Bible Commentaries

Job 19:11 — there seems to be an allusion to a hostile invasion, battles, sieges, c.1. A neighbouring chief, without provocation, invades his neighbour's territories, and none of his friends will come to his help. "I cry out of wrong, but I am not heard," Job 19:7.2. The foe has seized on all the passes, and he is hemmed up. "He hath fenced up my way that I cannot pass," Job 19:8.3. He has surprised and carried by assault the regal city, seized and possessed the treasures. "He hath stripped me of my glory, and

Psalms 108:1 — CVIII The psalmist encourages himself to praise the Lord for mercies he had received, 1-5. He prays for the Divine succour, 6; and encourages the people to expect their restoration, and the enjoyment of all their former privileges and possessions, 7-13. NOTES ON PSALM CVIIIThis Psalm is compounded of two Psalms which we have had already under review. The Psalms 108:1-5, are the same with the Psalms 57:7-11 of Psalms 57:0: And the Psalms 108:6-13, are the same with the Psalms 60:5-12 of Psalms

Psalms 20:1 — PSALM XX A prayer for the king in his enterprises, that his prayers may be heard, his offerings accepted, and his wishes fulfilled, 1-4. Confidence of victory expressed, 5, 6. Vain hopes exposed; and supplication made for the king. 7-9. NOTES ON PSALM XXIt is most likely that this Psalm was penned on the occasion of David's going to war, and most probably with the Ammonites and Syrians, who came with great numbers of horses and chariots to fight with him. See 2 Samuel 10:6-8; 1

Song of Solomon 1:1 — to the common Hebrew text, 1334. -Year before the birth of Christ, 1010. -Year before the vulgar era of Christ's nativity, 1014. CHAPTER I The bride's love to her spouse, 1-5. She confesses her unworthiness; desires to be directed to the flock, 6, 7; and she is directed to the shepherds' tents, 8. The bridegroom describes his bride, and shows how he will provide for her, and how comfortably they are accommodated, 9-17. NOTES ON CHAP. IVerse Song of Solomon 1:1. The song of songs — A song

Song of Solomon 1:1 — texto hebreo común, 1334. -Año anterior al nacimiento de Cristo, 1010. -Año anterior a la era vulgar de la natividad de Cristo, 1014. CAPÍTULO I El amor de la novia a su esposo , 1-5. Ella confiesa su indignidad; deseos de ser dirigidos al rebaño , 6, 7; y ella es dirigida a las tiendas de los pastores , 8. El novio describe a su novia, y muestra cómo va a proveer para ella, y qué tan cómodamente se alojan, 9-17. NOTAS SOBRE EL CAP. I Versículo de los Cantares de los Cantares 1:1 . El canto de los

Isaiah 23:7 — Verse Isaiah 23:7. Whose antiquity is of ancient days - "Whose antiquity is of the earliest date"] Justin, in the passage above quoted, had dated the building of Tyre at a certain number of years before the taking of Troy; but the number is lost in the present copies.

Isaiah 23:7 — Versículo Isaías 23:7 . Cuya antigüedad es de días antiguos - "Cuya antigüedad es de la fecha más temprana". Justino, en el pasaje citado anteriormente, había fechado la construcción de Tiro en un cierto número de años antes de la toma de Troya; pero el número se pierde

Jeremiah 7:29 — Verse Jeremiah 7:29. Cut off thine hair — גזי נזרך gozzi nizrech, shear thy nazarite. The Nazarite was one who took upon him a particular vow, and separated himself from all worldly connexions for a certain time, that he might devote himself without interruption

Jeremiah 7:29 — Versículo Jeremias 7:29 . Corta tu cabello. גזי נזרך gozzi nizrech, corta tu nazarita . El nazareo era aquel que tomaba sobre sí un voto particular y se separaba de todas las conexiones mundanas por un cierto tiempo, para poder dedicarse sin interrupción al servicio de

Daniel 7:5 — Verse Daniel 7:5. Another beast-like to a bear — This was the Medo-Persian empire, represented here under the symbol of the bear, as the largest species of these animals was found in Media, a mountainous, cold, and rough country, covered with woods. The Medes

