16<\/strong>. there be with thy servants fifty strong men<\/em> ] Doubtless some from among the company of the prophets are meant. In chapter 2Ki 4:1-4<\/span> they are described as men equal to the labour of telling trees, and doing the work of building. We cannot suppose that in such a society there were many persons retained for the service of the college. As Elisha served Elijah, so they did all that was needful for themselves.<\/p>\n seek thy master<\/em> ] Throughout the narrative there is implied a much closer connexion between Elijah and Elisha than between Elijah and the rest. He is ‘thy master’ not ‘our master’.<\/p>\n the spirit of the Lord hath taken him up<\/em> ] Compare 1Ki 18:12<\/span>, where Obadiah speaks of the spirit of the Lord carrying Elijah away to some unknown spot. A like expression is found in the introduction to Ezekiel’s vision (Eze 37:1<\/span>) of the dry bones. ‘The hand of the Lord was upon me and carried me out in the spirit of the Lord.’ The ‘sons of the prophets’ appear to have thought that the body of Elijah might be discovered somewhere, though God had taken away his soul. They had knowledge, as is seen from the previous part of the narrative, that the prophet was to be taken away from life, but seem to have expected his body would be left lifeless near the spot where he was separated from Elisha. It cannot be supposed after what they had before said to Elisha, that the Lord would take away his master from him on that day, that they expected to find Elijah somewhere alive. ‘Could they think that God would send such a chariot and horses, for a less voyage than heaven?’ (Bp Hall).<\/p>\n and cast him<\/em> ] Here the LXX. adds ‘in the Jordan or’, an addition which seems due to a desire to express every possible place into which the body could have been thrown. If it were not on a hill or in a valley, it might perhaps be in the river. The use of the word ‘cast’ seems to indicate that they thought of the body of the prophet as merely the wrapping of that better part which God had taken to Himself, and that the body was of small account when the spirit had been taken from it.<\/p>\n Ye shall not send<\/em> ] There could be no doubt in Elisha’s mind about the taking up of the body of his master. The garment left as a symbol of the granted petition was all that had fallen to the ground. But though he described, as no doubt he did, the glory which he had beheld and the way in which his master was translated, the sons of the prophets could not be moved from their notion that the body of Elijah might somewhere be discovered, and it is easy to understand how they would desire to give it reverent burial, if it were to be found.<\/p>\n Compare the marginal references. The words cast him upon some mountain, rather imply that they expected to find the prophet alive.<\/P> <\/p>\n Verse 16<\/span>. Fifty strong men<\/B><\/I>] Probably the same fifty<\/I> who are mentioned 2Kg 2:7<\/span>, and who saw Elijah taken up in the whirlwind.<\/P> <\/P> Cast him upon some mountain<\/B><\/I>] Though they saw him taken up<\/I> towards heaven<\/I>, yet they thought it possible that the Spirit of the Lord might have descended<\/I> with him, and left him on some remote mountain or valley.<\/P> <\/P> Ye shall not send.<\/B><\/I>] He knew that he was translated to heaven, and that therefore it would be useless.<\/P> <\/p>\n Strong men; <\/B>able to take such a journey. They thought, either, <\/P> 1. That God had not finally taken him away from them, but only for a time; compare 1Ki 18:12<\/span>; which they heartily desired, and therefore easily believed; or <\/P> 2. that God had only taken away his soul, and that his body was cast down into some place, which they desired to seek, that they might give it an honourable burial. <\/P> <\/p>\n 16-18. fifty strong men, let themgo, we pray thee, and seek thy master<\/B>Though the young prophetsfrom Jericho had seen Elijah’s miraculous passage of the Jordan, theyhad not witnessed the ascension. They imagined that he might havebeen cast by the whirlwind on some mountain or valley; or, if he hadactually been admitted into heaven, they expected that his body wouldstill be remaining somewhere on earth. In compliance with theirimportunity, he gave them permission, but told them what the resultwould be. <\/P> 2Ki2:19-25<\/span>. ELISHA HEALSTHE WATERS.