44<\/strong>. hypocrites<\/em> ] The first meaning of the word is ‘actors.’<\/p>\n as graves which appear not<\/em> ] Any contact with sepulchres involved Levitical uncleanness. Hence graves and tombs were whitewashed that none might touch them unawares. Perhaps our Lord was alluding to Tiberias, which when it was being built was discovered to be partly on the site of an old unsuspected cemetery; so that every true Jew regarded it as pollution to live there, and Herod could only get it inhabited partly by bribes, partly by threats. In St Matthew several of whose particulars are differently applied they are called ‘ whited sepulchres<\/em>, fair outside, polluted within. Here they are unsuspected graves.<\/p>\n <\/em><\/p>\n Verse 44. Ye are as graves which appear not<\/B><\/I>] In Mt 23:27<\/span>, our Lord tells them that they exactly resembled white-washed tombs<\/I>: they had no fairness but on the outside<\/I>: (see the note there:) but here he says they are like hidden tombs<\/I>, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them did not consider what corruption was within; so they, under the veil<\/I> of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accomplished knaves they had to do with.<\/P><\/p>\n See Poole on “Mat 23:27<\/span>“, where our Saviour compares the Pharisees to whited sepulchres: here he compares them to sepulchres, but not as there to denote their hypocrisy, appearing white, but having nothing within but rottenness; but upon the account of the contagion of them, and their pollution of others that were not aware of them. To understand our Saviour, we must consider the Levitical law, Num 19:16<\/span>; where we shall find that not only he that touched a dead body, but he that touched a grave, was legally unclean for seven days. Christ here alludes to that, though he be speaking not of legal, but moral uncleanness. By reason of the law afore mentioned, the Jews took care to whiten their graves, that people might see them, and avoid that danger. To such whited sepulchres Christ compares the Pharisees, Mat 23:27<\/span>. But some graves might not be whited, or the colour washed off, so as they did not appear, and men could not be aware of them, but ran into a pollution by them. To such graves he in this place compares them. They were men that externally appeared not to be what they were. The Jews took the Pharisees for great saints, (the strictest sect of their religion), so strict they were in their duties to their traditions, &c.; which external severity and formal behaviour covered their extortion, and covetousness, and malice, and erroneous opinions, so as people did not suspect them of any such guilt. <\/P> <\/p>\n 44. appear not,<\/B> c.As onemight unconsciously walk over a grave concealed from view, and thuscontract ceremonial defilement, so the plausible exterior of thePharisees kept people from perceiving the pollution they contractedfrom coming in contact with such corrupt characters. (See Psa 5:9<\/span>Rom 3:13<\/span>; a differentillustration from Mt 23:27<\/span>).<\/P><\/p>\n Woe unto you Scribes and Pharisees, hypocrites<\/strong>,…. As they are all along called by Matthew; though only here by Luke. The Vulgate Latin only reads, “woe unto you”, leaving out all the rest: but the whole is retained in all the Oriental versions;<\/p>\n for ye are as graves which appear not<\/strong>; being covered with grass; “or which were not marked”, as the Ethiopic version renders it; that is, were not whited or covered with lime, as some were, that they might be seen at a distance, and be known what they were; that so men might avoid going near them, and prevent their being defiled with them; [See comments on Mt 23:27]<\/span><\/p>\n and the men that walk over<\/strong> them<\/p>\n are not aware of them<\/strong>; and so are defiled by them. Christ compares the Pharisees, because of their hypocrisy, and secret iniquity, both to whited sepulchres, and to those that were not: to those that were, because, like them, they looked beautiful without, and righteous in the sight of men, and yet were inwardly full of all manner of pollution and sin; and to those that were not, because they did not appear to be what they were, and men were deceived by them; and under specious pretences to religion and holiness, were by their corrupt doctrines and practices unawares drawn into the commission of sin. Regard may not only be had to graves covered with grass, or not marked with lime, by which they might be known; but also to what the Jews call, , “the grave of the abyss” z; a grave that is not known no more than if it was in the bottomless pit: so uncleanness by touching a dead body, which a man is not conscious of, is called the uncleanness of the abyss, or an unknown one a.<\/p>\n z Misn Parah. c. 3. sect. 2. Maimon. Hilch. Parah. c. 3. sect. a Maimon. in Misn. Nazir, c. 9. sect. 2. & Pesach. c. 7. sect. 7.<\/p>\n The tombs which appear not <\/B> ( <\/SPAN><\/span>). These hidden graves would give ceremonial defilement for seven days (Nu 19:16<\/span>). Hence they were usually whitewashed as a warning. So in Mt 23:27<\/span> the Pharisees are called “whited sepulchres.” Men do not know how rotten they are. The word <\/SPAN><\/span> (<\/SPAN><\/span> privative and <\/SPAN><\/span>, apparent or plain) occurs in the N.T. only here and 1Co 14:8<\/span>, though an old and common word.