Then said Jeremiah unto them<\/strong>,…. The two priests, Pashur and Zephaniah, after he had sought the Lord, and knew his mind and will:<\/p>\n thus shall ye say to Zedekiah<\/strong>; by whom they were sent.<\/p>\n The Lord’s reply through Jeremiah consists of three parts: a<\/em>. The answer to the king’s hope that the Lord will save Jerusalem from the Chaldeans (Jer 21:4-7<\/span>); b<\/em>. The counsel given to the people and the royal family as to how they may avert ruin (Jer 21:8-12<\/span>); c<\/em>. The prediction that Jerusalem will be punished for her sins (Jer 21:13<\/span> and Jer 21:14<\/span>).<\/p>\n Jer 21:3-6<\/span><\/p>\n <\/strong> The answer. – <\/em> Jer 21:3<\/span> . “And Jeremiah said to them: Thus shall ye say to Zedekiah: <\/em> Jer 21:4<\/span> . Thus hath Jahveh the God of Israel said: Behold, I turn back the weapons of war that are in your hands, wherewith ye fight against the king of Babylon and the Chaldeans, which besiege you without the walls, and gather them together into the midst of this city. <\/em> Jer 21:5<\/span> . And I fight against you with outstretched hand and strong arm, and with anger and fury and great wrath, <\/em> Jer 21:6<\/span> . And smite the inhabitants of this city, both man and beast; of a great plague they shall die. <\/em> Jer 21:7<\/span> . And afterward, saith Jahveh, I will give Zedekiah the king of Judah, and his servants, and the people – namely, such as in this city are left of the plague, of the sword, and of the famine – into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek after their life, that he may smite them according to the sharpness of the sword, not spare them, neither have pity nor mercy.”<\/em> This answer is intended to disabuse the king and his servants of all hope of help from God. So far from saving them from the Chaldeans, God will fight against them, will drive back into the city its defenders that are still holding out without the walls against the enemy; consume the inhabitants by sword, pestilence, famine; deliver the king, with his servants and all that survive inside the lines of the besiegers, into the hand of the latter, and unsparingly cause them to be put to death. “I make the weapons of war turn back” is carried on and explained by “I gather them into the city.” The sense is: I will bring it about that ye, who still fight without the walls against the beleaguerers, must turn back with your weapons and retreat into the city. “Without the walls” is not to be joined to , because this is too remote, and is by usage locative, not ablative. It should go with “wherewith ye fight,” etc.: wherewith ye fight without the walls against the beleaguering enemies. The siege had but just begun, so that the Jews were still trying to hinder the enemy from taking possession of stronger positions and from a closer blockade of the city. In this they will not succeed, but their weapons will be thrust back into the city.<\/p>\n Jer 21:7<\/span><\/p>\n <\/strong> The Lord will make known His almighty power not for the rescue but for the chastisement of Judah. The words “with outstretched hand and strong arm” are a standing figure for the miraculous manifestation of God’s power at the release of Israel from Egypt, Deu 4:34<\/span>; Deu 5:15<\/span>; Deu 26:8<\/span>. This power He will now exercise upon Israel, and execute the punishment threatened against apostasy at the renewal of the covenant by Moses in the land of Moab. The words … are from Deu 29:27<\/span>. The inhabitants of Jerusalem are to perish during the siege by pestilence and disease, and the remainder, including the king and his servants, to be mercilessly massacred. “Great pestilence” alone is mentioned in Jer 21:6<\/span>, but in Jer 21:7<\/span> there are sword and famine along with it. The before seems superfluous and unsuitable, since besides the king, his servants and the people, there could be none others left. The lxx have therefore omitted it, and Hitz., Ew., Graf, and others propose to erase it. But the may be taken to be explicative: namely, such as are left, in which case serves to extend the participial clause to all the persons before mentioned, while without the the ‘ could be referred only to . “Into the hand of their enemies” is rhetorically amplified by “into the hand of those that seek,” etc., as in Jer 19:7<\/span>, Jer 19:9<\/span>; Jer 34:20<\/span>, etc.; , according to the sharpness (or edge) of the sword, i.e., mercilessly (see on Gen 34:26<\/span>; in Jer. only here), explained by “not spare them,” etc., cf. Jer 13:14<\/span>.