5<\/strong>. and flow<\/em> together] See ch. Isa 2:2<\/span>. But the right translation is that of R.V. and be lightened<\/strong> (cf. Psa 34:5<\/span>). The two verbs are identical in form but belong to distinct roots.<\/p>\n thine heart shall fear<\/em> ] Lit., shall throb<\/strong>, obviously from joy, as in Jer 33:9<\/span>. These are perhaps the only two instances where the word is so used. Usually it means to tremble from fear.<\/p>\n and be enlarged<\/em> ] Psa 119:32<\/span>.<\/p>\n the abundance of the sea<\/em> ] “Abundance” is lit. “tumult”; it often means “multitude” (see ch. Isa 5:13<\/span> f., Isa 13:4<\/span>, Isa 33:3<\/span>), but in late usage it acquires the sense of “wealth” (Ecc 5:9<\/span>; Psa 37:16<\/span>). The wealth of the sea is not the produce of the sea, but seaborne wealth, the wealth of maritime nations.<\/p>\n shall be converted unto thee<\/em> ] shall be turned to thee<\/strong> (R.V.). The stream of commerce shall be diverted from its old channels and flow to Zion.<\/p>\n the forces of the Gentiles<\/em> ] the riches of nations<\/strong>. Cf. Hag 2:7<\/span> (R.V. “the desirable things of all nations”).<\/p>\n Then shalt thou see – <\/B>Lowth renders this, Then shalt thou fear and overflow with joy; and supposes that it refers to the agitation and anxiety of mind attending the scene, and to the joy consequent on the numerous conversions. His authority for this change is, that forty manuscripts (two of them ancient) have <\/span>, thou shalt fear, instead of <\/span> tr<\/I>e<\/I><\/SUP>‘y<\/I>, thou shalt see. But though the change is of a single letter, there is not sufficient authority to make it, nor does the sense require it. The Vulgate, Septuagint, Chaldee, Syiac, Arabic, and Castellio, all render it in accordance with the present reading of the Hebrew text. The idea is, that Jerusalem would look with deep interest on the great multitude that would be converted to her, and that the effect would be to cause the heart to overflow with joy.<\/P> And flow together – <\/B>This translation, it is believed, by no means conveys the true sense of the passage. Indeed, it is difficult to make sense of the translation. It is true that the Hebrew word <\/span> nahar<\/I>, means to flow, to flow together; whence the word <\/span> nahar<\/I>, river. But it may be used in the sense of flowing, or overflowing with joy; or it may seem to shine, to be bright, the same as <\/span> nur<\/I> (Gesenius); and thence to be cheered, to rejoice, as when the countenance is bright and cheerful (compare Job 3:4<\/span>). Taylor (Hebrew Concordance) renders it, And be enlightened, or have the light flow upon thee. The true idea is, doubtless, that of rejoicing; denoting the happiness which will always exist in the church when many are seen to come and give themselves to God.<\/P> And thine heart shall fear – <\/B>The heart shall be ruffled, agitated, deeply excited by the view of the numbers that are converted, and by the evidence thus furnished of the divine favor and presence. The effect of numerous simultaneous conversions in a revival of religion, is always to produce awe and reverence. There is a conviction that God is near, and that this is his work; and a deep veneration produced by the demonstrations of his power which does not exist in other circumstances. This effect is described also by Jeremiah, Jer 33:9<\/span> : And they shall fear and tremble for all the goodness and for all the prosperity that I shall procure unto her (Jerusalem).<\/P> And be enlarged – <\/B>Shall be swelled or filled with joy.<\/P> Because the abundance of the sea – <\/B>Margin, Noise of the sea shall be turned unto thee. Lowth and Noyes render it, The riches of the sea. So the Septuagint, <\/SPAN><\/span> Ploutos<\/I> thalasses<\/I>. The Chaldee renders it, There shall be transferred to thee the wealth of the west (<\/span> <\/span> <\/I>otar<\/I> maar<\/I>e<\/I><\/SUP>ba’<\/I>). The Hebrew word <\/span> hamon<\/I> properly denotes a noise or sound; as of rain, of the raging of the ocean, or of a multitude of people. Then it denotes a multitude or crowd of people itself Isa 13:4<\/span>; Isa 33:3<\/span>; Dan 10:6<\/span>; a host or army Jdg 4:7<\/span>; Dan 11:11-13<\/span>; a multitude of waters Jer 10:13<\/span>; Jer 