <\/p>\n To the same purpose is what is added, The daughter of my dispersed; for פוף, puts, means to scatter or to disperse. (116) Hence by the daughter of the dispersed he means the gathered assembly of the miserable exiles, who for a time were considered as having lost their name, so as not to be counted as the people of Israel. These then shall again offer to me a gift, that is, they are to be restored to their country, that they may there worship me after their usual manner. Now though this prophecy extends to the time of the Gospel, it is yet no wonder, that the Prophet describes the worship of God such as it had been, accompanied with the ceremonies of the Law. We now then perceive what Zephaniah means in this verse,—that not only the Gentiles would come into the Church of God, but that the Jews also would return to their country, that they might together make one body. It follows,— <\/p>\n (116) It is more consonant with the style of the Prophets to render the clauses apart, as Calvin does, than as it is done in our version, and by Newcome and Henderson. The auxiliary verb, as is often the case, is to be understood in the first clause,— <\/p>\n From beyond the rivers of Cush shall be my suppliants; The daughter of my dispersed shall bring my offering. <\/p>\n (10) The daughter of<\/strong> my dispersed.<\/strong>i.e.,<\/em> dropping the Hebrew idiom, my dispersed people. Even from the southern limit of the known world shall the new Church draw adherents. The dispersed people are not Jewish exiles, but the Gentile tribes of the dispersion (of Gen. 11:8<\/span>) which have been hitherto alienated from their Creator by ignorance and vice. Similarly, Caiaphas prophesies that Christ should not only die for the Jewish nation, but that He should gather together in one the children of God that were scattered abroad (Joh. 11:51-52<\/span>).<\/p>\n Bring mine offering.<\/strong>The minchh<\/em> or bloodless oblation. The phrase here merely represents homage rendered to Jehovah as paramount. So in Mal. 1:11<\/span> it is foretold that in every place incense shall be offered unto my name, and a pure minchh.<\/em> In Isa. 66:20<\/span>, on the other hand, the Gentiles are represented as bringing the dispersed Jews back to Jerusalem as a minchh<\/em> to Jehovah. De Wette and others (wrongly, as we believe), give this passage the same force, rendering, From beyond the rivers of Ethiopia shall men bring my suppliants, even my dispersed people, as my offering.<\/p>\n Zep 3:10<\/span><\/em><\/strong>. <\/strong>From beyond the rivers, <\/em><\/strong>&c.<\/strong> From the borders of the rivers of Ethiopia, those whom I have hitherto dispersed shall become my suppliants, and shall bring me an offering. <\/em>Houbigant. The Jews, dispersed in the most distant countries, as the farthest parts of Ethiopia, shall come into the Christian church, and there pay their adorations to the God of their fathers. <\/p>\n Zep 3:10 From beyond the rivers of Ethiopia my suppliants, [even] the daughter of my dispersed, shall bring mine offering.<\/p>\n Ver. 10. From beyond the rivers of Ethiopia<\/strong> ] Heb. Of Chush, that is of Arabia Chusaea, which lay between Judea and Egypt. Confer Isa 18:1<\/span> ; Isa 18:7<\/span> . Some understand it of Ethiopia, which is beyond the river Nile, and hath two very great rivers. See this in part fulfilled by that Ethiopian eunuch, Act 8:26-40<\/span> ; neither may we think that he was alone in that country. Matthias the apostle is said to have preached the gospel to the Ethiopians (Euseb. i. 1). The large region of Nubia there had from the apostles’ time (as it is thought) professed the Christian faith, till about two hundred years since it forsook the same (Alvarez, Hist. Aethiopic.). The kingdom of Habassia, held by presbyter John, are yet Christians, differing from us in a few ceremonies only. See Trapp on “<\/em> Zep 2:12 “<\/em> <\/p>\n <\/p>\n My suppliants<\/strong> ] My praying people, that ply the throne of grace, and multiply strong suits, pouring out a flood of words in humble supplication (as the Hebrew signifieth), continuing instant in prayer, as knowing that their safety here and salvation hereafter is of me alone. <\/p>\n <\/p>\n Even the daughter of my dispersed<\/strong> ] Jews and Gentiles, elect of both sorts, Joh 11:52<\/span> , scattered here and there, as the salt of the earth upon the face thereof, to keep it from putrefying. Danaeus thinketh that there is mention made of the daughter of the dispersed affectionately; namely, both to describe the earnestness of the saints in serving God (for women, quicquid volunt, valde volunt<\/em> whatever they wish, they greatly prefer), and that this so goodly and joyful a spectacle or sight of women worshipping and serving God, and of virgins especially, might stir up and move affections. It is easy to observe that the New Testament affordeth more store of good women than the old, who can make masculine prayers, mingled with tears; and as music upon the waters sounds further and more harmoniously than upon the land, so do prayers well watered. <\/p>\n <\/p>\n Shall bring mine offering<\/strong> ] Heb. My meat offering, or rather my wheat offering ( Minchathi<\/em> ), their bodies and souls, Rom 12:1<\/span> , that best of sacrifices, for a reasonable service, a solemn present; such that the Chaldee paraphrast might express; he translateth it thus: They shall bring as presents unto me