8<\/strong>. even manifestly<\/em> ] This is not a translation of the Heb., which is corrupt. It is the sort of meaning required, but no satisfactory emendation has been proposed. The versions suggest (for ), which could perhaps mean ‘in appearance,’ i.e. in a personal manifestation.<\/p>\n and not in<\/em> riddles<\/strong> ] A reference to the enigmatical utterances of oracles.<\/p>\n Mouth to mouth, <\/B>i.e. distinctly, by an articulate voice; immediately, not by an interpreter, nor by shadows and representations in his fancy, as it is in visions and dreams; and familiarly. This is called speaking<\/I> face to face, 2Jo 1:12<\/span>; 3Jo 1:14<\/span>. <\/P> Apparently; <\/B>plainly and certainly. Not in dark speeches<\/I>; not in parables, similitudes, riddles, dark resemblances; as by showing a boiling pot, an almond tree<\/I>, &c. to Jeremiah, a chariot<\/I> with wheels, &c. to Ezekiel. <\/P> The similitude of the Lord; <\/B>not the face or essence of God, which no man can see and live, Exo 33:20<\/span>; it being invisible, Col 1:15<\/span>, and never seen by man, Joh 1:18<\/span>; but some singular manifestation of his glorious presence, as Exo 33:11<\/span>,20<\/span>, &c.; Exo 34:5<\/span>, &c.; Deu 34:10<\/span>. Yea, the Son of God appeared to him in a human shape, which he took up for a time, that he might give him a foretaste of his future incarnation. <\/P> My servant; <\/B>who is so in such an eminent and extraordinary manner. <\/P> <\/p>\n 8. with him will I speak mouth tomouth<\/B>immediately, not by an interpreter, nor by visionarysymbols presented to his fancy. <\/P> apparently<\/B>plainly andsurely. <\/P> not in dark speeches<\/B>parablesor similitudes. <\/P> the similitude of the Lordshall he behold<\/B>not the face or essence of God, who isinvisible (Exo 33:20<\/span>; Col 1:15<\/span>;Joh 1:18<\/span>); but some unmistakableevidence of His glorious presence (Exo 33:2<\/span>;Exo 34:5<\/span>). The latter clauseshould have been conjoined with the preceding one, thus: “not indark speeches, and in a figure shall he behold the Lord.” Theslight change in the punctuation removes all appearance ofcontradiction to De 4:15<\/span>. <\/P> Nu12:10-16<\/span>. MIRIAM’SLEPROSY.<\/P><\/p>\n With him will I speak mouth to mouth<\/strong>,…. And face to face, as he had done, Ex 33:11<\/span>; in a free, friendly, and familiar manner, as one friend speaks to another, without injecting any fear or dread, and consternation of mind, which was sometimes the case of the prophets; or without a middle person, a mediator, as Aben Ezra, not by means of an angel, as in some cases, but the Lord himself spake to him:<\/p>\n even apparently, and not in dark speeches<\/strong>; the word “apparently”, or “vision”, being opposed to “dark speeches”, shows that this is not to be understood of the appearance or vision of an object presented to the sight, or to the mind, which is denied of Moses, though usual with other prophets; but of the vision, or plain sense and meaning of words, which are so plainly expressed, that the sense is easily seen and understood; it was not under figures and allegories, and parables and dark representations of things, that the law of the decalogue, and other laws, statutes, and ordinances, and the proclamation the Lord made of himself, as the Lord gracious, merciful, c. were delivered unto Moses, but in plain words and clear expressions not in such enigmatical, parabolical, and allegorical terms as many of the visions and prophecies of Jeremiah, Ezekiel, Daniel, Amos, and Zechariah, were exhibited to them; [See comments on Nu 12:6]<\/span>:<\/p>\n and the similitude of the Lord shall he behold<\/strong>: as he had at the burning bush, and at Mount Sinai, with the elders of Israel, and when the Lord proclaimed his name before him; at which several times it is highly probable he beheld the Lord, even the Lord Christ, in an human form, as a presage of his future incarnation, and as he might also after this: the Targum of Jonathan is,<\/p>\n “the similitude which is after my Shechinah (or divine Majesty) he saw;”<\/p>\n that is, his back parts, as Jarchi, and other Jewish writers, interpret it; but Bishop Patrick thinks the word not should be repeated from the preceding clause, and that the sense is, that he did not behold him in similitudes, nor did the Lord speak to him by them, as to other prophets, see Ho 12:10<\/span>;<\/p>\n wherefore then were ye not afraid to speak against my servant Moses<\/strong>? or against my servant, against Moses; against any servant of mine, but especially against Moses, so faithful in my house, so much approved of and honoured by me, and so superior to all other prophets.<\/p>\n (8) With him will I speak.