51:16<\/span>. It then denotes a multitude of possessions; a vast amount of wealth Psa 37:16<\/span>; Ecc 5:9<\/span>. Here it may refer either to the multitude of the people that dwelt on the islands of the sea, or to their wealth that would be brought and devoted to Zion. As various kinds of property are immediately specified, it seems most natural to refer it to that; and then the idea is, that the wealth possessed by lands beyond the sea, or surrounded by the sea, would be devoted to the church of God. It will be remembered, that nearly all the wealth that was imported by Solomon and others to Judea came from beyond sea, and that it was natural to speak of such places as abounding in riches. The idea is, that the wealth of all those distant lands would be consecrated to the church – an idea denoting its great prosperity and glory when all lands should come under the influence of the truth.<\/P> Shall be converted – <\/B>Hebrew, Shall be turned. Instead of being employed in idolatry and sin; in purposes of pleasure and mere magnificence, it shall be turned to a different purpose.<\/P> The forces of the Gentiles – <\/B>Margin, wealth. The margin has undoubtedly the correct interpretation. The word used here (<\/span> chayil<\/I>, construct <\/span> cheyil<\/I>), usually, indeed, denotes strength, might, valor; an army, forces, host; but it also means riches, wealth Gen 24:29<\/span>; Deu 8:17-18<\/span>; Rth 4:11<\/span>; Job 20:15<\/span>. The Septuagint renders the passage, The riches of the sea, and of the nations, and of the people will come over to thee. The sense is, that the wealth of the pagan world would be consecrated to the service of the church. To some extent, this has been the case, No small part of the great wealth of the Roman empire was I devoted to the service of the Christian church; and the wealth of what was then Pagan Europe, and of what was then Pagan and unknown America, has been, to a considerable extent, devoted to the Redeemer. The time will come when the wealth of India, of China, of Africa, and of the entire world, shall be devoted to the service of God, in a manner far more decided than has yet occurred in the most favored Christian lands.<\/P><\/p>\n Isa 60:5-8<\/span><\/p>\n Then thou shalt see<\/em><\/p>\n The glory of the millennial Church<\/strong><\/p>\n Wealth, Commerce and Agriculture are three great interests and powers on earthen trinity of forces which have in all ages engrossed mankind.<\/p>\n Each one of the three will have its representatives in that vast multitude who are to ask the way to Zion with their faces thitherward. (J. R. Macduff, D. D.<\/em>)<\/p>\n<\/p>\n The enlargement of the Church<\/strong><\/p>\n We are likewise told how the Church shall be affected with this increase of her numbers and enlargement of her borders. <\/p>\n 1. <\/strong>She will be in a transport of joy upon this account (Isa 60:5<\/span>). <\/p>\n 2. <\/strong>There will be a mixture of fear with this joy. Thine heart shall fear, as though it were a thing unlawful to join with the Gentiles, etc. <\/p>\n 3. <\/strong>She shall be enlarged with Love, so as to leave room for all the Gentile converts. <\/p>\n 4. <\/strong>She shall be struck with surprise and wonder, saying, Who are these that fly? etc. (E. Erskine.<\/em>)<\/p>\n Verse 5<\/span>. Then thou shalt see<\/B><\/I> – “Then shalt thou fear”] For tirai, thou shalt see<\/I>, as ours and much the greater number of the translators, ancient and modern, render it, forty MSS. (ten ancient) of Kennicott’s<\/I>, and twenty-eight of De Rossi’s<\/I>, with one ancient of my own, and the old edition of 1488, have tirai,<\/I> thou shalt fear<\/I>: the true reading, confirmed by the perfect parallelism of the sentences: the heart ruffled<\/I> and dilated<\/I> in the second line answering to the fear<\/I> and joy<\/I> expressed in the first. The Prophet Jeremiah, Jer 33:9<\/span>, has the same natural and elegant sentiment: – <\/P> “And this city shall become to me a name of joy;<\/P> A praise and an honour for all the nations of the earth;<\/P> Which shall hear all the good that I do unto them:<\/P> And they shall fear, and they shall tremble, at all the<\/P> goodness<\/P> And at all the prosperity that I procure unto her.”