23 29. Absalom’s vengeance<\/p>\n
23<\/strong>. Absalom had sheepshearers<\/em> ] Sheepshearing was and still is an occasion of festivity. Cp. 1Sa 25:7<\/span> ff.<\/p>\n Baal-hazor, which is beside Ephraim<\/em> ] Possibly Tell Asur<\/em>, five miles north-east of Bethel, and two miles north-west of et-Taiyibeh<\/em>, which is supposed to represent Ephraim. The preposition beside<\/em> or near<\/em> implies that Ephraim<\/em> is here the name of a town not of the tribe territory. Cp. Joh 11:54<\/span>.<\/p>\n Sheepshearing was always a time of feasting (marginal references). Baal-hazor is not known.<\/P> <\/p>\n Verse 23<\/span>. Absalom had sheep-shearers<\/B><\/I>] These were times in which feasts were made, to which the neighbours and relatives of the family were invited.<\/P> <\/p>\n After two full years:<\/B> this circumstance of time is noted, partly as an aggravation of Absaloms malice, which was so inveterate and implacable; and partly as an act of Absaloms policy, that both Amnon and David might more securely comply with his desires, as being now free from all suspicion of revenge. <\/P> Absalom had sheep-shearers, <\/B>according to the manner of those ancient times, when princes did not give themselves up to sloth and luxury, but spent their time and pains in some honest employment. <\/P> Ephraim; <\/B>either, first, The city called Ephraim<\/I>, or Ephrem<\/I>, Joh 11:54<\/span>. Or, secondly, The tribe of Ephraim, towards or nigh unto which this place was situate. <\/P> <\/p>\n 23-27. Absalom had sheep-shearers inBaal-hazor, which is beside Ephraim<\/B>A sheep-shearing feast is agrand occasion in the East. Absalom proposed to give such anentertainment at his estate in Baal-hazor, about eight milesnortheast of Jerusalem near a town called Ephraim (Jos11:10<\/span>). He first invited the king and his court; but the kingdeclining, on account of the heavy expense to which the reception ofroyalty would subject him [2Sa13:25<\/span>], Absalom then limited the invitation to the king’s sons[2Sa 13:26<\/span>], which David themore readily agreed to, in the hope that it might tend to thepromotion of brotherly harmony and union. <\/P> 2Sa13:28-36<\/span>. AMNON ISSLAIN.<\/P><\/p>\n And it came to pass after two full years<\/strong>,…. Two complete years after the rape was committed; so long Absalom kept it in his mind, and was contriving how to avenge it; he let it alone so long, that it might be thought by the king and Amnon, and all the family, that it was quite worn out of his mind, and entirely forgotten by him, and therefore might the more safely confide in him:<\/p>\n that Absalom had sheepshearers in Baalhazor, which [is] beside Ephraim<\/strong>; though a prince, the son of a king, he had his flocks, and attended to the care of them, and had shearers to shear them at the proper time of the year, which it now was. The Chinese shear their sheep three times a year, the spring, summer, and autumn; but the first time of shearing yields the best wool g. The place of shearing them was, no doubt, near where they were kept in Baalhazor, in the plain of Hazor, as the Targum, and so some versions; which was a city in the tribe of Judah, Jos 15:25<\/span>; and near to Ephraim; not that it was a city in the tribe of Ephraim, as Josephus says h; but it was near to another city called Ephraim, perhaps the same as in 2Ch 13:19<\/span> and in<\/p>\n Joh 11:54<\/span>; it lay to the northeast of Jerusalem, as you go to Jericho, and is thought by Reland i to lie between Bethel and Jericho; and, according to Eusebius k, it was eight miles from Jerusalem; though Jerom l, through mistake, says twenty; and both these places, according to Bunting m, were eight miles from Jerusalem; it seems to be the same place that was spoken of in the Misnah n, called Ephraim in the valley, and which is said to be the second place in the land of Israel for fine flour, and might have its name from its fruitfulness:<\/p>\n and Absalom invited all the king’s sons<\/strong>; to the sheepshearing: that is, to the feast which was usually made at such times, and still is; see Ge 38:12<\/span>.