{"id":5072,"date":"2026-06-20T22:21:11","date_gmt":"2026-06-20T22:21:11","guid":{"rendered":"https:\/\/rezaelrosario.org\/mary-in-scripture"},"modified":"2026-06-20T22:21:11","modified_gmt":"2026-06-20T22:21:11","slug":"mary-in-scripture","status":"publish","type":"page","link":"https:\/\/rezaelrosario.org\/tl\/mary-in-scripture","title":{"rendered":"Mary in Sacred Scripture"},"content":{"rendered":"
<\/figcaption><\/figure>\n

Sacred Scripture and the
\nVirgin Mary<\/h1>\n

A biblical-theological study<\/em><\/p>\n

Mary of Nazareth appears from the first pages of Genesis to
\nthe last book of Revelation. Sacred Scripture, read with the
\nliving Tradition of the Church and under the guidance of the Magisterium, discovers in
\nher the new Eve, the Daughter of Zion, the Mother of the Messiah, and the Mother of
\nthe Church. What the Old Testament prefigures in shadows and
\nprophecies, the New manifests in fullness; what the Gospel narrates
\nwith sobriety, Tradition meditates with filial love.<\/p>\n

This survey follows the Bible of the Spanish Episcopal Conference
\n(CEE) as its base text, supported by the great Catholic commentaries
\n(the Holy Bible of the University of Navarre, the Mercedarian Biblical
\nCommentary, the Jerusalem Bible) and by the Fathers and Doctors of the
\nChurch.<\/p>\n

\n

1. The Old
\nTestament: Marian figures and prophecies<\/h2>\n

Genesis 3:15 \u2014 The
\nProtoevangelium<\/h3>\n
\n

\u00abI will put enmity between you and the woman, between your offspring and
\nhers; she will crush your head while you strike at her heel.\u00bb
\n(Gen 3:15)<\/p>\n<\/blockquote>\n

The first good news (proto-gospel) after the fall. The Vulgate
\nread \u00abipsa conteret caput tuum\u00bb<\/em> (\u00abshe will crush\u00bb), a reading that
\nthe liturgy and Catholic iconography have made classic by applying it to
\nMary, inseparably associated with the victory of her Son.<\/p>\n

St. Justin (2nd c.), St. Irenaeus of Lyons (Adversus Haereses<\/em>
\nIII, 22, 4), and Tertullian formulated the Eve-Mary antithesis: \u00abThe knot
\nof Eve’s disobedience was untied by the obedience of Mary.\u00bb The
\nMagisterium takes it up in Ineffabilis Deus<\/em> (Pius IX, 1854) and in
\nLumen Gentium<\/em> 55.<\/p>\n

Isaiah 7:14 \u2014 The Virgin and the
\nEmmanuel<\/h3>\n
\n

\u00abThe Lord himself will give you a sign: Behold, the virgin is
\nwith child and shall bear a son, and shall name him Emmanuel.\u00bb (Is
\n7:14)<\/p>\n<\/blockquote>\n

The Hebrew term ‘almah<\/em> was translated by the Seventy as
\nparth\u00e9nos<\/em> (virgin), and St. Matthew takes up that reading as a
\nmessianic fulfillment (Mt 1:22-23). The Fathers (St. Justin,
\nDialogue with Trypho<\/em> 43, 66-67; St. Irenaeus; St. Cyril of
\nAlexandria) see here the explicit prophecy of the virginal
\nconception.<\/p>\n

Micah 5:1-2 \u2014 Bethlehem Ephrathah<\/h3>\n
\n

\u00abBut you, Bethlehem Ephrathah, least among the clans of Judah, from you
\nshall come forth one who is to be ruler in Israel. His origins are from of old, from
\nancient times. Therefore he will give them up until the time when she who is to give
\nbirth has given birth.\u00bb (Mic 5:1-2)<\/p>\n<\/blockquote>\n

St. Cyprian and St. Jerome identify the woman giving birth with Mary.
\nMt 2:5-6 expressly cites this passage before Herod.<\/p>\n

The Song of
\nSongs \u2014 Marian application<\/h3>\n
\n

\u00abHow beautiful you are, my beloved! [\u2026] You are all beautiful, there is no flaw
\nin you.\u00bb (Song 4:1,7) \u00abYou are an enclosed garden, my sister, my bride, an enclosed
\ngarden, a sealed fountain.\u00bb (Song 4:12)<\/p>\n<\/blockquote>\n