<\/p>\n Jer 21:8-10<\/span><\/p>\n <\/strong> The counsel given to the people and royal family how to escape death. – <\/em> Jer 21:8<\/span> . “And unto the people thou shalt say: Thus hath Jahveh said: Behold, I set before you the way of life and the way of death. <\/em> Jer 21:9<\/span> . He that abideth in this city shall die by sword, by famine, and by pestilence; but he that goeth out and falleth to the Chaldeans that besiege you, he shall live, and have his soul for a prey. <\/em> Jer 21:10<\/span>. For I have set my face on this city for evil and not for good, saith Jahveh; into the hand of the king of Babylon shall it be given, who shall burn it with fire. <\/em> Jer 21:11<\/span>. And to the house of the king of Judah: Hear the word of Jahveh: <\/em> Jer 21:12<\/span>. House of David! thus hath Jahveh said: Hold judgment every morning, and save the despoiled out of the hand of the oppressor, lest my fury break forth as fire, and burn unquenchably, because of the evil of your doings.”<\/em> What the prophet is here to say to the people and the royal house is not directly addressed to the king’s envoy, but is closely connected with the answer he was to give to the latter, and serves to strengthen the same. We need not be hampered by the assumption that Jeremiah, immediately after that answer, communicated this advice, so that it might be made known to the people and to the royal house. The counsel given in Jer 21:8-12<\/span> to the people was during the siege repeatedly given by Jeremiah both to the king and to the people, cf. Jer 38:1<\/span>., Jer 38:17<\/span>., and Jer 27:11<\/span>., and many of the people acted by his advice, cf. Jer 38:19<\/span>; Jer 39:9<\/span>; Jer 52:15<\/span>. But the defenders of the city, the authorities, saw therein treason, or at least a highly dangerous discouragement to those who were fighting, and accused the prophet as a traitor, Jer 38:4<\/span>., cf. Jer 37:13<\/span>. Still Jeremiah, holding his duty higher than his life, remained in the city, and gave as his opinion, under conviction attained to only by divine revelation, that all resistance is useless, since God has irrevocably decreed the destruction of Jerusalem as a punishment for their sins. The idea of Jer 21:7<\/span> is clothed in words taken from Deu 30:15<\/span>, cf. Deu 11:26<\/span>. , Jer 21:9<\/span>, as opposed to , does not mean: to dwell, but: to sit still, abide. To fall to the Chaldeans, i.e., to go over to them, cf. Jer 37:14<\/span>; Jer 39:9<\/span>; 2Ki 25:11<\/span>; is interchanged with , Jer 37:13<\/span>; Jer 38:19<\/span>; Jer 52:15<\/span>. The Chet<\/em>. is right, corresponding to ; the Keri<\/em> is wrong. His life shall be to him for a prey, i.e., he shall carry it thence as a prey, i.e., preserve it. Jer 21:10<\/span> gives the reason for the advice given. For I have set my face, cf. Jer 44:11<\/span>, recalls Amo 9:4<\/span>, only there we have for , as in Jer 24:6<\/span>. To set the face or eye on one means: to pay special heed to him, in good (cf. Jer 39:12<\/span>) or in evil sense; hence the addition, “for evil,” etc.<\/p>\n Jer 21:11-12<\/span><\/p>\n <\/strong> (Note: According to Hitz., Gr., and Ng. , the passage Jer 21:11-14<\/span> stands in no inner connection with the foregoing, and may, from the contents of it, be seen to belong to an earlier period than that of the siege which took place under Zedekiah, namely, to the time of Jehoiakim, because, a<\/em>. in the period of Jer 21:1<\/span>. such an exhortation and conditional threatening must have been out of place after their destruction had been quite unconditionally foretold to Zedekiah and the people in Jer 21:4-7<\/span>; b<\/em>. the defiant tone conveyed in Jer 21:13<\/span> is inconsistent with the cringing despondency shown by Zedekiah in Jer 21:2<\/span>; c<\/em>. it is contrary to what we would expect to find the house of the king addressed separately after the king had been addressed in Jer 21:3<\/span>, the king being himself comprehended in his “house.” But these arguments, on which Hitz. builds ingenious hypotheses, are perfectly valueless. As to a<\/em>, we have to remark: In Jer 21:4-7<\/span> unconditional destruction is foretold against neither king nor people; it