12<\/strong>. His eyes<\/em>, &c.] Rev 1:14<\/span>.<\/p>\n many crowns<\/em> ] These are distinctively kingly<\/em> crowns, see on Rev 4:4<\/span>, Rev 6:2<\/span>. Their number<\/em> marks Him as King of kings, Rev 19:16<\/em><\/span>: perhaps also as both King and Priest, as in Zec 6:11<\/span> sqq., and in the use of the triple crown by modern popes.<\/p>\n a name written<\/em> ] Probably on the forehead, as Rev 14:1<\/span>. There is some authority for the remarkable reading, “names written, and a name written which,” &c.<\/p>\n that no man knew<\/em>, &c.] Rev 2:17<\/span>: for the Lord having such a name, see Rev 3:12<\/span>, and notes on both places.<\/p>\n His eyes were as a flame of fire – <\/B>See the notes on Rev 1:14<\/span>.<\/P> And on his head were many crowns – <\/B>Many diadems, indicative of his universal reign. It is not said how these were worn or arranged on his head – perhaps the various diadems worn by kings were in some way wreathed into one.<\/P> And he had a name written – <\/B>That is, probably on the frontlet of this compound diadem. Compare the notes on Rev 13:1<\/span>; Rev 14:1<\/span>.<\/P> That no man knew but he himself – <\/B>See the notes on Rev 2:17<\/span>. This cannot here mean that no one could read the name, but the idea is, that no one but himself could fully understand its import. It involved a depth of meaning, and a degree of sacredness, and a relation to the Father, which he alone could apprehend in its true import. This is true of the name here designated – the Word of God – the Logos – <\/SPAN><\/span> Logos; and it is true of all the names which he bears. See Mat 11:27<\/span>. Compare a quotation from Dr. Buchanan in the Asiatic Researches, vol. 1, vi. p. 264, as quoted by Rosenmuller, Morgenland, in loco.<\/P><\/p>\n Verse 12<\/span>. His eyes<\/B><\/I> were <\/B>as a flame of fire<\/B><\/I>] To denote the piercing and all-penetrating nature of his wisdom.<\/P> <\/P> On his head<\/B><\/I> were <\/B>many crowns<\/B><\/I>] To denote the multitude of his conquests, and the extent of his dominion.<\/P> <\/P> A name written, that no man knew<\/B><\/I>] This is a reference to what the rabbins call the shem hammephorash<\/I>, or tetragrammaton<\/I>, YHVH; or what we call Jehovah<\/I>. This name the Jews never attempt to pronounce: when they meet with it in the Bible, they read Adonai<\/I> for it; but, to a man, they all declare that no man can<\/I> pronounce it<\/I>; and that the true pronunciation<\/I> has been lost<\/I>, at least since the Babylonish captivity; and that God alone knows its<\/I> true interpretation and pronunciation<\/I>. This, therefore, is the<\/I> name which no man knew but he himself<\/I>.<\/P> <\/p>\n His eyes were as a flame of fire:<\/B> see Rev 1:14<\/span>; 2:18<\/span>. This denoted either his piercing knowledge, or his infinite wisdom and understanding. <\/P> And on his head were many crowns; <\/B>and there needs must be so; for, Rev 19:16<\/span>, he is said to be the King of kings, and Lord of lords.<\/I> <\/P> And he had a name written, that no man knew, but he himself; <\/B>this denoted the incomprehensibleness of his Divine essence and perfections. <\/P> <\/p>\n 12.<\/B> Identifying Him with the Sonof man similarly described, Re1:14<\/span>. <\/P> many crowns<\/B>Greek,<\/I>“diadems”: not merely (Greek,<\/I> “stephanoi<\/I>“)garlands of victory, but royal crowns, as KINGOF KINGS. Christ’s diadem comprises all the diadems of theearth and of heavenly powers too. Contrast the papal tiara composedof three diadems.<\/I> Compare also the little horn (Antichrist)that overcomes the three<\/I> horns or kingdoms, Dan 7:8<\/span>;Dan 7:24<\/span> (Qure, the Papacy?<\/I>or some three<\/I> kingdoms that succeed the papacy, which itself,as a temporal kingdom, was made up at first of three<\/I> kingdoms,the exarchate of Ravenna, the kingdom of the Lombards, and the stateof Rome, obtained by Pope Zachary and Stephen II from Pepin, theusurper of the French dominion). Also, the seven crowns<\/I>(diadems) on the seven heads of the dragon<\/I> (Re12:3<\/span>), and ten diadems on the ten heads of the beast.<\/I>These usurpers claim the diadems which belong to Christ alone. <\/P> he had a name written<\/B>Band Syriac<\/I> insert, “He had names written,<\/I> and aname written,” c., meaning that the names<\/I> of the dominionwhich each diadem indicated were written<\/I> on them severally.But A, Vulgate,<\/I> ORIGEN,and CYPRIAN omits thewords, as English Version.