41<\/strong>. Behold ye despisers<\/em> ] This is the rendering of the LXX. and some other versions. The Hebrew text gives, as A. V., “Behold, ye among the heathen.” The LXX. either had, or thought they had, a different text.<\/p>\n a work which you shall in no wise believe<\/em> ] It is the result of long-continued evil-doing that those who live in it grow incredulous and proof against all warnings. Their hearts are allowed to wax gross and their ears to become dull of hearing.<\/p>\n Behold, ye despisers – <\/B>Hebrew, Behold, ye among the pagan. The change from this expression to ye despisers was made by the Septuagint translators by a very slight alteration in the Hebrew word – probably from a variation in the copy which they used. It arose from reading <\/span> bowga<\/SUP>diym instead of <\/span> bagowyim. The Syriac, the Arabic, as well as the Septuagint, follow this reading.<\/P> And wonder – <\/B>Hebrew, And regard, and wonder marvelously.<\/P> And perish – <\/B>Thin is not in the Hebrew, but is in the Septuagint and the Arabic. The word means literally to be removed from the sight; to disappear; and then to corrupt, defile, destroy, Mat 6:16<\/span>, Mat 6:19<\/span>. The word, however, may mean to be suffused with shame; to be overwhelmed and confounded (Schleusner); and it may perhaps have this meaning here, corresponding to the Hebrew. The word used here is not what is commonly employed to denote eternal perdition, though Paul seems to use it with reference to their destruction for rejecting the gospel.<\/P> For I work a work – <\/B>I do a thing. The thing to which the prophet Habakkuk referred was, that God would bring upon them the Chaldeans, that would destroy the temple and nation. In like manner Paul says that God in that time might bring upon the nation similar calamities. By rejecting the Messiah and his gospel, and by persevering in wickedness, they would bring upon themselves the destruction of the temple, the city, and the nation. It was this threatened destruction doubtless to which the apostle referred.<\/P> Which ye shall in no wise believe – <\/B>Which you will not believe. So remarkable, so unusual, so surpassing anything which had occurred. The original reference in Habakkuk is to the destruction of the temple by the Chaldeans; a thing which the Jews would not suppose could happen. The temple was so splendid; it had been so manifestly built by the direction of God; it had been so long under his protection, that they would suppose that it could not be given into the hands of their enemies to be demolished; and even though it were predicted by a prophet of God, still they would not believe it. The same feelings the Jews would have respecting the temple and city in the time of Paul. Though it was foretold by the Messiah, yet they were so confident that it was protected by God, that they would not believe that it could possibly be destroyed. The same infatuation seems to have possessed them during the siege of the city by the Romans.<\/P> Though a man … – <\/B>Though it be plainly predicted. We may learn:<\/P> (1) That people may be greatly amazed and impressed by the doings or works of God, and yet be destroyed.<\/P> (2) There may be a prejudice so obstinate that even a divine revelation will not remove it.<\/P> (3) The fancied security of sinners will not save them.<\/P> (4) There are people who will not believe in the possibility of their being lost, though it be declared by prophets, by apostles, by the Saviour, and by God. They will still remain in fancied security, and suffer nothing to alarm or rouse them. But,<\/P> (5) As the fancied security of the Jew furnished no safety against the Babylonians or the Romans, so it is true that the indifference and unconcern of sinners will not furnish any security against the dreadful wrath of God. Yet there are multitudes who live amidst the displays of Gods power and mercy in the redemption of sinners, and who witness the effects of his goodness and truth in revivals of religion, who live to despise it all; who are amazed and confounded by it; and who perish.<\/P><\/p>\n Verse 41. Behold, ye despisers<\/B><\/I>] There is a remarkable difference here between the Hebrew text in Habakkuk, and that in the Septuagint, which is a little abridged here by St. Paul. I shall exhibit the three texts. Heb:- <\/P> <\/P> <\/P> <\/P> Reu bagoyim vehabitu vehitammehu; temehu; ki poal poel bimeycem,<\/I> lo teaminu hi yesupar<\/I>.