<\/P> Here men walking around <\/B> (<\/SPAN><\/span>) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince. <\/P> <\/p>\n Tombs which appear not [ ] <\/SPAN><\/span>. Lit., the tombs, the unseen ones. The word adhlov, unapparent, occurs only here and 1Co 14:8<\/span>, of the trumpet giving an uncertain sound. <\/P> That walk over [] <\/SPAN><\/span>. The participle, and without the article; and therefore better, as they walk; walk about [<\/SPAN><\/span>] on their daily business. In Matthew the sepulchres are whitened, that men may see them and avoid ceremonial defilement. Here they are not seen, and men walking on them are unconsciously defiled. See on Mt 23:27<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “Woe unto you, scribes and Pharisees, hypocrites!” <\/strong>(ouai humin) “Woe be unto you all,” scribes, Pharisees, and hypocrites! Jewish leaders with a sham profession of which our Lord often warned, Mar 7:3-9<\/span>; Mat 23:27<\/span>.<\/p>\n 2) “For ye are as graves which appear not,” <\/strong>(hoti este hos ta mnemeia ta adela) “Because you all are similar to the unseen tombs,” like hidden or unmarked graves or tombs, that are hollow, polluted and foul within. While walking over them men could become polluted, unaware,’ Psa 5:9<\/span>. Matthew describes them as “whited sepulchers,” with rottenness within them, Mat 23:27<\/span>.<\/p>\n 3) “And the men that walk over them are not aware of them.” <\/strong>(kai hoi anthropoi hoi peripatountes epano ouk oidasin) “And the men who walk over them are not even aware of them.” The idea is that they were morally corrupt and unregenerate, as described Isa 1:3-7<\/span>; Rom 3:10-19<\/span>. Men who trusted them, were influenced by them, were not aware of the wickedness, deceit, and hypocrisy in their own souls, Mat 5:20<\/span>; Mar 7:12-13<\/span>.<\/p>\n (44) Woe unto you, scribes and Pharisees, hypocrites!<\/strong>The better MSS. give simply, Woe unto you, Pharisees,<\/em> (See Note on Mat. 23:27<\/span>.)<\/p>\n Ye are as graves which appear not.<\/strong>The comparison, though drawn from the same object, presents a different phase of it. In St. Matthew the contrast is between the whitened surface and the decaying bones within. Here the whitewash is worn out, and there is nothing to distinguish the graves, and men walk over them without knowing what lies below the surface.<\/p>\n “Woe to you! for you are as the tombs which are not visible, and the men who walk over them are not aware of it.”<\/p>\n The third woe is that they cause others to stumble. To touch a tomb or grave rendered a person ‘unclean’ and meant a seven day period of cleansing. It was therefore important that tombs were clearly visible. Indeed some time before the Passover all graves in Palestine would be painted white so that Passover pilgrims might not be accidentally defiled and thus unable to eat the Passover. So for someone to be like an unmarked tomb was for him to be a catastrophe to people.<\/p>\n And the Pharisees were like unmarked graves, for they did not warn people away from what was truly defiling, the attitudes of the heart. Thus they encouraged people to think that all was well with them when in fact it was far from well.<\/p>\n We must not be unfair to the Pharisees. The purpose of their multitude of extra ‘laws’ was in order to help people to know what they should and should not do. Where they failed (and failure is inevitable with too many rules and regulations, for people will then begin to look for loopholes, and will ignore the more important attitude that should lie behind their observance) was in that, by doing so, they made people feel that they were satisfying God by what they did to such an extent that they could therefore do what they liked with the remainder of their lives. They bred hypocrites, people who played a part without really being what they should be.<\/p>\n Luk 11:44<\/span><\/em><\/strong>. <\/strong>Woe unto you, scribes, <\/em><\/strong>&c.<\/strong> The scribes were called, in the Hebrew language, sopherim,writers, <\/em>and are often mentioned in the sacred history as persons of great authority in the Jewish commonwealth. They were generally secretaries in the church, thestate, the army, revenue, &c. to which offices those were intitled who could write, because anciently that art was practised but by few. When Ezra made the reformation, which has rendered him so famous among the Jewish doctors, he was assisted by the scribes in revising the canon of Scripture, and ordering matters so, that thenceforth a sufficient number of them should always be employed in multiplying the copies of it. This class of men, therefore, being much conversant in the sacred writings, acquired a singular knowledge of them, and in process of time expounded them to the common people with such reputation, that at length they obtained the title of doctors <\/em>or teachers, <\/em>and were consulted upon all difficult points of faith. See Mat 7:29<\/span>. Luk 2:46<\/span>. Mat 2:4<\/span>. Hence they are said by our