25<\/strong>. their strength<\/em> ] i.e. stronghold; the thing in which they placed confidence.<\/p>\n joy of their glory<\/em> ] the glorious (or beautiful) thing in which they delighted. Both expressions allude to the temple, &c.<\/p>\n set their minds<\/em> ] their hearts<\/strong>, that which is the object of their desire, Psa 24:4<\/span>.<\/p>\n 25 27<\/strong>. When tidings come of the city’s fall, verifying the prophet’s predictions and giving confirmation to all the principles which he had long declared, his mouth will be opened, he will have confidence to speak and more willing listeners before him.<\/p>\n Shall it not be?<\/B> the question is to be resolved affirmatively, it shall be. <\/P> In the day; <\/B>in the day of the taking the city of Jerusalem. <\/P> When I take from them; <\/B>though Nebuchadnezzar was the means or instrument, God did act by him, who did Gods work more than his own. <\/P> Their strength, <\/B>& c.; the kingdom dissolved, the king taken, city sacked, the temple burnt, which is by the following characters described, as the only thing they valued; though those particulars may be applied to soils and daughters in the close of the verse: however, it amounts to this, In that day, wherein all their public and private joys and hopes shall be destroyed in the destruction of the kingdom and their children, one that escapeth shall bring the news to the prophet. <\/P> <\/p>\n 25, 26.<\/B> “The day”referred to in these verses is the day of the overthrow of thetemple, when the fugitive “escapes.” But “that day,”in Eze 24:27<\/span>, is the day onwhich the fugitive brings the sad news to Ezekiel, at the Chebar. Inthe interval the prophet suspended his prophecies as to the Jews,<\/I>as was foretold. Afterwards his mouth was “opened,” and nomore “dumb” (Eze 3:26<\/span>;Eze 3:27<\/span>; compare Eze 24:27<\/span>;Eze 33:21<\/span>; Eze 33:22<\/span>).<\/P><\/p>\n Also, thou son of man, shall it not be in the day<\/strong>,…. This question is to be answered in the affirmative:<\/p>\n when I take from them their strength<\/strong>; their king and kingdom, their princes and nobles, their soldiers and men of might and war, their wealth and substance, their city and the inhabitants of it; or rather their temple, in which they placed their strong confidence: so the Targum,<\/p>\n “in the day when I shall take from them the house of their sanctuary;”<\/p>\n and which is called “the joy of their glory”; what they rejoiced and gloried in:<\/p>\n the desire of their eyes, and that whereupon they set their mind, their sons and their daughters<\/strong>; for to these may those phrases be applied; as well as to the temple; they being desirable to them, to be spared and continued, and on whom the affections of their hearts were set, and for whose welfare they were very solicitous. So some render it “the burden or care of their souls” p; though the Targum applies this, as the other to the temple, paraphrasing it,<\/p>\n “and the delight of their eyes shall be taken from them, and the beloved of their souls, which is better to them than their sons and their daughters.”<\/p>\n p “onus animae eoram”, Munster; “curam, [vel] solicitudinem”; so some in Vatablus.<\/p>\n Sequel of the Destruction of Jerusalem to the Prophet Himself<\/p>\n Eze 24:25<\/span>. And thou, son of man, behold, in the day when I take from them their might, their glorious joy, the delight of their eyes and the desire of their soul, their sons and their daughters, <\/em> Eze 24:26<\/span>. In that day will a fugitive come to thee, to tell it to thine ears. <\/em> Eze 24:27<\/span>. In that day will thy mouth be opened with the fugitive, and thou wilt speak, and no longer be mute; and thus shalt thou be a sign to them that they may know that I am Jehovah.<\/em> – As the destruction of Jerusalem would exert a powerful influence upon the future history of the exiles on the Chaboras, and be followed by most important results, so was it also to be a turning-point for the prophet himself in the execution of his calling. Hvernick has thus correctly explained the connection between these closing verses and what precedes, as indicated by in Eze 24:25<\/span>. As Ezekiel up to this time was to speak to the people only when the Lord gave him a word for them, and at other times was to remain silent and dumb (Eze 3:26<\/span> and Eze 3:27<\/span>); from the day on which a messenger should come to bring him the tidings of the