<\/I> <\/P> name . . . that no man knewbut . . . himself<\/B> (Jdg 13:18<\/span>1Co 2:9<\/span>; 1Co 2:11<\/span>;1Jn 3:2<\/span>). The same is said of the”new name” of believers. In this, as in all other respects,the disciple is made like his Lord. The Lord’s own “new name”is to be theirs, and to be “in their foreheads”; whence wemay infer that His as yet unknown<\/I> name also is written on Hisforehead; as the high priest had “Holiness to the Lord”inscribed on the miter on his brow. John saw it as “written,”but knew not<\/I> its meaning. It is, therefore, a name which inall its glorious significancy can be only understood when the unionof His saints with Him, and His and their joint triumph and reign,shall be perfectly manifested at the final consummation.<\/P><\/p>\n His eyes were as a flame of fire<\/strong>,…. Which denotes the perspicuity and penetration of them, the omniscience of Christ to look into and discover the secret machinations, schemes, and devices of his enemies against his people, and his exercise of it in favour of them, his eyes, like a flame of fire, running to and fro on their behalf; and also this may signify the fierceness of his anger against the enemies of his people, the eyes of his glory being provoked by their cruelty and wickedness; and likewise the suddenness of their destruction, and the inevitableness of it.<\/p>\n And on his head were many crowns<\/strong>; for he has not only a crown, as the Creator and Governor of the universe, in right of nature, but he has one which his Father has put upon his head, when he set him as King over his holy hill of Zion, Ps 21:3<\/span> and there is another which his mother, the church, crowned him with in the day of his espousals, So 3:11<\/span> and besides these, every believer puts a crown on his head, gives him the glory of their salvation, and all of them cast their crowns at his feet: to which may be added, that the crowns of all the kings of the earth are his; they reign by him, and are accountable to him. This part of the description may be expressive of that all power in heaven and earth, given to Christ at his resurrection, and exercised by him ever since; and particularly of the extensiveness of his kingdom at the time this vision refers to, when the kingdoms of this world shall be his, Re 11:15<\/span> for this vision, and the seventh trumpet, are contemporary; and it may be a symbol of the many victories obtained by him, and of the last and closing one that should now be obtained by him.<\/p>\n And he had a name written that no man knew but he himself<\/strong>; which seems to be his name, the Son of God, as the unknown name of the overcomer, in Re 2:17<\/span> is a child of God; and the sense is, that his divine nature, in which he is the Son of God, is incomprehensible, and that the begetting or generation of him, as such, is ineffable,<\/p>\n Pr 30:4<\/span> and that without a divine revelation the name itself could not be known; or it could not be known that God had a Son, and that Christ is he, and bears that name, Mt 11:27<\/span> or else his name Immanuel. The incarnate God may be intended, which is a secret and wonderful name, and contains in it, without controversy, a great mystery, which cannot be comprehended by finite minds; or his name,<\/p>\n , “wonderful, secret”, Isa 9:6<\/span>. This name is said to be “written”; that is, in the Scriptures of truth, in which it is revealed that Christ is the Son of God, and Immanuel. In Re 19:16<\/span> the name of King of kings, c. is said to be written on his vesture, and on his thigh and the Ethiopic version makes this to be written on his crown or diadem, reading the words thus; “and upon his head a crown, and there was written in his diadem a name, and no man knew it, but he himself only”; as the high priest had “holiness to the Lord” written on his mitre. The Syriac version inserts a clause between the two last, “having names written”, and then follows, “and a name written”, &c. and so the Complutensian edition.<\/p>\n A flame of fire <\/B> ( <\/SPAN><\/span>). As in the opening vision of Christ in 1:14<\/span> (2:18<\/span>).