The Marian reading goes back to Origen and is developed in St.
\nAmbrose (De institutione virginis<\/em>), St. Bernard (Sermons
\non the Song<\/em>), St. Bonaventure. Three classic Marian expressions:<\/p>\n

    \n
  • Tota pulchra<\/em> (\u00aball beautiful, without flaw\u00bb): the
    \nImmaculist title par excellence.<\/li>\n
  • Hortus conclusus<\/em> (\u00abenclosed garden\u00bb): perpetual
    \nvirginity.<\/li>\n
  • Fons signatus<\/em> (\u00absealed fountain\u00bb): pure intact, a wellspring
    \nof grace.<\/li>\n<\/ul>\n

    Sirach 24 \u2014
    \nWisdom applied to Mary<\/h3>\n
    \n

    \u00abI came forth from the mouth of the Most High, and like a mist I covered the earth.
    \n[\u2026] In Jacob pitch your tent, and in Israel take possession of your inheritance.\u00bb (Sir
    \n24:3,7-8)<\/p>\n<\/blockquote>\n

    The sapiential praise is applied in the Marian liturgy to Mary, in
    \nwhom Wisdom pitched its tent by becoming flesh. St. Bernard and St.
    \nLouis Marie Grignion de Montfort make this chapter a key one of Marian
    \nspirituality.<\/p>\n

    Judith, Esther, Deborah \u2014
    \nMarian typologies<\/h3>\n
    \n

    \u00abBlessed are you, daughter, above all the women on the earth.\u00bb
    \n(Jdt 13:18)<\/p>\n<\/blockquote>\n

    Uzziah’s blessing of Judith anticipates Elizabeth’s greeting: \u00abBlessed
    \nare you among women\u00bb (Lk 1:42). Judith beheads Holofernes; a figure of
    \nMary who crushes the head of the serpent.<\/p>\n

    Esther<\/strong>, the queen who intercedes before Ahasuerus and saves her
    \npeople, a figure of Mary the mediatrix. St. Alphonsus Maria de Liguori
    \ndevelops this parallel at length in The Glories of
    \nMary<\/em>.<\/p>\n

    Deborah<\/strong>, the prophetess who sings of victory (Judg 5),
    \nprefigures Mary, the prophetess of the Magnificat.<\/p>\n

    The Ark of the Covenant
    \n(Ex 25; 2 Sam 6; 1 Kings 8)<\/h3>\n
    \n

    \u00abYou shall make an ark of acacia wood [\u2026] you shall overlay it with pure
    \ngold inside and out.\u00bb (Ex 25:10-11) \u00abDavid was filled that day with fear
    \nof the Lord and exclaimed: How can the ark of the Lord come to me?\u00bb (2
    \nSam 6:9)<\/p>\n<\/blockquote>\n

    St. Luke suggests the parallel between Mary and the Ark in the Visitation:
    \nMary goes to the \u00abhill country\u00bb of Judah (cf. 2 Sam 6:2), remains three
    \nmonths in the house of Elizabeth (cf. 2 Sam 6:11), and John the Baptist \u00ableaps\u00bb
    \nin the womb just as David danced before the Ark (2 Sam 6:14-16; Lk 1:41-44).<\/p>\n

    The Fathers (St. Ambrose, St. Athanasius, St. Germanus of Constantinople,
    \nSt. John Damascene) call Mary the Ark of the New
    \nCovenant<\/strong>, because she carried in her womb not the tablets of the Law, but
    \nthe incarnate Word. The Litany of Loreto takes it up: \u00abArk of the
    \nCovenant.\u00bb<\/p>\n

    \n

    2. The New
    \nTestament: all the passages about Mary<\/h2>\n

    Matthew 1:18-25
    \n\u2014 Virginal conception and the announcement to Joseph<\/h3>\n
    \n

    \u00abThis is how the birth of Jesus Christ came about: Mary, his mother,
    \nwas betrothed to Joseph and, before they lived together, she was found to be
    \nwith child by the work of the Holy Spirit. [\u2026] When Joseph
    \nawoke, he did as the angel of the Lord had commanded him and took his
    \nwife into his home. And without having known her, she gave birth to a son, and he
    \nnamed him Jesus.\u00bb (Mt 1:18-25)<\/p>\n<\/blockquote>\n

