Bible Commentaries

Genesis 5:1-32 — - Section V - The Line to Noah - The Line of Sheth1. ספר sepher “writing, a writing, a book.”9. קינן qēynān, Qenan, “possessor, or spearsman.”12. <מהללאל mahelal'ēl, Mahalalel, “praise of ‘El.”15. ירד yerĕd, Jered, “going down.”21. מתוּשׁלה metûshālach, Methushelach, “man of the missile.”29. נה noach, Noach, “rest,” נחם nācham “sigh; repent; pity; comfort oneself; be revenged.”32. שׁם shēm, Shem, “name, fame; related: be high.” חם chām

Exodus 12:8 — In that night - The night is thus clearly distinguished from the evening when the lamb was slain. It was slain before sunset, on the 14th, and eaten after sunset, the beginning of the 15th.With fire - Among various reasons given for this injunction the most probable and satisfactory seems to be the special sanctity attached to fire from the first institution of sacrifice (compare Genesis 4:4).And unleavened bread - On account of the

1 Kings 14:25 — expedition commemorated was directed against Palestine, and has further thrown a good deal of light on the relations of the two kingdoms at the period. Of the fifteen fenced cities fortified by Rehoboam in the early part of his reign 2 Chronicles 11:5-12, three, Shoco, Adoraim, and Aijalon are distinctly mentioned among Shishak’s conquests. Other towns of Judah or Benjamin also occur. Further, a considerable number of the captured cities are in the territory of Jeroboam: these cities “are either

Leviticus 1:9 — exhale odor. (See the margin of Leviticus 24:2; Exodus 30:8). The word for burning in a common way is quite different, and is applied to the burning of those parts of victims which were burned without the camp (Leviticus 4:12, Leviticus 4:21; Numbers 19:5, etc.). The importance of the distinction is great in its bearing on the meaning of the burnt-offering. The substance of the victim was regarded not as something to be consumed, but as an offering of a sweet-smelling savor sent up in the flame to Yahweh.

Numbers 19:3 — ordinance was the indirect one resulting from contact with tokens and manifestations of sin, not the direct and personal one arising from actual commission of sin. So too the sinless antitype had to bear the reproach of associating with sinners Luke 5:30; Luke 15:2. And as the red heifer was expelled from the precincts of the camp, so was the Saviour cut off in no small measure during His Life from the fellowship of the chief representatives of the theocracy, and put to death outside Jerusalem between

Deuteronomy 6:8-9 — By adopting and regulating customary usages (e. g. Egyptian) Moses provides at once a check on superstition and a means of keeping the Divine Law in memory. On the “frontlets,” the “phylacteries” of the New Test. Matthew 23:5, see Exodus 13:16. On Deuteronomy 6:9; Deuteronomy 11:20 is based the Jewish usage of the mezuzah. This word denotes properly a door-post, as it is rendered here and in Exodus 12:7, Exodus 12:22; Exodus 21:6 etc. Among the Jews however, it is the name

Romans 5:15 — offence - This is the first point of contrast between the effect of the sin of Adam and of the work of Christ. The word “offence” means properly a fall, where we stumble over anything lying in our way It then means sin in general, or crime Matthew 6:14-15; Matthew 18:35. Here it means the fall, or first sin of Adam. We use the word “fall” as applied to Adam, to denote his first offence, as being that act by which he fell from an elevated state of obedience and happiness into one of sin and condemnation.So

Romans 5:15 — de contraste entre el efecto del pecado de Adán y de la obra de Cristo. La palabra "ofensa" significa adecuadamente una caída, donde tropezamos con algo que se encuentra en nuestro camino, entonces significa pecado en general, o crimen Mateo 6:14-15; Mateo 18:35. Aquí significa la caída, o el primer pecado de Adán. Utilizamos la palabra "otoño" según lo aplicado a Adán, para denotar su primera ofensa, por ser ese acto por el cual cayó de un estado elevado de obediencia y felicidad a uno de pecado

Romans 5:19 — significations of διά dia is true. Yet it will not be denied, that in a multitude of instances it points to the real cause or ground of a thing. The sense is to be determined by the connection. “We have in this single passage no less than three cases, Romans 5:12, Romans 5:18-19, in which this preposition with the genitive indicates the ground or reason on account of which something is given or performed. All this is surely sufficient to prove that it may, in the case before us, express the ground why the

Romans 9:22-23 — venganza, o de infligir sufrimiento a quienes nos han lesionado; Efesios 4:31, "Deja que toda la amargura y la ira, etc." Colosenses 3:8; 1 Timoteo 2:8. Por lo tanto, denota indignación en general, que no se une con un deseo de venganza; Marco 3:5 ", miró alrededor de ellos con ira". También denota el castigo por el pecado; la ira o el disgusto de Dios contra la transgresión; Nota, Romanos 1:18; Lucas 3:7; Lucas 21:23, etc. En este lugar, evidentemente, se usa para denotar "disgusto severo