<\/p>\n g Semedo’s History of China, part 1. ch. 3. h Antiqu. l. 7. c. 8. sect. 2. i Palestina Illustrat. tom. 1. p. 377. k Apud Reland, ib. & p. 490. & tom. 2. p. 765. l De loc. Heb. fol. 91. A. m Travels, &c. p. 143, 363. n Menachot, c. 8. sect. l.<\/p>\n Absalom’s Revenge and Flight. – 2Sa 13:23<\/span>, 2Sa 13:24<\/span>. Absalom postponed his revenge for two full years. He then “kept sheep-shearing,”<\/em> which was celebrated as a joyous festival (see 1Sa 25:2<\/span>, 1Sa 25:8<\/span>), “at Baal-hazor, near Ephraim,”<\/em> where he must therefore have had some property. The situation of Baal-hazor<\/em> cannot be precisely determined. The clause “which <\/em> (was) beside Ephraim”<\/em> points to a situation on the border of the tribe-territory of Ephraim ( juxta Ephraim,<\/em> according to the Onom. s.v. Baalasor<\/em>); for the Old Testament never mentions any city of that name. This definition does not exactly tally with v. Raumer’s conjecture ( Pal<\/em>. p. 149), that Baal-Hazor<\/em> may have been preserved in Tell Asr<\/em> ((Rob. Pal<\/em>. ii. p. 151, iii. p. 79); for this Tell is about five Roman miles to the north-east of Bethel, i.e., within the limits of the tribe of Ephraim. There is greater probability in the suggestion made by Ewald<\/em> and others, that Baal-hazor is connected with the Hazor<\/em> of Benjamin (Neh 11:33<\/span>), though the situation of Hazor has not yet been thoroughly decided; and it is merely a conjecture of Robinson’s that it is to be found in Tell Asr<\/em>. The following statement, that “Absalom invited all the king’s sons”<\/em> (sc., to the feast), somewhat anticipates the course of events: for, according to 2Sa 13:24<\/span>, Absalom invited the king himself, together with his courtiers; and it was not till the king declined the invitation for himself, that Absalom restricted his invitation to the royal princes.<\/p>\n Assassination of Amnon, vs. 23-29<\/strong><\/p>\n Absalom planned carefully for his revenge, <\/em>waiting two full years, to allay suspicions as much as possible, no doubt. That his plot was hopefully intended to accomplish much more than the mere assassination of Amnon seems rather apparent. The site and occasion seemed to be a simple and customary festive affair.<\/em><\/p>\n Absalom had a sheep ranch north of Jerusalem at Baal-hazor, scarcely twenty airline miles from the city. Here he planned a feast, ostensibly for his sheepshearers and other guests, in celebration of the completion of the sheepshearing.<\/p>\n Absalom invited all his brothers, <\/em>and especially he desired the presence of his father, King David, to be his guest of honor. But David desisted and would not be persuaded, though Absalom pressured him. Failing this Absalom then insisted that Amnon be sent as his guest of honor. David may have been suspicious of Absalom’s intentions, for he questioned his reason for wanting Amnon’s attendance. No direct answer seems to have been given, though Absalom’s pressuring finally persuaded the king to send Amnon.<\/em><\/p>\n Absalom had instructed the servants to watch Amnon, <\/em>and when he became drunk with his wine to rise up and kill him. This they did, and the feast was broken up in great consternation and fear on the part of the guest princes. It seems they felt Absalom might also strike them. His ambitions for the kingship were likely well known by them, and had he succeeded in getting his father to attend his feast he may have intended to slay him as well.<\/em><\/p>\n Thus he could have incited rebellion and perhaps seized the kingdom. In such circumstances it was not at all uncommon to slaughter all who might have throne rights to protect his claim. This explains the great fear of the princes.<\/p>\n (23) Absalom had sheepshearers.<\/strong>Absalom had now silently nourished his revenge for two full years. No doubt he chose also to give full opportunity for his father to punish Amnons iniquity if he would; and by this long quiet waiting he so far disarmed suspicion that he was able to carry out his purpose. Sheepshearing always was, and still is, a time of feasting. (Comp. 1Sa. 25:2<\/span>.) The situation of Baalhazor and of Ephraim are quite unknown, but Absaloms property was probably not many miles from Jerusalem.