<\/P> <\/P> And David: –<\/P> <\/P> “I will praise thee, for I am fearfully and wonderfully made.”<\/P> Ps 139:14<\/span>.<\/P> <\/P> His tibi me rebus quaedam divina voluptas<\/P> Percipit atque horror.<\/P> LUCRET. iii. 28.<\/P> <\/P> Recenti mens trepidat metu,<\/P> Plenoque Bacchi pectore turbidum<\/P> Laetatur.<\/P> HOR. Carm<\/I>. ii. 19. l. 5. – L. <\/P> <\/p>\n Then shalt thou see, <\/B>viz. with a great deal of delight, the multitudes of thy children running to thee. <\/P> Flow together; <\/B>as when one river meeting with another and joining waters, run sweetly together, as one and the same river: this notes the abundance of their united joys and delights; or they shall flock together to behold such an amazing sight. <\/P> Thine heart shall fear; <\/B>as standing amazed to see such multitudes come in to the Lord Christ; See Poole “Isa 44:1<\/span>“, See Poole “Isa 44:2<\/span>“, &c.; as it were surprised with it, as those Ac 2 7<\/span>, or overwhelmed with the joyful sight, as Jacob was with the tidings of Joseph, Gen 45:26<\/span>, and those of the circumcision that were with Act 10:45<\/span>; such a mixture of fear and joy you have expressed Jer 33:9<\/span>; the sense is much the same with Isa 49:18<\/span>. <\/P> Be enlarged, <\/B>both with joy and love; joy within at the coming in of the Gentiles, and this outwardly expressed in the enlargedness of love and charity towards them. Fear<\/I> doth properly contract the heart, therefore this expression intimates it to be a fear<\/I> mixed with such an affection as will dilate it. <\/P> The abundance of the sea; <\/B>either the islands of the sea, viz. the nations, as before, a metonymy of the subject, shall turn to thee, in religion or affection; they that formerly so much hated thee (they that live by the sea-coasts being usually noted for the worst of men) shall now love thee: or the wealth and traffic of those that trade by sea, the riches of the merchant; and so possibly the prophet may allude to Psa 72:10<\/span>, for Tarshish is sometimes taken for the sea, as hath been before showed: see on 1Ki 10:22<\/span>. <\/P> Shall be converted unto thee; <\/B>thy traders shall not so much convert their riches to their own use as to thine. <\/P> The forces; <\/B>or, wealth<\/I>; thou shalt not have only the wealth, but the strength of the nations, to stand by thee, which hath also an eye, as in the type, to that readiness and willingness that would be in the nations to help them out of Babylon. <\/P> <\/p>\n 5. see<\/B> (Isa60:4<\/span>), namely, the bringing back of thy sons. <\/P> flow together<\/B>rather,”overflow with joy<\/I>” [LOWTH];or, from a different Hebrew<\/I> root, “be bright with joy<\/I>“[GESENIUS] (Job3:4<\/span>). <\/P> fear<\/B>rather, beatwith the agitation<\/I> of solemn joy at the marvellous sight[HORSLEY] (Jer33:9<\/span>). <\/P> be enlarged<\/B>swell<\/I>with delight. Grief, on the contrary, contracts<\/I> the heart. <\/P> abundance of . . . sea<\/B>thewealth<\/I> of the lands beyond the sea,<\/I> as in Solomon’stime, the type of the coming reign of the Prince of peace. <\/P> converted<\/B>rather, “beturned,<\/I>” instead of being turned to purposes of sin andidolatry. <\/P> forces<\/B>rather,”riches.”<\/P><\/p>\n Then thou shalt see, and flow together<\/strong>,…. That is, when thou seest thy sons and daughters flocking to thee from all parts, there will be a flow of joy in thee, like the stream of a river; or thine heart will beat and flutter within thee, through surprise and joy, when thou seest such a numerous company gathered unto thee. Some render it, “then thou shall fear”, as Aben Ezra u, or be surprised at the sight; and others the next clause, “thou shall be enlightened” w; that is, shall see, being enlightened, and shall increase in light and knowledge more and more; or “shine” x, in great splendour and glory:<\/p>\n and thine heart shall fear, and be enlarged<\/strong>; shall fear the Lord and his goodness, and be enlarged with love to him, his truths and ordinances, and his people; and particularly shall be enlarged to receive in the most cordial manner those that flock unto her:<\/p>\n because the abundance of the Sea shall be converted unto thee<\/strong>: by which some understand the riches of the sea, that which is got out of it, or got