Joshua 5:11 — Old corn of the land - Rather “produce of the land,” the new grain just coming in at the time of the Passover. (So in Joshua 5:12.)On the morrow after the passover - These words denote in Numbers 33:3 the 15th Nisan, but must here apparently mean the 16th. For the Israelites could not lawfully eat of the new grain until the first fruits of it had been presented, and this was

Hebrews 10:36 — y porque nuestras pruebas son a menudo prolongadas. Todo lo que los cristianos pueden hacer en tales casos es ser pacientes: estar tranquilos en las manos de Dios y someterse a su voluntad día a día y año tras año; ver Santiago 1:3; notas, Romanos 5:4. Que después de haber hecho la voluntad de Dios - Es decir, en pruebas de rumbo, la referencia aquí es particularmente a las aflicciones. Podrían recibir la promesa - La herencia prometida o la recompensa - en el cielo. Aquí se implica que esta

Hebrews 11:5 — By faith Enoch was translated - The account of Enoch is found in Genesis 5:21-24. It is very brief, and is this, that “Enoch walked with God, and was not, for God took him.” There is no particular mention of his “faith,” and the apostle attributes this to him, as in the case of Abel, either because it was involved in the very

Hebrews 11:5 — Por fe Enoch fue traducido - La cuenta de Enoch se encuentra en Génesis 5:21. Es muy breve, y es esto, que "Enoc caminó con Dios, y no lo fue, porque Dios se lo llevó". No hay mención particular de su "fe", y el apóstol se lo atribuye a él, como en el caso de Abel, ya sea porque estaba involucrado en la naturaleza misma de

Hebrews 5:14 — doctrine. They will appreciate and understand what is true; they will reject what is false.Remarks1. Let us rejoice that we have a High Priest who is duly called to take upon himself the functions of that great office, and who lives forever: Hebrews 5:1. True, he was not of the tribe of Levi; he was not a descendant of Aaron; but he had a more noble elevation, and a more exalted rank. He was the Son of God, and was called to his office by special divine designation. He did not obtrude himself into

Hebrews 5:14 — doctrina. Apreciarán y comprenderán lo que es verdad; rechazarán lo que es falso. Observaciones 1. Alegrémonos de que tenemos un Sumo Sacerdote que está debidamente llamado a asumir las funciones de ese gran oficio y que vive para siempre: Hebreos 5:1. Es cierto que no era de la tribu de Leví; no era descendiente de Aarón; pero tenía una elevación más noble y un rango más exaltado. Él era el Hijo de Dios, y fue llamado a su cargo por designación divina especial. No se entrometió en el trabajo;

Judges 4:2 — (identified by Conder with El Harathlyeh, see Judges 4:6) is marked by the addition of the Gentiles, as in Galilee of the nations Genesis 14:1; Isaiah 9:1. The name Harosheth signifies workmanship, cutting and carving, whether in stone or wood Exodus 31:5, and hence, might be applied to the place where such works are carried on. It has been conjectured that this being a great timber district, rich in cedars and fir-trees, and near Great Zidon Joshua 11:8, Jabin kept a large number of oppressed Israelites

Judges 4:9 — give a divine sanction to Barak’s attempt to raise the tribes of Zebulun and Naphtali. To Barak himself it would be a pledge of her truth and sincerity. She probably commissioned some chief to raise the tribes of Ephraim, Benjamin, and Manasseh (Judges 5:14, compare Psalms 80:2), while she went with Barak and mustered Zebulun, Naphtali, and Issachar.

1 Samuel 1:2 — He had two wives - Compare Genesis 4:19. This was permitted by the law Deuteronomy 21:15, and sanctioned by the practice of Jacob Genesis 29:0, Ashur 1 Chronicles 4:5, Shaharaim 1 Chronicles 8:8, David 1 Samuel 25:43, Joash 2 Chronicles 24:3, and others.Hannah - i. e. “Beauty or charm,” is the same as “Anna” Luke 2:36.Peninnah - i. e. “a

1 Samuel 7:3-5 — gods. (Compare Judges 6:10 note.)Will pray for you ... - So Moses prayed for the people at Rephidim Exodus 17:11-12; and for Miriam Numbers 12:13; so Elijah prayed at Carmel 1 Kings 18:36, 1 Kings 18:42; so Ezra prayed at the evening sacrifice Ezra 9:5; so the High Priest prayed for the house of Israel on the Day of Atonement; and so does our Lord Jesus Christ ever live at God’s right hand to make intercession for us.