<\/P> Many diadems <\/B> ( <\/SPAN><\/span>). A new feature, but the dragon has a diadem on each of his seven heads (12:3<\/span>) and the first beast one upon each of his ten horns (13:1<\/span>). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16<\/span>).<\/P> And he hath <\/B> ( <\/SPAN><\/span>). Nominative active present participle of <\/SPAN><\/span> either used absolutely as an independent verb (like indicative) or in an anacoluthon, though <\/SPAN><\/span> (his) is genitive.<\/P> A name written <\/B> ( <\/SPAN><\/span>). Perfect passive participle of <\/SPAN><\/span> as in 2:17<\/span> (cf. 3:12<\/span>).<\/P> But he himself <\/B> ( <\/SPAN><\/span>). “Except himself” (common ellipsis of the verb after <\/SPAN><\/span>, “if not”). See Rev 2:17<\/span>; Rev 3:12<\/span> for the new name there described. See 14:1<\/span> for the name of Christ on the forehead of the 144,000, and 17:5<\/span> for the name on the forehead of the harlot. This word here supplements what Jesus says in Mt 11:27<\/span>. <\/P> <\/p>\n Crowns [] <\/SPAN><\/span>. See on 1Pe 5:4<\/span>; Jas 1:12<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “His eyes were as a flame of fire,”<\/strong> (hoi de ophthalmoi aitou phloks puros) “The eyes of him appear to be similar to a flame of fire,” penetrating, commanding, and consuming in appearance, Rev 1:14<\/span>; Rev 2:18<\/span>. He is omniscient, knowing, searching all things.<\/p>\n 2) “And on his head were many crowns,”<\/strong> (kai epi ten kephalen autou diademata) “And upon his head (were) many diadems, many kingly crowns; He has passed from a “crown” of thorns – a crown of humiliation and derision, to the crowned “King of kings and Lord of lords; He is a king come to the judgment of many wicked kings, See? Rev 12:3<\/span>; Rev 13:1<\/span>; Rev 17:12-14<\/span>.<\/p>\n 3) “And he had a name written,”<\/strong> (echon onoma gegrammenon) “Having a name inscribed,” upon the diadem crown, the crown of many crowns, Rev 2:17<\/span>; Rev 3:12<\/span>; Rev 19:16<\/span>. He is the Son Eternal, 1Ti 6:15<\/span>.<\/p>\n 4) “That no man knew, but he himself,”<\/strong> (ho oudeis oiden ei me autos) “Which no one comprehends except he himself; None but he knows or comprehends all its depths, Mat 11:27<\/span>; 1Ti 6:16<\/span>.<\/p>\n The Divine, Faithful and true rider of this white horse loyally executes judgment in crushing the last earthly form of pagan opposition to God on earth. This is a part of His coming mission, in preparation for his reign over the earth, and the house of Jacob, Luk 1:31-34<\/span>; 1Co 15:24-28<\/span>.<\/p>\n (12, 13) His eyes were as a flame . . .<\/strong>Or, rather, And His eyes are <\/em>(as<\/em>) a flame of fire, and upon His head many diadems<\/em>(He<\/em>) having names written, and a name written which no one knows but He Himself<\/em>and clothed in a vesture dipped in blood, and His name is called The Word of God.<\/em> On the description here and in Rev. 19:5<\/span>, comp. Notes on Rev. 1:14-16<\/span>. There is no doubt who is before us in this vision. These flame-like eyes<\/em> have been fixed upon the moving scenes of human life, and have been reading the hearts of men, and the true meaning of all events and actions. All things have been naked and open to the eyes of Him with Whom we have to do (Heb. 4:13<\/span>). He wears many crowns<\/em>diademscrowns rather of royalty than of victory. Some have thought that the crowns He wears are crowns taken from the heads of the kings who have made war with Him (Rev. 19:12-13<\/span>, and Rev. 19:19<\/span>). It is needless to suppose this; their crowns were His before they were discrowned. The diadems He wears proclaim that not only over a worldwide empire He is king, but of all nations He is truly king. He is not as an emperor among kings, the head of a federation of princedoms; but He is truly KingKing of history, King of life, King of human hearts, King everywhere, over each realm and over all realms, King of kings, and Lord of lords. He has names written, and a name.