upon it, in trading by it, this shall be converted to the use of the church and people of God; but rather an abundance of seafaring men is here meant, who shall be converted at this time, in which the grace of God will the more appear, as they are generally a very wicked and profligate set of men; or the inhabitants of the islands of the sea, such as Great Britain and others; or the sea may intend the several nations of the world, as waters do many people, nations, and kindreds,<\/p>\n Re 17:15<\/span> and so it may denote a large abundance of converted persons everywhere, and more especially in the western parts of the world, in the European parts; since it is very common in Scripture to describe the western part of the world by the sea, the Mediterranean sea lying west of Judea.<\/p>\n The forces of the Gentiles shall come unto thee<\/strong>; or their armies, every army of them; the soldiery will be converted, as well as the seafaring men, who are for the most part also exceeding wicked; not only kings will become real Christians, but their armies will be so too, their generals, officers, and common soldiers; and when this is once the case, woe to the whore of Rome! these will hate her, and burn her flesh with fire; these are the seven angels that shall come out of the temple, the church of God, to whom they have joined themselves, with the vials of God’s wrath, and shall pour them upon the antichristian states; see Re 15:7<\/span>.<\/p>\n u “Tum timebis”, Vitringa. w “iiluminaberis”, Vatablus. x “Splendebis”, Munster, Montanus, Calvin; “et lucebis”, Cocceius, So Ben Melech interprets the word.<\/p>\n When this takes place, Zion will be seized with the greatest delight, mingled with some trembling. “Then wilt thou see and shine, and thine heart will tremble and expand; for the abundance of the sea will be turned to thee, the wealth of the nations cometh to thee.”<\/em> It is a disputed question whether the proper reading is , , or – all three point to ) – or , from . The last is favoured by the lxx, Targ., Syr., Jerome, Saad., and all the earlier Jewish commentators except AE, and is also the Masoretic reading; for the Masora finalis<\/em> (f. 1, col. 6) observes that this is the only instance of such a form from (differing therefore from in Zep 3:15<\/span>, where we also find the readings and ); and there is a note in the margin of the Masora, , to the effect that this is the only one with c hateph <\/em>, i.e., Sheva <\/em>. Moreover, (thou shalt see) is the more natural reading, according to Isa 66:14<\/span> and Zec 10:7<\/span>; more especially as is not a suitable word to use (like pachad <\/em> and ragaz <\/em> in Jer 33:9<\/span>) in the sense of trembling for joy (compare, on the contrary, , Isa 15:4<\/span>, and in Isa 44:8<\/span>). The true rendering therefore is, “Then wilt thou see and shine,” i.e., when thou seest this thou wilt thine, thy face will light up with joy; nahar <\/em> as in Psa 34:6<\/span>. Luther render it, “Then wilt thou see thy desire, and break out,” viz., into shouting; Jerome, on the contrary, has, “Thou wilt overflow, i.e., thou wilt be inundated with waters coming suddenly like rivers.” <\/p>\n The impression produced by this revolution is so overpowering, that Zion’s heart trembles; yet at the same time it is so elevating, that the straitened heart expands ( , a figure quite unknown to the classical languages, although they have angor <\/em> and angustia <\/em>; the lxx renders it , after the reading in Chayug, and Isaac Nathan in his Concordance<\/em>, entitled ): for hamon <\/em> yam <\/em>, i.e., everything of value that is possessed by islands and coast lands ( hamom <\/em>, groaning, a groaning multitude, more especially of possessions, Psa 37:16<\/span>, etc.), is brought to her; and c hel <\/em> goyim <\/em>, the property, i.e., (looking at the plural of the predicate which follows; cf., Hag 2:7<\/span>) the riches (gold, silver, etc., Zec 14:14<\/span>) of the heathen, are brought into her, that she may dispose of them to the glory of her God.