Lord to sit in Moses’s chair, <\/em>and to determine what doctrines are contained in Scripture; and hence an able minister of the New Testament is called a scribe instructed unto the kingdom of heaven. <\/em>See Mat 23:2-3<\/span>. <\/span>Mar 12:35<\/span>. But as the Jews were divided into several religious sects, it is natural to imagine, that each sect gave such interpretations of Scripture as best agreed with their peculiar tenets. Wherefore it cannot be doubted, that the doctors studied and expounded the sacred writings with a view to authorize the several opinions of the party they espoused. Accordingly, in Act 23:9<\/span> mention is made of the scribes that were of the sect of the Pharisees:<\/em> , which plainly implies that some of the scribes were of the other sects. It is true, the scribes are distinguished from the Pharisees in the woes which our Lord now pronounced, and in several other passages, particularly Mat 5:20<\/span>; Mat 23:2<\/span> but from the latter of these passages it seems evident, that by the scribes and Pharisees, <\/em>are commonly meant the Pharisaic scribes, <\/em>according to the idiom of the Hebrew language: for as the name Pharisees <\/em>denoted a sect, and not an office, it could by no means be said of the whole sect that they sat in Moses’s chair. <\/em>A character of this sort was applicable only to the doctors, <\/em>or scribes <\/em>of the sect. In other instances, where the scribes are distinguished from the Pharisees, the Sadducean doctors may be intended. The badge of a Pharisee was his placing the tradition of the elders on an equality with Scripture; whereas the Sadducees rejected all the pretended oral traditions, and adhered so closely to the text, that they acknowledged nothing as a matter of faith, which was not expressly contained in the sacred books. And in this they were followed by the Karaites, <\/em>or Scripturists, <\/em>a sect which subsists among the Jews to this day. It is generally supposed indeed, that the Sadducees acknowledged the authority of none of the sacred books, except the writings of Moses; nevertheless, there is reason to believe that they received all these books: for had they denied the authority of any of them, it is not probable that our Lord, who so sharply reproved their other corruptions, would have let this pass uncensured. Nay, Josephus himself, who was no friend to the Sadducees, does not, in the whole compass of his writings, charge them with rejecting any of the sacred books. He says, they rejected the traditions of the elders, so much cried up by the Pharisees; affirming, that nothing ought to be held as an institution or rule, but what was written. Perhaps of all the sacred writings, the Sadducees preferred the books of Moses; all the Jews did so, and do still; but whether in this point the Sadducees outstripped the rest of the sects, is hard to say. In the mean time, considering the veneration which the Jews had for the books of the law, it is reasonable to suppose, that some of the doctors of each sect would apply themselves more especially to the study of these books in private, and to the explication of them in public; and that such as did, might obtain the appellation of lawyers. <\/em>Accordingly, the same person is called a Pharisee and a lawyer, <\/em>Mat 22:35<\/span> whom St. Mark calls a scribe. <\/em>Farther, it is not improbable that the Pharisean lawyers, fond of their own particular study, might exalt the law, not only above the rest of the sacred writings, but above the traditions of the elders; in which respect, they were distinguished from the rest of their sect, paying only a secondary sort of regard to these traditions. It was on this account, that one of them was now so displeased, when he heard Jesus join the whole body of the scribes indiscriminately, and consequently the lawyers <\/em>with the Pharisees, <\/em>in the woes which he now denounced against them, for the hypocritical shew of piety by their zeal in giving tithes of mint, anise and cummin, <\/em>according to the precepts of the divine law, while they omitted judgment and the love of God, <\/em>expressly enjoined by that law. It seems he thought the rebuke undeserved on the part of the lawyers, even of the Pharisean sect; because they did not pay that superlative regard to tradition, for which the rest were so remarkable. <\/p>\n For ye are as graves, <\/em><\/strong>&c.<\/strong> In the repetition of the woes, Mat 23:27<\/span> this is differently expressed: Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones and of all uncleanness. <\/em>Persons of fortune among the Jews, often raised fine stone structures over their deceased relations, especially when they buried them in the fields; and these they whitened from time to time, to make them look beautiful. Dr. Shaw (Travels, p. 219.) gives us the following account of those sepulchres: “If we except a few persons, who are buried within the precincts of the sanctuaries of the Marabutts,<\/em>or tutelar saints of the country,the rest are carried out at a small distance from their cities and villages, where a great extent of ground is allotted for the purpose. Each family has a particular part of it walled