destruction of Jerusalem and the temple, he was to open his mouth, and not continue dumb any longer. The execution of this word of God is related in Eze 33:21-22<\/span>. The words, “when I take from them their strength,” etc., are to be understood in accordance with Eze 24:21<\/span>. Consequently is the sanctuary, which was taken from the Israelites through the destruction of Jerusalem. The predicates which follow down to refer to the temple (cf. Eze 24:21<\/span>). , an object toward which the soul lifts itself up ( ), i.e., for which it cherishes a desire or longing; hence synonymous with htiw s u omynon in Eze 24:21<\/span>. The sons and daughters are attached . (in that day), in Eze 24:26<\/span>, which resumes the words ‘ (in the day when I take, etc.) in Eze 24:25<\/span>, is not the day of the destruction of the temple, but generally the time of this event, or more precisely, the day on which the tidings would reach the prophet. , with the generic article, a fugitive (vid., Gen 14:13<\/span>). , to cause the ears to hear (it), i.e., to relate it, namely to the bodily ears of the prophet, whereas he had already heard it in spirit from God. , a verbal noun, used instead of the infinitive Hiphil<\/em>. , with the escaped one, i.e., at the same time “with the mouth of the fugitive” (Hitzig). expresses association, or so far as the fact is concerned, simultaneousness. The words,”then wilt thou speak, and no longer be dumb,” do not imply that it was only from that time forward that Ezekiel was to keep silence, but point back to Eze 3:26<\/span> and Eze 3:27<\/span>, where silence is imposed upon him, with the exceptions mentioned there, from the very commencement of his ministry; and in comparison with that passage, simply involve implicite<\/em> the thought that the silence imposed upon him then was to be observed in the strictest manner from the present time until the reception of the intelligence of the fall of Jerusalem, when his mouth would be opened once more. Through the “words of God” that were given to His prophet (Ezekiel 4-24), the Lord had now said to the people of Israel all that He had to say concerning the approaching catastrophe for them to consider and lay to heart, that they might be brought to acknowledge their sin, and turn with sorrow and repentance to their God. Therefore was Ezekiel from this time forward to keep perfect silence toward Israel, and to let God the Lord speak by His acts and the execution of His threatening words. It was not till after the judgment had commenced that his mouth was to be opened again for still further announcements (vid., Eze 33:22<\/span>). – Ezekiel was thereby to become a sign to the Israelites. These words have a somewhat different meaning in Eze 24:27<\/span> from that which they have in Eze 24:24<\/span>. There, Ezekiel, by the way in which he behaved at the death of his wife, was to be a sign to the people of the manner in which they were to act when the judgment should fall upon Jerusalem; whereas here (Eze 24:27<\/span>), refers to the whole of the ministry of the prophet, his silence hitherto, and that which he was still to observe, as well as his future words. Through both of these he was to exhibit himself to his countrymen as a man whose silence, speech, and action were alike marvellous and full of meaning to them, and all designed to lead them to the knowledge of the Lord, the God of their salvation.<\/p>\n C. The Termination of Ezekiels Dumbness 24:2527<\/p>\n TRANSLATION<\/strong><\/p>\n (25) And as for you, son of man, shall it not be in the day I take from them their stronghold, the joy of their glory, the desire of their eyes, the longing of their soul, their sons and their daughters, (26) that the one who escapes in that day shall come unto you to cause you to hear it with your ears? (27) In that day your mouth shall be open, together with the one who escaped, and you shall speak, and shall no more be dumb; and you shall be a sign to them; and they shall know that I am the LORD.<\/p>\n COMMENTS<\/strong><\/p>\n It is hard to understand the love that a Jew had for the Temple. It was their stronghold upon which they based their confidence of national permanence. It was the joy of their glory, the magnificent edifice of which they were so proud. It was the desire of their eyes,[365] that which they loved dearly. It was the yearning of their soul, that which above all they longed to see again. When that structure fell, and along with it their sons and daughters (Eze. 24:25<\/span>), a fugitive of the slaughter would hasten to Babylon to bear the sad tidings (Eze. 24:26<\/span>). In the day the news of Jerusalems fall was announced, Ezekiel would no longer be dumb.