Bible Commentaries

Exodus 3:2 — 3:4, c., and has the most expressive attributes of the Godhead applied to him, Exodus 3:14, c. Yet he is an angel, מלאך malach, a messenger, in whom was the name of God, Exodus 23:21 and in whom dwelt all the fulness of the Godhead bodily, Colossians 2:9 and who, in all these primitive times, was the Messenger of the covenant, Malachi 3:1. And who was this but JESUS, the Leader, Redeemer, and Saviour of mankind? Genesis 16:7.A flame of fire, out of the midst of a bush — Fire was, not only among

2 Kings 1:1 — EL SEGUNDO LIBRO DE LOS REYES, DE OTRO MODO LLAMADO EL CUARTO LIBRO DE LOS REYES -Año desde la Creación, según la Biblia en inglés, 3108. -Año anterior al nacimiento de Cristo, 892. -Año anterior a la era vulgar de la natividad de Cristo 896. -Año desde el diluvio, según el arzobispo Usher y la Biblia inglesa, 1452. -Año del Cali Yuga, o era india del Diluvio, 2206. Los cronólogos varían considerablemente en sus cálculos del

2 Kings 4:1 — hebreos , eran considerados propiedad de sus padres, quienes tenían derecho a disponer de ellos para el pago de sus deudas. Y en los casos de pobreza, la ley les permitía, expresamente, venderse a sí mismos y a sus hijos; Éxodo 21:7 y  Levítico 25:39 . Fue por una extensión de esta ley, y en virtud de otra, que les autorizó a vender al ladrón que no podía hacer restitución, Éxodo 22:3 , que a los acreedores se les permitió tomar los hijos de sus deudores en pago. Aunque la ley no ha determinado

Psalms 112:10 — remembers "the servant is not above his lord," therefore he bears all patiently, and for these reasons: 1. "Because his heart is fixed," c. He has a sure rock God will clear his innocency. 2. "His heart is established," c. He knows God will take care of him.9. The ninth felicity to the righteous is, God has given him a charitable heart. 1. "He hath dispersed," acts liberally, that others as well as himself may reap. 2. He does it freely, without looking for any thing again: "He gives." 3. "He hath given

Psalms 16:11 — assyduely with the ee of his thoght, byhaldes God, for he es at the ryght hand of me: that I be noght styred; that es, he helps me in desyre of endless gudes, that I last stabil in hym, and for thi nane il thyng may haf mayster of me.Ver. Psalms 16:9. Propter hoc, elatum, est cor meum, et exultavit lingua mea, c.Trans. Thar fore gladded es my hert, and my toung joyed over that, and my flesch sal rest in hope.Par. This es ful joy that in hert es resayved, and with toung schewed, and over that joy

Psalms 16:11 — assyduely with the ee of his thoght, byhaldes God, for he es at the ryght hand of me: that I be noght styred; that es, he helps me in desyre of endless gudes, that I last stabil in hym, and for thi nane il thyng may haf mayster of me. Ver. Salmo 16:9. Propter hoc, elatum, est cor meum, et exultavit lingua mea, c. Trans. Thar fore gladded es my hert, and my toung joyed over that, and my flesch sal rest in hope. Par. This es ful joy that in hert es resayved, and with toung schewed, and over that joy

Psalms 32:11 — condition of that man who is not assured that he is justified and reconciled to God, Psalms 32:3-4. And the way is prescribed how to gain this assurance, Psalms 32:5.III. A lesson given for obedience after a man is brought into that state, Psalms 32:8-9.I. The prophet first instructs us in what justification consists: -I. It is a free remission, a covering of sin; a nonimputation of iniquities. 2. In what state a person must be in order to obtain it. He must be honest, sincere, and upright in heart;

Psalms 5:12 — in which he petitions to be heard; professes his earnestness about it, Psalms 5:1-3; and his confidence of audience.II. He delivers his petition, Psalms 5:8; and the reason of it-his enemies.III. These enemies he circumstantially describes, Psalms 5:9.IV. He prophesies that God will destroy them, Psalms 5:10.V. He prays for the Church, that God would preserve it, Psalms 5:11-12.I.1. In the entrance he prays very earnestly for audience; he shows that he meant to be serious and fervent in it; and he

Psalms 56:13 — confidence in God.The contents of this Psalm are the following: -I. David's prayer, Psalms 56:1; Psalms 56:7-8.II. The cause; the fear of his enemies, whom he describes, Psalms 56:1-2; Psalms 56:5-6.III. His confidence in God's word, Psalms 56:3-4; Psalms 56:9-11.IV. His thankfulness, Psalms 56:4; Psalms 56:10; Psalms 56:12-13.I. He begins with a prayer for mercy. Little was he likely to find from man; from his God he expected it; and therefore he prays: "Be merciful unto me, O God."II. And then presently

