20<\/strong>. and brought them to the magistrates<\/em> ] These strategoi<\/em> were the duumviri<\/em>, the two praetors<\/em> specially appointed to preside over the administration of justice, in cases where there was no appeal to Rome, in the municipia<\/em> and colonies<\/em> of the Romans. The title in the Greek seems to indicate somewhat of a military authority, which could administer summary punishment.<\/p>\n being Jews<\/em> ] On the ways in which Roman aversion was aroused and exhibited towards the Jews, for their religious exclusiveness, see Mayor, Juvenal<\/em>, xiv. 96 106 notes, with the authorities there given.<\/p>\n do exceedingly trouble<\/em> ] Only found here in the N. T. The kind of trouble is indicated Act 17:6<\/span>, “These that have turned the world upside down” is their description.<\/p>\n And brought them to the magistrates – <\/B>To the military rulers <\/SPAN><\/span> strategois or praetors. Philippi was a Roman colony, and it is probable that the officers of the army exercised the double function of civil and military rulers.<\/P> Do exceedingly trouble our city – <\/B>In what way they did it they specify in the next verse. The charge which they wished to substantiate was that of being disturbers of the public peace. All at once they became conscientious. They forgot the subject of their gains, and were greatly distressed about the violation of the laws. There is nothing that will make people more hypocritically conscientious than to denounce, and detect, and destroy their unlawful and dishonest practices. People who are thus exposed become suddenly filled with reverence for the Law or for religion, and they who have heretofore cared nothing for either become greatly alarmed lest the public peace should be disturbed. People slumber quietly in sin, and pursue their wicked gains; they hate or despise all law and all forms of religion; but the moment their course of life is attacked and exposed, they become full of zeal for laws that they Would not themselves hesitate to violate, and for the customs of religion which in their hearts they thoroughly despise. Worldly-minded people often thus complain that their neighborhoods are disturbed by revivals of religion; and the preaching of the truth, and the attacking of their vices, often arouses this hypocritical conscientiousness, and makes them alarmed for the laws, and for religion, and for order, which they at other times are the first to disturb and disregard.<\/P><\/p>\n Verse 20<\/span>. Brought them to the magistrates<\/B><\/I>] , The<\/I> commanders of the army<\/I>, who, very likely, as this city was a Roman colony, possessed the sovereign authority. The civil magistrates<\/I>, therefore, having heard the case, as we shall soon find, in which it was pretended that the safety of the state was involved, would naturally refer the business to the decision of those who had the supreme command.<\/P> <\/P> Exceedingly trouble our city<\/B><\/I>] They are destroying the public peace, and endangering the public safety.<\/P><\/p>\n Magistrates, the same who are called rulers; and the word here shows, that they were under the power of the sword, and ruled by the Romans; though the rulers spoken of in the former verse might be the civil magistrates of the city, and the magistrates here mentioned might be the commanders of the forces therein. They carried them, as they did our Saviour, from one to the other, the more to disgrace them, and to obtain the greater punishment for them. They mention their <\/P> being Jews, because it was a most odious name unto all men, by reason of their different opinions in religion, and diversity of manners in conversation from all. <\/P> <\/p>\n 20. These men, being Jews<\/B>objectsof dislike, contempt, and suspicion by the Romans, and at this timeof more than usual prejudice. <\/P> do exceedingly trouble ourcity<\/B>See similar charges, Act 17:6<\/span>;Act 24:5<\/span>; 1Ki 18:17<\/span>.There is some color of truth in all such accusations, in so far asthe Gospel, and generally the fear of God, as a reigning principle ofhuman action, is in a godless world a thoroughly revolutionary<\/I>principle . . . How far external commotion and change will in anycase attend the triumph of this principle depends on the breadth andobstinacy of the resistance it meets with.