<\/p>\n 23<\/strong>. <\/strong> Sheepshearers <\/strong> The season of sheepshearing was the occasion of a great festival. See 1Sa 25:4<\/span>; 1Sa 25:8<\/span>; 1Sa 25:36<\/span>, and notes. <\/p>\n Baal-hazor, which is beside Ephraim <\/strong> Probably the modern Tell Asur, which is about ten miles north of Jerusalem, and near to the ancient Ophrah, <\/em> (see Jos 18:23 ; 1Sa 13:17<\/span>,) which was also called Ephraim. 2Ch 13:19<\/span><\/em>; Joh 11:54<\/span>. The identity of these places, however, has not been fully established.<\/p>\n Absalom Invites The King And His Sons To The Sheepshearing celebrations At Baal-Hazor ( 2Sa 13:23-27<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n Two years went by and Amnon was no doubt feeling that his slight aberration had been almost forgotten. Neither David nor Absalom had actually done anything, and he was not too concerned about Absalom’s refusal to talk with him. He no doubt felt that things had settled down. But within Absalom’s apartments there was a beloved sister who, while she had no doubt recovered slightly from her ordeal, lived out her life in desolation and distress. All her hopes in life had vanished. Absalom had not forgotten. <\/p>\n And when the time came for sheepshearing on Absalom’s land, (sheepshearing was an event that was always accompanied by wild celebration. Compare 1Sa 25:2-4<\/span>; Gen 31:19-20<\/span>; Gen 38:12-13<\/span>), Absalom invited to it all the king’s sons, and he put as much pressure as he could on David to bid his sons to go to Absalom’s sheepshearing (as David had bidden Tamar to go to Amnon’s rooms), for he had plans of his own <\/p>\n Analysis. <\/p>\n a <\/strong> And it came about after two full years, that Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim, and Absalom invited all the king’s sons (2Sa 13:23<\/span>). <\/p>\n b <\/strong> And Absalom came to the king, and said, “See now, your servant has sheep-shearers. Let the king, I pray you, and his servants go with your servant” (2Sa 13:24<\/span>). <\/p>\n c <\/strong> And the king said to Absalom, “No, my son, let us not all go, lest we be burdensome to you.” And he pressed him. However, he would not go, but blessed him (2Sa 13:25<\/span>). <\/p>\n b <\/strong> Then Absalom said “If not, I pray you, let my brother Amnon go with us.” And the king said to him, “Why should he go with you?” (2Sa 13:26<\/span>). <\/p>\n a <\/strong> But Absalom pressed him, and he let Amnon and all the king’s sons go with him (2Sa 13:27<\/span>). <\/p>\n Note that in ‘a’ Absalom invited all the king’s sons to sheepshearing and in the parallel David let all the king’s sons go to the sheepshearing. In ‘b’ Absalom asked that the king and his servants might go to sheepshearing, and in the parallel he asked that if the king himself would not go he would send his eldest son. Centrally in ‘c’ the king would not go, even at Absalom’s insistence, but blessed Absalom. <\/p>\n 2Sa 13:23<\/strong><\/span><\/p>\n ‘<\/strong> And it came about after two full years, that Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim, and Absalom invited all the king’s sons.’ <\/p>\n Two full years had passed. The furore over Amnon’s unacceptable behaviour had seemingly died down, and contrary to the Law Amnon was still alive to tell the tale. But there was one man who was not satisfied with the situation, and that was Tamar’s brother, Absalom. <\/p>\n Sheepshearing was always a time of wild celebration as the harvest of wool was celebrated, and thus invitations to a sheepshearing ceremony were not unusual. Had David thought back he would have remembered the sheepshearing celebrations of Nabal to which he was not invited (1 Samuel 25<\/span>). That too had ended in a death. But he had no cause to think that any such thing would happen at Absalom’s sheepshearing, for in his complacency he no doubt thought that all was again at peace within his family. <\/p>\n