<\/em> The clause having names written is omitted in the English version. The authority for its insertion is not entirely satisfactory; but perhaps the balance of evidence is in its favour. He has many names which may be understood, besides a name which no one knows. This is fitting in One who is known to men as Shepherd, Redeemer, Saviour, Prince of Life, but the fulness of Whose love and power none can exhaust, and the depth of Whose wisdom none can fathom. He knows our names. Thanks be to God, we cannot fathom the depths of His. There is more yet to be known of Him in the world to which we go. His vesture is dipped in blood. The prophet Isaiah (Isa. 63:2<\/span>) probably supplied the foundation of this description. (Comp. Rev. 19:15<\/span>.) The blood-red vesture is a fit token of the work. He comes to destroy those that destroy the earthto tread the winepress of the wrath of God; but we cannot forget that He who comes for this came first to shed His own blood. He is, too, The Word of God. Again we hear this name; it is a name which is, besides other things, significant of Christs mediating work. He is the Word who was with God, who was God, and who declares God to man. (Comp. Joh. 1:1-4<\/span>; Joh. 3:13<\/span>; Joh. 14:9<\/span>.) The title the Word, the Word of Godused here and in the Gospel of St. John (Rev. 1:2<\/span>; Joh. 1:1<\/span>; 1Jn. 1:1<\/span>)is a token of their common authorship. (See Introduction<\/em> and Excursus A: The Doctrine of the Word, <\/em>in Commentary on the Gospel.)<\/p>\n 12<\/strong>. <\/strong> Eyes fire<\/strong> Note on Rev 1:14<\/span>. Dazzling to the view, searching and omniscient in their glance. No enemy can deceive him, no secret lurk from him, no fugitive escape him. <\/p>\n Many crowns<\/strong> In correspondence with his being (Rev 19:16<\/span>) king of kings and Lord of lords<\/strong>. <\/p>\n Name no man knew<\/strong> So the Jewish high priest wore on his forehead the name <\/strong> of Jehovah, which none but the high priest might utter. Perhaps the present words mean that Christ is Jehovah. Otherwise the meaning may be, that there are depths there is a secret in the nature of Christ, which none can fathom save his self-conscious self.<\/p>\n ‘And I saw the dead, the great and the small, standing before the throne, and the books were opened, and another book was opened which is the book of life. And the dead were judged out of the things that were written in the books, according to their works.’<\/p>\n All who die must give account, as indeed must those who are alive at His coming. But it is the dead that are in mind here for the lesson is that death is not the end. After death comes the judgment (Heb 9:27<\/span>). John has especially in mind the dead described throughout the book (Rev 6:4<\/span>; Rev 6:8<\/span>; Rev 9:15<\/span>; Rev 9:18<\/span>; Rev 11:13<\/span>; Rev 13:15<\/span>; Rev 19:21<\/span>). Reference to ‘the dead’ in Revelation is twofold. There are the dead who die in the Lord and for them death is the gateway to wondrous things (Rev 1:5<\/span>; Rev 14:13<\/span>), but there are also the dead who die in their sins and for them there is only hopelessness (Rev 11:18<\/span>). Here both are in mind for all come under God’s scrutiny.<\/p>\n ‘The books were opened.’ Had John lived today there would have been a computer to consult. The point is not that there are books in Heaven but that in one way or another all men’s doings to the last detail are known to God. ‘All things are naked and opened to the eyes of him with whom we have to do’ (Heb 4:13<\/span>). There is nowhere to hide. God can call up the whole of the past in an instant.<\/p>\n But it signifies more than that for it signifies the righteousness of the judgment. The judgment is based on facts, pure and unadulterated facts. No one will demur or deny their guilt, for the facts will be there before them The stress is on the fact that God can produce a complete record (although He does not actually need to consult books. It is men who need to do that) and complete proof of guilt presented to them in a way that they cannot dispute. Every charge will be genuine and will stick.<\/p>\n There is also the book of life. And how important that is. It records the names of those who are written in Heaven (Luk 10:20<\/span>; Heb 12:23<\/span>), those who are written in the Lamb’s book of life before the foundation of the world (Rev 13:8<\/span>; Rev 17:8<\/span>). This will be the final proof of acceptance or rejection, based on whether men have responded to the call of God’s grace and found cleansing and justification in His name through believing in Jesus Christ. When those who are His are called forward they advance without fear, for their sins have been laid on another, the slain Lamb Who is now the Judge, and they know that they are free from sin and clothed in His righteousness because of what He has done on their behalf,.