<\/P><\/p>\n And they said unto him, behold, now, there be with thy servants fifty strong men<\/strong>,…. Perhaps meaning themselves, 2Ki 2:7<\/span> who were young, stout, and strong, and able to travel for days together:<\/p>\n let them go, we pray thee, and seek thy master<\/strong>; for though they knew he was to be taken away, yet knew not for what time, and imagined he might be found again:<\/p>\n lest peradventure the Spirit of the Lord hath taken him up<\/strong>; as it seems he was wont to do, see 1Ki 18:12<\/span><\/p>\n and cast him upon some mountain, or into some valley<\/strong>; where he sometimes had his abode; or they might fancy, if he was taken up to heaven, yet in his soul only, and that, when that was separated, his dead body would be left on a mountain, or in a valley; and therefore they were desirous of seeking and finding it, that it might not be exposed to birds and beasts of prey, but that they might bury it in a decent and honourable manner:<\/p>\n and he said, ye shall not send<\/strong>; he knew it was to no purpose, since he was translated to heaven, body and soul, and which he was an eyewitness of.<\/p>\n But the disciples of the prophets at Jericho were so unable to realize the fact of Elijah’s translation, although it had been previously revealed to them, that they begged permission of Elisha to send out fifty brave men to seek for Elijah. : whether the Spirit of the Lord has not taken him and cast him upon one of the mountains, or into one of the valleys. with the perfect is used “where there is fear of a fact, which as is conjectured almost with certainty has already happened,” like in the sense of “ whether not<\/em> ” (vid., Ewald, 337, b<\/em>.). is not a wind sent by Jehovah (Ges.), but the Spirit of Jehovah, as in 1Ki 18:12<\/span>. The Chethb<\/em> is the regular formation from or (Zec 14:4<\/span>); the Keri<\/em> with the transposition of and , the later form: , Eze 7:16<\/span>; Eze 31:12<\/span>, etc. The belief expressed by the disciples of the prophets, that Elijah might have been miraculously carried away, was a popular belief, according to 1Ki 18:12<\/span>, which the disciples of the prophets were probably led to share, more especially in the present case, by the fact that they could not imagine a translation to heaven as a possible thing, and with the indefiniteness of the expression could only understand the divine revelation which they had received as referring to removal by death. So that even if Elisha told them how miraculously Elijah had been taken from him, which he no doubt did, they might still believe that by the appearance in the storm the Lord had taken away His servant from this life, that is to say, had received his soul into heaven, and had left his earthly tabernacle somewhere on the earth, for which they would like to go in search, that they might pay the last honours to their departed master. Elisha yielded to their continued urgency and granted their request; whereupon fifty men sought for three days for Elijah’s body, and after three days’ vain search returned to Jericho. , to being ashamed, i.e., till he was ashamed to refuse their request any longer (see at Jdg 3:25<\/span>).<\/p>\n The two following miracles of Elisha (2Ki 2:19-25<\/span>) were also intended to accredit him in the eyes of the people as a man endowed with the Spirit and power of God, as Elijah had been. 2Ki 2:19-22<\/span>. Elisha makes the water at Jericho wholesome<\/em>. – During his stay at Jericho (2Ki 2:18<\/span>) the people of the city complained, that whilst the situation of the place was good in other respects, the water was bad and the land produced miscarriages. , the land, i.e., the soil, on account of the badness of the water; not “the inhabitants, both man and beast” (Thenius). Elisha then told them to bring a new dish with salt, and poured the salt into the spring with these words: “Thus saith the Lord, I have made this water sound; there will not more be death and miscarriage thence” ( ). is a substantive here (vid., Ewald, 160, e<\/em>.). is no doubt the present spring Ain es Sultn<\/em>, the only spring near to Jericho, the waters of which spread over the plain of Jericho, thirty-five minutes’ distance from the present village and castle, taking its rise in a group of elevations not far from the foot of the mount Quarantana<\/em> (Kuruntul); a large and