<\/strong>Better, do I speak, mouth to mouth. <\/em>Comp. Exo. 33:11<\/span>.<\/p>\n Even apparently.<\/strong>The noun mareh, <\/em>which is here used, is cognate with that which occurs with the preposition in Num. 12:6<\/span>, and which is rendered a vision. It differs from it only in punctuation, and is sometimes identical in meaning. It appears, however, here to denote an objective reality, as in Exo. 3:3<\/span>, where it is rendered sight. <\/em>The clause might be rendered, and <\/em>(as<\/em>) an appearance, and not in riddles <\/em>(or, enigmas<\/em>).<\/em><\/p>\n And the similitude of the Lord . . . <\/strong>Or, and the form of Jehovah doth he behold. <\/em>The word which is here rendered similitude <\/em>(temunah<\/em>) <\/em>is the same which occurs in Exo. 20:4<\/span>; Deu. 4:15-16<\/span>; Deu. 4:23<\/span>; Deu. 4:25<\/span>; Deu. 5:8<\/span>; Psa. 17:15<\/span>. It is sometimes rendered likeness, <\/em>and sometimes similitude. <\/em>The noun mareh, <\/em>which is here rendered apparently, <\/em>and that which is rendered similitude, <\/em>are found in conjunction in Job. 4:16<\/span> : I could not discern the form (or appearance), mareh, <\/em>thereof: an image (or form), temunah, <\/em>was before mine eyes. (Comp. Exo. 33:20-23<\/span>.)<\/p>\n 8<\/strong>. <\/strong> Mouth to mouth <\/strong> This answers to “face to face” in Exo 33:11<\/span>. It implies great familiarity, mutual confidence and esteem, and the absence of all reserve and of any mediation. Such converse is the highest honour bestowed upon man under the Old Testament dispensation. <\/p>\n Even apparently <\/strong> Literally, as an appearance; <\/em> R.V., “manifestly,” implying sight, or rather insight, and not vision. Dreams and visions are subjective; that is, pertain to the internal perception of the thinking subject. But the phenomena attending the intercourse of Jehovah with Moses were not intuitive and subjective, but objective; that is, outward and addressing the senses. <\/p>\n Dark speeches <\/strong> Riddles or enigmas. These are a test to one on probation who is not yet approved and taken into the fullest confidence. Moses was treated as a man of fixed fidelity who had passed his probation. <\/p>\n The similitude of the Lord <\/strong> The form of Jehovah <\/em> was not the essential nature of God, his unveiled glory, for this no mortal can see, (Exo 33:18-20<\/span>,) “but some unmistakable evidence of his glorious presence.” Bible Commentary. <\/em> He talked with Moses without figure, addressing his spiritual intuitions in such a way as to give to him infallible certainty. Thus since the day of Pentecost, Jesus manifests himself to the advanced believer. Joh 14:21<\/span>, note. “Here (in Num 12:2-8<\/span>) we have, as it were, in epitome, the mystery of the prophetic gift and function; and in such a manner as to exhibit the strength of this credential most impressively. It is the voice of Jehovah, jealous of his own honour and of the honour of his servants, at once describing and defending the prophetic law of revelation.” W.B. Pope. <\/p>\n <\/em><\/p>\n Were ye not afraid <\/strong> In view of the extraordinary honour which God had bestowed upon Moses they should have restrained all murmuring and envious words.<\/p>\n DISCOURSE: 153 Num 12:8-9<\/span>. Wherefore were ye not afraid to speak against my servant Moses? And the anger of the Lord was kindled against them: and he departed<\/em>.<\/p>\n WHEN men are angry, we may often, and with reason, doubt, whether there be any just occasion for their displeasure: but when we see Almighty God expressing indignation, we may always ask with confidence, Is there not a cause? It is no slight degree of anger which God manifests in the passage before us. And what could be the reason? We are told that Aaron and Miriam spake against Moses because of the Ethiopian woman whom he had married [Note: ver. 1.]. But this seems only to have been, if not a fictitious, at least a secondary, reason. (It must be strange indeed if they now began to be displeased with a thing which they knew to have been done many years, and which had never, in that instance, been disapproved by God.) The true reason, I apprehend, was, that they were offended at his not having consulted them about the seventy persons whom he had selected to bear a part of his burthen with him: and it is possible enough that they might ascribe this to his wifes influence. They thought, that, as God had spoken by them as well as by Moses himself [Note: Compare ver. 2 with Mic 6:4<\/span>.], Moses should have treated them with more respect. (This is precisely the way in which many, yea and good people too, are prone to act. If overlooked in any instance