    Four cardinal truths: virginal conception by the work of the Holy
    \nSpirit, fulfillment of Is 7:14, the legal fatherhood of Joseph (who inserted
    \nJesus into the Davidic line), perpetual virginity (cf. CCC
    \n499-501).<\/p>\n

    Matthew 2:11 \u2014 The adoration
    \nof the Magi<\/h3>\n
    \n

    \u00abOn entering the house, they saw the child with Mary, his mother, and, falling
    \nto their knees, they worshiped him; then, opening their coffers, they offered
    \nhim gifts: gold, frankincense, and myrrh.\u00bb (Mt 2:11)<\/p>\n<\/blockquote>\n

    Mary appears beside the Child as a living throne. St. Leo the Great: the
    \nMagi recognize the King, God and Man, offering gold (kingship),
    \nfrankincense (divinity), myrrh (suffering humanity).<\/p>\n

    Matthew 2:13-15 \u2014 Flight into Egypt<\/h3>\n
    \n

    \u00abRise, take the child and his mother and flee to Egypt.\u00bb (Mt 2:13)<\/p>\n<\/blockquote>\n

    From the cradle of her Son, Mary lives the sword of Simeon. Egypt evokes
    \nthe exodus: Jesus is the new Moses and Mary, the new Miriam.<\/p>\nMatthew
    \n12:46-50; Mark 3:31-35; Luke 8:19-21 \u2014 \u00abThe mother and the brothers\u00bb<\/h3>\n

    \n

    \u00abWho is my mother and who are my brothers? [\u2026] Whoever does the
    \nwill of my Father in heaven is my brother, my sister, and my
    \nmother.\u00bb (Mt 12:46-50)<\/p>\n<\/blockquote>\n

    Far from belittling Mary, Jesus raises her greatness to the
    \nsupreme criterion: doing the will of the Father. She is the first and most
    \nperfect in doing it (Lk 1:38). St. Augustine: \u00abBeatior Maria
    \npercipiendo fidem Christi quam concipiendo carnem Christi\u00bb<\/em> \u2014 \u00abMore
    \nblessed was Mary in receiving the faith of Christ than in conceiving his flesh\u00bb
    \n(De sancta virginitate<\/em>, 3).<\/p>\n

    Matthew 13:55;
    \nMark 6:3 \u2014 \u00abIs he not the carpenter’s son?\u00bb<\/h3>\n

    The term adelph\u00f3s<\/em> in biblical Greek (a calque of the Hebrew
    \n‘ah<\/em>) also designates cousins and close relatives (cf. Gen 13:8;
    \n14:14). The constant faith of the Church, from St. Jerome (Adversus
    \nHelvidium<\/em>), defends perpetual virginity: aeiparthenos<\/em>
    \n(Lateran Council, 649).<\/p>\n

    Luke 1:26-38 \u2014 The Annunciation<\/h3>\n

    Full text in the block \u00ab07_misterios_meditados.md.\u00bb<\/p>\n

    The greeting kecharit\u00f4m\u00e9n\u00ea<\/em> (\u00abfull of grace,\u00bb a perfect
    \npassive participle) describes a permanent condition: Mary has been and
    \nremains filled with grace. The biblical foundation of the Immaculate
    \nConception. The \u00abshadow of the Most High\u00bb evokes the cloud of the Shekinah over
    \nthe tabernacle (Ex 40:35): Mary is Temple and Ark.<\/p>\n

    Luke 1:39-56 \u2014 The Visitation
    \nand the Magnificat<\/h3>\n

    Mary brings the sanctifying presence of Christ to the house of Elizabeth.
    \nThe first \u00abapostolic\u00bb act of the Church<\/strong>: Mary, the first
    \nevangelizer. The stay of three months recalls the Ark in the house of
    \nObed-Edom (2 Sam 6:11).<\/p>\n

    Luke 2:1-20 \u2014 The Nativity
    \nin Bethlehem<\/h3>\n

    \u00abFirstborn\u00bb (pr\u014dt\u00f3tokos<\/em>) is a juridical-liturgical title (Ex
    \n13:2) and does not imply later children. Mary \u00abkeeps and ponders\u00bb
    \n(symb\u00e1llousa<\/em>): she is the contemplative, the model of lectio
    \ndivina<\/em>.<\/p>\n