<\/P> Behold, ye among the heathen, (nations,) and regard, and be astonished; be astonished, for I am working a work in your days, which; when it shall be told, ye will not credit. See Houbigant<\/I>.<\/P> <\/P> Sept. , , , , , .<\/P> See, ye despisers, and look attentively, and be astonished, (or hide yourselves,) for I work a work in your days, which, if any one will tell to you, ye will not believe.<\/P> <\/P> St. Luke. , [ ], , [], , , .<\/P> Behold, ye despisers, and wonder, and be astonished, (or hide yourselves<\/I>,) for I work a work in your days, which, if any one will tell unto you, ye will not believe.<\/P> <\/P> I have taken Luke’s quotation from the best MSS., and I have quoted the Septuagint<\/I> according to the Codex Alerandrinus<\/I>; and the quotations are exactly the same, not only in words, but almost in letters, with the exception of and which the evangelist omits, and which I have included in crotchets in the text of St. Luke, merely that the place<\/I> of the omission may be the better seen. It may now be necessary to inquire how St. Luke and the Septuagint should substitute ye despisers<\/I>, for ye among the<\/I> heathen<\/I>, in the Hebrew text?<\/P> <\/P> Without troubling myself or my readers with laborious criticisms on these words, with which many learned men have loaded the text, I will simply state my opinion, that the prophet, instead of bagoyim, among the heathen<\/I>, wrote bogadim, despisers<\/I>, or transgressors<\/I>: a word which differs only in a single letter<\/I>, daleth, for vau<\/I>; the latter of which might easily be mistaken by a transcriber for the other, especially if the horizontal stroke of the daleth<\/I> happened to be a little faint<\/I> towards the left; as, in that case, it would wear the appearance of a vau<\/I>; and this is not unfrequently the case, not only in MSS., but even in printed<\/I> books. It seems as evident as it can well be that this gives the word which the Septuagint<\/I> found in the copy from which they translated: their evidence, and that of the apostle, joined to the consideration that the interchange of the two letters mentioned above might have been easily made, is quite sufficient to legitimate the reading for which I contend. Houbigant<\/I> and several others are of the same mind.<\/P> <\/P> The word , which we translate perish<\/I>, signifies more properly disappear<\/I>, or hide yourselves<\/I>; as people, astonished and alarmed at some coming evil, betake themselves to flight, and hide<\/I> themselves<\/I> in order to avoid it.<\/P> <\/p>\n These words are cited from that place in Habakkuk, according to the reading of the Septuagint, St. Paul not being willing to alter the words, the Jews that were dispersed being so, used to that translation, especially the sense being the same with the original Hebrew. This quotation of the apostle might also be taken from Isa 28:14<\/span>,16<\/span>. <\/P> Ye despisers; <\/B>for which cause, in that place of Habakkuk they are commanded to consider the heathen, and are sent to school unto them they contemned so much, who had had God for their teacher, had they not despised his word. <\/P> And wonder; <\/B>grow pale for shame and fear. <\/P> And perish; <\/B>ye shall be destroyed by the Romans your enemies, as your ancestors were by their enemies. <\/P> A work in your days; <\/B>this work was a work of Gods just revenge on them then, by the Chaldeans; but threatened to come on these (without repentance) by the Romans. <\/P> Which ye shall in no wise believe, though a man declare it unto you; <\/B>which destruction should be so great, that it was incredible to them now, though it should have been told them. <\/P> <\/p>\n 41. ye will not believe though a mandeclare it unto you<\/B>that is, even on unexceptionable testimony.The words, from Hab 1:5<\/span>, wereoriginally a merciful but fruitless warning against the approachingdestruction of Jerusalem by the Chaldeans and the Babylonishcaptivity. As such nothing could more fitly describe the more awfulcalamity impending over the generation which the apostle addressed.