<\/P><\/p>\n And brought them to the magistrates<\/strong>,…. The same as before; wherefore the Syriac version omits them there, and reads them both together here, calling them the magistrates and chief men of the city; though the word here used, properly signifies military captains, captains of the Roman militia: but that they were the same with the Decuriones, or ten men before mentioned, appears from what Harpocratian says k, that every year were chosen “ten , magistrates”, the word here used:<\/p>\n saying, these men being Jews, do exceedingly trouble our city<\/strong>; they call Paul and Silas Jews, either because they knew them to be so, or because they attended at the Jewish oratory, or place of worship; and it was common with the Romans to call the Christians Jews; they were generally included in the same name; and this name of the Jews was become very odious with the Romans; a little after this, Claudius commanded them, the Jews, to depart from Rome, Ac 18:2<\/span> they were commonly looked upon as a troublesome and seditious sort of people, and indeed this was the old charge that was fastened upon them, Ezr 4:15<\/span>. So that it was enough to say that Paul and Silas were Jews, to prove them to be disturbers of the public peace: and it is to be observed, that their accusers make no mention of the dispossessing of the maid, who was their private property, and which was a private affair; but pretend a concern for the public welfare, and bring a charge of public disturbance and detriment, to which their malice and revenge prompted them, hoping in this way the better to succeed: the Arabic version reads, “these two men trouble our city, and they are both Jews”.<\/p>\n k Lexicon, p. 274.<\/p>\n Unto the magistrates <\/B> ( <\/SPAN><\/span>). Greek term (, <\/SPAN><\/span>) for leader of an army or general. But in civic life a governor. The technical name for the magistrates in a Roman colony was duumviri<\/I> or duumvirs, answering to consuls in Rome. <\/SPAN><\/span> here is the Greek rendering of the Latin praetores<\/I> (praetors), a term which they preferred out of pride to the term duumviri<\/I>. Since they represented consuls, the praetors or duumvirs were accompanied by lictors bearing rods (verse 35<\/span>).<\/P> These men <\/B> ( <\/SPAN><\/span>). Contemptuous use.<\/P> Being Jews <\/B> ( <\/SPAN><\/span>). The people of Philippi, unlike those in Antioch (11:26<\/span>), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (18:2<\/span>). It was about A.D. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise (Cicero, Pro Flacco<\/I>, XXVIII; Juvenal, XIV. 96-106).<\/P> Do exceedingly trouble <\/B> (<\/SPAN><\/span>). Late compound (effective use of <\/SPAN><\/span> in composition) and only here in the N.T. <\/P> <\/p>\n Magistrates [] <\/SPAN><\/span>. Their usual name was duumviri answering to the consuls of Rome; but they took pride in calling themselves strathgoi, or praetors, as being a more honorable title. This is the only place in the Acts where Luke applies the term to the rulers of a city. See Introduction to Luke. <\/P> Jews. Who at this time were in special disgrace, having been lately banished from Rome by Claudius (see Act 18:2<\/span>). The Philippians do not appear to have recognized the distinction between Christians and Jews.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And brought them to the magistrates, saying,”<\/strong> (kai prosagagontes autous tois strategois eipan) “And leading them with a strong arm to the magistrates they alleged,” to the examining council known in Roman colonies as praetors,” alleging as follows:<\/p>\n 2) “These men, being Jews,”<\/strong> (houtoi hoi anthropoi loudaioi huparchontes) “These men (Paul and Silas) being (as is apparent) Jews,” persons of dislike, suspicion, and even contempt by the Romans, were charged, and as was thereafter charged against messengers of God, 1Ki 18:17<\/span>; Act 17:6<\/span>; Act 24:5<\/span>.<\/p>\n 3) “Do exceedingly trouble our city,”<\/strong> (ektarassousin hemon ten polin) “Are greatly troubling (disturbing) our city,” Truth was that their preaching was not troubling “the city,” of which were:<\/p>\n 1. The Philippian jailer and his household.<\/p>\n 2. Lydia and her household.<\/p>\n 3. And many church brethren in Philippi.<\/p>\n So much as it had troubled these covetous former slave holders of the once devil possessed damsel who had lost their profiteering from her, after she had been saved, See? It was their loss of “money that cankers” that troubled them most, much as it was when the city oi Ephesus was so disturbed over the possibility of loss of prestige of the goddess Diana and her profiteering trade, Act 19:24-29<\/span>; yet the word declares that silver satisfieth not, Ecc 5:10<\/span>.