beautiful spring, the water of which is neither cold nor warm, and has an agreeable and sweet (according to Steph. Schultz, “somewhat salt”) taste. It was formerly enclosed by a kind of reservoir or semicircular wall of hewn stones, from which the water was conducted in different directions to the plain (vid., Rob. Pal<\/em>. ii. p. 283ff.). With regard to the miracle, a spring which supplied the whole of the city and district with water could not be so greatly improved by pouring in a dish of salt, that the water lost its injurious qualities for ever, even if salt does possess the power of depriving bad water of its unpleasant taste and injurious effects. The use of these natural means does not remove the miracle. Salt, according to its power of preserving from corruption and decomposition, is a symbol of incorruptibility and of the power of life which destroys death (see Bhr, Symbolik<\/em>, ii. pp. 325,326). As such it formed the earthly substratum for the spiritual power of the divine word, through which the spring was made for ever sound. A new dish was taken for the purpose, not ob munditiem <\/em> (Seb. Schm.), but as a symbol of the renewing power of the word of God. – But if this miracle was adapted to show to the people the beneficent character of the prophet’s ministry, the following occurrence was intended to prove to the despisers of God that the Lord does not allow His servants to be ridiculed with impunity.<\/p>\n CRITICAL AND EXPLANATORY NOTES<\/strong>.<\/p>\n 2Ki. 2:16<\/span>. Lest peradventure,<\/strong> &c.They had seen Elijah pass miraculously over Jordan, but did not witness his ascension. Even if he had been taken up to heaven, they imagined that his body would be remaining somewhere on earth. <\/p>\n HOMILETICS OF <\/em>2Ki. 2:16-18<\/span><\/em><\/p>\n THE MYSTERIOUSNESS OF THE DIVINE ACTIONS<\/p>\n I. A severe trial of faith<\/strong>. The sons of the prophets were slow to believe that Elijah had so utterly vanished as to return no more. It is true that one moment they saw him in company with Elisha; the next Elisha was alone, and their great leader was nowhere to be seen. Still it might be only another of the many sudden, abrupt disappearances which had marked Elijahs erratic career. Besides, if the spirit had ascended to heaven, his body might have been dropped on some mountain side, or into the depths of some valley; and this should, if possible, be recovered, and reverently buried. Elishas account of the great prophets exit only increased the mystery, and they wearied him with speculations and suggestions. Faith must be prepared to take much on trust. Where there is no mystery, there is no faith. Trials, says F. W. Robertson, bring man face to face with GodGod and he touch; and the flimsy veil of bright cloud that hung between him and the sky is blown away; he feels that he is standing outside the earth, with nothing between him and the Eternal Infinite.<\/p>\n II. Provokes diligent inquiry<\/strong>. The commonplaces of to-day were the mysteries of yesterday. The phenomena of nature, which to our fore-fathers were occasions of superstitious dread, are to us familiar friends, and our most valuable servants. Discoveries have been made by the diligent investigator which would have remained unknown secrets, and are secrets still, to the indolent and indifferent. Mystery piques curiosity, and curiosity keeps alive the investigating faculty. The more mystery there is surrounding a subject, the more eager is the earnest student to solve it.<\/p>\n III. Not always fathomed by the most laborious human endeavours<\/strong>. The search of the fifty strong men among the mountains of Gilead was fruitless: they found no trace of the missing Elijah, and they were compelled to accept the testimony of Elisha without further question. Much has been revealed to the diligent seeker after truth, there is much that is yet wrapped in mystery. We cannot know everything about every truth. Revelation is necessarily limited by two things: by the Divine willthere is nothing to impel the Divine Being to reveal Himself beyond what He wills<\/em> to doand by our human capacity. However effulgent the revelation on Gods part, its comprehension is necessarily limited on our part. We soon come to the extreme boundary of the known, and vainly we wave our hand in the darkness of the unknown. Much as we may discover by persevering study, more yet remains undiscovered. The pleasures of inquiry and discovery are endless. The investigation of all truth is ennobling, but none more so than the contemplation of those redemptive truths which, like the stars, their fittest emblems, fix the eye above in the very act of vision; a countless procession of brightness and wonder, lights visible to the humblest eye, yet fit to exercise the thoughts of angels: their full grandeur to be approached only when we shall have passed the grave, and, not less than sons of God, shall be free to enter into the mystery and magnificence of heaven.