wherein they think they had a right to be consulted, they forget all the distinguishing honours which they already enjoy, and become querulous on account of the supposed slight which is cast upon them ) Of this complaint Moses took no notice; but meekly passed it over in silence. (Herein he shews how unreasonable murmurers and complainers should be treated. Would to God we were more like him in this particular! If querulous objections be met by passionate answers, contentions soon arise [Note: The common history of quarrels is, that they begin like those of the ambitious disciples, and proceed like those of the jealous tribes. Mat 20:21<\/span>; Mat 20:24<\/span>; 2Sa 19:43<\/span>.]; whereas silence, or a soft answer, would turn away wrath.) But the less anxious we are to vindicate our own character, the more readily and effectually will God interpose for us. He heard, though Moses was as one that heard not; and he immediately summoned the offenders before him, in their presence vindicated the character of his servant Moses, and smote Miriam with a leprosy: and though, at the request of Moses, he restored her to health, yet he ordered her to be put out of the camp for seven days; and thus exposed to shame the persons, who, through the pride of their hearts, had arrogated to themselves an honour which belonged not to them.<\/p>\n On account of the importance of these subordinate circumstances, we have dwelt upon them somewhat longer than usual. But it is not our intention to enlarge any more on them: we wish rather to turn your attention to the great and leading points contained in the words of our text. In them<\/em>, God expostulates with Aaron and Miriam for presuming to speak against Moses. Now Moses sustained a variety of characters; in reference to which the words before us may be differently understood. As he was a civil magistrate<\/em>, they shew Gods anger against those who resist the magistracy. As he was a teacher of Gods word<\/em>, they shew how God is offended with a neglect of his faithful ministers. And, as he was a representative of our great Lawgiver and Redeemer<\/em>, the Lord Jesus Christ, they shew what indignation God will exercise against those who either openly reject, or secretly despise, his only dear Son.<\/p>\n First then we shall consider them as expressing Gods displeasure against those,<\/p>\n I.<\/p>\n Who oppose the civil magistrate<\/p>\n [Magistrates are appointed of God to bear a portion of his<\/em> authority; and they are invested with it, that they may be a terror to evil-doers, and a protection to the good. To these we are to be subject, not reluctantly through fear of their displeasure, but willingly, and for conscience sake: and if we will resist them, we shall receive to ourselves damnation [Note: Rom 13:1-5<\/span>.]. Both temporal and eternal judgments must be expected by us if we rebel against the constituted authorities. Nor is it of open and avowed rebellion only that we speak, but of murmuring and complaining against them without just and great occasion. This was the fault of Aaron and Miriam; they were not afraid to speak against<\/em> the person, whom God had ordained to be king in Jeshurun. Persons of this class are invariably represented by God himself as enemies to him. Presumptuous are they, says he, and self-willed, and are not afraid to speak evil of dignities [Note: 2Pe 2:10<\/span>.]. They take liberties with earthly potentates, which the first archangel dared not to take with Satan himself [Note: Jude, ver. 8, 9.]. It would be well if religious people were sufficiently on their guard respecting this. We have seen, during the French Revolution, great multitudes even of them<\/em> drawn after Satan; and the supporters of civil government traduced by every opprobrious epithet: and though the generality of these deluded people have seen their error, yet the necessity for cautioning you on this head has not ceased. That the rights of people are very different in different countries, is certain; and that rulers may<\/em> so conduct themselves, as totally to destroy the compact between them and their subjects, is also certain: but it is no less certain, that religious people, above all, should be the quiet in the land, and should ever conform to that solemn injunction, Thou shalt not speak evil of the ruler of thy people [Note: Act 23:5<\/span>.].]<\/p>\n II.<\/p>\n Who disregard the ministers of the Gospel<\/p>\n [Those who minister in holy things are ambassadors from God, and speak to the people in Christs stead [Note: 2Co 5:20<\/span>.]. Their word, as far as it accords with the inspired volume, is to be received, not as the word of men, but as the word of God himself [Note: 1 These. 