is only said that the Chaldeans will capture the city – that the inhabitants will be smitten with pestilence, famine, and sword – and that the king, with his servants and those that are left, will be given into the hand of the king of Babylon, who will smite them unsparingly. But in Jer 21:12<\/span> the threatening is uttered against the king, that if he does not practise righteousness, the wrath of God will be kindled unquenchably, and, Jer 21:14<\/span>, that Jerusalem is to be burnt with fire. In Jer 21:4-7<\/span> there is no word of the burning of the city; it is first threatened, Jer 21:10<\/span>, against the people, after the choice has been given them of escaping utter destruction. How little the burning of Jerusalem is involved in Jer 21:4-7<\/span> may be seen from the history of the siege and capture of Jerusalem under Jehoiachin, on which occasion, too, the king, with his servants and the people, was given into the hand of the king of Babylon, while the city was permitted to stand, and the deported king remained in life, and was subsequently set free from his captivity by Evil-Merodach. But that Zedekiah, by hearkening to the word of the Lord, can alleviate his doom and save Jerusalem from destruction, this Jeremiah tells him yet later in very plain terms, Jer 38:17-23<\/span>, cf. Jer 34:4<\/span>. Lastly, the release of Hebrew man-servants and maid-servants, recounted in Jer 34:8<\/span>., shows that even during the siege there were cases of an endeavour to turn and follow the law, and consequently that an exhortation to hold by the right could not have been regarded as wholly superfluous. – The other two arguments, b<\/em> and c<\/em>, are totally inconclusive. How the confidence of the inhabitants of Jerusalem in the strength of its fortifications (Jer 21:13<\/span>) is contradictory of the fact related in Jer 21:2<\/span>, does not appear. That Zedekiah should betake himself to the prophet, desiring him to entreat the help of God, is not a specimen of cringing despondency such as excludes all confidence in any earthly means of help. Nor are defiance and despondency mutually exclusive opposites in psychological experience, but states of mind that rapidly alternate. Finally, Ng. seems to have added the last argument (c) only because he had no great confidence in the two others, which had been dwelt on by Hitz. and Graf. Why should not Jeremiah have given the king another counsel for warding off the worst, over and above that conveyed in the answer to his question (Jer 21:4-7<\/span>)? – These arguments have therefore not pith enough to throw any doubt on the connection between the two passages (Jer 21:8-10<\/span>, and Jer 21:11<\/span>, Jer 21:12<\/span>) indicated by the manner in which “and to the house ( ) of the king of Judah” points back to “and unto this people thou shalt say” (Jer 21:8<\/span>), or to induce us to attribute the connection so indicated to the thoughtlessness of the editor.)<\/p>\n The kingly house, i.e., the king and his family, under which are here comprehended not merely women and children, but also the king’s companions, his servants and councillors; they are counselled to hold judgment every morning. = , Jer 5:28<\/span>; Jer 22:16<\/span>, or , Lam 3:59<\/span>; 1Ki 3:28<\/span>. distributively, every morning, as Amo 4:4<\/span>. To save the despoiled out of the hand of the oppressor means: to defend his just cause against the oppressor, to defend him from being despoiled; cf. Jer 22:3<\/span>. The form of address; House of David, which is by a displacement awkwardly separated from , is meant to remind the kingly house of its origin, its ancestor David, who walked in the ways of the Lord. – The second half of the verse, “lest my fury,” etc., runs like Jer 4:4<\/span>.<\/p>\n Jer 21:13-14<\/span><\/p>\n <\/strong> The chastisement of Jerusalem. – <\/em> Jer 21:13<\/span>. “Behold, I am against thee, inhabitress of the valley, of the rock of the plain, saith Jahveh, ye who say: Who shall come down against us, and who shall come into our dwellings? <\/em> Jer 21:14<\/span>. And will visit you according to the fruit of your doings, saith Jahveh, and kindle a fire in her forest, that it may devour all her surroundings.”