[366] The message he had been preaching for so many years would thus be authenticated. His mission as a messenger of God would then be accepted by his fellow exiles (Eze. 24:27<\/span>).<\/p>\n [365] Some commentators take the phrase desire of their eyes to refer to the sons and daughters rather than the Temple.<\/p>\n [366] The previous discussion of the dumbness of Ezekiel in Eze. 3:25-27<\/span> should be reviewed at this point.<\/p>\n 25<\/strong>. <\/strong> That whereupon they set their minds <\/strong> Hebrews, the lifting up of their soul.<\/p>\n Ezekiel Is Once Again To Be Able To Speak Freely Once Jerusalem Is Destroyed.<\/p>\n <\/strong><\/p>\n “And you son of man, will it not be that in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and the yearning of their soul, their sons and their daughters, that in that day he who escapes (‘the fugitive’) will come to you to cause you to hear it with your ears. In that day your mouth will be opened to him who has escaped, and you will speak and no more be dumb. So will you be a sign to them, and they will know that I am Yahweh.”<\/p>\n Here ‘the day’ is being used in the same way as in the phrase ‘the day of Yahweh’. It signifies ‘that time when’, so covering a period of time. So we do not have to see everything as occurring on the same literal day. (Although if we do wish to take it literally it need not all be on the same day. The first two references could be to the day of final destruction, when the messenger begins his ‘coming’ to Ezekiel, while the third could refer to that day when the messenger finishes his journey. But it is far more sensible, and in accord with the biblical use of yom (day), to see it as signifying a certain period of time of unspecific length in which things happen, like the ‘day’ in which Yahweh God made earth and heaven – Gen 2:4<\/span>).<\/p>\n These verses signal a very important moment in the ministry of Ezekiel. Ever since Eze 3:26<\/span> Ezekiel had only spoken to Israel when he had a word from Yahweh, otherwise he had been dumb. But now that the siege of Jerusalem had begun, and the date of it written down, there would be no further word from Yahweh until its destruction was communicated to Ezekiel. at which point he would be free to speak to Israel again with a new message as pastor to his people. Until then he was to be silent towards them.<\/p>\n ‘That day’ which is coming will firstly be the time when God ‘takes from them their strength, the joy of their glory, the desire of their eyes, and the yearning of their soul, their sons and their daughters.’ The day when they lose everything.<\/p>\n This can be taken in two ways. RSV adds ‘and’ before ‘your sons and your daughters’ to parallel Eze 24:21<\/span>. Thus it interprets the first phrases as referring again to the temple, with the sons and daughters an added extra. This is possible.<\/p>\n But the Hebrew has no conjunction and it may be that the inference is that it is their sons and daughters who were now to be seen as their strength, the joy of their glory, the desire of their eyes, and the yearning of their soul, because the temple had been profaned. But they too would be taken away.<\/p>\n Either way the point is the same. All that they looked to, and that they treasured, was being taken away from them.<\/p>\n But at that time (‘in that day’) a messenger will escape from the disastrous situation and make his way to the exiles and to Ezekiel, and will give Ezekiel eyewitness confirmation of the situation. And that will then give him a new beginning and a new message for his people.<\/p>\n But he will not be wholly silent meanwhile. There would yet be three years before the final end. Meanwhile he will have prophecies to give to the nations, and as he proclaims them in the direction of the various countries his awed watchers will hear and understand. They will understand firstly that there was now no word of Yahweh for Jerusalem. All that could be said had been said, and God had no further message for them. It would be a pregnant silence. But they would also receive a hint of hope. For the fact that God was acting against those countries that took advantage of Israel’s misfortune would demonstrate that God was not totally finished with Israel and had not totally forgotten them. Thus the silence was both pregnant and awesome, but it was not final.