    Luke
    \n2:21-39 \u2014 The Presentation and the prophecy of Simeon<\/h3>\n
    \n

    \u00abBehold, this child is destined for the fall and rise of many in Israel; he will
    \nbe a sign that is contradicted [\u2026]. And a sword
    \nwill pierce your own soul too.\u00bb (Lk 2:34-35)<\/p>\n<\/blockquote>\n

    The first explicit announcement of the compassio Mariae<\/em>: Mary
    \nassociated with the redeeming Passion. Eastern iconography represents the
    \nStabat Mater<\/em> with seven swords (the Seven Sorrows).<\/p>\n

    John 2:1-12 \u2014 The wedding at
    \nCana<\/h3>\n

    John calls Mary \u00abWoman\u00bb (not \u00abmother\u00bb), a title that will reappear at the
    \ncross (Jn 19:26) and that evokes the Woman of Gen 3:15 and of Rev 12. Her
    \nlast recorded words in the Gospel<\/strong> \u2014\u00bbDo whatever he tells
    \nyou\u00bb\u2014 are a spiritual testament and a summary of the Christian life.<\/p>\n

    John 19:25-27 \u2014 Mary at the
    \nfoot of the Cross<\/h3>\n
    \n

    \u00abWoman, behold your son. [\u2026] Behold your mother.\u00bb (Jn
    \n19:26-27)<\/p>\n<\/blockquote>\n

    The entrusting of universal motherhood. Origen (Commentary on
    \nJohn<\/em> I, 6): \u00abNo one can understand the Gospel unless he has
    \nrested, like John, on the breast of Jesus and has received Mary as
    \nmother.\u00bb Lumen Gentium<\/em> 58: \u00abThis union of the Mother with the Son
    \nin the work of salvation is manifested from the moment of the virginal
    \nconception of Christ until his death.\u00bb<\/p>\n

    Acts 1:14 \u2014 Mary in the
    \nUpper Room<\/h3>\n
    \n

    \u00abAll of these devoted themselves with one accord to prayer, together with some
    \nwomen and Mary, the mother of Jesus, and with his brothers.\u00bb (Acts 1:14)<\/p>\n<\/blockquote>\n

    Mary is at the heart of the nascent Church. Lumen
    \nGentium<\/em> 59 teaches this expressly.<\/p>\n

    Galatians 4:4 \u2014 \u00abBorn of a woman\u00bb<\/h3>\n
    \n

    \u00abWhen the fullness of time had come, God sent his Son, born of a woman,
    \nborn under the law.\u00bb (Gal 4:4-5)<\/p>\n<\/blockquote>\n

    One of the oldest texts of the New Testament about Mary.
    \nThe Council of Ephesus (431) proclaims her Theotokos<\/em>, Mother of
    \nGod.<\/p>\n

    Revelation 12:1-17
    \n\u2014 The Woman clothed with the sun<\/h3>\n
    \n

    \u00abA great sign appeared in the sky: a woman clothed with the sun,
    \nwith the moon under her feet, and on her head a crown of twelve stars;
    \nshe was with child and cried out in the pains of labor.\u00bb (Rev 12:1-2)<\/p>\n<\/blockquote>\n

    The ecclesiological reading (the Woman = the Church) and the Marian one (the Woman =
    \nMary, Mother of the Messiah) are not mutually exclusive: Mary is the icon and firstfruits of the
    \nChurch. Pius X, Ad diem illum<\/em> (1904); Pius XII,
    \nMunificentissimus Deus<\/em> (1950).<\/p>\n

    \n

    3. The Magnificat \u2014
    \ndetailed commentary<\/h2>\n

    The canticle of Mary (Lk 1:46-55) is the most perfect Marian
    \nprayer.<\/p>\n

    1. Parallel with the canticle of Hannah (1 Sam 2:1-10).<\/strong>
    \nLuke composes the Magnificat with the technique of the cento<\/em>: a weaving
    \nof OT quotations (Hannah, Psalms 34, 103, 111, 113, 126, 138; Habakkuk 3:18;
    \nZephaniah 3; Isaiah 41, 49, 61). Mary reveals herself as the
    \nbat-Zion<\/em>, the Daughter of Zion who recapitulates the faith of Israel.<\/p>\n