The sheepshearing was to take place at Baal-hazor. This is generally identified with a mountain 9 kilometres (5 miles) north north east of Bethel. This may have been land granted by David to his wife Maacah when he married her. She was the daughter of the king of Geshur, an Aramaean kingdom where sheep were considered to be very important. But for Absalom’s purpose its advantage lay in the fact that it was a good way from Jerusalem, and that the men involved with the sheep were his own employees. <\/p>\n 2Sa 13:24<\/strong><\/span><\/p>\n ‘<\/strong> And Absalom came to the king, and said, “See now, your servant has sheep-shearers. Let the king, I pray you, and his servants go with your servant.” ’ <\/p>\n So with the annual sheepshearing celebrations in view Absalom sought the king’s presence. he pointed out that it was the time for celebration of sheepshearing among his shepherds and that as he was attending it he was issuing an invitation to the king and his sons to attend with him, and let their hair down. <\/p>\n 2Sa 13:25<\/strong><\/span><\/p>\n ‘<\/strong> And the king said to Absalom, “No, my son, let us not all go, lest we be burdensome to you.” And he pressed him. However, he would not go, but blessed him.’ <\/p>\n However, David was unwilling to go. Perhaps the thought of sheepshearing celebrations stirred his conscience when he thought of Nabal. So he made the excuse that he did not want all of them to go and be a burden on Absalom. And in spite of the fact that Absalom pressed him strongly he continued with his refusal. He did, however, not hesitate to give him his king-priestly blessing and thank him for his offer. <\/p>\n 2Sa 13:26<\/strong><\/span><\/p>\n ‘<\/strong> Then Absalom said “If not, I pray you, let my brother Amnon go with us.” And the king said to him, “Why should he go with you?” ’ <\/p>\n We do not know whether at this time Absalom had in mind any threat against the king’s person, for he would undoubtedly still be angry at the king’s failure to give justice to Tamar. Probably not, for he later spared all the king’s sons but one. It would appear that his target all along was Amnon, and that his sole aim was to ensure that Amnon was present. <\/p>\n So when the king himself refused to attend the sheepshearing Absalom was not put out, he simply requested him to send Amnon so that as the eldest son he could represent the royal family. This request for representation by royalty would generally be understood, for the host, Absalom, was after all royal on both sides of the family, being a son of David, and grandson of the king of Geshur. The king, however, wanted to know why he was so keen for Amnon to attend. He would know of the rift between Amnon and Absalom. Perhaps he hoped that this was a sign that the rift was healing. <\/p>\n 2Sa 13:27<\/strong><\/span><\/p>\n ‘<\/strong> But Absalom pressed him, and he let Amnon and all the king’s sons go with him.’ <\/p>\n Absalom pressed him so hard that in the end he let Amnon and all the king’s sons go with him, for he loved Absalom dearly and wanted to please him. As with Amnon, David had a rosy view of all his sons. Thus he trusted them all, not recognising what havoc his own behaviour had wrought in their moral attitudes. <\/p>\n Absalom’s Revenge<\/p>\n v. 23. And it came to pass after two full years,<\/strong> during all of which time Absalom carried his grudge toward Amnon in his heart, that Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim,<\/strong> some miles northeast of Bethel, where he had a ranch; and Absalom invited all the king’s sons,<\/strong> for sheep-shearing was a joyous festival. <\/p>\n v. 24. And Absalom came to the king and said, Behold now, thy servant hath sheep-shearers; let the king, I beseech thee, and his servants go with thy servant,<\/strong> The invitation had originally been made to the king and his body-guard. <\/p>\n v. 25. And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee,<\/strong> too large a number of invited guests might make the festival too expensive for Absalom. And he,<\/strong> Absalom, pressed him,<\/strong> tried to make him change his mind; howbeit he would not go, but blessed him,<\/strong> wished him success for the festival. <\/p>\n v. 26. Then said Absalom,<\/strong> who craftily saw that this arrangement favored his plans of revenge, if not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?