<\/p>\n − <\/p>\n 20. These men trouble our city. This accusation was craftily composed to burden the servants of Christ. For on the one side they pretend the name of the Romans, than which nothing was more favorable; on the other, they purchase hatred, and bring them in contempt, by naming the Jews, which name was at that time infamous; for, as touching religion, the Romans were more like to any than to the Jewish nation. For it was lawful for a man which was a Roman to do sacrifice either in Asia or in Grecia, or in any other country where were idols and superstitions. I warrant you Satan did agree with himself very well, though he put on divers shapes, but that which was religion only, than which there was no other in the world, was counted among the Romans detestable. They frame a third accusation out of the crime of sedition; − (203) for they pretend that the public peace is troubled by Paul and his company. In like sort was Christ brought in contempt, − (204) ( Luk 23:5<\/span>) and even at this day the Papists have no more plausible thing wherewith they may bring us to be hated, than when they cry that our doctrine tendeth to no other end but to confusion of all things. But we must valiantly contemn this filthy and false infamy as did Christ and Paul, until the Lord bring to light the malice of our enemies, and refute their impudence. − <\/p>\n (203) − <\/p>\n “<\/p>\n Tertiam calumniam ex crimine seditionis concinnant,” they concoct a third calamny out of the charge of sedition. <\/p>\n (204) − <\/p>\n “<\/p>\n Odiose traductus fuit,” was hatefully traduced. <\/p>\n (20) The magistrates.<\/strong>The Greek word used (Stratgi, <\/em>literally, generals<\/em>the name survived in 1750 in the Italian Stradigo, <\/em>used of the prefect of Messina) is used with St. Lukes usual accuracy, for the prtors, or duumviri, who formed the executive of the Roman colonia.<\/em><\/p>\n These men, being Jews.<\/strong>We must remember that the decree of Claudius (see Note on Act. 18:2<\/span>), banishing the Jews from Rome on account of their disturbing that city, would be known, and probably acted on, at Philippi (see Notes on Act. 16:12-13<\/span>), and would give a special force to the accusation. Here, also, there is something specially characteristic of the nature of many of the early persecutions. Christians were exposed, on the one hand, to the relentless enmity of the Jews, and, on the other, they were identified by heathen rulers and mobs with the Jews, and so came in, where the latter were the objects of popular antipathy, for a two-fold measure of suffering.<\/p>\n 20<\/strong>. <\/strong> Magistrates<\/strong> The pretors, <\/em> for so the duumviri, <\/em> or twin magistrates, claimed to be called. Saying It was difficult to frame a charge against them. Had a pig been stolen from them there was law in their behalf, but no compensation for a lost demon. To have restored the unhappy maid from her unhappy condition fit emblem of the salvation <\/strong> she ascribed to them was a beneficent deed which Roman justice could adjudge to be no crime.<\/p>\n These men<\/strong> But a mob, with a magistrate to match, will be at no loss for a charge against their common victim. <\/p>\n Being Jews being Romans<\/strong> Here is an antithesis amply sufficient to start a temper, <\/em> and the deeds will easily be supplied with a pretext. The Jews had lately been expelled from Rome as troublers <\/em> of that city; and why should not this proud little Macedonian image of Rome enact the same measure?<\/p>\n ‘And when they had brought them to the magistrates, they said, “These men, being Jews, do exceedingly trouble our city, and set forth customs which it is not lawful for us to receive, or to observe, being Romans.” ’<\/p>\n This being a Roman colony the men before whom they were brought are correctly called the strategoi (Latin – praetores), the two chief magistrates. The charge being brought was that these Jews were forcing their beliefs and customs on those who were Romans, and thereby causing trouble in the city, subverting Romans and disturbing the Pax Romana.<\/p>\n This was in fact a turbulent time for Rome in dealings with the Jews. In 41 AD the Emperor Claudius had written a threatening letter to the Alexandrians, saying he would take measures against Jews who were “stirring up a universal plague throughout the world”. In 44 AD there had been a number of public disturbances in Palestine in the wake of Herod Agrippa I’s death, and Palestine was constantly a hotbed of trouble. In A.D. 49 Claudius expelled Jews from Rome because of public disturbances in the Jewish community at the instigation of “Chrestus” (Suetonius Claudius Act 25:4<\/span>). And these were no doubt not the only examples. Thus a charge against troublesome Jews would be listened to.