<\/P><\/p>\n Behold, ye despisers<\/strong>,…. In Hab 1:5<\/span> from whence these words are taken: we render it with others, “behold ye among the Heathen”; as if the word , was compounded of “in”, and<\/p>\n , “nations” or “Heathens”; and so reads the Chaldee paraphrase, “look among the people”; but the Septuagint version renders it, “behold, ye despisers”; which the apostle is thought to follow; wherefore some have imagined a different reading, and that the Septuagint, instead of reads , the singular of which is used in Hab 2:5<\/span> and there rendered a “despiser” in the same version: but it should be observed, that the Septuagint is not the only version that so renders the word; for the Syriac version renders it, “behold, ye impudent”; and the Arabic version, “behold, ye negligent”; and Dr. Pocock r has shown that this word comes from the root which though not to be found in the Bible, yet in the Arabic language, among other things, signifies to behave proudly, or insolently, and so is very properly rendered “despisers”, without supposing any different reading or corruption in the text: and as in Habakkuk the proud and haughty Jews are there spoke to, who neglected and despised the law; this is accommodated by the apostle to the Jews in his time, who were very much disposed to despise the Gospel, as they generally did. It follows, “and wonder, and perish”; or disappear, or change countenance, through shame for their sins, and amazement at the judgments of God upon them:<\/p>\n for I work a work in your days, which you shall in no wise believe though a man declare it unto you<\/strong>; which, in Habakkuk, refers to the destruction of the city and temple of Jerusalem by the Chaldeans; and here it is suggested, by the citation and application of it, that in a short time a like work would be done in their days; the city and temple of Jerusalem would be destroyed by the Romans, which when told to the Jews in foreign parts, as here in Pisidia, would not be believed by them, though it should be told them by men of probity and credit.<\/p>\n r Not. Misc. in Porta Mosis, c. 3. p. 31, 32. &c.<\/p>\n Ye despisers <\/B> ( <\/SPAN><\/span>). Not in the Hebrew, but in the LXX. It is pertinent for Paul’s purpose.<\/P> Perish <\/B> (<\/SPAN><\/span>). Or vanish away. First aorist passive imperative. Added by the LXX to the Hebrew.<\/P> If one declare it unto you <\/B> ( <\/SPAN><\/span>). Condition of third class with present middle subjunctive, if one keep on outlining (double compound, —<\/SPAN><\/span>) it unto you. Paul has hurled a thunderbolt at the close. <\/P> <\/p>\n Perish [] <\/SPAN><\/span>. Lit., vanish. <\/P> Declare [] <\/SPAN><\/span>. Only here and ch. 14 3. See on shew, Luk 8:39<\/span>. The word is a very strong expression for the fullest and clearest declaration : declare throughout.<\/P> <\/p>\n <\/strong><\/p>\n 1 ) “Behold ye despisers,”<\/strong> (idete hoi kataphronetai) “Behold or perceive ye, ye who are despisers,” those who took lightly, who counted as a trifling or frivolous matter the word of Jesus Christ and His witness, Rom 2:4-5<\/span>. Those who despise the church of the Lord and people of the Lord thereby and therein also despise the Lord, Luk 10:16<\/span>; 1Co 11:22<\/span>; 1Th 4:8<\/span>.<\/p>\n 2) “And wonder and perish:”<\/strong> (kai thaumasate kai aphanisthete) “Ye marvel and ye perish,” marvel but do not respond to, or obey, the call and claim of Jesus Christ to them, over their lives. Often called and convicted, and convicted and reproved, they turned away, Pro 1:22-29<\/span>; Pro 29:1<\/span>; Mat 7:22-23<\/span>.<\/p>\n 3) “For I work a work in your days,”<\/strong> (hoti ergon ergazomai ego en tais hemerais humon) “Because I work a work of my own accord in your days,” God has always taken the initiative in bringing men to salvation. This is mercy, compassion, and grace, apart from which none could be saved, Joh 4:34<\/span>; Joh 5:36<\/span>.<\/p>\n 4) “A work which ye shaII in no wise believe,<\/strong>” (ergon ho ou me pisteuste) “A work which you alI believe not, by any means,” as they believed not the works of Jesus Christ, that He was the Son of God, the Son of man, and the Redeemer of lost men, Joh 17:4<\/span>. Jesus finished the work that God gave Him to do, as a man, yet men believed not, Joh 1:11-12<\/span>.<\/p>\n 5) “Though a man declare it unto you,”<\/strong> (ean tis ekdiegetai humin) “No matter who declares (it) to you,” as John the Baptist, a man sent from God, Joh 1:6<\/span>; as God -sent Jesus Christ as a man, the Son of man to seek and to save the lost, Luk 19:10<\/span>.