<\/em> This threatening is levelled against the citizens of Jerusalem, who vaunted the impregnableness of their city. The inhabitress of the valley is the daughter of Zion, the population of Jerusalem personified. The situation of the city is spoken of as , ravine between mountains, in respect that Jerusalem was encircled by mountains of greater height (Psa 125:2<\/span>); and as rock of the plain, i.e., the region regarded as a level from which Mount Zion, the seat of the kingdom, rose, equivalent to rock of the field, Jer 17:3<\/span>. In the “rock” we think specially of Mount Zion, and in the “valley” of the so-called lower city. The two designations are chosen to indicate the strong situation of Jerusalem. On this the inhabitants pride themselves, who say: Who shall come down against us? for , from ; cf. Ew. 139, c<\/em>. Dwellings, cf. Jer 25:30<\/span>, not cities or refuge or coverts of wild animals; has not this force, but can at most acquire it from the context; see Del. on Psa 26:8<\/span>. The strength of the city will not shield the inhabitants from the punishment with which God will visit them. “According to the fruit,” etc., cf. Jer 17:10<\/span>. I kindle fire in her forest. The city is a forest of houses, and the figure is to be explained by the simile in Jer 22:6<\/span>, but was not suggested by = lustra ferarum<\/em> (Hitz.). All her surroundings, how much more then the city itself!<\/p>\n <\/strong><\/p>\n Vs. 3-7: JEREMNAH’S REPLY TO ZEDEKIAH<\/strong><\/p>\n 1. The answer of Jeremiah is swift and uncompromising: the Lord Himself will render ineffective the weapons that Judah attempts to use against the king of Babylon; the city must ultimately be surrendered to the Chaldeans, (VS. 4; Jer 32:5<\/span><\/strong>; Jer 33:4-5<\/span><\/strong>; Jer 37:8-10<\/span><\/strong>).<\/p>\n 2. The powerful arm and outstretched hand of Jehovah will now be lifted against Judah, (vs. 5).<\/p>\n a. That hand has often been lifted in judgment against the enemies of His covenant people, (Deu 26:8<\/span><\/strong>).<\/p>\n b. When the northern kingdom broke covenant, and rebelled against Jehovah, His outstretched hand sent them into captivity in Assyria.<\/p>\n c. And, since Judah has long since broken, forsaken and despised the covenant, she has no right to the protection of that powerful arm: with the covenant broken, the glory is departed, (Ezekiel 10:11).<\/p>\n d. Yet, while the hand of Jehovah is stretched out against this disobedient and gainsaying people, it is with a sovereign and loving purpose-designing their ultimate good! (Rom 10:21<\/span><\/strong>).<\/p>\n 3. Jerusalem will be smitten by three divine agents <\/strong>: man, beast <\/strong>and pestilence – all <\/strong>death-dealing instruments of Jehovah, (vs. 6; Jer 7:20<\/span><\/strong>; Jer 14:12<\/span><\/strong>; Jer 32:24<\/span><\/strong>).<\/p>\n 4. Those who survive all this (king and slaves alike) will be delivered into the hand of their Babylonian enemies who – without mercy or pity – will smite them with the sword, (vs. 7; Jer 13:14<\/span><\/strong>; 2Ch 36:17<\/span><\/strong>; Hab 1:6-10<\/span><\/strong>).<\/p>\n Now follows the answer of Jeremiah, say ye to Zedekiah, etc.; he did not go to the king himself, but by way of contempt delivered the message to be borne by the messengers. The Prophet no doubt did this designedly, and through the impulse of the Holy Spirit. He did not, indeed, proudly despise his king; but it was necessary for him by his magnanimity to cast down the pride of the king, so that he might know that he had to do with the living God, whom he had very insolently treated. Say ye to Zedekiah, Thus saith Jehovah, the God of Israel, etc. He adds the words, the God of Israel, that Zedekiah might know that the wonderful works, in reliance on which he still thought that their condition was safe, did not belong to him and the people; as though the Prophet had said, “Though God did not help thee and thy people, he would not yet be inconsistent with himself, or depart from his covenant; but he would remain ever the God of Israel, though he destroyed thee and all thy people.” <\/p>\n 2. The answer of the prophet (Jer. 21:3-7<\/span>)<\/p>\n TRANSLATION<\/strong><\/p>\n (3) But Jeremiah said unto them, Thus shall you say to Zedekiah: Thus says the LORD God of Israel: I am about to turn back the weapons of war that are in your hands, with which you are fighting the king of Babylon and the Chaldeans who are besieging you outside the walls; and I will gather them into the midst of this city. (5) And I Myself will fight against you with an outstretched hand and with a strong arm, even in anger and in fury and in great wrath. (6) And I will smite the inhabitants of this city, both man and beast; they shall die of great pestilence. (7) And after this (oracle of the LORD) I will give Zedekiah king of Judah and his servants and the people, even those who remain in this city from the plague, the sword, and the famine, into the hand of Nebuchadnezzar king of Babylon, even into the hand of those who seek their lives. He shall smite them with the edge of the sword; he shall not have pity upon them nor mercy nor compassion.