Bible Commentaries

Job 1:4 — different branches of the family, and not for purposes of revelry and dissipation; and this seems to accord with the view of Job. He, though a pious man, was not opposed to it, but he apprehended merely that they might have sinned in their hearts, Job 1:5. He knew the danger, and hence, he was more assiduous in imploring for them the divine guardianship.Every one his day - In his proper turn, or when his day came round. Perhaps it refers only to their birthdays; see Job 3:1, where the word “day” is used

Psalms 17:1 — on the ground of our own merit; we may ask him to interpose because wrong is done, and his glory will be promoted in securing that which is just and right.Attend unto my cry - The word used here - רנה rinnâh - means either a shout of joy, Psalms 30:5; Psalms 42:4; Psalms 47:1; or a mournful cry, outcry, wailing, Psalms 61:1; et soepe. It is expressive, in either case, of deep feeling which vents itself in an audible manner. Here it denotes the earnest “utterance” of prayer.Give ear unto my prayer

Psalms 3:3 — of the body would be protected. See the notes at Ephesians 6:14-16. From this use of the shield it was natural to speak of God as the “shield,” or the “Protector” of his people - an appellation which is often given to him in the Scriptures (Genesis 15:1; Deu 33:29; 2 Samuel 22:3; Psalms 28:7; Psalms 119:114; Psalms 144:2; Psalms 33:20; Psalms 84:11; Proverbs 30:5.My glory - My honor, or the source of my honor. That is, he bestows upon me all the honor that I have, and it is my glory that I may put

Psalms 62:9 — humbler rank, in contradistinction to the word אישׁ 'ı̂ysh - which is the other word used here, and rendered “men of high degree.” Compare, for this use of the word, Hosea 6:7. The same antithesis between the two words is found in Isaiah 2:9; Isaiah 5:15. The idea here is, that in the great matters which pertain to us, we cannot depend on men, and that our hope - our trust - must be in God. Of men of the humbler or lower classes, it is said that they are “vanity;” that is, they are like a vain, empty,

Proverbs 6:1 — of most ancient nations, aright be enforced against him in all its rigour. Money and land might go, the very bed under him might be seized, and his garment torn from his back Proverbs 20:16; Proverbs 22:27, the older and more lenient law Exodus 22:25-27 having apparently fallen into disuse. he might be brought into a life-long bondage, subject only to the possible relief of the year of jubilee, when the people were religious enough to remember and observe it. His wives, his sons, his daughters might

Isaiah 22:6 — By the expression here, is meant that Elam was engaged in the siege, and was distinguished particularly for skill in shooting arrows. That the Elamites were thus distinguished for the use of the bow, is apparent from Ezekiel 32:24, and Jeremiah 49:35.With chariots of men and horsemen - Lowth proposes, instead of ‘men,’ to read ארם 'ărâm, “Syria,” instead of אדם 'âdâm, “man,” by the change of the single Hebrew letter ד (d) into the Hebrew letter ר (r). This mistake might have been easily made

Isaiah 25:5 — triumph, and the sound of revelry. The phrase may refer either to their shout of exultation over their vanquished foes; or to the usual sound of revelry; or to the hum of business in a vast city.Of strangers - Of foreigners (see the note at Isaiah 25:2).As the heat in a dry place - The parallelism here requires that we should suppose the phrase ‘with the shadow of a cloud’ to be supplied in this hemistich, as it is obscurely expressed in our translation by the word ‘even,’ and it would then read

Isaiah 27:4 — whole sentence must refer either to the people of God, or to his enemies. If to his people, it would be an indication that they were like briers and thorns, and that if his fury should rage they would be consumed, and hence, he calls upon them Isaiah 27:5 to seize upon his strength, and to be at peace with him. If it refers to his enemies, then it expresses a wish that his enemies were in his possession; or a purpose to go against them, as fire among thorns, and to consume them if they should presume

Isaiah 29:9 — that must follow, and of the fact that there should yet be an extensive reformation, and turning to the Lord. The word rendered ‘stay yourselves’ (התמהמהוּ hı̂temahemehû) means properly “to linger,” tarry, delay Genesis 19:16; Genesis 43:10; 2 Samuel 15:28. Here it seems to denote that state of mind in which anyone is “fixed in astonishment;” in which one stops, and stares at some strange and unexpected occurrence. The object of amazement which the prophet supposes would excite astonishment, was the

Isaiah 30:17 — shut them up?At the rebuke of five - Of a very small number.Till ye be left as a beacon upon the top of a mountain - The word rendered ‘beacon’ (תרן toren), (Greek ἱστὸς histos, “a mast”), denotes properly the mast of a ship Isaiah 33:23; Ezekiel 27:5; then anything resembling a mast, a flagstaff, or a beacon of any kind. It may refer to a staff or mast erected on a promontory to warn sailors, or to be a landmark - as it is not improbable that the masts of ships would be employed for that purpose;

