Bible Commentaries

Genesis 46:1 — assures him of his protection, 2-4. He proceeds, with his family and their cattle, on his journey towards Egypt, 5-7. A genealogical enumeration of the seventy persons who went down to Egypt, 8, c. The posterity of Jacob by LEAH. Reuben and his sons, 9. Simeon and his sons, 10. Levi and his sons, 11. Judah and his sons, 12. Issachar and his sons, 13. And Zebulun and his sons, 14. All the posterity of Jacob by LEAH, thirty and three, 15. The posterity of Jacob by ZILPAH. Gad and his sons, 16. Asher

Exodus 10:9 — Verse Exodus 10:9. We will go with our young and with our old, c. — As a feast was to be celebrated to the honour of Jehovah, all who were partakers of his bounty and providential kindness must go and perform their part in the solemnity. The men and the women must

Exodus 16:1 — of Sin, 1. They murmur for lack of bread, 2, 3. God promises to rain bread from heaven for them, 4, of which they were to collect a double portion on the sixth day, 5. A miraculous supply of flesh in the evening and bread in the morning, promised, 6-9. The glory of the Lord appears in the cloud, 10. Flesh and bread promised as a proof of God's care over them, 11, 12. Quails come and cover the whole camp, 13. And a dew fell which left a small round substance on the ground, which Moses tells them was

Exodus 24:1 — peace-offerings, 5. Moses reads the book of the covenant, sprinkles the people with the blood, and they promise obedience, 6-8. Moses, Aaron, Nadab, Abihu, and the seventy elders of Israel, go up to the mount, and get a striking display of the majesty of God, 9-11. Moses alone is called up into the mount, in order to receive the tables of stone, written by the hand of God, 12. Moses and his servant Joshua go up, and Aaron and Hur are left regents of the people during his absence, 13, 14. The glory of the Lord

Exodus 32:1 — calf, 3, 4. He builds an altar before it, 5; and the people offer burnt-offerings and peace-offerings, 6. The Lord commands Moses to go down, telling him that the people had corrupted themselves, 7, 8. The Lord is angry, and threatens to destroy them, 9, 10. Moses intercedes for them, 11-13; and the Lord promises to spare them, 14. Moses goes down with the tables in his hands, 15, 16. Joshua, hearing the noise they made at their festival, makes some remarks on it, 17, 18. Moses, coming to the camp,

Exodus 4:21 — proposición de San Agustín, cuando el tema en cuestión sea una persona que ha endurecido su propio corazón resistiendo frecuentemente la gracia y el espíritu de Dios: Non obdurat Deus impertiendo malitiam, sed non impertiendo misericordiam ; Epist. 194, ad Sixtum, "Dios no endurece a los hombres infundiéndoles malicia, sino  no impartiéndoles misericordia". Y este otro será igualmente acreditado: Non operatur Deus in homine ipsam duritiam cordis; sed indurare eum dicitur quem mollire noluerit,

2 Kings 10:1 — and orders them to send him the heads of Ahab's seventy sons; they do so, and they are laid in two heaps at the gate of Jezreel, 7, 8. Jehu shows them to the people, and excuses himself, and states that all is done according to the word of the Lord, 9, 10. He destroys all the kindred of Ahab that remained in Jezreel, 11. He also destroys forty-two men, the brethren of Ahaziah, king of Judah, 12-14. He meets with Jehonadab, and takes him with him in his chariot, 15, 16. He comes to Samaria, and destroys

Job 33:24 — this signification; I would answer, that this form of the word is not essential to the signification given above, as it occurs in several places without the vau shurek, where it most certainly signifies a chief, a leader, captain, c., e.g., Zechariah 9:7 Jeremiah 13:21, and Genesis 36:30; in the first of which we translate it governor; in the second, captain; and in the third, duke. And although we translate alluph an ox or beeve, (and it most certainly has this meaning in several places,) yet in

Job 42:7 — if we set aside the doctrine of a future state; for in this view the others would speak more worthily of God than Job, by endeavouring to vindicate his providence in the exact distribution of good and evil in this life: whereas Job's assertion, Job 9:22, 'This is one thing, therefore I said it, He destroyeth the perfect and the wicked,' which is the argument on which he all along insists, would, upon this supposition, be directly charging God that he made no distinction between the good and the

Psalms 27:1 — righteous man's confidence in God, 1-3; his ardent desire to have the spiritual privilege of worshipping God in his temple, because of the spiritual blessings which he expects to enjoy there, 4-6; his prayer to God for continual light and salvation, 7-9; has confidence that, though even has own parents might forsake him, yet God would not, 10. Therefore he begs to be taught the right way to be delivered from all his enemies, and to see the goodness of the Lord in the land of the living, 11-13; he exhorts