<\/p>\n LESSONS:<\/p>\n 1. The mystery of Divine truth is no sufficient reason for rejecting it<\/em>. <\/p>\n 2. The truth essential to salvation is plainly revealed<\/em>. <\/p>\n 3. More mysteries are solved by faith than by the most daring unbelief<\/em>.<\/p>\n GERM NOTES ON THE VERSES<\/em><\/p>\n 2Ki. 2:16-18<\/span>. An obstinate incredulity<\/strong>. I. Is dissatisfied with the most reliable testimony. II. Constructs theories of its own (2Ki. 2:16<\/span>). III. Persists in having its own way, notwithstanding repeated efforts to persuade to the contrary (2Ki. 2:17<\/span>). IV. Suffers ignominious defeat (2Ki. 2:18<\/span>).<\/p>\n How many, especially young and inexperienced persons, will not be dissuaded from their opinions, views, and doubts, and will not heed the words of their teachers and parents, who have the best intentions towards them, and far more experience. They must become wise by bitter experience, and then hear to their shame, Did I not say unto you, Go not?<\/p>\n 2Ki. 2:18<\/span>. Some men are best satisfied when they have wearied themselves in their own ways Nothing will teach them wit but disappointment. Their painful error leads them to a right conceit of Elijahs happier transportation. Those that would find Elijah, let them aspire to the heavenly paradise. Let them follow the high steps of his sincere faithfulness, strong patience, undaunted courage, fervent zeal, and constant obedience. Then God shall send the fiery chariot of death to fetch them up to that heaven of heavens where they shall triumph in everlasting joys.Bp. Hall<\/em>.<\/p>\n II. ELISHA AND THE SONS OF THE PROPHETS 2:1625<\/p>\n With the departure of Elijah, Elisha became the father of the prophetic schools. The first official acts of the new leader of the sons of the prophets are related in the remaining verses of chapter 2. Here is recorded (1) his decision regarding a request made by the prophetic students (2Ki. 2:16-18<\/span>); (2) his healing of the noxious waters at Jericho (2Ki. 2:19-22<\/span>); and (3) his cursing of the youths at Bethel (2Ki. 2:23-25<\/span>).<\/p>\n A. THE REQUEST OF THE SONS OF THE PROPHETS 2:1618<\/p>\n TRANSLATION<\/strong><\/p>\n (16) And they said unto him, Behold, we pray you, there are with your servants fifty men of strength. Let us go, we pray you, that we may seek your master lest the spirit of the LORD lifted him up and cast him down in one of the mountains or in one of the valleys. And he said, Do not send. (17) And they urged him until he was ashamed, and said, Send. And they sent fifty men, and they sought three days, and did not find him. (18) And they returned unto him (now he was waiting in Jericho), And he said unto them, Did I not say unto you, Do not go?<\/strong><\/p>\n COMMENTS<\/strong><\/p>\n The sons of the prophets, having been informed of the ascension of Elijah, were quite concerned about the well-being of their former master. They assumed that the Spirit of God had whisked Elijah away only to cast him down in some remote and barren place. Thus they requested that Elisha give permission for fifty of the more robust men among them to make a thorough search of the rocky ridges and ravines of the Transjordan territory. They could not bear the thought of leaving the old prophet in such a barren spot. Elisha knew that the effort would be futile and so he rejected the first petition made of him as leader of the prophetic band (2Ki. 2:16<\/span>). The sons of the prophets, however, continued to urge Elisha to permit them to undertake the search until he was ashamed to refuse them any longer, and he reluctantly gave them the permission which they sought. Fifty men searched for three days, and of course found nothing (2Ki. 2:17<\/span>). Elisha waited patiently at Jericho for the zealous young men to return from their futile mission. It was not because of vain pride, but because his veracity and wisdom to some extent had been questioned that Elisha reminded these young men of his previous advice to them (2Ki. 2:18<\/span>).