2:13.]: and whatever, in the name and by the authority of God, they bid you to observe, that you are bound to observe and do [Note: Mat 23:2-3<\/span>.]. It is true, that ministers are not lords over Gods heritage [Note: 1Pe 5:3<\/span>.], neither have they any dominion over your faith [Note: 2Co 1:24<\/span>.]: yet it is also true, that in things pertaining to God they are invested with a divine authority: they are over you in the Lord [Note: 1Th 5:12<\/span>.]: they have the rule over you, and you are to obey them, and submit yourselves [Note: Heb 13:17<\/span>.]: and if, while they labour in the word and doctrine, they rule well, they are to be counted worthy of double honour [Note: 1Ti 5:17<\/span>.] What shall we say then to those who despise the ministers of God, and that too in proportion to their fidelity? This we must say, that in despising us, they despise both Christ, and the Father who sent him [Note: Luk 10:16<\/span>.]: and their opposition to such ministers is felt by God as opposition to himself [Note: Zec 2:8<\/span>.]; such opposition too as will meet with a dreadful recompence in the day of judgment [Note: Mat 18:6<\/span>.]. What Moses had said and done, was by the direction and authority of God: and it was at the peril of the greatest people of the land to contradict and oppose him.]<\/p>\n III.<\/p>\n Who neglect the Lord Jesus Christ<\/p>\n [Moses, as the head of the Church and people of God, certainly prefigured the Lord Jesus Christ. The very encomiums here passed on Moses by God himself, are such as of necessity lead our minds to Christ. Was Moses a prophet far superior to all others [Note: ver. 6, 7.]? Christ is that Prophet of whom Moses was only a shadow, and whom all are commanded to hear at the peril of their souls [Note: Act 3:22-23<\/span>.]. Was Moses faithful in all Gods house as a servant [Note: ver. 7.]? Christ is that Son who presides over his own house [Note: Heb 3:2-6<\/span>.]. Was Moses the meekest of all men upon the face of the earth [Note: ver. 3.]? Christ is he whose unparalleled meekness is our great encouragement to learn of him [Note: Mat 11:29<\/span>.]. In reference to Christ therefore, the expostulation in our text has tenfold weight. O, who must not be afraid to speak against him, or to entertain so much as a thought contrary to his honour?<\/p>\n Here then we have not to address the unbelievers; for they may well be classed under the former head: those who openly reject Christ, cannot even in profession obey his ministers. But many who are partial to faithful ministers, are yet far from being conformed to the mind of Christ. Many who are in high repute in the Church of Christ, have yet their unsubdued lusts, which rise in allowed hostility against their Lord and Saviour. The murmurs of Aaron and Miriam were not public; but The Lord heard them. And so these vile affections may not be known; but God sees them: and he will, if we continue to harbour them, be a swift witness against us Address<\/p>\n [To those who have sinned in any of the foregoing particulars, we would particularly recommend, that, like Aaron, they confess their sin humbly, and without delay [Note: ver. 11.]. Yea, entreat that very Saviour whose authority you have despised, to intercede for you. Seek an interest in him: implore forgiveness for his sake: so will God pardon your offences, though he may take vengeance of your inventions [Note: ver. 13, 14.]. Turn with unfeigned sorrow from your transgressions; so your iniquity shall not be your ruin. Leprous as ye are, ye shall yet be healed: and, deserving as ye are to be expelled from the camp of Israel, ye shall yet be received into it, and, through the tender mercy of your God, shall proceed in comfort to the promised land.]<\/p>\n<\/p>\n Great was the privilege of Moses, and high his dignity. But Reader! recollect what the LORD JESUS said concerning John the Baptist, and if you are really a child of GOD, learn in this place a new and additional motive to thankfulness. Mat 11:11<\/span> .<\/p>\n Num 12:8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?<\/p>\n Ver. 8. And the similitude.<\/strong> ] See Trapp on “<\/em> Exo 33:20 “<\/em> <\/p>\n mouth to mouth. Compare Gen 45:12. 2Jn 1:12, 3Jn 1:14. See also Exo 33:11. Deu 34:10. Figure of speech Anthropopatheia. App-6. <\/p>\n apparently = plainly. <\/p>\n not, &c. = Figure of speech Pleonasm. App-6. <\/p>\n similitude: i.e. likeness or image. This must be understood in harmony with Exo 33:20, Exo 33:23. Compare Deu 4:12, Deu 4:15. Joh 1:18. 