Psalms 65:1 — his mercy in forgiving sins, 1-,3. He is praised for the wonders that he works in nature, which all mankind must acknowledge, 4-8; for the fertilizing showers which he sends upon the earth, and the abundance thereby produced both for men and cattle, 9-13. NOTES ON PSALM LXVThe title, "To the chief Musician or conqueror, a Psalm and Song of David." So the Hebrew; and, in effect, the Chaldee, AEthiopic, and best copies of the Septuagint. The Arabic has, "A Psalm of David concerning the transmigration

Psalms 95:1 — in the Christian Church, at the commencement of public service, to prepare the people's minds to worship God in spirit and in truth.Houbigant, and other learned divines, consider this Psalm as composed of three parts.1. The part of the people, Psalms 95:1 to the middle of Psalms 95:7.2. The part of the priest or prophet, from the middle of Psalms 95:7 to the end of Psalms 95:8.3. The part of Jehovah, Psalms 95:9-11. It is written as a part of the preceding Psalm by nine of Kennicott's and De Rossi's

Proverbs 31:1 — CHAPTER XXXI The words and prophecy of King Lemuel, and what his mother taught him, 1, 2. Debauchery and much wine to be avoided, 3-7. How kings should administer justice, 8, 9. The praise of a virtuous woman and good housewife, in her economy, prudence, watchfulness, and assiduity in labour, 10-29. Frailty of beauty, 30, 31. NOTES ON CHAP. XXXIVerse Proverbs 31:1. The words of King Lemuel — דברי למואל מכך dibrey lemuel

Ecclesiastes 3:1 — CHAPTER III Every thing has its time and season, 1-8. Men are exercised with labour, 9, 10. Every thing is beautiful in its season, 11. Men should enjoy thankfully the gifts of God, 12, 13. What God does is for ever, 14. There is nothing new, 15. The corruption of judgment; but the judgments of God are right, 16, 17. Man is brutish, and

Isaiah 11:1 — and mighty, 1-4. Great equity of the Messiah's government, 5. Beautiful assemblages of images by which the great peace and happiness of his kingdom are set forth, 6-8. The extent of his dominion shall be ultimately that of the whole habitable globe, 9. The prophet, borrowing his imagery from the exodus from Egypt, predicts, with great majesty of language, the future restoration of the outcasts of Israel and the dispersed of Judah, (viz., the whole of the twelve tribes of Israel,) from their several

Isaiah 45:1 — be only the operation of the ONE true God, 7; and makes a transition to the still greater work of God displayed in the dispensation of the Gospel, 8. Great impiety of those who call in question the mysterious providence of God towards his children, 9-12. The remaining part of this chapter, interspersed with strictures on the absurdity of idolatry and some allusions to the dark lying oracles of the heathens, may partly refer to the deliverance begun by Cyrus, but chiefly to the salvation by the Messiah,

Deuteronomy 33:6 — Verse Deuteronomy 33:6. Let Reuben live, and not die — Though his life and his blessings have been forfeited by his transgression with his father's concubine, Genesis 49:3-4; and in his rebellion with Korah, Numbers 16:1-3, c., let him not become extinct as a tribe in Israel. "It is very usual," says Mr. Ainsworth, "in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and

Philippians 1:1 — A LOS FILIPENSES. Notas cronológicas relativas a esta epístola. Año usheriano del mundo, 4066. -Era alejandrina del mundo, 5564. -Era antioquena del mundo, 5554. -Era Constantinopolitana del mundo, 5570. -Año de la época eusebiana de la Creación, 4290. -Año de la época juliana, 4772. -Año de la era judía menor del mundo, 3822. -Año de la era rabínica mayor del mundo, 4421. -Año del Diluvio, según el arzobispo Usher, y la Biblia inglesa, 2410. -Año de la Cali yuga, o era india del Diluvio, 3164. -Año

Joshua 8:35 — the hand to receive the alms of a benevolent man, can never be considered a purchase-price for the bounty bestowed. For ever shall that word stand true in all its parts, Christ is the AUTHOR of eternal salvation to all them that OBEY him, Hebrews 5:9.

2 Timothy 1:1 — era constantinopolitana del mundo, o el usado por los historiadores bizantinos, 5573. -Año de la era alejandrina del mundo, 5567. -Año de la era antioqueña del mundo, 5557. -Año del período juliano, 4775. -Año del mundo, según el arzobispo Usher, 4069 -Año del mundo, según Eusebio, en su Chronicon, 4293. -Año de la era judía menor del mundo, o la de uso común, 3825. -Año de la Gran Era Rabínica del mundo, 4424. -Año desde el diluvio, según el arzobispo Usher, y la Biblia inglesa, 2413. -Año del Cali