<\/p>\n 41. And yet he doth not recite word for word the words of Habakkuk, which go thus, “Behold, ye Gentiles, and see and wonder, and be astonished; because a work shall be done in your days which no man shall believe when it shall be told him.” Paul saith, “Behold, ye despisers,” that the Jews may know that the vengeance which was once brought upon their fathers is common to the despisers of the word; as if he should say, God doth at this day make no less account of his word, the contempt whereof he did once punish so sharply. Therefore, the prophet’s denunciation doth appertain unto all ages, so that the despisers cannot hope that they can escape that vengeance now whereof others have tasted. They boasted of the temple; they vaunted that they were the people of God; being puffed up with wicked pride, they despised all threatenings. Therefore Paul putteth them in mind of that which God by his prophets doth threaten to the despisers. <\/p>\n A work in your days. The sense is, Those who refuse to believe the word of God shall feel his hand, that being at length with plagues convicted, they may know that he spake in earnest. It is a common proverb, that experience is the mistress of fools. So the Lord doth indeed punish the wicked, (826) that being tamed with miseries, they may begin to confess his power. And what manner [of] punishment doth he denounce? Because you (saith he) do not believe my word, I will show an example among you which no man will believe; by which words he meaneth, that he will punish them, so that the world shall be afraid to see it. For as rebellion against God is a detestable monster, so it is no marvel if of itself it beget monsters of punishments. Therefore, we must beware, lest, if we cease to give credence to God’s word, we feel his hand more mighty than all our senses do comprehend, and even unto the astonying [astonishment] of all the whole world; and lest even we be made astounded through fear. Habakkuk prophesieth of the destruction brought upon them by the Chaldeans; but the punishment whereby God revenged the contempt of his gospel was more cruel, [severe.] Therefore, let us accustom ourselves to fear God and reverently embrace his word, lest some such things befall us. <\/p>\n (826) “ Re ipsa impios coarguit,” convicts the wicked by the reality. <\/p>\n (41) Behold, ye despisers.<\/strong>The quotation is from the LXX. version, the Hebrew giving Behold, ye among the heathen. So, in the next clause, wonder, and perish takes the place of wonder marvellously. The fact that St. Paul quotes from the prophet (Hab. 1:5<\/span>) whose teaching (Hab. 2:4<\/span>) that the just by faith shall live becomes henceforth the axiom of his life, is not without a special interest. The work of which the prophet spoke was defined in the following verse as the raising up the Chaldeans, that bitter and hasty nation, to execute Gods judgment. St. Paul may have had in his thoughts the like judgment about to be executed by the Romans, and already known as foretold by Christ (Mat. 24:2-28<\/span>), or may have thus dimly indicated that which was so closely connected with itthe rejection of Israel, because they, as a nation, had rejected Christ. The sharp tone of warning, as in St. Stephens speech (see Note on Act. 7:51<\/span>), suggests the thought that signs of anger and impatience had already begun to show themselves.<\/p>\n 41<\/strong>. <\/strong> Behold<\/strong> The words are quoted from Hab 1:5<\/span>, Septuagint version. <\/p>\n Ye despisers<\/strong> In the Hebrew text, Ye among the heathen; <\/em> which, however, the Septuagint, apparently from a different Hebrew text, translated as here quoted by Paul. The work <\/strong> in Habakkuk refers to God’s judgment in bringing upon Israel an invasion by the Chaldeans. It here, perhaps, dimly foreshadows the overthrow of the State by the Romans. <\/p>\n Perish<\/strong> The original word signifies to disappear from recognised existence, to perish. <\/p>\n <\/em><\/p>\n Though a man<\/strong> Authorized to reveal the truth. <\/p>\n Declare it<\/strong> Make clear and announce it.