Bible Commentaries

Genesis 41:42 — sackcloth when compared with the fine Irish linens. As this shesh appears to have been a part of the royal clothing, it was probably both scarce and costly. "By comparing," says Parkhurst, "Exodus 25:4, Exodus 26:1, with 2 Chronicles 2:14, and Exodus 26:31, with 2 Chronicles 3:14, it appears that בוץ buts, cotton, is called שש shesh; and by comparing Exodus 28:42, with Exodus 39:28, that בד bad, linen, is also called שש shesh; so that shesh seems a name expressive of either of these, from their cheerful

Genesis 41:57 — may be divided into the six following kinds:1. Those which are the mere nightly result of the mind's reflections and perplexities during the business of the day.2. Those which spring from a diseased state of the body, occasioning startings, terrors, c.3. Those which spring from an impure state of the heart, mental repetitions of those acts or images of illicit pleasure, riot, and excess, which form the business of a profligate life.4. Those which proceed from a diseased mind, occupied with schemes

Genesis 47:23 — Verse Genesis 47:23. I have bought you this day and your land for Pharaoh — It fully appears that the kingdom of Egypt was previously to the time of Joseph a very limited monarchy. The king had his estates; the priests had their lands; and the common people their

Exodus 12:27 — lo largo de todas sus generaciones sucesivas. 2. Que en uno de estos aniversarios, y, como muchos suponen, en el mismo día y hora en que originalmente se ofreció el cordero pascual, nuestro bendito Señor expiró en la cruz por la salvación del mundo. 3. Que después de la destrucción de Jerusalén el cordero pascual dejó de ser ofrecido por los judíos en todo el mundo, aunque continúan celebrando el aniversario de la Pascua, pero sin ningún sacrificio , a pesar de su arraigada e inveterada antipatía

Exodus 16:1 — CHAPTER XVI The Israelites journey from Elim, and come to the wilderness 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,

Exodus 24:1 — CHAPTER XXIV Moses and Aaron, Nadab and Abihu, and the seventy elders, are commanded to go to the mount to meet the Lord, 1. Moses alone to come near to the Divine presence, 2. He informs the people, and they promise obedience, 3. He writes the words of the Lord, erects an altar at the foot of the hill, and sets up twelve pillars for the twelve tribes, 4. The young priests offer burnt-offerings and peace-offerings, 5. Moses reads the book of the covenant, sprinkles the people

Exodus 3:5 — Verse Exodus 3:5. Put off thy shoes — It is likely that from this circumstance all the eastern nations have agreed to perform all the acts of their religious worship barefooted. All the Mohammedans, Brahmins, and Parsees do so still. The Jews were remarked for

Exodus 32:1 — CHAPTER XXXII The Israelites, finding that Moses delayed his return, desire Aaron to make them gods to go before them, 1. Aaron consents, and requires their ornaments, 2. They deliver them to him, and he makes a molten 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.

Exodus 4:10 — such a momentous occasion; as he would frequently be obliged to consult his memory for proper expressions, which would necessarily produce frequent hesitation, and general slowness of utterance, which he might think would ill suit an ambassador of God.3. Though Moses was slow of speech, yet when acting as the messenger of God his word was with power, for at his command the plagues came and the plagues were stayed; thus was he mighty in words as well as in deeds: and this is probably the meaning of

Exodus 9:1 — CHAPTER IX The Lord sends Moses to Pharaoh to inform him that, if he did not let the Israelites depart, a destructive pestilence should be sent among his cattle, 1-3; while the cattle of the Israelites should be preserved, 4. The next day this pestilence, which was the fifth plague, is sent, and all the cattle of the Egyptians die, 5, 6. Though Pharaoh finds that not one of the cattle of the Israelites had died,

Job 3:1 — CHAPTER III Job curses the day of his birth, and regrets that he ever saw the light, 1-12. Describes the empire of death and its inhabitants, 13-19. Regrets that he is appointed to live in the midst of sorrows, for the calamities which he feared had overtaken him, 20-26. NOTES ON CHAP. IIIVerse Job 3:1. After this opened Job his mouth — After the seven days' mourning was over, there being

Psalms 14:1 — not many, who have denied the existence of God.2. There are others who, without absolutely denying the Divine existence, deny his providence; that is, they acknowledge a Being of infinite power, c., but give him nothing to do, and no world to govern.3. There are others, and they are very numerous, who, while they profess to acknowledge both, deny them in their heart, and live as if they were persuaded there was no God either to punish or reward.They are corrupt — They are in a state of putrescency

Psalms 19:7 — man:1. The law of nature, which teaches the knowledge of God, as to his eternal power and Deity, by the visible creation.2. The law given to Moses and the prophets, which teaches more perfectly the knowledge of God, his nature, his will and our duty.3. The law of grace given by Christ Jesus, which shows the doctrine of the atonement, of purification, and of the resurrection of the body.The first is written in hieroglyphics in the heavens and the earth. The second was written on tables of stone, and

Psalms 65:1 — PSALM LXV God is praised for the fulfilment of his promises, and for 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,

Leviticus 11:22 — can be placed on the most learned conjectures relative to these and the other animals mentioned in Scripture. One thing however is fully evident, viz., that the locust was eaten, not only in those ancient times, in the time of John Baptist, Matthew 3:4, but also in the present day. Dr. Shaw ate of them in Barbary "fried and salted," and tells us that "they tasted very like crayfish." They have been eaten in Africa, Greece, Syria, Persia, and throughout Asia; and whole tribes seem to have lived on

Leviticus 3:17 — Verse Leviticus 3:17. That ye eat neither fat nor blood. — It is not likely that the fat should be forbidden in the same manner and in the same latitude as the blood. The blood was the life of the beast, and that was offered to make an atonement for their souls;

Joshua 3:16 — Verse Joshua 3:16. Rose up upon a heap — That is, they continued to accumulate, filling up the whole of the channel toward the source, and the adjacent ground over which they were now spread, to a much greater depth, the power of God giving a contrary direction

Hebrews 6:2 — verso Hebreos 6:2 _ De la doctrina de los bautismos... "Había dos cosas", dice el Dr. Owen, "peculiares del Evangelio, la doctrina del mismo y los dones del Espíritu Santo". La doctrina se llama bautismo,  Deuteronomio 32:2 ; por eso se dice que el pueblo se bautizaba a Moisés, cuando se iniciaba en sus doctrinas,  1 Corintios 11:2 . El bautismo de Juan era su doctrina , Hechos 19:3 ; y el bautismo de Cristo era la doctrina de Cristo, con la que iba a rociar a muchas

Judges 3:15 — Verse Judges 3:15. Ehud the son of Gera - a man left handed — איש אטר יד ימינו ish itter yad yemino, a man lame in his right hand, and therefore obliged to use his left. The Septuagint render it ανδρα αμφοτεροδεξιον, an ambidexter, a man who could use both hands

Jude 1:1 — LA EPÍSTOLA GENERAL DE JUDAS. Notas cronológicas relativas a esta Epístola. -Año de la era constantinopolitana del mundo, o el usado por los historiadores bizantinos y otros escritores orientales, 5573. -Año de la era alejandrina del mundo, 5567. -Año de la era antioqueña del mundo, 5557. -Año del mundo, según el arzobispo Usher, 4069. -Año del mundo, según Eusebio, en su Chronicon, 4291. -Año de la era judía menor del mundo, o la de uso común, 3825. -Año