in, like a garden, where the bones of their ancestors have remained for many generations; for in these inclosures the graves are all distinct and separated, each of them having a stone placed upright at the head and feet, inscribed with the name or title of the deceased, (2Ki 23:17<\/span>.) while the intermediate space is either planted with flowers, bordered round with stones, or paved with tiles. The graves of the principal citizensarefarther distinguished by having cupolas or vaulted clambers, of three, four, or more square yards, built over them; and as these very frequently lie open, and occasionally shelter us from the inclemency of the weather, the demoniac, <\/em>Mar 5:5<\/span> might with propriety enough have had his dwelling among the tombs; as others are said, Isa 65:4<\/span> to remain among the graves, and lodge in the monuments <\/em>(mountains<\/em>). And as all these different sorts of tombs and sepulchres, with the very walls likewise of their respective cupolas and inclosures, are constantly kept clean, white-washed, <\/em>and beautified, they continue to illustrate those expressions of our Saviour, where he mentions the garnishing of sepulchres, <\/em>and compares the scribes, Pharisees, and hypocrites to whited sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and all uncleanness.”<\/em>But though the sepulchres of the rich were thus beautified, the graves of the poor were oftentimes so neglected, that if the stones by which they were marked, happened to fall, they were not set up again: by which means the graves themselves did not appear; <\/em>they were , as they are called in the text, so that men might tread upon them inadvertently. <\/em>By the law, Num 19:16<\/span> graves of all sorts polluted the persons who touched them, as well those sepulchres which were kept perfectly neat and beautiful, as those which were neglected. Hence, to shew the hypocrisy of the Pharisees, our Lord, in the one woe, <\/em>likened them to graves which did not appear,<\/em>had no mark to know them by,and which being covered with grass, men were polluted by going over them ere they were aware: in the other woe, <\/em>he likened them to whited sepulchres, <\/em>which, though they looked fair and beautiful outward, were full of uncleanness. The scribes and Pharisees, however holy they might appear by their exactness in the externals of religion, were polluted with the grossest vices; insomuch, that by the contagion of their example they defiled all who were much in their company. <\/p>\n Luk 11:44<\/span> . See on Mat 23:27<\/span> . Yet here the comparison is different.<\/p>\n ] the undiscernible<\/em> , which are not noticeable as graves in consequence of whitewash (Matt. l.c.<\/em> ) or otherwise.<\/p>\n ] simplicity of style; the periodic structure would have linked on the clause by means of a relative, but this loose construction adds the point more independently and more emphatically.<\/p>\n ] without an article (see the critical remarks): while they walk<\/em> .<\/p>\n ] know it not<\/em> , that they are walking on graves.<\/p>\n 44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them<\/em> are not aware of them<\/em> . <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 44. For ye are as graves<\/strong> ] As the deep grave keeps the stinking carcase from offending any one’s smell, so doth the dissembling hypocrite so cleanly carry the matter that hardly the sharpest nose, &c. <\/p>\n 44.<\/strong> ] See Mat 23:27<\/span> ; but here the point of comparison is different. There<\/em> (see note) the sepulchres are whited, that men may not pass over them unawares:<\/em> and the comparison is to the outside fairness, and inside abomination. Here<\/em> , the graves are not seen<\/em> , and men thinking they are walking on clean ground are defiled<\/em> by passing over them. Perhaps the difference of expression may have been occasioned by the greater wealth and splendour and display of the Pharisees in the metropolis<\/em> , where Mat 23<\/span> was spoken.<\/p>\n <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> ., the men who walk over them ; <\/strong> <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> ., men, when they walk over them.<\/p>\n Luk 11:44<\/span> . This “woe” is evidently adapted for Gentile use. In Mt. the sepulchres are made conspicuous by white-washing to warn passers-by, and the point is the contrast between the fair exterior and the inner foulness. Here the graves become invisible ( , in this sense here only in N.T.; cf.<\/em> 1Co 14:8<\/span> ) and the risk is that of being in the presence of what is offensive without knowing. Farrar (C. G. T.) suggests that the reference may be to Tiberias, which was built on the site of an old cemetery.