    2. A two-part structure.<\/strong><\/p>\n

      \n
    • Verses 46-50:<\/em> personal thanksgiving. The word
      \ntape\u00edn\u014dsis<\/em> does not mean a moral virtue (\u00abhumility\u00bb), but a real
      \ncondition of lowliness: the anawim<\/em>, the poor of
      \nYahweh.<\/li>\n
    • Verses 51-55:<\/em> the canticle becomes universal. Seven verbs
      \nin the aorist (he has done<\/em>, he has scattered<\/em>, he has
      \ncast down<\/em>\u2026): the action of God is already an accomplished fact in Mary,
      \nthe firstfruits of the new creation.<\/li>\n<\/ul>\n

      3. The theology of reversal.<\/strong> The Magnificat is the
      \ngospel of the Kingdom before the Gospel: the proud cast down, the lowly
      \nexalted. Mary proclaims a theological revolution in which
      \nmercy<\/strong> (vv. 50, 54) is the engine of history.
      \nSt. Ambrose (Expositio in Lucam<\/em> II, 22): \u00abLet the soul of Mary be in
      \neach one to magnify the Lord; let the spirit of Mary be in each one to rejoice in God.\u00bb<\/p>\n

      4. The fulfillment of the promises to Abraham.<\/strong> The
      \ncanticle binds the new creation to the foundational promise (Gen 12; 15;
      \n17). The Liturgy of the Hours prays the Magnificat every evening at
      \nVespers.<\/p>\n

      \n

      4. The spiritual motherhood
      \nof Mary<\/h2>\n

      The scene of Jn 19:26-27 is the juridical-sacramental moment of
      \nspiritual motherhood.<\/p>\n

      Patristic reading.<\/strong> Origen (Commentary on
      \nJohn<\/em>, prologue): \u00abThis is Jesus whom you brought forth. Whoever is
      \nperfect no longer lives himself, but Christ lives in him (Gal 2:20); and as
      \nChrist lives in him, it is said of Mary: Behold your son Christ.\u00bb St.
      \nAmbrose (De institutione virginis<\/em> 7) sees in John the type of the
      \nbeloved disciple, and in Mary the Mother of the Church. St. Augustine: \u00abMary
      \nis Mother of the members of the Savior\u2026 because she cooperated by her charity
      \nso that the faithful, members of the Head, might be born in the Church\u00bb (De
      \nsancta virginitate<\/em> 6).<\/p>\n

      Magisterium.<\/strong> Lumen Gentium<\/em> 53: \u00abThe Virgin
      \nMary [\u2026] is hailed as a preeminent and altogether singular member of the
      \nChurch, and as the Church’s type and outstanding model in faith and
      \ncharity.\u00bb LG<\/em> 61: \u00abIn conceiving Christ, in giving birth to him,
      \nin feeding him, in presenting him to the Father in the temple, in suffering with her
      \nSon as he died on the cross, she cooperated in an entirely singular way in the
      \nwork of the Savior.\u00bb LG<\/em> 62: \u00abThis motherhood of Mary in the
      \neconomy of grace continues uninterruptedly [\u2026] until the perpetual
      \nconsummation of all the elect.\u00bb<\/p>\n

      Paul VI, at the close of the third session of Vatican II (November 21,
      \n1964), solemnly proclaimed Mary Mater Ecclesiae<\/em>, Mother of
      \nthe Church. St. John Paul II dedicated the encyclical Redemptoris
      \nMater<\/em> (1987) to this mystery.<\/p>\n

      \n

      5. Mary, the first disciple<\/h2>\n
      \n

      \u00abBehold the handmaid of the Lord; let it be done to me according to your word.\u00bb (Lk
      \n1:38)<\/p>\n<\/blockquote>\n

      \n

      \u00abA woman raised her voice: ‘Blessed is the womb that carried you and
      \nthe breasts that nursed you.’ But he said: ‘Rather, blessed are
      \nthose who hear the word of God and keep it.'\u00bb (Lk 11:27-28)<\/p>\n<\/blockquote>\n