<\/p>\n 5. Then shalt thou see. These things appear, at first sight, to be somewhat inconsistent with each other, that formerly he spoke of the fact as present, and now foretells it as future. But formerly he spoke of the eyes of faith, which beholds those things which do not fall under the senses of men, and now he speaks of the actual event; or, at least, he intended by the present tense to point out the certainty; but now, in order that believers may continue to exercise patience, he limits the same statement. Besides, although those things which the Lord promises are concealed, for a time, from the eyes of men, yet believers perceive them by faith; so that they have a firm belief and expectation of the accomplishment of them, however incredible they may appear to others. <\/p>\n Thou shalt shine, or, thou shalt overflow. As the verb נהר ( nahar) signifies both “to shine” and “to overflow,” so it may be rendered either way. (152) We may refer it to that joy with which the Church is filled and overflows, when it is enlarged in this manner, or to the ornament with which it shines and dazzles. (153) <\/p>\n Thou shalt tremble. He now mentions “trembling,” and connects it with splendor or joy; and this may appear to be inconsistent with the meaning assigned to the former clause. But I have no doubt that he intended, by this word, to express the astonishment and even amazement with which the Church shall be seized, when she shall perceive that this strange and unexpected honor has been obtained by her, and that she has been elevated to so high a rank of honor. As if he had said, “The extent of the work will be so great as to exceed thy expectation.” It is not, therefore, the “trembling”’ which is produced by some danger or some melancholy event, but such as commonly arises in matters of great importance, which exceed the capacity of our understanding, when we are struck with amazement, and almost think that we dream, and this “trembling” agrees very well with joy. <\/p>\n (152) “As to נהר, ( nahar,) the difficulty is in choosing between its two admitted senses of ‘flowing,’ (Isa 2:2<\/span>) and of ‘shining,’ (Psa 34:5<\/span>) The former is preferred by Jerome, who translates it afflues ; by Junius and Tremellius, who have conflues ; and by the English and Dutch versions, the latter of which refers it to the confluence of crowds produced by any strange occurrence. Vitringa makes it mean to flow out, and Lowth to overflow with joy. But all the latest writers of authority give the word the same sense as in Psa 34:5<\/span>, which is well expressed by Henderson in strong though homely English, thou shalt look and brighten up. ” — Alexander <\/p>\n (153) “ Qui la fait reluire.” “Which causes it to shine.” <\/p>\n (5) Then thou shalt see.<\/strong>A various reading adopted by many commentators gives thou shalt Jear.<\/em><\/p>\n Thine heart shall fear . . .<\/strong>Literally, shall throb, <\/em>as with an awe-stricken joy at the marvellous prosperity, but that throb of awe is followed by the expansion <\/em>of ecstatic joy.<\/p>\n The abundance of the sea<\/strong>i.e., the riches of the Western isles, with which the new Jerusalem was to be filled, as Tyre and Zidon had been of old. (Eze. 27:1-25<\/span>).<\/p>\n 5<\/strong>. <\/strong> Thou shalt see <\/strong> Or, fear; <\/em> it matters little which, in its ultimate meaning. (The Hebrew word is uncertain.) Both meanings may come in play crowds so great coming into view may occasion surprise, yes, even fear. The heart of renewed Zion shall throb with wonder and joy at the sight of the abundance of western maritime nations converted to God; at the sight of the wealth and treasure pouring in for the Lord’s service.<\/p>\n Isa 60:5-7<\/span><\/em><\/strong>. <\/strong>Then thou shalt see, <\/em><\/strong>&c.<\/strong> Then shalt thou fear, and overflow<\/em> with joy; and thy heart shall be ruffled, and dilated, <\/em>&c. Lowth. The prophet here shews first, that the nations who were to be added to the church should not come empty-handed, but prepared to give not only themselves but all their possessions to the church of God; and he teaches that the inhabitants of the isles, <\/em>and the seas, <\/em>should be the first to do this, Isa 60:5<\/span> then the orientals, who inhabit and wander over the extensive countries of Asia and Arabia; Isa 60:6-7<\/span> and the prophet’s discourse is so formed, that every one must immediately perceive that it is spiritually to be understood. Then the prophet signifies that this wonderful increase of the church shall excite in the minds of the pious the different affectations both of fear and joy, as is common in unusual cases. The sudden transports of their joy should produce astonishment, like that which arises from the impressions of fear. Kedar <\/em>and Nebaioth <\/em>were two sons of Ishmael, who dwelt or were fixed in Arabia. By the gold <\/em>and incense, <\/em>and other riches here spoken of, are meant spiritual riches; the eminent and best gifts of divine grace. See Rev 3:18<\/span> and Col 3:16<\/span>. <\/p>\n Isa 60:5 Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.