<\/p>\n 12 His eyes were<\/em> as a flame of fire, and on his head were<\/em> many crowns; and he had a name written, that no man knew, but he himself. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 12. His eyes were as a flame of fire<\/strong> ] A quick sighted Judge, an intelligent warrior. “Counsel and strength are for the war,” 2Ki 18:20<\/span> .<\/p>\n<\/p>\n And on his head were many crowns<\/strong> ] Let the triple crowned pope look to himself; Christ outcrowns him by far.<\/p>\n<\/p>\n And he had a name written<\/strong> ] His holy and reverend name Jehovah, importing his Godhead; for he is “Jehovah, our righteousness,”Jer 23:6<\/span>Jer 23:6<\/span> . And as thus, no man knows the Son but the Father,Mat 11:27<\/span>Mat 11:27<\/span> ; for as God he is incomprehensible, Jdg 13:18<\/span> ; “What is his name, or what is his Son’s name, if thou canst tell?”Pro 30:4<\/span>Pro 30:4<\/span> ; “Who shall declare his generation?” Isa 53:8<\/span> . Or by this unknown name may be meant his dignity of being Head of his Church; which is incommunicable to any other, Phi 2:9<\/span> . <\/p>\n Rev 19:12<\/span> . , bec. he is king of kings (Ptolemy on entering Antioch put two diadems on his head, that of Egypt and that of Asia ( 1Ma 11:13 ); cf.<\/em> the ten golden diadems of royalty in ancient Egypt). Once crowned with thorns, Jesus is now invested with more than royal rank ( cf.<\/em> Barn. vii. 9, where Jesus, once accursed, is shown crowned). Eastern monarchs wore such royal insignia when they went into battle ( e.g.<\/em> , 2Sa 1:10<\/span> ). Jesus has far more than the four (of a good name, of the law, of the high priesthood, of the divine kingdom, Targ. Jerus, on Deu 34<\/span> ) 5 or three (omitting the first) which Jewish tradition assigned to Moses (see Pirke Aboth, iv. 13, vi. 5; Joseph. Bell<\/em> . i. 2, 8, prophetic, priestly, and royal honours). . . ., cf.<\/em> Ep. Lugd., “when Attalus was placed on the iron seat and the fumes rose from his burning body, he was asked, ‘What name has God?’ ‘God,’ he answered, ‘has not a name as man has.” Contrast . . ., with Mat 11:27<\/span> . The earlier words, . . ., are a description of the messiah’s character and function, rather than a title. At this debt, which is the only event in the Apocalypse at all corresponding to the second advent (Rev 1:7<\/span> ), the messiah’s judicial power is practically restricted to the external work of crushing the last pagan opposition to God’s cause on earth; it becomes therefore almost military. The divine commandant of the saints is “faithful and true,” as he loyally executes the divine purpose and thus exhibits fidelity to the interests of the faithful. The sense remains unchanged, whether the two adjectives are taken as synonyms, or . assigned its occasional meaning of “real”. Even in the latter case, to be real would mean to be trustworthy.<\/p>\n His. Read “And His”. <\/p>\n were, as = are. The texts omit “as”. <\/p>\n on. Same as “upon”, Rev 19:11. <\/p>\n crowns = diadems. See Rev 12:3; Rev 13:1. <\/p>\n had = hath. <\/p>\n no man = no one. Greek. oudeis. <\/p>\n knew. App-132. <\/p>\n but = if (App-118. a) not <\/p>\n eyes: Rev 1:14, Rev 2:18 <\/p>\n on his: Rev 6:2, Rev 12:3, Rev 13:1, Psa 8:5, Son 3:11, Isa 62:3, Zec 9:16, Mat 21:5, Mat 28:18, Heb 2:9 <\/p>\n a name: Rev 19:16, Rev 2:17, Rev 3:12, Gen 32:29, Exo 23:21, Jdg 13:18, Isa 9:6, Mat 11:27, Luk 10:22 <\/p>\n Reciprocal: 2Ki 11:12 – put the crown 2Ch 23:11 – put upon Psa 21:3 – settest Dan 10:6 – his face Zec 6:11 – make Mat 17:2 – his face Eph 1:21 – every Rev 14:14 – a golden<\/p>\n Rev 19:12. Eyes of fire would signify that which is bright and penetrating. Many crowns. Actually no king wears more than one crown as far as the article as a unit is concerned, but in some way the ornamentations on it showed that Christ had won over all others. Name no man knew does not indicate some dark or mysterious secret, for verse 16 gives a great description of His name as written on his clothing. But no mere man can appreciate the name of Christ until he becomes His disciple.