      Jesus’ apparent \u00abcorrection\u00bb does not lower Mary: it crowns her. Her
      \ngreatness consists primarily not in having conceived him according to the flesh,
      \nbut in having conceived him first in faith. St. Augustine: \u00abPrius
      \nconcepit mente quam ventre\u00bb<\/em> \u2014 \u00abShe conceived him in mind before
      \nin womb\u00bb (Sermo<\/em> 215, 4).<\/p>\n

      St. Luke deliberately weaves the inclusion: the fiat<\/em> of the
      \nAnnunciation (Lk 1:38), the blessedness of faith on the lips of Elizabeth
      \n(\u00abblessed is she who believed,\u00bb Lk 1:45), the culmination in Lk
      \n11:28.<\/p>\n

      Lumen Gentium<\/em> 58: \u00abThe Blessed Virgin advanced in her
      \npilgrimage of faith, and faithfully kept her union with her Son until
      \nthe cross.\u00bb<\/p>\n

      Mary is, simultaneously, Mother and Disciple<\/strong>; model
      \nand mediatrix; figure and member of the Church. Whoever contemplates her in
      \nScripture learns to be a Christian: to listen, meditate, keep,
      \nobey, offer, stand at the foot of the cross, and await the Spirit in
      \nprayer.<\/p>\n

      \n

      Sources<\/h2>\n
        \n
      • Holy Bible. Official CEE version<\/strong> \u2014
        \nconferenciaepiscopal.es\/biblia<\/li>\n
      • Holy Bible. University of Navarre<\/strong> \u2014
        \nunav.edu\/web\/sagrada-biblia<\/li>\n
      • Catechism of the Catholic Church<\/strong>, nn. 484-511,
        \n963-975<\/li>\n
      • Second Vatican Council, Lumen Gentium<\/em> ch.
        \nVIII<\/strong> (nn. 52-69)<\/li>\n
      • Pius IX, Ineffabilis Deus<\/em><\/strong> (1854)<\/li>\n
      • Pius XII, Munificentissimus Deus<\/em><\/strong>
        \n(1950)<\/li>\n
      • Paul VI, Marialis Cultus<\/em><\/strong> (1974)<\/li>\n
      • St. John Paul II, Redemptoris Mater<\/em><\/strong>
        \n(1987)<\/li>\n
      • St. Irenaeus, Adversus Haereses<\/em><\/strong> III<\/li>\n
      • St. Augustine, De sancta virginitate<\/em>; Marian
        \nsermons<\/strong><\/li>\n
      • St. Bernard of Clairvaux, Sermons on the Song<\/em>;
        \nHomilies Missus est<\/em><\/strong> (BAC)<\/li>\n
      • St. Louis Marie Grignion de Montfort, True Devotion
        \nto the Blessed Virgin Mary<\/em><\/strong> (BAC)<\/li>\n
      • St. Alphonsus Maria de Liguori, The Glories of
        \nMary<\/em><\/strong> (BAC)<\/li>\n
      • Dictionary of Mariology<\/strong> (Stefano De Fiores,
        \nSalvatore Meo)<\/li>\n<\/ul>\n","protected":false},"excerpt":{"rendered":"

        Sacred Scripture and the Virgin Mary A biblical-theological study Mary of Nazareth appears from the first pages of Genesis to the last book of Revelation. Sacred Scripture, read with the living Tradition of the Church and under the guidance of the Magisterium, discovers in her the new Eve, the Daughter of Zion, the Mother of […]<\/p>\n","protected":false},"author":0,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"slim_seo":{"title":"Mary in Sacred Scripture - Reza el Rosario","description":"Sacred Scripture and the Virgin Mary A biblical-theological study Mary of Nazareth appears from the first pages of Genesis to the last book of Revelation. Sacre"},"footnotes":""},"class_list":["post-5072","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/rezaelrosario.org\/tl\/wp-json\/wp\/v2\/pages\/5072","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rezaelrosario.org\/tl\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/rezaelrosario.org\/tl\/wp-json\/wp\/v2\/types\/page"}],"replies":[{"embeddable":true,"href":"https:\/\/rezaelrosario.org\/tl\/wp-json\/wp\/v2\/comments?post=5072"}],"version-history":[{"count":0,"href":"https:\/\/rezaelrosario.org\/tl\/wp-json\/wp\/v2\/pages\/5072\/revisions"}],"wp:attachment":[{"href":"https:\/\/rezaelrosario.org\/tl\/wp-json\/wp\/v2\/media?parent=5072"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}