Isaiah 38:11 — Supplementary Note at Isaiah 14:9.) The Hebrew word rendered ‘world’ (חדל chedel), is from חדל châdal, “to cease, to leave off, to desist; to become languid, flaccid, pendulous.” It then conveys the idea of leaving off, of resting, of being still Judges 5:6; Job 3:17; Job 14:6; Isaiah 2:22. Hence, the idea of frailty Psalms 39:5; and hence, the word here denotes probably the place of rest, the region of the dead, and is synonymous with the land of silence, such as the grave and the region of the dead

Numbers 20:1 — are.These natural resources were supplemented, where needful, by miraculous aid. The whole guidance of Israel through the wilderness is constantly referred to God’s special and immediately superintending care (Deuteronomy 8:4 following; Deuteronomy 29:5; Nehemiah 9:21; Isaiah 63:11-14; Amos 2:10, etc.).Yet though God’s extraordinary bounty was vouchsafed to them, it is probable that this period was, among the perishing generation at all events, one of great religious declension, or even apostasy. To

Numbers 8:5-22 — The Levites could only undertake their duties Numbers 3:0; Numbers 4:0 after the formal exchange of the Levites for the first-born Numbers 3:44-51.The distinction between the “consecration” of the priests Leviticus 8:0 and the less solemn “purification” Numbers 8:21 of the Levites is marked. These rites of purification are similar to those incumbent on the priests of Egypt.Numbers 8:7Water of

Joshua 18:11-28 — or “Emek-Keziz,” is perhaps the “Wady el Kaziz,” at no great distance east of Jerusalem.Joshua 18:22Zemaraim, i. e. “two wooded hills,” is supposed to be the ruins called “Es-Sumrah,” on the road from Jerusalem to Jericho.Joshua 18:23Ophrah (Joshua 15:9 note), to be distinguished here and in 1 Samuel 13:17 from the Ophrah of Judges 6:11, is probably the Ephrain of 2 Chronicles 13:19, and the Ephraim of John 11:54. It is conjecturally identified with “Et-Taiyibeh,” on the road from Jerusalem to Bethel.Joshua

Colossians 1:20 — Por su sangre derramada en la cruz. Esa sangre, que hacía expiación por el pecado, era el medio de hacer la reconciliación entre Dios y el hombre. Sobre el significado de la palabra "sangre", como se usa en este sentido, vea las notas en Romanos 3:25. Por él para conciliar todas las cosas consigo mismo - Sobre el significado de la palabra reconciliar, vea Mateo 5:24, nota; Romanos 5:1, nota, y 2 Corintios 5:18, nota. Cuando se dice que "le agradó al Padre por Cristo reconciliar todas las cosas

Colossians 2:2 — dividieran en afectos y se dividieran en facciones, no podrían esperar asegurarlo. De la plena seguridad de la comprensión - Esta palabra (πληροφορία plērophoria) significa persuasión firme, convicción firme. Ocurre solo aquí y en 1 Tesalonicenses 1:5; Hebreos 6:11; Hebreos 10:22, y se representa por seguridad, o seguridad total, en cada caso. Ver el verbo, sin embargo, en Lucas 1:1; Romanos 4:21; Romanos 14:5; 2Ti 4: 5 , 2 Timoteo 4:17. El deseo del apóstol era que pudieran tener una convicción

Hebrews 6 overview — Análisis del capítulo En Hebreos 5:10, el apóstol había dicho que el Señor Jesús fue llamado al oficio de sumo sacerdote según la orden de Melquisedec, y que había muchas cosas que decir de él que no eran fáciles de entender. . No habían avanzado, dice, tan lejos en el conocimiento de

James 1:19 — "Vea Wetstein. Entonces, el hijo de Sirach, "Sé rápido para escuchar, y con profunda consideración (ἐν μακροθυμίᾳ en makrothumia) da respuesta". Entonces los rabinos tienen sentimientos similares. "Habla poco y trabaja mucho". Pirkey Aboth. C. yo. 15. “Los justos hablan poco y hacen mucho; los malvados hablan mucho y no hacen nada ". Bava Metsia, fol. 87. Un sentimiento similar al anterior se encuentra en Eclesiastés 5:2. "No te precipites con tu boca, y no dejes que tu corazón se apresure a pronunciar

James 4:1 — denota, propiamente, una extremidad o miembro del cuerpo; pero se usa en el Nuevo Testamento para denotar colectivamente a los miembros del cuerpo; es decir, el cuerpo mismo como asiento de los deseos y pasiones, Romanos 6:13, Romanos 6:19; Romanos 7:5, Romanos 7:23; Colosenses 3:5. La palabra guerra aquí se refiere al conflicto entre esas pasiones que tienen su asiento en la carne, y los mejores principios de la mente y la conciencia, produciendo un estado de agitación y conflicto. Vea las notas

1 Peter 2:18 — Servidores, estén sujetos a sus amos - En el servicio aquí ordenado, vea las notas en Efesios 6:5. La palabra griega usada aquí (οἰκέται oiketai) no es la misma que se usa en Efesios, (δοῦλοι douloi.) La palabra aquí significa propiamente "domésticos" - aquellos empleados alrededor una casa, o vivir en la misma casa - de οἶκος oikos, "casa".