<\/p>\n Comments by Foy E. Wallace<\/p>\n Verse 12.<\/p>\n In verse twelve it is stated that the Conqueror had another name–a name written which no man knew, but he himself–which indicated the things of God and Christ unrevealed to me. It compares with the statement of Jesus in Mat 11:27 : “All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.” Jesus Christ alone has “a name above every name,” which signifies a power over heaven and earth that no one can know but Himself –the sole owner of the name and the one possessor of the inherent power of the undefined and unrevealed name.<\/p>\n Rev 19:12. The description of the Lord given in this verse sums up various characteristics of Him mentioned in earlier parts of the book; and the many diadems are in token of His rule over the many nations of the world. And he hath a name written which no one knoweth, but he himself (comp. chaps. Rev 2:17, Rev 3:12). This cannot be the name of either Rev 19:13 or Rev 19:16, for both these names are known. It must be some name which shall be fully understood only when the union between the Redeemer and His Church is perfected.<\/p>\n Verse 12 <\/p>\n Knew; understood, in respect to its import and meaning. What the name itself was, is stated in the Revelation 19:13. (See John 1:1.) This declaration should make us very distrustful of any ideas which we may attempt to form of the nature of the divine Word, and of his relation to the Father, beyond the simple declarations of the Scriptures. Even the attempt to combine these declarations, for the purpose of giving to the result a general and systematic expression, is a very uncertain undertaking. <\/p>\n Jesus Christ’s eyes suggest His piercing judgment of sin that takes everything into account (cf. Rev 1:14; Rev 2:18). His many diadems (Gr. diadema<\/span>, regal crowns, cf. Rev 12:3; Rev 13:1) symbolize His right to rule the world as King of kings. [Note: Caird, p. 241; Robertson, 6:451-52; David J. MacLeod, "The First ’Last Thing’: The Second Coming of Christ (Revelation 19:11-16)," Bibliotheca Sacra 156:622 (April-June 1999):213.] <\/span><\/p>\n "Christ, who refused the diadem when [it was] offered to Him by the Tempter (Mt. iv. 9) was crowned on the merit of His victorious Passion, and now appears wearing not one royal crown alone, but many." [Note: Swete, p. 251.] <\/span><\/p>\n His unknown name was not known to John or to anyone else in John’s day, but it may become known when Jesus Christ returns (cf. Rev 2:17; Gen 32:29; Jdg 13:18; Mat 11:27).<\/p>\n "Throughout the ancient world a name revealed the nature of an individual, who he is and what he is. The unknown name of the Christ comports with the fact that his nature, his relationships to the Father, and even his relationship to humanity, transcend all human understanding." [Note: Beasley-Murray, pp. 279-80. Cf. Swete, p. 252.] <\/span><\/p>\n "It is possible that there is another thought. Those who practiced magic in the first century believed that to know a name gave power over him whose name it was. John may well be saying that no-one has power over Christ. He is supreme. His name is known only to Himself." [Note: Morris, p. 230.] <\/span><\/p>\n His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself. 12. His eyes, &c.] Rev 1:14. many crowns ] These are distinctively kingly crowns, see on Rev 4:4, Rev 6:2. Their number marks Him as King of … Continue reading “Exegetical and Hermeneutical Commentary of Revelation 19:12”<\/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-30937","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30937","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=30937"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30937\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30937"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30937"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30937"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: 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: 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: John Trapp’s Complete Commentary (Old and New Testaments)<\/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 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: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"