<\/p>\n hypocrites. Theodotion’s rendering of Job 34:30, and Job 36:13, and Aquila and Theod. in Job 15:34, and by Aquila, Syria., and Theod. in Pro 11:9, Isa 33:14, and Septuagint in Isa 32:6, show that the word had come to mean not merely “false pretence”, but positive impiety or wickedness. <\/p>\n appear not = are unseen. <\/p>\n that walk over them = who walk about above them. <\/p>\n aware = know. Greek. oida. App-132. <\/p>\n 44.] See Mat 23:27;-but here the point of comparison is different. There (see note) the sepulchres are whited, that men may not pass over them unawares: and the comparison is to the outside fairness, and inside abomination. Here, the graves are not seen, and men thinking they are walking on clean ground are defiled by passing over them. Perhaps the difference of expression may have been occasioned by the greater wealth and splendour and display of the Pharisees in the metropolis, where Matthew 23 was spoken.<\/p>\n . . ., the men who walk over them ; . . ., men, when they walk over them.<\/p>\n Luk 11:44. , , …) Here the Lord does not add , as He had added the words in Luk 11:42. Moreover it seems that, together with His discourse, the countenance (look) also of the Lord was turned towards the lawyers, as we may infer from Luk 11:45, where a certain lawyer feels that the Lords saying was spoken to him. The words, , , were introduced here from Matthew [Luk 23:27] by some transcribers.[113]-, hidden [which appear not]) not whitened over [as was the custom in order to warn against defilement].- , they know not) and therefore become defiled.<\/p>\n [113] And through the Harmonies. ADb Lucif. 133 and Rec. Text support the words; except that D and Lucif. omit . BCLac Vulg. Memph. omit the words. Tisch. therefore omits them; Lachm. brackets them.-ED. and TRANSL.<\/p>\n for: Num 19:16, Psa 5:9, Hos 9:8, Mat 23:27, Mat 23:28, Act 23:3 <\/p>\n Reciprocal: Lev 5:2 – hidden Eze 39:15 – set Mat 5:20 – exceed Mat 16:3 – O ye Mat 23:13 – woe Luk 12:1 – which Luk 14:3 – the lawyers 1Pe 2:1 – hypocrisies<\/p>\n 4<\/p>\n Appear not means that the use being made of them is not apparent. Men walking over or about them do not realize that corruption is contained within. Jesus used the fact to compare the hypocrite trying to hide his wickedness.<\/p>\n Luk 11:44. As the tombs which appear not. See on Mat 23:27. The whited sepulchres were those of the rich, and the application is to external beauty covering inner corruption; here humbler tombs are spoken of, which in the course of time would be unnoticed by those passing over them, thus causing defilement. There the pretence of Pharisaism is brought out; here its insidiousness. This difference is an incidental evidence that the two discourses were uttered: one in the capital (where the splendid sepulchres were more common), the other in the humbler province of Galilee.<\/p>\n Another woe is here denounced against the Pharisees, for cheating and deceiving the people with an outward show and appearance of piety and religion. They were like graves and sepulchres grown over with grass, which though they held dead men’s bones, yet the putrefaction not outwardly appearing, men walked unawares over them, and so were polluted by them, intimating, that the inward rottenness and filthy corruptions of the Pharisees not appearing unto men, the people were easily deceived by outward shows of Pharisaical sanctity, and so fell into a dangerous imitation of them. <\/p>\n Learn thence, that the great design of hypocrites is to cheat the world with an empty show of piety: the hypocrite’s ambition is to be thought good, not to be so.<\/p>\n Learn, 2. That nothing is more fatally dangerous to the souls of men, and draws persons to an admiration and imitation of hypocritical professors, like their outward shows of sanctity, and their extraordinary appearances of devotion and piety. This it was that gained the Pharisees such a veneration and esteem among the people, that it became a proverb among them. “If but two men went to heaven, the one must be a Pharisee.” But their counterfeit piety being double iniquity, they did receive for it double damnation.<\/p>\n 11:44 {13} Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware [of them].<\/p>\n (13) Hypocrites deceive men with an outward show.<\/p>\n The Pharisees scrupulously avoided touching graves to avoid ritual defilement. However they themselves defiled other people who contacted them as hidden graves defiled those who unknowingly walked over them (cf. Num 19:16). While trying to remain ritually pure themselves, they were defiling many other people who were unaware of the Pharisees’ evil influence on them. Their sins contaminated the whole nation.<\/p>\n Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware [of them]. 44. hypocrites ] The first meaning of the word is ‘actors.’ as graves which appear not ] Any contact with sepulchres involved Levitical uncleanness. Hence graves and tombs … Continue reading “Exegetical and Hermeneutical Commentary of Luke 11:44”<\/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-25431","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25431","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=25431"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25431\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25431"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25431"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25431"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: 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: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/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":"