Bible Commentaries

Genesis 32:9 — Verse Genesis 32:9. O God of my father Abraham, c. — This prayer is remarkable for its simplicity and energy and it is a model too for prayer, of which it contains the essential constituents: - 1. Deep self-abasement. 2. Magnification of God's mercy. 3. Deprecation of the evil to which he was exposed. 4. Pleading the promises that God had made to him. And, 5. Taking encouragement from what God had already wrought.

Genesis 35:9 — Verse Genesis 35:9. God appeared unto Jacob again — He appeared to him first at Shechem, when he commanded him to go to Bethel, and now that he is arrived at the place, God appears to him the second time, and confirms to him the Abrahamic blessing. To Isaac and Jacob these frequent appearances of God were necessary, but they were not so to Abraham; for to him one word was sufficient - Abraham believed God.

Psalms 96:9 — Versículo Salmo 96:9 . Adorad al Señor en la belleza de la santidad. Creo que בהדרת קדש behadrath kodesh significa ornamentos sagrados , como los que usaba el sumo sacerdote en sus ministerios. Estos le fueron dados por gloria y hermosura ; y el salmista le pide que se ponga sus vestiduras sacerdotales, que traiga su ofrenda, מנחה minjá , y que venga a los atrios del Señor, y realice sus funciones, y haga intercesión por el pueblo.

Proverbs 21:9 — Versículo Proverbios 21:9 . En una esquina de la azotea. Un cobertizo levantado sobre el techo plano : - una casa amplia ; בית חבר beith chaber, "una casa de compañerismo"; lo que deberíamos llamar una casa de huéspedes , o una casa ocupada por varias familias . Esto era habitual en Oriente , así como en Occidente . Algunos piensan que se refiere a una casa de fiesta : de ahí mi viejo MS. La Biblia tiene, la casa y la fiesta .

Isaiah 13:4 — Versículo Isaías 13:4 . De la batalla - "Para la batalla". El Bodleian MS. tiene למלחמה lemilchamah. El ejército de Ciro estaba formado por muchas naciones diferentes. Jeremías lo llama una "asamblea de grandes naciones del país del norte",  Jeremias 50:9 . Y más adelante menciona los reinos de "Ararat, Minni y Ashchenaz, (es decir, Armenia, Corduene, Ponto o Frigia, Vitring.), con los reyes de los medos", Jeremias 51:27-24 . Véase Jenofonte. Cyrop.

Isaiah 28:16 — Versículo Isaías 28:16 . He aquí, yazco en Sión. Vea las notas en los lugares paralelos en el margen ( Génesis 49:32 ; Salmo 118:22 ; Mateo 21:42 ; Hechos 4:11 ; Romanos 9:33 ; Romanos 10:11 ; Efesios 2:20 ; 1 Pedro 2:6 ). Kimchi entiende esto de Ezequías ; pero indudablemente pertenece sólo a Jesucristo; y su aplicación de ella a sí mismo, incluso los judíos no podían discutir. Ver el margen como arriba.

Isaiah 38:9 — Versículo Isaías 38:9 . La escritura de Ezequías. Aquí el libro de los Reyes nos abandona, el cántico de Ezequías no se inserta en él. Otra copia de este pasaje muy oscuro (oscuro no solo por el estilo poético conciso, sino porque probablemente es muy incorrecto) hubiera sido de gran utilidad. El MSS. y las Versiones antiguas, especialmente la última, nos ayudarán a superar algunas de las muchas dificultades que encontramos en él.

Mark 11:16 — Verse Mark 11:16. Should carry any vessel — Among the Jews the word keli, vessel, had a vast latitude of meaning; it signified arms, Jeremiah 21:4; Ezekiel 9:1; clothes, Deuteronomy 22:5, and instruments of music, Psalms 71:22. It is likely that the evangelist uses the Greek word σκευος in the same sense, and by it points out any of the things which were bought and sold in the temple.