<\/strong> He may have had some premonition of evil in hesitating about letting the heir apparent go along at this time. <\/p>\n v. 27. But Absalom pressed him that he let Amnon and all the king’s sons go with him. <\/strong> Here was another instance of David’s weakness in yielding to Absalom’s urgent request. <\/p>\n v. 28. Now, Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine,<\/strong> when, under the influence of wine, he would throw aside caution, and when I say unto you, Smite Amnon, then kill him, fear not; have not I commanded you?<\/strong> He would take the responsibility of the murder upon himself, his purpose being chiefly to avenge his sister Tamar, but probably also to remove the crown prince, an act which would make him the heir apparent to the throne. Be courageous, and be valiant. <\/strong> The servants of Absalom needed this encouragement very much since they stood in awe of the king and his anger. <\/p>\n v. 29. And the servants of Absalom did unto Amnon,<\/strong> in the course of the festival meal, as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule and fled,<\/strong> fearing for his own life. <\/p>\n v. 30. And it came to pass, while they,<\/strong> the princes, were in the way,<\/strong> on their flight to Jerusalem, that tidings came to David, saying, Absalom hath slain all the king’s sons, and there is not one of them left. <\/strong> This shows the usual exaggeration of rumors. <\/p>\n v. 31. Then the king arose and tare his garments,<\/strong> in token of his great grief, and lay on the earth; and all his servants,<\/strong> following the example of their master, stood by with their clothes rent. <\/p>\n v. 32. And Jonadab, the son of Shimeah, David’s brother,<\/strong> who had followed the development of matters with sharp eyes, answered and said, Let not my lord suppose that they have slain all the young men, the king’s sons; for Amnon only is dead; for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar,<\/strong> his determination to avenge the crime had been written in his features, in the fixed position of his mouth. <\/p>\n v. 33. Now, therefore, let not my lord the king take the thing to his heart, to think that all the king’s sons are dead,<\/strong> that was not the state of affairs; for Amnon only is dead. <\/p>\n v. 34. But Absalom fled;<\/strong> having accomplished his purpose, he thought it best to evade the king’s wrath. And the young man that kept the watch lifted up his eyes,<\/strong> watching the return of the people from the festival with double interest, and looked, and, behold, there came much people by the way of the hillside behind him,<\/strong> the princes coming in from the west, the shortest and quickest way. <\/p>\n v. 35. And Jonadab said unto the king, Behold, the king’s sons come; as thy servant said, so it Isaiah<\/strong> This confirmed Jonadab’s keen guess. <\/p>\n v. 36. And it came to pass, as soon as he had made an end of speaking, that, behold, the king’s sons came, and lifted up their voice and wept,<\/strong> in deep mourning over the death of Amnon; and the king also and all his servants wept very sore. <\/p>\n v. 37. But Absalom fled and went to Talmai, the son of Ammihud, king of Geshur,<\/strong> his grandfather, 2Sa 3:3<\/span>. And David mourned for his son,<\/strong> namely, for Amnon, every day,<\/strong> literally, “all his days,” all his life. <\/p>\n v. 38. So Absalom fled and went to Geshur, and was there three years. <\/p>\n v. 39. And the soul of King David longed to go forth unto Absalom,<\/strong> literally, “And held back, refrained, David, the king, from going forth to Absalom”; for he was comforted concerning Amnon, seeing he was dead,<\/strong> the grief gradually became less sharp, and therefore David abandoned the idea of calling Absalom to account for his revenge. The word of the Lord that the sword would not depart from the house of David had begun to be fulfilled. A sin is quickly committed, and there may be a momentary gratification, but in the end the consequences are such as to make all its fruits appear apples of Sodom, as they really are. <\/p>\n 2Sa 13:23 And it came to pass after two full years, that Absalom had sheepshearers in Baalhazor, which [is] beside Ephraim: and Absalom invited all the king’s sons.