<\/p>\n (16) And they said unto him.<\/strong>After he had told them of the Assumption of Elijah (Thenius<\/em>).<\/p>\n Fifty strong men.<\/strong>See margin. Perhaps these were attendants on the members of the prophetic guild. (Comp. Elishas servant Gehazi, and the fifty sons of the prophets, in 2Ki. 2:7<\/span>.) Their being sons of valour was important, as the search in the mountains would involve danger.<\/p>\n The Spirit of the Lord hath taken him up.<\/strong>Comp. 1Ki. 18:12<\/span>; Act. 8:39-40<\/span>. This suggestion of the sons of the prophets is a good comment on 2Ki. 2:11-12<\/span>. It shows that what is there told is certainly not<\/em> that Elijah ascended a fiery chariot and rode visibly into heaven, as the popular notion is.<\/p>\n Upon some mountain, or into some valley.<\/strong>Literally, on to one of the mountains, or into one of the valleys,<\/em> of the land of Gilead. The motive of the disciples was not a desire to pay the last honours to the body of the departed master, as Keil suggests; for they rather expected to find Elijah alive. After the words cast him, the LXX. has into the Jordan, which may be authentic. In that case, the disciples may have thought the prophet was hidden somewhere among the reeds and rushes of the river bank, in order to escape some threatened danger.<\/p>\n Ye shall not send.<\/strong>Or, Ye must not, ye should not, or ought not, to send.<\/p>\n 16<\/strong>. <\/strong> Cast him upon some mountain <\/strong> The fifty men that stood afar off to view, (2Ki 2:7<\/span>,) had perhaps seen that Elijah was suddenly snatched away from view, or else Elisha at once told them how his master had departed; but they could not fully believe that he had gone bodily to heaven. Their search to find him, however, was as fruitless and idle as the attempt of some moderns to explain away the idea of a bodily ascension into heaven.<\/p>\n 2Ki 2:16<\/span><\/em><\/strong>. <\/strong>The Spirit of the Lord hath taken him up<\/em><\/strong><\/strong> From some expressions in Scripture it seems as if the Spirit of the Lord frequently used to carry the prophets through the air, and with great swiftness remove them to distant places. Obadiah speaks of it as a common thing, 1Ki 18:12<\/span>. And in the New Testament we are told of Philip, that when they were come out of the water, the Spirit of the Lord caught him away, that the eunuch saw him no more:And Philip was found at Atzotus; <\/em>Act 8:39-40<\/span>. <\/p>\n REFLECTIONS.<\/strong>Elijah is gone, but Elisha remains. When God removes one light from his church, he can raise up another to supply his place. <\/p>\n 1. Elisha with delight gathers up the mantle which fell from his departed father: he loved it since the day it was first cast over him, and not only for his sake preserved it, but, as the earnest of his petition being granted, received it with deepest thankfulness, and wore it as successor in office to the great prophet who had left it behind him. Note; <\/em>(1.) Those tokens given us by our departed friends, which stir us up to imitate their virtues, are truly valuable. (2.) They who wear the livery of a prophet should read in their very clothes the obligations lying on them to discharge with diligence their weighty office. <\/p>\n 2. Clothed now with Elijah’s spirit, as well as with his mantle, he returns to the waters of Jordan, and there, in faith invoking the Lord God of Elijah, smites the waters, and they divide. Where is he? he cries; Aph-hu <\/em>follows in the original. Here he is, even he, <\/em>as immediately answering to the call. Note; <\/em>(1.) Even while the prayer of faith is uttering, God will answer. (2.) They who walk in Elijah’s spirit will find with them the presence and power of Elijah’s God. <\/p>\n 3. The sons of the prophets, who beheld the miracle, received with deep respect the returning prophet, as Elijah’s appointed successor. Note; <\/em>It is not material whence a man came, or what has been his education; if God endues him with eminent gifts, and eminent graces, even the sons of prophets need think it no