Mark 9:10 — Verse Mark 9:10. And they kept that saying — This verse is wanting in two MSS. and one of the Itala.What the rising from the dead should mean. — Ὁταν εκ νεκρων αναϚῃ, When he should arise from the dead, is the reading of D, six others, Syriac, all the Persic, Vulgate, all the Itala, and Jerome. Griesbach approves of it.There is nothing that answers to this verse either in Matthew or Luke.

Luke 1:25 — Verse 25. To take away my reproach — As fruitfulness was a part of the promise of God to his people, Genesis 17:6, and children, on this account, being considered as a particular blessing from heaven, Exodus 23:20; Leviticus 26:9: Psalms 127:3; so barrenness was considered among the Jews as a reproach, and a token of the disapprobation of the Lord. 1 Samuel 1:6. But see Luke 1:36.

Luke 10:4 — Verse Luke 10:4. Carry neither purse nor scrip — Matthew 10:9, c., and Mark 6:8; Mark 6:8, &c.Salute no man by the way. — According to a canon of the Jews, a man who was about any sacred work was exempted from all civil obligations for the time forasmuch as obedience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments.

Luke 11:50 — Verse Luke 11:50. That the blood — That the particle ινα may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in Luke 9:45; Luke 14:10; John 10:17; Romans 5:20; Romans 11:11; 1 Corinthians 1:15; 1 Corinthians 1:31, &c.

John 12:40 — Verse 40. And I should heal them. — This verse is taken from Isaiah 6:9, and, perhaps, refers more to the judgments that should fall upon them as a nation, which God was determined should not be averted, than it does to their eternal state. To suppose that the text meant that God was unwilling that they should turn unto him, lest he should be obliged to save them, is an insupportable blasphemy.

John 21:9 — Verse John 21:9. They saw a fire, c.] This appears to have been a new miracle. It could not have been a fire which the disciples had there, for it is remarked as something new besides, they had caught no fish, John 21:5, and here was a small fish upon the coals, and a loaf of bread provided to eat with it. The whole appears to have been miraculously prepared by Christ.

Acts 20:9 — Verse Acts 20:9. There sat in a window — This was probably an opening in the wall, to let in light and air, for there was no glazing at that time; and it is likely that Eutychus fell backward through it, down to the ground, on the outside; there being nothing to prevent his falling out, when he had once lost the power to take care of himself, by getting into a deep sleep.

1 Corinthians 9:3 — Verse 1 Corinthians 9:3. Mine answer to them — Ἡ εμη απολογια τοις εμε ανακρινουσιν· This is my defence against those who examine me. The words are forensic; and the apostle considers himself as brought before a legal tribunal, and questioned so as to be obliged to answer as upon oath. His defence therefore was this, that they were converted to God by his means. This verse belongs to the two preceding verses.

James 2:9 — Verse 9. But if ye have respect to persons — In judgment, or in any other way; ye commit sin against God, and against your brethren, and are convinced, ελεγχομενοι, and are convicted, by the law; by this royal law, Thou shalt love thy neighbour as thyself; as transgressors, having shown this sinful acceptance of persons, which has led you to refuse justice to the poor man, and uphold the rich in his oppressive conduct.

1 Peter 2:10 — Verse 10. Which in time past were not a people — This is a quotation from Hosea 1:9-10; Hosea 2:23, where the calling of the Gentiles, by the preaching of the Gospel, is foretold. From this it is evident, that the people to whom the apostle now addresses himself had been Gentiles, covered with ignorance and superstition, and now had obtained mercy by the preaching of the Gospel of Christ.

1 Peter 3:9 — Verse 9. Not rendering evil for evil — Purposing, saying, doing nothing but good; and invariably returning good for evil.Ye are thereunto called — This is your calling-your business in life, to do good, and to do good for evil, and to implore God's blessing even on your worst enemies. And this is not only your duty, but your interest; for in so doing you shall obtain God's blessing, even life for evermore.

Revelation 9:3 — Verse Revelation 9:3. Locusts — Vast hordes of military troops: the description which follows certainly agrees better with the Saracens than with any other people or nation, but may also apply to the Romans.As the scorpions of the earth have power. — Namely, to hurt men by stinging them. Scorpions may signify archers; and hence the description has been applied to Cestius Gallus, the Roman general, who had many archers in his army.