Bible Commentaries

Exodus 22:18 — practice of witchcraft was therefore an act of rebellion against Yahweh, and, as such, was a capital crime. The passages bearing on the subject in the Prophets, as well as those in the law, carry a lesson for all ages. Isaiah 8:19; Isaiah 19:3; Isaiah 44:25; Isaiah 47:12-13; Micah 5:12, etc.

2 Kings 23:33 — Coele-Syrian valley, near the point where the valley opens into a wide and fertile plain. Neco seems to have been the first to perceive its importance. Afterward Nebuchadnezzar made it his headquarters during his sieges of Jerusalem and Tyre 2 Kings 25:21; Jeremiah 39:5; Jeremiah 52:9-10, Jeremiah 52:26.

2 Kings 8:1 — The famine here recorded, and the conversation of the monarch with Gehazi, must have been anterior to the events related in 2 Kings 5:0 since we may be sure that a king of Israel would not have entered into familiar conversation with a confirmed leper. The writer of Kings probably col ected the miracles of Elisha from various sources, and did not always arrange them chronologically.

2 Chronicles 15:17 — Comparing this verse with marginal references, it would seem that in 2 Chronicles 14:3, 2 Chronicles 14:5 the intention and endeavors of the monarch are in the writer’s mind, while here he is speaking of the practice of the people. However earnestly the most pious monarchs sought to root out the high-place worship, they failed of complete success. Compare

2 Chronicles 29:24 — not as an independent monarch, but as an Assyrian feudatory 2 Kings 17:3. Under these circumstances Hezekiah designed to invite the revolted tribes to return, if not to their old temporal, at least to their old spiritual, allegiance 2 Chronicles 30:5-10. In order, therefore, to prepare the way for this return, he included “all Israel” in the expiatory sacrifice, by which he prefaced his restoration of the old worship.

Job 31:11 — society - an offence which deserved the interposition of the magistrate. It may be observed here, that adultery has always been regarded as a sin “to be punished by the judges.” In most countries it has been punished with death; see the notes at John 8:5.

Leviticus 1:3 — offerings, since the stronger sex which takes precedence of the other. But females were allowed in peace-offerings Leviticus 3:1, Leviticus 3:6, and were expressly prescribed in the sin-offerings of the common people Leviticus 4:28, Leviticus 4:32; Leviticus 5:6.At the door of the tabernacle of the congregation - Wherever these words occur, they should be rendered: “at the entrance of the tent of meeting.” The place denoted is that part of the court which was in front of the tabernacle, in which stood the

Daniel 3:5 — constructed on substantially the same principles. A full inquiry into the kinds of musical instruments in use among the Hebrews may be found in the various treatises on the subject in Ugolin’s “Thesau Ant. Sacra.” tom. xxxii. Compare also the notes at Isaiah 5:12. The Chaldee word rendered “cornet” - קרנא qarenâ' - the same as the Hebrew word קרן qeren - means a “horn,” as e. g., of an ox, stag, ram. Then it means a wind instrument of music resembling a horn, or perhaps horns were at first literally used.

Daniel 3:5 — principios. Se puede encontrar una investigación completa sobre los tipos de instrumentos musicales que se usan entre los hebreos en los diversos tratados sobre el tema en "Thesau Ant" de Ugolin. Sacra. tom. xxxii. Compare también las notas en Isaías 5:12. La palabra Chaldee se convirtió en “cucurucho” - קרנא qar e nâ' - lo mismo que la palabra hebrea קרן qeren - significa una "bocina", como e. g., de buey, ciervo, carnero. Entonces significa un instrumento musical de viento que se asemeja a una

Numbers 17:8 — signify the profitableness, because of God’s appointment and blessing, of the various means of grace (e. g. the priesthood, the sacraments), which of themselves and apart from Him could have no such efficacy. Compare Isaiah 4:2; Isaiah 11:1; Isaiah 53:2; Jeremiah 33:5; Zechariah 6:12.