<\/p>\n What noble men these accusers were! All they cared about was that Rome was being undermined, and Romans led astray. But in fact the truth is that they were liars, as all men are, using religion and patriotism to hide their main concern. Until the girl had been healed they had not cared a jot about the activities of these men. Their real cause for concern was the loss of profit they had suffered, and their aim was rather more to stir up the people against Paul and Silas in order to gain revenge. They were simply angry because they had lost the source of their profits and they wanted to take it out on these men.<\/p>\n The irony of the situation is that it was they who were the more in breach of Caesar’s desires. The Emperors Augustus and Tiberius had been very sensitive about the activities of astrologers and other prognosticators and had issued decrees forbidding predictions and enquiries affecting the affairs of state or the emperor’s personal well being.While not all of that kind of activity had been banned, it clearly came under Imperial diapproval (Dio Cassius Roman History 56:25:5-6; 57:15:8; Tacitus Annals 6:20; 12:52).<\/p>\n 20 And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 20. Trouble our city<\/strong> ] Faithful preachers have ever been by the wicked accounted trouble towns; these covetous caitiffs (wretches) had not so much ingenuity as the devil himself, Act 16:17<\/span> . <\/p>\n 20. <\/strong> <\/strong> ] The Duumviri of the colony, of whom at Capua Cicero says, ‘cum in cteris coloniis Duumviri<\/em> appellentur, hi se Prtores ( ) appellari volebant.’ De Leg. Agr. c. 34. ‘Messinenses,’ says Wetstein, ‘etiam nunc (cir. 1750) Prtorem sive Prfectum urbis Stradigo<\/em> appellant.’ The name, as a rendering of Prtor, had come from the Greek title of similar magistrates: so Aristotle, Politic. vii. 3, ( ) .<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> ] The distinction between and seems to be, that the former is used of something which the speaker or narrator wishes to put forward into notice, either as unknown to his reader or hearer, or in some way to be marked by him for praise or blame: whereas the latter refers to facts known and recognized, and taken for granted by both. Thus, we may notice that, when the fact of Paul and Silas<\/em> being Romans is announced to the jailor, it is not . <\/strong> , but <\/strong> ; whereas here, both parties, the speakers and the addressed, being indisputably Romans, we have <\/strong> . The account of this may be, that is predicated of something of which the speaker informs the hearer, some prior<\/em> knowledge which he possessed and now imparts, being predicated of the bare matter of fact. See ch. Act 17:27<\/span> ; Act 17:29<\/span> ; Act 21:20<\/span> (for both); Act 22:3<\/span> ; Gal 2:14 al., for : and for , Joh 3:4<\/span> ; Joh 4:9 bis; Rom 5:10 al.<\/p>\n ‘Versute composita fait hc criminatio ad gravandos Christi servos: nam ab una parte obtendunt Romanum nomen, quo nihil erat magis favorabile; rursum ex nomine Judaico, quod tunc infame erat (especially if the decree of Claudius, expelling them from Rome, ch. Act 18:2<\/span> , had at this time been enacted) conflant illis invidiam: nam, quantum ad religionem, plus habebant Romani affinitatis cum aliis quibuslibet, quam cum gente Judaica.’ Calvin.<\/p>\n Act 16:20<\/span> . , contemptuously . : If the decree of Claudius expelling the Jews from Rome had been enacted, it would have easily inflamed the minds of the people and the magistrates at Philippi against the Jews ( cf.<\/em> Act 18:2<\/span> , so Holtzmann). Of the bad odour in which the Jews were held we have also other evidences, cf.<\/em> Cicero, Pro Flacco<\/em> , xxviii.; Juvenal, xiv., 96 106. On the attitude of the Romans towards the Jews see Sanday and Headlam, Romans<\/em> , p. xix. ff. It was of this intense feeling of hatred and contempt felt by Romans and Greeks alike that the masters of the maiden availed themselves: “causa autem alia atque prtextus causs,” Blass; the real cause was not a religious but a social and mercenary one, see above on Act 16:19<\/span> , and Ramsay, Church in the Roman Empire<\/em> , p. 131; where the accusation was brought on purely religious grounds, as, e.g.<\/em> , at Corinth, Act 18:13<\/span> , the Roman governor declined to be judge of such matters. : “exceedingly trouble” ( ), cf.<\/em> LXX, Psa 17:4<\/span> , 87:16, Wis 17:3-4 , see Hatch and Redpath, xviii., 7; Plut., Cor<\/em> [295] , 19., more often in classical Greek, .<\/p>\n [295] Corinth, Corinthian or Corinthians.<\/p>\n brought. Greek. prosago. Only here, Act 27:27. Luk 9:41. 