<\/p>\n Ver. 5. Then thou shalt see and flow together.<\/strong> ] Or, Thou shalt break forth as a river; or, Thou shalt shine. a<\/em> <\/p>\n <\/p>\n And thy heart shall fear.<\/strong> ] At first, at least, to see such a confluence of people unto thee. <\/p>\n <\/p>\n And be enlarged.<\/strong> ] With joy, upon better consideration. <\/p>\n <\/p>\n Because the abundance of the sea,<\/strong> ] i.e., <\/em> The multitude of the islanders, and such as dwell by the sea side, which are noted for the worst of men, whence the proverb, Maritimi mores.<\/em> Such are we Britons. <\/p>\n<\/p>\n a<\/em> tam de lumine quam de flumine dicitur.<\/em> <\/p>\n flow together: or, according to the Targum and Syriac, “shall be lightened”, as in Psa 34:5. <\/p>\n fear = praise. Hebrew. pahad. A Homonym, with two meanings: (1) to fear, as in Deu 28:66. Job 23:15; but (2) to rejoice, here and Hos 3:5 = praise. See note there. <\/p>\n be enlarged = opened as with joy. <\/p>\n of the sea = of the rich seafaring peoples, for which “sea” is put by Figure of speech Metonymy (of Adjunct). <\/p>\n converted = turned. <\/p>\n forces = fullness, riches, wealth, or resources. This prophecy looks far beyond the return under Ezra-Nehemiah. See verses: Isa 60:12, Isa 60:15, &c. <\/p>\n thou shalt see: Jer 33:9, Hos 1:10, Hos 1:11, Hos 3:5, Act 10:45, Act 11:17 <\/p>\n be enlarged: Isa 54:2, 1Sa 2:1, 2Co 6:1-13, 2Co 10:15, Rev 21:26 <\/p>\n abundance of the sea shall be converted unto thee: or, noise of the sea shall be turned towards thee, Isa 24:14, Isa 24:15, Psa 96:7-9, Psa 98:7-9, Rom 11:25 <\/p>\n forces: or, wealth, Isa 60:11, Isa 23:18, Isa 61:6, Act 24:17, Rom 15:26 <\/p>\n Reciprocal: Exo 10:26 – cattle Deu 33:19 – suck of 1Sa 26:19 – they have driven 2Sa 24:3 – General 1Ki 4:29 – largeness Psa 47:9 – The princes Psa 65:5 – afar Psa 119:32 – enlarge Isa 11:10 – to it shall Isa 45:14 – The labour Isa 49:18 – all these Isa 55:5 – nation Isa 66:11 – ye may suck Isa 66:12 – I will Jer 51:44 – the nations Jon 1:16 – offered Mat 25:16 – went Act 15:3 – they caused Rev 15:4 – Who<\/p>\n 60:5 Then thou shalt see, and flow together, and thy heart shall fear, {e} and be enlarged; because the abundance of the sea shall be converted to thee, the forces of the Gentiles shall come to thee.<\/p>\n (e) For joy, as the heart is drawn in for sorrow.<\/p>\n Israel will rejoice and be amazed because the nations will bring their wealth and give it to Israel. The nations will do this because Israel will be the Lord’s vehicle for bringing the knowledge of God to them. The gifts are really in praise of the Lord, not to gain Israel’s favor, or to repay her for her sufferings, or because she is a superior race.<\/p>\n Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. 5. and flow together] See ch. Isa 2:2. But the right translation is that of R.V. and be lightened (cf. … Continue reading “Exegetical and Hermeneutical Commentary of Isaiah 60:5”<\/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-18837","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/18837","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=18837"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/18837\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=18837"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=18837"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=18837"}],"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: Biblical Illustrator Edited by Joseph S. Exell<\/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: 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 on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"