Psalms 56:13 — Dios. El contenido de este Salmo es el siguiente: - I. La oración de David , Salmo 56:1 ; Salmo 56:7 . II. la causa ; el temor de sus enemigos, a quienes describe, Salmo 56:1 ; Salmo 56:5 . III. Su confianza en la palabra de Dios, Salmo 56:3 ; Salmo 56:9 . IV. Su agradecimiento , Salmo 56:4 ; Salmo 56:10 ; Salmo 56:12 . I. Comienza con una oración pidiendo misericordia. Poco podía encontrar de los hombres; de su Dios la esperaba; y por eso ora: "Ten misericordia de mí, oh Dios". II. Y a continuación

Psalms 63:11 — of the saints, Psalms 63:1. And the reasons on which this desire was founded, Psalms 63:2-5.II. That though absent from God's ordinances, yet he forgot not his Maker, Psalms 63:6-8.III. A double prophecy. 1. What should befall his enemies, Psalms 63:9-10. And, 2. What should come to himself, Psalms 63:11.I. 1. In the first part he states his confidence in God, as the foundation of his desires, contemplations, meditations, invocations, and consolations: "O God, thou art my God," Psalms 63:1.2. Then

Psalms 75:10 — obispo Nicholson supone que David fue el autor de este Salmo; y que lo compuso en su inauguración o entrada al reino; y por ella nos da ejemplo de buen rey. Hay tres partes principales en este Salmo: - I. Una doxología, Salmo 75:1 ; repetido, Salmo 75:9 . II. Su profesión cómo desempeñar el oficio real, Salmo 75:2 ; Salmo 75:10 . III. Su reprensión de los hombres necios por los errores ocasionados, - 1. En parte por su orgullo cuando se elevan a grandes lugares, Salmo 75:4 . 2. Que no consideren de

Leviticus 7:38 — distressing nature of sin, or its property of incensing Divine justice against the offender, who, in consequence, deserving burning for his offence, made use of this sacrifice to be freed from the punishment due to his transgression. It occurs Exodus 29:18, and in many places of this book.3. הבהבים HABHABIM, ITERATED OR REPEATED offerings, from יהב yahab, to supply. The word occurs only in Hosea 8:13, and probably means no more than the continual repetition of the accustomed offerings, or continuation

Leviticus 7:38 — angustiosa del pecado, o su propiedad de incensar la justicia Divina contra el ofensor, quien, en consecuencia, mereciendo ser quemado por su ofensa, hizo uso de este sacrificio para ser liberado del castigo debido a su transgresión. Aparece Éxodo 29:18 y en muchos lugares de este libro. 3. הבהבים HABHABIM, ITERADO O REPETIDO ofrendas , desde יהב yahab , a suministro . La palabra aparece solo en Oseas 8:13 y probablemente no signifique más que la repetición continua de las ofertas habituales,

Isaiah 53:1 — the meritorious cause of our obtaining pardon and salvation, 4-6. He shows the meekness and placid submission with which he suffered a violent and unjust death, with the circumstances of his dying with the wicked, and being buried with the great, 7-9; and that, in consequence of his atonement, death, resurrection, and intercession, he should procure pardon and salvation to the multitudes, insure increasing prosperity to his Church, and ultimately triumph over all his foes, 10, 11. This chapter contains

Jeremiah 31:1 — administration of justice, increasing peace and prosperity, the universal diffusion of righteousness, and stability in their own land after a general restoration in Gospel tines, are repeated, enlarged on, and illustrated by a variety of beautiful figures, 29-40. NOTES ON CHAP. XXXIDr. Blayney has introduced this and the preceding chapter with the following excellent observations: -"There are many prophecies," says he, "in various parts of the Old Testament, which announce the future restoration of Israel

Obadiah 1:1 — -Year of the Jewish era of the world, 3174. -Year since the Flood, 1761. -Year from the vocation of Abram, 1335. -Year from the foundation of Solomon's temple, 425. -Year since the division of Solomon's monarchy into the kingdoms of Israel and Judah, 389. -Year of the era of Iphitus, 298. -Second year of the forty-eighth Olympiad. -Year from the building of Rome, according to the Varronian or generally received computation, 167. -Year from the building of Rome, according to the Fasti Consulares, 166.

John 3:36 — life — Shall never enjoy it: there being no way to the kingdom of God, but through Christ Jesus, Acts 4:12. And none can expect to enter into this kingdom but those who obey him; for to such only he is the author of eternal salvation, Hebrews 5:9.But the wrath of God abideth on him — οπγη, the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter (fury, rage) is not properly applicable here. Perhaps the original word is used in the same

Judges 9:14 — Verse Judges 9:14. Then said all the trees unto the bramble — The word אטד atad, which we translate bramble, is supposed to mean the rhamnus, which is the largest of thorns, producing dreadful spikes, similar to darts. See Theodoret on Psalms 58:10.There is

1 Samuel 10:5 — through the Koran, their relations borrow a fine horse and furniture, and carry them about the town in procession, with the book in their hand, the rest of their companions following, and all sorts of music of the country going before. Dr. Shaw, in p. 195, mentions the same custom; adding the acclamations of their school-fellows, but taking no notice of the music. We have no reason, however, to doubt the fact on account of the doctor's silence; especially as it relates to another part of Barbary, and