Joshua 16:2 — Of Archi - (Read “of the Archite,” also a designation of David’s friend Hushai (2 Samuel 15:32; 2 Samuel 16:16, etc.). The word is derived from Erech Genesis 10:10. But whether there was in the neighborhood of Bethel a place bearing this Babylonian name, or whether a colony from the East had settled in this spot and brought the name with them,

2 Thessalonians 3:6 — estímulo de la esperanza de que está trabajando para el bienestar futuro de sí mismo, para su familia o para la sociedad, ni trabajará si cree que el Salvador está a punto de aparecer. En el nombre del Señor Jesucristo - vea las notas en 1 Corintios 5:4. "Que ustedes se retiren"; ver las notas en 1 Timoteo 6:5. Esta es la verdadera noción de disciplina cristiana. No se trata principalmente de cortar a un hombre, denunciarlo o excomulgarlo; es el de retirarse de él. Dejamos de tener comunión con

1 Timothy 2:1 — oración y se refieren solo a las diferentes partes de la oración, o a distintas clases de pensamiento y deseo que se presentan ante la mente para suplicar a los demás. Sobre la diferencia entre las palabras súplicas y oraciones, vea las notas en Hebreos 5:7. Intercesiones - El sustantivo utilizado ocurre solo en este lugar y en 1 Timoteo 4:5, de esta Epístola. El verbo, sin embargo ἐντυγχάνω entungchanō, aparece en Hechos 25:4; Romanos 8:27, Romanos 8:34; Romanos 11:2; Hebreos 7:25. Vea el

James 5:11 — La palabra traducida "los contamos felices" (μακαρίζομεν makarizomen,) solo aparece aquí y en Lucas 1:48, donde se representa "me llamará bendito". Sin embargo, la palabra μακάριος makarios (bendecida o feliz) aparece con frecuencia. Ver Mateo 5:3; Mateo 11:6; Mateo 13:6, et soepe. El sentido aquí es que hablamos de su paciencia con elogios. Han hecho lo que deben hacer, y su nombre es honrado y bendecido. Habéis oído hablar de la paciencia de Job - Como uno de los casos más ilustres de

Judges 16:23 — Dagon was the national idol of the Philistines 1 Chronicles 10:10, so called from Dag, a fish. The description of Dagon, in his temple at Ashdod 1 Samuel 5:4, exactly agrees with the representations of a fish-god on the walls of Khorsabad, on slabs at Kouyunjik, and on sundry antique cylinders and gems. In these the figures vary. Some have a human form down to the waist, with that of a fish below the waist;

Judges 20:33 — Baal-tamar is only mentioned here. It took its name from some palm-tree that grew there; perhaps the same as the “palm-tree of Deborah, between Ramah and Bethel” Judges 4:5, the exact locality here indicated, since “the highway” Judges 20:31 along which the Israelites enticed the Benjamites to pursue them, leads straight to Ramah, which lay only a mile beyond the point where the two ways branch off.The meadows of Gibeah

Judges 3:10 — the Judges. They were saviors (Judges 3:9 margin; Nehemiah 9:27) called and directed by the Holy Spirit, who endued them with extraordinary wisdom, courage, and strength for the work which lay before them (compare Judges 6:34; Judges 11:29; Judges 13:25; Judges 14:6, Judges 14:19), and were in this respect types of Christ the “Judge of Israel” Micah 5:1, in whom “the Spirit of the Lord God” was “without measure” Isaiah 11:2; Isaiah 61:1; Matthew 12:18-21; Job 1:32; Acts 13:2.

Revelation 20:12 — referencia en esta descripción del juicio final. Es el juicio de todos los muertos. Párese ante Dios - Es decir, parecen ser juzgados. La palabra "Dios" aquí debe referirse naturalmente al Juez final en el trono, y no puede haber ninguna duda (ver Mateo 25:31) de que este es el Señor Jesús. Compare 2 Corintios 5:1. Nadie puede juzgar los secretos del corazón; nadie puede pronunciarse sobre el carácter moral de toda la humanidad, de todos los países y edades, y determinar su asignación eterna, sino el

Ruth 2:20 — and, in general, in His care for their widows.One of our next kinsmen - The word here is גאל gā'al, the redeemer, who had the right:(1) of redeeming the inheritance of the person;(2) of marrying the widow;(3) of avenging the death. (See Leviticus 25:25-31, Leviticus 25:47-55; Deuteronomy 25:5-10; Deuteronomy 19:1-13.)Since these rights belonged to the next of kin, גאל gā'al came to mean the nearest kinsman.

2 Samuel 21:16 — they halted in Gob (as in 2 Samuel 21:18-19). And there was a man (in Gob) which was of the sons of the giant, etc.”Sons of the giant - The “giant” here 2 Samuel 21:18, 2 Samuel 21:20, 2 Samuel 21:22 is “ha-Raphah,” whence, the “Rephaim” Genesis 14:5; Deuteronomy 2:11. The sons of Ha-raphah, or Rephaim, are different from the “Nephilim,” or Giants Genesis 6:4; Numbers 13:33. The sons of Anak were not strictly Rephaim, but Nephilim.Three hundred shekels of brass - About eight pounds. Goliath’s spear’s