<\/p>\n Act 13:41<\/span><\/em><\/strong>. <\/strong>And perish:<\/em><\/strong><\/strong> And disappear, <\/em>‘ . See the note on Mat 6:16<\/span>. Dr. Heylin reads the sentence, Consider, ye despisers; be amazed and utterly confounded. <\/em>Instead of shall in no wise, <\/em>&c. we ought to read, will, <\/em>&c. The passage may be thus paraphrased: “Behold, ye scornful men who look with haughty contempt on that cornerstone which I lay in Zion, the judgment I will execute upon you is so terrible, that it shall be a vexation only to understand the report. In like manner too the prophet Habakkuk speaks, when he says, ch. Act 1:5<\/span>. Behold <\/em>ye, and regard, and wonder <\/em>marvellously, turn pale with terror, and disappear, <\/em>as those that shall perish at once, and vanish (as it were) out of sight, consumed in a moment by the fierceness of my vengeance. For I perform a most amazing work in your days, even a work which ye shall not believe, if any one tell it to you.” <\/p>\n 41 Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 41. Behold, ye despisers<\/strong> ] These the Scripture makes to be the worst sort of men; those that jeer when they should fear, and despise what they should give greatest regard unto; hell even gapes for such, though they will not be persuaded so, till it be all too late; as Pliny saith of moles, that they begin not to see till pangs of death are upon them. He that despiseth his way shall perish, saith Solomon. <\/p>\n 41. <\/strong> <\/strong> ] So the LXX for , ‘ among the heathen<\/em> ,’ for which they seem to have read . So the Arabic, ‘videte arrogantes:’ and the Syriac, ‘videte transgressores.’ (Kuinoel.)<\/p>\n The prophecy was spoken of the judgment to be inflicted by means of the Chaldans: but neither this nor any other prophecy is confined in its application to the occasion of which it was once spoken, but gathers up under it all analogous procedures of God’s providence: such repeated fulfilments increasing in weight, and approaching nearer and nearer to that last and great fulfilment of all the promises of grace and all the threats of wrath, by which every prophetic word shall be exhausted.<\/p>\n Act 13:41<\/span> .Hab 1:5<\/span> , but here slightly different from the Hebrew “behold, ye among the nations,” in LXX through the possible mistake of reading the Hebrew noun as if = deceitful ones (with the idea perhaps of impudence, shamelessness). On . . see Burton, pp. 85, 89; Viteau, p. 83 (1893). : added by LXX to the “wonder marvellously” of Heb. and LXX: “perish,” “vanish away,” R.V. margin, an idea involved in Heb. though not expressed: verb frequent in LXX, in N.T. three times, in Mat 6<\/span> , and nowhere else except Jas 4:14<\/span> , see Mayor’s note, in loco.<\/em> The Apostle here transfers the prophecies of the temporal judgments following on the Chaldean invasion to the judgment of the nation by the Romans, or to the punishment which would fall upon the Jews by the election of the Gentiles into their place. Perhaps the latter is more probable before his present audience. The . naturally leads him to the warning for those who disbelieved ( ). It is tempting to regard the words with Ramsay ( Expositor<\/em> , December, 1898), as insisting upon the marvellous and mysterious nature of God’s action in the sending forth of His Son, but the context ( cf.<\/em> ) here, and the O.T. prophecy, both point to the imminence of judgment and penalty. : the present (so in LXX), because the result was so certain that it was regarded as actually in process. With true rhetorical force St. Paul concludes his speech, as at Athens, by an appeal to awaken all consciences, cf.<\/em> St. Peter’s closing words, Act 2:36<\/span> , Act 3:26<\/span> possibly, as at the close perhaps of St. Stephen’s speech, signs of impatience had begun to manifest themselves in his audience (Plumptre).<\/p>\n Behold. Greek. Plural of ide. App-133. The quotation is from Hab 1:5. <\/p>\n despisers. Greek. kataphronetes. Only here. <\/p>\n perish = vanish away. Greek. aphanizo. Occurs elsewhere, Mat 6:16, Mat 6:19, Mat 6:20. Jam 4:14. Negative of phaino, App-106. Compare Luk 24:31. Heb 4:13; Heb 8:13. <\/p>\n in no wise. Greek. ou me. App-105. <\/p>\n believe. App-150. <\/p>\n though = (even) if. <\/p>\n a man = one. Greek. tis. App-123. <\/p>\n declare. Greek. ekdiegeomai. Only here and Act 15:3. A medical word. Compare diegeomai (Act 8:33). <\/p>\n 41. ] So the LXX for , among the heathen, for which they seem to have read . So the Arabic, videte arrogantes: and the Syriac, videte transgressores. (Kuinoel.)<\/p>\n The prophecy was spoken of the judgment to be inflicted by means of the Chaldans: but neither this nor any other prophecy is confined in its application to the occasion of which it was once spoken, but gathers up under it all analogous procedures of Gods providence: such repeated fulfilments increasing in weight, and approaching nearer and nearer to that last and great fulfilment of all the promises of grace and all the threats of wrath, by which every prophetic word shall be exhausted.