John 12:34 — of the law nor of the Scripture that said the Messiah should not die; but there are several passages that say as expressly as they can that Christ must die, and die for the sin of the world too. See especially Isaiah 53:1, c. Daniel 9:24; Daniel 9:27. But as there were several passages that spoke of the perpetuity of his reign, as Isaiah 9:7; Ezekiel 37:25; Daniel 7:14, they probably confounded the one with the other, and thus drew the conclusion, The Messiah cannot die; for the Scripture hath said,

John 4:5 — about ten miles from Shiloh, forty from Jerusalem, and fifty-two from Jericho. It probably got the name of Sychar, which signifies drunken, from the drunkenness of its inhabitants. With this crime the Prophet Isaiah (Isaiah 28:1, Isaiah 28:3, Isaiah 28:7-8) solemnly charges the Ephraimites, within whose limits the city stood. This place is remarkable in the Scriptures:1. As being that where Abram first stopped on his coming from Haran to Canaan.2. Where God first appeared to that patriarch, and promised

1 Corinthians 15:54 — signifying the same thing, because eternity conquers all things; and accordingly, in 2 Samuel 2:26, where the Septuagint have μη εις νικος καταφαγεται ἡ ῥομφαια, our English version has, Shall the sword devour FOR EVER? And the same may be seen in Job 36:7; Lamentations 5:20; Amos 1:11; Amos 8:7; from which authority the bishop translates the clause here, Death is swallowed up FOR EVER.Death is here personified and represented as a devouring being, swallowing up all the generations of men; and by the

2 Corinthians 12:20 — not be obliged to bewail them who had sinned so abominably, and had not repented for their crimes. If this verse be understood in this way, all difficulty will vanish; otherwise, what is here said does seem to contradict what is said, 2 Corinthians 7:6; 2 Corinthians 7:16, c. as well as many things both in the eighth and ninth chapters.Debates, envyings — From these different expressions, which are too plain to need interpretation, we see what a distracted and divided state the Church at Corinth

2 Corinthians 3:7 — Verse 2 Corinthians 3:7. The ministration of death — Here the apostle evidently intends the law. It was a ministration, διακονια or service of death. It was the province of the law to ascertain the duty of man; to assign his duties; to fix penalties for transgressions,

Joshua 23:16 — passionate and piercing passages; according to the orator. This rule Joshua observes, being Ex utroque Caesar; no less an orator than a warrior."In all this exhortation we see how closely Joshua copies the example of his great master Moses. See Leviticus 26:7-8; Leviticus 26:14, c. Deuteronomy 28:7; Deuteronomy 32:30. He was tenderly concerned for the welfare of the people, and with a deeply affected heart he spoke to their hearts. No people ever were more fairly and fully warned, and no people profited

Hebrews 7:1 — according to the prediction of David in Psalm cx., which priest is sprung from a tribe to which the priesthood, according to the law, did not appertain; but Christ is a priest for ever, not according to the law, but after the order of an endless life, 11-17. The law, therefore, is disannulled, because of its unprofitableness and imperfection; and Christ has an unchangeable priesthood, 18-24. He is therefore able always to save them that come unto him, being in every respect a suitable Saviour; and he has

Hebrews 7:19 — Verse 19. For the law made nothing perfect — It completed nothing; it was only the outline of a great plan, the shadow of a glorious substance; see on Hebrews 7:11. It neither pardoned sin, nor purified the heart, nor gave strength to obey the moral precepts. ουδεν, nothing, is put here for ουδενα, no person.But the bringing in of a better hope — The original is very emphatic, επεισαγωγη, the superintroduction,

Judges 17:5 — Verse Judges 17:5. The man Micah had a house of gods — בית אלהים beith Elohim should, I think, be translated house or temple of God; for it is very likely that both the mother and the son intended no more than a private or domestic chapel, in which they proposed

1 Samuel 7:6 — Verse 1 Samuel 7:6. Drew water, and poured it out — It is not easy to know what is meant by this; it is true that pouring out water, in the way of libation, was a religious ordinance among the Hebrews, (Isaiah 12:3), and among most other nations, particularly