dishonour to bow before him. <\/p>\n There is somewhat mysterious in those verses. That the sons of the prophets should be so destitute of faith, and Elisha suffer himself to be led away to the permission of what is here said appears so truly unaccountable, that I confess I know not in what sense to consider the passage. If the whole arose from the slenderness of their faith, it only serves to afford a renewed instance of human infirmity. Might not the prophet do in this instance as in after ages, John the Baptist did concerning the enquiries of his disciples about Christ, send them for their own conviction unto Jesus? Mat 2:2-6<\/span> . Oh! blessed Jesus! how precious at every review is thy finished work!<\/p>\n 2Ki 2:16 And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send.<\/p>\n Ver. 16. And they said unto him, Behold now, &c.<\/strong> ] They would do nothing without Elisha’s consent, whom now they looked upon as their new master. The Popish padres require blind obedience of their novices; telling them that if an angel or the blessed Virgin were talking with them, and their superior meanwhile call them off, they must presently obey. To argue or debate in their case, they say, were presumption: to require a reason, proud curiosity: to detract or disobey, breach of vow equal to sacrilege. This is the doctrine of Ignatius. But Elisha gave his pupils more liberty: as to propound and press their motion till he was ashamed. 2Ki 2:17 <\/p>\n strong men: Heb. sons of strength <\/p>\n the Spirit: 1Ki 18:12, Eze 3:14, Eze 8:3, Eze 11:24, Eze 40:2, Act 8:39, 2Co 12:2, 2Co 12:3 <\/p>\n some mountain: Heb. one of the mountains <\/p>\n Reciprocal: Eze 3:12 – spirit Eze 11:1 – the spirit Eze 37:1 – carried Eze 43:5 – the spirit Mat 4:1 – of the spirit Joh 8:21 – I go 1Th 4:17 – caught Heb 11:5 – and was Rev 17:3 – he carried Rev 21:10 – he carried<\/p>\n 2Ki 2:16-17. Behold, there be with thy servants fifty strong men Able to take such a journey. Let them go, we pray thee, and seek thy master They had received but an imperfect revelation of Gods design, with respect to Elijah, when they asked Elisha if he knew that the Lord would take away his master: for they seem to have supposed that the Spirit of God might have taken him up and cast him, either dead or alive, upon some mountain, or in some valley at a distance; see on 1Ki 18:12; and if alive, they wished to find him, that they might minister to his necessities; and if dead, that they might give his body an honourable burial. And he said, Ye shall not send For he knew it would be to no purpose. They urged him till he was ashamed That is, to deny them any longer, lest they should think his denial proceeded from a neglect of his master, or a contempt of them. Or, as the Hebrew, , gnad bosh, may with equal propriety be rendered, till they were ashamed, namely, because he so often and so obstinately denied their request. And they sought him three days Searching every place where they thought it likely he might be cast. But found him not Thus still further evidence was given of his translation, and they, having lost their labour, and tired themselves with their fruitless search, would be more ready to submit to Elishas authority, and acquiesce in his judgment another time.<\/p>\n 2:16 And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, {l} Ye shall not send.<\/p>\n (l) Because the fact was extraordinary, they doubted where he had gone, but Elisha was assured that he was taken up to God.<\/p>\n And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send. 16. there … Continue reading “Exegetical and Hermeneutical Commentary of 2 Kings 2:16”<\/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-9579","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9579","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=9579"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9579\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9579"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9579"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9579"}],"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: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/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 on the Holy Bible by Thomas Coke<\/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: 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":"