<\/p>\n This demonstrates that the messages to the nations have not just been fitted in here in order to find a place for them. Rather they are an essential indication of the fact that while there was no further word for Israel, in the midst of their current misfortunes they had not just been forgotten. He was still watching over their concerns. God’s judgment may be severe, and would be final for Jerusalem, but it was not to be final for the whole of Israel. God still had further purposes towards them, which the remainder of the book will deal with.<\/p>\n ‘In that day your mouth will be opened to him who has escaped, and you will speak and no more be dumb. So will you be a sign to them, and they will know that I am Yahweh.’ That is, ‘at that time’, or ‘in that day’ of the messenger’s arrival. Then will Ezekiel’s mouth be once more open to speak freely. His enforced silence, except when Yahweh spoke through him, will be over, and he will be able to speak with the messenger. This will be a sign to all, for they will recognise that his dumbness had been of Yahweh, and thus that his prophecies too had been of Yahweh, and as the destruction of Jerusalem will have confirmed, they will recognise how truly he had spoken. Now indeed would they be willing to listen to what he had to say.<\/p>\n Eze 24:25<\/span><\/em><\/strong>. <\/strong>And that whereupon, <\/em><\/strong>&c.<\/strong> And the ambition of their souls. <\/em>This is called in the 21st verse, that which your soul pitieth, <\/em>or, “that which you would have pitied and spared.” <\/p>\n Eze 24:25 Also, thou son of man, [shall it] not [be] in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters,<\/p>\n Ver. 25. When I take from them their strength.<\/strong> ] Their kingdom, temple, all. <\/p>\n <\/p>\n And that whereupon they set their minds.<\/strong> ] Heb., The lifting up of the soul, or the burden of their souls, that whereof they are most solicitous.<\/p>\n NASB (UPDATED) TEXT: Eze 24:25-27<\/p>\n 25’As for you, son of man, will it not be on the day when I take from them their stronghold, the joy of their pride, the desire of their eyes and their heart’s delight, their sons and their daughters, 26that on that day he who escapes will come to you with information for your ears? 27On that day your mouth will be opened to him who escaped, and you will speak and be mute no longer. Thus you will be a sign to them, and they will know that I am the LORD.’<\/p>\n Eze 24:27 On that day your mouth will be opened Originally, after the vision of Ezekiel in chapter 1, God told the prophet that he would be unable to speak at times (cf. Eze 3:26). Therefore, these opening chapters of Ezekiel deal quite often with symbolic action. However, after the Fall of Jerusalem, the prophet’s mouth was opened (cf. Eze 3:27; Eze 33:22) and his message changed from doom\/judgment to forgiveness\/restoration! Now he could preach hope, restoration, and the renewal of covenant promises.<\/p>\n DISCUSSION QUESTIONS<\/p>\n This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.<\/p>\n These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.<\/p>\n 1. What is the unifying theme of Ezekiel 20 through 24?<\/p>\n 2. Describe the worship of the god Molech.<\/p>\n 3. Define divination and list its numerous forms found in the OT (cf. Deuteronomy 18).<\/p>\n 4. Why is the marriage relationship such a good analogy to the covenant relationship?<\/p>\n in the day See App-18. <\/p>\n desire = delight. <\/p>\n minds = souls. Hebrew. nephesh. App-13. <\/p>\n Eze 24:25-27<\/p>\n Eze 24:25-27<\/p>\n “And thou, son of man, shall it not be the day when I take from them, their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their heart, their sons and their daughters, that in that day he that escapeth shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened unto him that is escaped, and thou shalt speak, and be no more dumb: so shalt thou be a sign unto them; and they shall know that I am Jehovah.”<\/p>\n THE THIRD SIGN: EZEKIEL’S SILENCE TO END<\/p>\n It will be recalled that in the very beginning of Ezekiel’s ministry, God had, except in the matter of specific prophecies which he was commanded to deliver, forbidden Ezekiel to speak freely to the people; but all of that would be changed at the end of the siege. (See Eze 3:22-27). “The fall of Jerusalem would release Ezekiel from all restrictions.