<\/p>\n Act 13:41. ) So the LXX. for the Hebrew , Behold ye among the heathen. There may seem to have been read , ye violent or perfidious, as also by the Syr[81] translator, who has transgressors. They derive it from the Arabic , he bore himself in an elated manner, inflicting injury. See Gebhard, on the Twelve Lesser Prophets, p. 1017, from Pocock.- despisers) The sum and source of destruction is slothfulness [which leads men to despise Christ].- ) LXX. have , .-, lose your colour) the colour of your countenance; through excess of wonder, which in the Hebrew is signified either by the verb or by the doubled termination of the verb. The imperative has this force, that the despisers should be left to their own astounded surprise.-) The LXX. .-) The LXX. have only .-, which) There is hereby expressed in general terms the judgment on the Jews: then in Act 13:46 it is most openly indicated.- , ye shall in no wise believe) Habakkuk 1 was written in opposition to the incredulity of those, who did not credit the word which promised deliverance out of the power of the Chaldeans. Those words of the prophet were undoubtedly then used among the pious as a general proverb against all unbelievers, whoever they might be.-Justus Jonas.-) The LXX. have not this word.<\/p>\n [81] yr. the Peschito Syriac Version: second cent.: publ. and corrected by Cureton, from MS. of fifth cent.<\/p>\n work <\/p>\n See, Hab 1:5. <\/p>\n ye despisers: Pro 1:24-32, Pro 5:12, Isa 5:24, Isa 28:14-22, Luk 16:14, Luk 23:35, Heb 10:28-30 <\/p>\n for: Act 13:47, Act 3:23, Act 6:14, Act 22:21, Isa 65:15, Dan 9:26, Dan 9:27, Mat 8:10, Mat 8:11, Mat 21:41-44, Mat 22:7-10, Mat 23:34-38, Luk 19:42-44, Luk 21:20-26, Rom 11:7-14, Eph 3:3-8, Col 1:26, Col 1:27, 1Th 2:16, 1Pe 4:17 <\/p>\n Reciprocal: Gen 25:34 – thus Esau Lev 26:15 – despise Num 11:20 – despised Num 14:31 – the land Deu 28:28 – General 1Sa 3:11 – I will do 2Ch 36:16 – despised Psa 118:23 – it is Pro 19:29 – Judgments Isa 28:22 – be ye Isa 29:9 – and wonder Jer 4:9 – and the priests Dan 11:31 – maketh desolate Hab 1:5 – and regard Mat 21:42 – and it is Mat 24:39 – General Mar 12:11 – General Joh 3:15 – not Act 17:32 – some 1Co 1:18 – to 1Th 4:8 – despiseth not 1Th 5:3 – then 1Jo 1:3 – declare<\/p>\n 1<\/p>\n Act 13:41. The prophet was writing about ancient Israel and the judgments that were brought upon them through the Chaldeans. Paul warned the Jews in his audience that a like judgment might come upon them. It was similar to his statements in Rom 15:4 and 1Co 10:11.<\/p>\n Act 13:41. Behold, you despisers, and wonder and perish. The quotation is from the LXX. Version of Hab 1:5. The prophet in the first instance refers to an invasion of the land by the Chaldeans. But the words of Habakkuk reached far beyond the temporary punishment inflicted by the Chaldean invasion; they reproached another and greater sin than even that which dishonoured the unhappy land in the prophets days. The sin which he now warned Israel against committing was the deliberate rejection of the long-promised Messiah; and the punishment in which the despisers of Jesus would perish was carried out to its bitter end only a few years after Pauls words were spoken in the Antioch synagogue, in the destruction of the Holy City and the utter and complete ruin of the whole Jewish nation.<\/p>\n See notes one verse 40<\/p>\n Verse 41 <\/p>\n Habakkuk 1:5. <\/p>\n Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. 41. Behold ye despisers ] This is the rendering of the LXX. and some other versions. The Hebrew text gives, as A. V., “Behold, … Continue reading “Exegetical and Hermeneutical Commentary of Acts 13:41”<\/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-27362","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27362","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=27362"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27362\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27362"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27362"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27362"}],"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
<\/P> 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: 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: 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: Scofield Reference Bible Notes<\/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: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"