<\/p>\n COMMENTS<\/strong><\/p>\n Jeremiah was not impressed or flattered by the coming of this royal delegation. He does not hesitate a moment to fire back an oracle to the king. Those soldiers who are attempting to defend the walls of Jerusalem will not be successful. God Himself will turn back i.e., render ineffective or inoperative, the defensive weapons of the armies of Judah. God will actually gather the Chaldean soldiers into the walls of Jerusalem (Jer. 21:4<\/span>). Far from intervening on behalf of Judah the Lord will actually be fighting against them, His outstretched hand and strong arm which had on so many occasions in the past been directed against the enemies of the nation (e.g., Deu. 26:8<\/span>) are now turned against Judah. He who was the Captain of the host of Israel is now leading the charge of the Chaldean enemy. He is still the God of might and miracle but He is now using that power in His wrath against His apostate people (Jer. 21:5<\/span>).<\/p>\n Not only is God directing the Chaldean attack against Jerusalem, He is about to unleash from his arsenal the weapons of plague and pestilence against His people (Jer. 21:6<\/span>). A city under siege in antiquity was especially vulnerable to the outbreak of death-dealing pestilence since the food, water and sanitary facilities of the city were cut off by the enemy. Furthermore many rural folks would flock to the city during the time of attack thus swelling the population and placing an extra strain upon the community resources. Those who survive the terrible siege with its bloody assaults, its plague and famine the Lord will give into the ruthless hands of Nebuchadnezzar. Zedekiah the king and the royal household are specifically included in this threat. The Chaldean will have no mercy or compassion upon those who fall into his hands (Jer. 21:7<\/span>).<\/p>\n The Lord’s answer by the Prophet is such as one might expect, most alarming and awful! Reader! how blessed is it to know the Lord, in order to a proper confidence in him. Sweet is that promise to this amount, Isa 32:1-2<\/span> .<\/p>\n Jer 21:3 Then said Jeremiah unto them, Thus shall ye say to Zedekiah:<\/p>\n Ver. 3. Then said Jeremiah unto them.<\/strong> ] He answereth them modestly, and without insultation; but freely and boldly, as a man of a heroic spirit, and the messenger of the King of kings.<\/p>\n NASB (UPDATED) TEXT: Jer 21:3-7<\/p>\n 3Then Jeremiah said to them, You shall say to Zedekiah as follows: 4’Thus says the LORD God of Israel, Behold, I am about to turn back the weapons of war which are in your hands, with which you are warring against the king of Babylon and the Chaldeans who are besieging you outside the wall; and I will gather them into the center of this city. 5I Myself will war against you with an outstretched hand and a mighty arm, even in anger and wrath and great indignation. 6I will also strike down the inhabitants of this city, both man and beast; they will die of a great pestilence. 7Then afterwards, declares the LORD , I will give over Zedekiah king of Judah and his servants and the people, even those who survive in this city from the pestilence, the sword and the famine, into the hand of Nebuchadnezzar king of Babylon, and into the hand of their foes and into the hand of those who seek their lives; and he will strike them down with the edge of the sword. He will not spare them nor have pity nor compassion.’<\/p>\n Jer 21:4-7 This is not the answer from YHWH that Zedekiah was praying for. He wanted covenant mercy and promises without covenant faith and faithfulness!<\/p>\n YHWH spells out in graphic terms the wonderful acts He will do to faithless Judah\/Jerusalem.<\/p>\n 1. YHWH will not fight for Judah but will be with the Babylonian army (cf. Jer 32:5; Jer 33:5; Jer 37:8-10; Jer 38:2; Jer 38:17-18).