1Ti 6:16. Compare Col 1:15. <\/p>\n against, &c. Hebrew “against my servant, against Moses. “Compare idiom in Gen 21:10 and note. <\/p>\n mouth: Num 14:14, Exo 33:11, Deu 34:10, 1Ti 6:16 <\/p>\n dark speeches: Psa 49:4, Eze 17:2, Eze 20:49, Mat 13:35, Joh 15:15, 1Co 13:12 <\/p>\n similitude: Exo 24:10, Exo 24:11, Exo 33:19, Exo 33:23, Exo 34:5-7, Deu 4:15, Isa 40:18, Isa 46:5, Joh 1:18, Joh 14:7-10, Joh 15:24, 2Co 3:18, 2Co 4:4-6, Col 1:15, Heb 1:3 <\/p>\n were ye: Exo 34:30, Luk 10:16, 1Th 4:8, 2Pe 2:10, Jud 1:8 <\/p>\n Reciprocal: Gen 32:30 – I have Num 7:89 – to speak Num 11:17 – talk with Deu 4:12 – no similitude Deu 5:4 – General Jos 14:6 – the man 2Sa 1:14 – How Job 1:8 – my servant Isa 6:1 – I saw also 1Jo 4:12 – seen 2Jo 1:12 – face to face<\/p>\n Num 12:8. Mouth to mouth In a most familiar manner, distinctly, and by an articulate voice, as one friend discourses with another, or as two friends in conversation hear and answer each other by turns. Moses enjoyed this singular privilege, which was vouchsafed to no other of the prophets, that God spoke to him immediately, and not by an interpreter, nor by shadows, and representations in his fancy, as in visions and dreams, but by a distinct audible voice, and that upon all occasions. Even apparently Plainly and certainly, so that there was no difficulty to apprehend his meaning. Not in dark speeches Not in parables, similitudes, dark resemblances; as by showing a boiling pot and an almond-tree to Jeremiah; a basket of summer fruits to Amos; a chariot with wheels, &c., to Ezekiel. The similitude Not the face or essence of God, which no man can see and live, (Exo 33:20,) but some singular manifestation of his glorious presence, as that spoken of Exo 33:11-23. Yea, the Son of God, it seems, appeared to him in a human shape, which he assumed for a time, that he might give Moses a fore-token of his future incarnation. Against my servant Moses Who is such in so eminent and extraordinary a manner and degree.<\/p>\n 12:8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he {e} behold: wherefore then were ye not afraid to speak against my servant Moses?<\/p>\n (e) As far as any man was able to comprehend, which he calls his back parts, Exo 33:23.<\/p>\n With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses? 8. even manifestly ] This is not a translation of the Heb., which is corrupt. It is the sort … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 12:8”<\/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-4076","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4076","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=4076"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4076\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4076"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4076"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4076"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: 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
AARON AND MIRIAM REPROVED<\/strong><\/p>\n
With what awful authority did he summon Aaron and Miriam before him [Note: ver. 4, 5.]! But with a more awful voice will he call us forth to judgment. With what indignation did he, after reproving their iniquity, depart<\/em> [Note: ver. 9.]! and will he not depart from such professors here;<\/em> yea, and bid them to depart from him for ever?<\/em> Did he expose their sin to all? Did he inflict a most disgraceful punishment? Did he order Miriam to be excluded from the camp of Israel [Note: ver. 10, 14.]? Who reads not here the shame and misery of those, who, under a cloak of religion, have harboured any secret lusts? Were the most distinguished characters in the whole kingdom dealt with thus? Who then has not reason to fear and tremble? Be wise now therefore, O ye kings, be instructed, ye judges of the earth. O kiss the Son, lest he be angry, and ye perish from the way [Note: Psa 2:10-12<\/span>.]. Behold, the sin of these two professors delayed the progress of all the hosts of Israel for seven days [Note: Num 22:15<\/span>.]! Armed hosts, or intervening seas, could not retard them: but sin, that evil and accursed thing, did what all the powers of earth and hell could not have done. O professor, think how many may be retarded in their progress towards heaven by one sin of thine; yea perhaps may be turned out of the way, and ruined for ever! Remember what our Lord has said, Woe unto the world because of offences! but woe, most of all, unto him, by whom the offence cometh. It is on this account that God enjoined all his people to bear in mind what he had done to Miriam by the way, after that they were come forth out of Egypt [Note: Deu 24:9<\/span>.]. The Lord grant that none of us may ever lose sight of it! May we remember what an evil and bitter thing it is to lose in any degree the fear and love of God [Note: Jer 2:19<\/span>.]!]<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"