<\/p>\n Howie seemed to believe that the removal of such restrictions should have led immediately to his prophecies of hope and restoration; but the true restoration of Israel could not come until the evil nations had received their own judgments from God.<\/p>\n “In that day …” (Eze 24:26-27). “This clearly is a reference to the day of the fall of Jerusalem. That was the day when God took away the desire of their eyes, their hopes, their treasures, their fortification, the lives of the vast majority of them, their pride, and their confidence. It was the most tragic day in the long and terrible history of Israel, in fact, being exceeded in shame and sorrow by only one other day in the history of mankind, that being the one in which Israel, through its chosen leaders, cried, “We have no king but Caesar! …. His blood be upon us and our children.”<\/p>\n This concluded Ezekiel’s prophecies against Jerusalem. “There was no further need to keep repeating God’s threats and warnings. The die was cast; there remained only for Ezekiel to await the fulfillment of the predictions already made.<\/p>\n “The news of the fall of Jerusalem came to Ezekiel three years later. “Until the fall of Jerusalem occurred, and Ezekiel had received the message of it’s happening, he suspended his prophecies, as far as the Jews were concerned.<\/p>\n Canon Cook’s final observations on this chapter are as follows:<\/p>\n “For four whole years, Ezekiel had been engaged in foretelling the disasters that would happen to Jerusalem. He had been, throughout that period, utterly disregarded by the citizens of Jerusalem; and, although the captives apparently respected him, they absolutely refused to believe anything that he prophesied. Now, that the city had fallen, the voice of prophecy would cease, as far as God’s people were concerned. This accounts for the fact that the next section of the prophecy is a series relating to the neighboring nations surrounding Israel (Ezekiel 25-32). After that series, the voice of Ezekiel is again heard addressing the exiles. This explains the apparently parenthetical nature of the next eight chapters.<\/p>\n The Cooking Pot and Ezekiel’s Wife – Eze 24:1-27<\/p>\n Open It<\/p>\n 1. What was it that dirtied the most difficult pot or pan youve ever had to scrub clean? <\/p>\n 2. What do you consider the most difficult aspect of the death of a loved one? <\/p>\n Explore It<\/p>\n 3. Of what cataclysmic event did God inform Ezekiel on the very day it was taking place far away? (Eze 24:1-2) <\/p>\n 4. What procedures of a normal sacrificial meal did God detail at the beginning of the cooking pot prophecy? (Eze 24:3-5) <\/p>\n 5. What did God call the city of Jerusalem in Ezekiels day? (Eze 24:6) <\/p>\n 6. According to the prophecy, what was wrong with the “cooking pot” of Judah? (Eze 24:6-8) <\/p>\n 7. Why did God intend to take the “cooking” far beyond the point where it would give pleasure to the people? (Eze 24:9-12) <\/p>\n 8. What would be necessary in order for Judah to be “clean” once again? (Eze 24:13) <\/p>\n 9. What would be the basis of Gods judgment against Judah? (Eze 24:14) <\/p>\n 10. What unusual command did the Lord give Ezekiel along with a disturbing prediction? (Eze 24:15-17) <\/p>\n 11. What did Ezekiel do when his wife died as God had predicted? (Eze 24:18) <\/p>\n 12. What question did the exiles ask Ezekiel about his unusual behavior? (Eze 24:19) <\/p>\n 13. What intention did God declare to the exiles? (Eze 24:20-21) <\/p>\n 14. What attitude had the exiles had toward the city of Jerusalem and its leaders who remained there? (Eze 24:21) <\/p>\n 15. What did God predict that the exiles would do in response to the news about Jerusalem? (Eze 24:22-24) <\/p>\n 16. When would Ezekiel be released from the command to remain silent except when he had a word from the Lord? (Eze 24:25-27) <\/p>\n Get It<\/p>\n 17. What might the people have thought when Ezekiel named an exact day for the Babylonian siege of Jerusalem? <\/p>\n 18. How did Ezekiels prophecy put a different slant on the assumption of the people left in Jerusalem that they were somehow favored over the exiles? <\/p>\n 19. What did God mean when He said that the cooking pot had “frustrated all efforts” to cleanse it? <\/p>\n 20. What are some examples from your experience of Gods efforts to purify an individual short