<\/p>\n 2. YHWH’s actions and emotions are described as (see Special Topic: God Described As Human [anthropomorphism] )<\/p>\n a. an outstretched hand (cf. Exo 6:6)<\/p>\n b. a mighty arm (cf. Deu 4:34; Deu 5:15; Deu 7:19; Deu 11:2; Deu 26:8)<\/p>\n c. angry<\/p>\n d. full of wrath<\/p>\n e. greatly indignant<\/p>\n f. setting His face against Jerusalem, Jer 21:10<\/p>\n g. for harm and not for good, Jer 21:10<\/p>\n h. giving Jerusalem to the king of Babylon to burn, Jer 21:10<\/p>\n 3. Like Holy War (cf. Joshua 6), all that breathes, human and animal, will die.<\/p>\n 4. The Davidic seed, Zedekiah, and his house and the survivors of the siege will be exiled.<\/p>\n 5. Nebuchadnezzar will act as YHWH’s representative in judgment.<\/p>\n a. will not spare<\/p>\n b. will not have pity<\/p>\n c. will not have compassion (cf. Jer 13:14; Jer 16:5)<\/p>\n This is what the covenant people could not comprehend. YHWH, their God, fighting against them and His own temple! They had missed the key ingredients of<\/p>\n 1. faith<\/p>\n 2. faithfulness<\/p>\n The wonderful covenant with Abraham had conditions (cf. Leviticus 26; Deuteronomy 27-28) and consequences!<\/p>\n Jer 21:4 Chaldeans This was the racial identity of southern Babylon; later the term became the title of the entire nation.<\/p>\n Herodotus (450 B.C.), Hist. I, uses this term to refer to an ethnic group (cf. 2Ki 24:1-4; Dan 5:30) as well as a priestly class (cf. Dan 2:2; Dan 3:8; Dan 4:7; Dan 5:7; Dan 5:11) whose usage goes back to Cyrus II. Even before this Assyrian records used the term (BDB 505) in an ethnic sense (cf. R. K. Harrison, Introduction to the Old Testament, p. 1113). Also read the good discussion of the possibility of a confusion of two similar terms (i.e., Kal-du vs. Kasdu) in The Expositors Bible Commentary, vol. 7, pp. 14-15 or Robert Dick Wilson, Studies in the Book of Daniel, series 1.<\/p>\n Because Gen 11:28 states that Ur of the Chaldeans was the home of Terah and his family, Chaldeans may have been ethnically Semitic (i.e., same racial group as the Hebrews).<\/p>\n Jer 21:7 pestilence, the sword, and the famine These are the typical description of the results of invasion and siege warfare (cf. Jer 14:12). All of the surrounding villages gathered to the walled cities. Food, water, and sanitation became compromised.<\/p>\n Zedekiah. The last king of Judah. <\/p>\n Reciprocal: 2Ch 34:23 – Tell ye the man<\/p>\n Jer 21:3. Jeremiah recognized the request of Zedekiah, for he was still the king of God’s people, and directed Pashur to give the answer to him.<\/p>\n Jeremiah sent a message from the Lord back to the king through his messengers. The weapons of the defenders of Jerusalem would be ineffective. The Chaldean soldiers who were then besieging the city’s walls would penetrate it and enter the center of Jerusalem.<\/p>\n "The Babylonians (Chaldeans) were originally a seminomadic tribe living between northern Arabia and the Persian Gulf. In the tenth century B.C., the Assyrians gave the name Kaldu<\/span> to the area formerly known as the ’Sea-Land’ [i.e., Mesopotamia]. . . Later, ’Chaldea’ was used to include Babylonia as a whole (cf. Eze 23:23; Dan 3:8)." [Note: Feinberg, p. 507. See also The New Bible Dictionary, 1962 ed., s.v. "Chaldaea, Chaldeans," by D. J. Wiseman.] <\/span><\/p>\n Then said Jeremiah unto them, Thus shall ye say to Zedekiah: Then said Jeremiah unto them,…. The two priests, Pashur and Zephaniah, after he had sought the Lord, and knew his mind and will: thus shall ye say to Zedekiah; by whom they were sent. Fuente: John Gill’s Exposition of the Entire Bible The Lord’s … Continue reading “Exegetical and Hermeneutical Commentary of Jeremiah 21:3”<\/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-19454","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19454","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=19454"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/19454\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=19454"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=19454"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=19454"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/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: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/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: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"