the banished of my people, who were carried captive, and shall return by my mercies. Some think that here is foretold the return of the Jews to their own land, toward the end of the world, to set up the spiritual worship of God there; the famous Church that shall be among them, full of sanctity and rid of all wicked ones, Zep 3:11-13<\/span> , the joy and gladness that shall possess their souls, Zep 3:14<\/span> , through God’s removing of all cause of fear from them, Zep 3:15<\/span> , the encouragement they shall receive from others, Zep 3:16<\/span> , and (which is the cause of all this) the apparent arguments of God’s great love and favour, Zep 3:17<\/span> , the quality of those that shall be received to be citizens of this New Jerusalem, Zep 3:18<\/span> , the utter rooting out of all their enemies, the fame and dignity that this Church of the Jews shall be of among all nations, Zep 3:19-20<\/span> . Thus they: quam recte iudicium sit penes Lectorem.<\/p>\n suppliants = worshippers. Hebrew. ‘athar. Occurs in this sense nowhere else. From ‘athar = to burn incense (Eze 8:11); hence to pray or worship. <\/p>\n the daughter of My dispersed: i.e. My dispersed People [Israel]. <\/p>\n Psa 68:31, Psa 72:8-11, Isa 11:11, Isa 18:1, 7-19:15, Isa 27:12, Isa 27:13, Isa 49:20-23, Isa 60:4-12, Isa 66:18-21, Mal 1:11, Act 8:27, Act 24:17, Rom 11:11, Rom 11:12, Rom 15:16, 1Pe 1:1 <\/p>\n Reciprocal: Isa 11:12 – shall assemble Isa 18:7 – shall the Isa 19:21 – and shall Mic 4:1 – and people Joh 7:35 – the dispersed Act 13:47 – that thou Rev 11:15 – The kingdoms<\/p>\n Zep 3:10. The main captivity was In the land of Babylon, but God had some people scattered in various other parts ot the world, even in Ethiopia beyond Egypt. These dispersed people were to learn of the restoration of the service In Jerusalem and come forth to that place with their offerings for the divine service.<\/p>\n Zep 3:10. From beyond the rivers of Ethiopia The expression, , rendered from beyond, may be translated, from the borders of, as it signifies indifferently the hither or further side of a river. In the war with Pharaoh-necho, king of Egypt, many of the Jews were made captive and carried into Egypt, and from thence were sold into Ethiopia, properly so called. This prophecy, therefore, in its primary sense, seems to signify, that the posterity of these, termed here by God the daughter of his dispersed, should bring him an offering, namely, into his temple. And accordingly Cyrus, entering into an alliance with the Ethiopians, obtained that the Jews, who were captives among them, should have their liberty restored to them, that so they might return with others to their own country. In like manner Ptolemy Philadelphus, as Josephus relates, purchased the liberty of a vast number of the Jews, who were captives, or slaves, in very distant countries. Thus were the prophecies of bringing them from the east and the west, and from the north and the south, and from beyond the sea, very remarkably fulfilled. There can be no doubt, however, that this promise ultimately relates to the time when all Israel shall be saved, Rom 11:26; when the Jews, who are dispersed in the most distant countries, such as was Ethiopia, which lay beyond Egypt, shall come into the Christian Church, and make their religious acknowledgments there. Lowth.<\/p>\n 3:10 From beyond the rivers of Ethiopia my suppliants, [even] the {h} daughter of my dispersed, shall bring mine offering.<\/p>\n (h) That is, the Jews will come as well as the Gentiles: which is to be understood as referring to the time of the Gospel.<\/p>\n B. The transformation of Israel 3:10-20<\/span><\/p>\n Zephaniah had received from the Lord much more revelation about what He would do for Israel following the period of worldwide punishment. This section is also chiastic in its thought structure.<\/p>\n A<\/span> Israel’s purification Zep 3:10-13<\/p>\n B<\/span> Israel’s and Yahweh’s rejoicing Zep 3:14-17<\/p>\n A’<\/span> Israel’s regathering Zep 3:18-20<\/p>\n 1. Israel’s purification 3:10-13<\/span><\/p>\n The descendants of the Lord’s dispersed ones, the Jews, would bring him offerings of worship from the farthest corners of the earth. The rivers of Ethiopia, probably the Nile and its tributaries, were at the edge of the known world in the prophet’s day (cf. Zep 2:12). The implication is that the Jews will come to Jerusalem, the city the Lord chose as the place where He would dwell among His people (cf. Deu 30:1-10; Isa 66:18; Isa 66:20).<\/p>\n From beyond the rivers of Ethiopia my suppliants, [even] the daughter of my dispersed, shall bring mine offering. 10. The verse is obscure on account of the uncertain meaning of several expressions in it. Its general sense is that the heathen nations, even those most distant, shall do homage to Jehovah and present offerings to … Continue reading “Exegetical and Hermeneutical Commentary of Zephaniah 3:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22841","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22841","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=22841"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22841\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22841"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22841"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22841"}],"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
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"