1Pe 3:18. <\/p>\n magistrates. These were Romans. Greek. strategos. Showing Luke’s accuracy. The magistrates of this colony bore the same title as at Rome, praetors, for which strategos is the Greek rendering, though before this it is applied to the captain of the Temple guard. <\/p>\n being. Greek. huparcho. See note on Luk 9:48. <\/p>\n exceedingly trouble. Greek. ektarasso. Only here. It suggests that a riot was feared. <\/p>\n 20. ] The Duumviri of the colony, of whom at Capua Cicero says, cum in cteris coloniis Duumviri appellentur, hi se Prtores () appellari volebant. De Leg. Agr. c. 34. Messinenses, says Wetstein, etiam nunc (cir. 1750) Prtorem sive Prfectum urbis Stradigo appellant. The name, as a rendering of Prtor, had come from the Greek title of similar magistrates: so Aristotle, Politic. vii. 3, () .<\/p>\n . . . ] The distinction between and seems to be, that the former is used of something which the speaker or narrator wishes to put forward into notice, either as unknown to his reader or hearer, or in some way to be marked by him for praise or blame: whereas the latter refers to facts known and recognized, and taken for granted by both. Thus, we may notice that, when the fact of Paul and Silas being Romans is announced to the jailor, it is not . , but ; whereas here, both parties, the speakers and the addressed, being indisputably Romans, we have . The account of this may be, that is predicated of something of which the speaker informs the hearer, some prior knowledge which he possessed and now imparts,- being predicated of the bare matter of fact. See ch. Act 17:27; Act 17:29; Act 21:20 (for both); Act 22:3; Gal 2:14 al., for : and for , Joh 3:4; Joh 4:9 bis; Rom 5:10 al.<\/p>\n Versute composita fait hc criminatio ad gravandos Christi servos: nam ab una parte obtendunt Romanum nomen, quo nihil erat magis favorabile; rursum ex nomine Judaico, quod tunc infame erat (especially if the decree of Claudius, expelling them from Rome, ch. Act 18:2, had at this time been enacted) conflant illis invidiam: nam, quantum ad religionem, plus habebant Romani affinitatis cum aliis quibuslibet, quam cum gente Judaica. Calvin.<\/p>\n Act 16:20. , to the magistrates) These administered at once the civil and military power: however, they were inferior to the rulers, , Act 16:19, with which comp. Act 16:22, note [wherein it appears that these , magistrates, stripped off the clothes of Paul, an act which the would not have been likely to have stooped to].-, exceedingly trouble) They mean to say, These men bring the city from () a state of peace into disturbances.-, city) Their private interest was the real motive hidden beneath; the public interest is made the ostensible plea.-, Jews) An invidious appellation [they employ it to excite odium against them]. The antithesis is Romans.<\/p>\n magistrates <\/p>\n (Greek – ,” Roman magistrates). <\/p>\n being: Act 18:2, Act 19:34, Ezr 4:12-15, Est 3:8, Est 3:9 <\/p>\n do: Act 17:6-8, Act 28:22, 1Ki 18:17, 1Ki 18:18, Mat 2:3, Joh 15:18-20, Rom 12:2, Jam 4:4 <\/p>\n Reciprocal: Exo 5:4 – wherefore Jer 15:10 – a man Jer 38:4 – thus Dan 3:8 – and accused Mar 13:9 – take Luk 23:2 – perverting Act 16:37 – They have Act 21:30 – all Act 24:5 – we have 2Co 6:8 – honour Jam 2:6 – and<\/p>\n 1<\/p>\n Act 16:20-21. They were not fair enough to state their true grievance, that they had been shorn of their means of unrighteous gain. Instead, they dealt only in generalities, and made false charges against Paul and Silas about their teaching. Being Romans is explained at verse 12.<\/p>\n Act 16:20. To the magistrates. The official title of these provincial officers was Duumviri; but the title they preferred and usually assumed was the well-known Roman appellation of Praetor.<\/p>\n See notes on verse 19<\/p>\n 16:20 {12} And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city,<\/p>\n (12) Covetousness pretends a desire for common peace and godliness.<\/p>\n And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, 20. and brought them to the magistrates ] These strategoi were the duumviri, the two praetors specially appointed to preside over the administration of justice, in cases where there was no appeal to Rome, in the municipia and colonies … Continue reading “Exegetical and Hermeneutical Commentary of Acts 16:20”<\/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-27462","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27462","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=27462"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27462\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27462"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27462"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27462"}],"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: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/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: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/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: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"