<\/p>\n Ver. 23. And it came to pass after two full years.<\/strong> ] So long Absalom had dissembled his wrath, which is – as we use to say of Runnet – the older, the stronger: and so long Amnon had gone unpunished by the patience of God, and the fondness of his father. Now, therefore, subito tollitur qui diu toleratur,<\/em> God taketh the sword in hand which David – as to Amnon – bore in vain, Rom 13:4 and executed justice upon him by such an executioner as afflicted his soul with double grief. <\/p>\n <\/p>\n That Absalom had sheepshearers.<\/strong> ] At which times there used to be feasting, – see 1Sa 25:7<\/span> , – as there is still in many places.<\/p>\n am 2974, bc 1030, An, Ex, Is 461 <\/p>\n sheepshearers: Gen 38:12, Gen 38:13, 1Sa 25:2, 1Sa 25:4, 1Sa 25:36, 2Ki 3:4, 2Ch 26:10 <\/p>\n invited: 1Ki 1:9, 1Ki 1:19, 1Ki 1:25 <\/p>\n Reciprocal: Gen 34:13 – deceitfully Est 5:10 – refrained Pro 10:18 – that hideth Mar 6:21 – when Joh 11:54 – Ephraim<\/p>\n 2Sa 13:23-25. After two full years This circumstance of time is noted, as an aggravation of Absaloms malice, which was so implacable; and as an act of policy, that both Amnon and David might more securely comply with his desires. Let the king and his servants go He certainly did not wish the king to go; but invited him, to avoid all suspicion. He would not go, but blessed him Gave him thanks for his invitation, and prayed God to bless him.<\/p>\n 13:23 And it came to pass after two full years, that Absalom had sheepshearers in Baalhazor, which [is] beside Ephraim: and {k} Absalom invited all the king’s sons.<\/p>\n (k) That is, to a banquet, thinking by it to fulfil his wicked purpose.<\/p>\n Absalom’s murder of Amnon 13:23-39<\/span><\/p>\n References to two years (2Sa 13:23) and three years (2Sa 13:38) bracket this literary unit.<\/p>\n Amnon’s murder 13:23-29<\/span><\/p>\n Absalom patiently and carefully plotted revenge on Amnon.<\/p>\n ". . . As the sheep of Absalom would lose their wool (2Sa 13:23-24), so David’s firstborn, the potential shepherd of Israel, would lose his life (2Sa 13:28-29)." [Note: Youngblood, p. 968. ] <\/span><\/p>\n Absalom finally killed his brother at Baal-hazor, 15 miles north-northeast of Jerusalem, two years later (ca. 985 B.C.). As Amnon’s rape of Tamar reprised David’s adultery with Bathsheba, so Absalom’s execution of Amnon mirrored David’s murder of Uriah (cf. Gal 6:7). David’s sons were chips off the old block. [Note: Fokkelman, p. 125.] <\/span><\/p>\n And it came to pass after two full years, that Absalom had sheepshearers in Baal-hazor, which [is] beside Ephraim: and Absalom invited all the king’s sons. 23 29. Absalom’s vengeance 23. Absalom had sheepshearers ] Sheepshearing was and still is an occasion of festivity. Cp. 1Sa 25:7 ff. Baal-hazor, which is beside Ephraim ] Possibly … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 13:23”<\/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-8352","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8352","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=8352"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8352\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8352"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8352"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8352"}],"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: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist 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: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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
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":"