of destroying him or her? <\/p>\n 21. When Ezekiel took some sort of unusual action (or inaction), what had the people come to know about the significance of it? <\/p>\n 22. Which of your relationships would be the most difficult for you to disrupt in order to be obedient to God? <\/p>\n 23. Why was the arrival of a fugitive from Jerusalem to confirm the news of its downfall going to be a turning point in Ezekiels ministry? <\/p>\n Apply It<\/p>\n 24. What relationships do you want to subjugate to Gods commands with a prayer now? <\/p>\n 25. In what practical way could you cooperate with Gods efforts to cleanse your life in the coming days? <\/p>\n their strength: Eze 24:21, Psa 48:2, Psa 50:2, Psa 122:1-9, Jer 7:4 <\/p>\n that whereupon they set their minds: Heb. the lifting up of their soul <\/p>\n their sons: Deu 28:32, Jer 11:22, Jer 52:10 <\/p>\n Reciprocal: Gen 3:6 – pleasant 1Ch 16:29 – the beauty Isa 64:11 – holy Jer 15:7 – children Lam 1:6 – all Lam 2:4 – that were pleasant to the eye Eze 24:16 – the desire Luk 8:42 – and she<\/p>\n Eze 24:25, The preceding verse informed the people of Judah of the connection between them and Ezekiel, and this verse, addressed to the prophet, informs him when the sign is to be carried out. It is to be when the Lord takes from them the desire of their eyes which we understand to be their capital city of Jerusalem,<\/p>\n Eze 24:25-27. Also thou son of man, shall it not be, &c. This question is to be resolved affirmatively; it shall be: in the day when I take from them their strength Their walls, fortifications, and defences, with all that is dear and valuable to them; the joy of their glory, the desire of their eyes Their kingdom, city, and temple, the emblem of my special presence among them, and protection over them, whose beauty and magnificence were their peculiar glory, and the most grateful object of their sight; together with their sons and daughters, whereon they placed their affections; he that escapeth in that day Namely, when the city shall be taken, and both it and the temple burned; shall come unto thee, to cause thee to hear it, &c. To acquaint thee, that what thou didst prophesy is come to pass. See the fulfilling of this recorded Eze 33:21-22. In that day shall thy mouth be opened to him that is escaped This implied, that the prophet was to prophesy no more about the affairs of Jerusalem and Judah till after the destruction of the city and temple; when the fulfilling of this part of his predictions, so contrary to the expectations of those who despised his prophecies, would give him more credit with them, and make them pay a higher regard to what other things he should prophesy of. According to this we find, that the spirit of prophecy, in regard to the affairs of Judea, did not come on him again till the news of the taking of Jerusalem was brought to him. See Eze 3:21-23. <\/p>\n The sign of Ezekiel’s silence 24:25-27<\/span><\/p>\n Evidently Ezekiel was not to deliver any more prophetic messages to his fellow exiles after he made the explanation in Eze 24:20-24 until he received word of the destruction of the temple and the capture of the remaining Judahites. This message reached him five months later (Eze 33:21). His enforced dumbness must have been limited to prophecies concerning Israel, however, because Eze 25:1 to Eze 33:20 contains oracles against foreign nations some of which are dated during the siege of Jerusalem.<\/p>\n Also, thou son of man, [shall it] not [be] in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, 25. their strength ] i.e. stronghold; the thing in which they placed confidence. joy … Continue reading “Exegetical and Hermeneutical Commentary of Ezekiel 24:25”<\/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-21092","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21092","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=21092"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/21092\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=21092"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=21092"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=21092"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/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: 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: 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: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/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":"