Bible Commentaries

Job 2:8 — And he took him a potsherd - The word used here חרשׁ chârâsh means a fragment of a broken vessel; see the notes at Isaiah 45:9. The Septuagint renders it ὄστρακον ostrakon - “a shell.” One object of taking this was to remove from his body the filth accumulated by the universal ulcer, compare Job 7:4-5; and another design probably was, to “indicate” the greatness of his

Job 37:12 — means properly a “steering, guidance, management,” Proverbs 11:14. It is usually applied to the act of steering, as a vessel, and then to prudent management, wise counsel, skillful measures. It is rendered “wise counsels,” and “counsels,” Proverbs 1:5; Proverbs 11:14; Proverbs 12:5; Proverbs 24:6, and “good advice,” Proverbs 20:18. It does not elsewhere occur in the Scriptures. The word is derived from חבל chebel, “a rope,” or חבל chôbêl, “a sailor, pilot,” and hence, the idea of “steering,” or

Psalms 10:14 — will do that which it is best should be done.Thou art the helper of the fatherless - That is, this is the general character of God - the character in which he has revealed himself to man. Compare Exodus 22:22; Deuteronomy 10:18; Isaiah 1:17; Psalms 68:5; Psalms 82:3; Jeremiah 49:11; Hosea 14:3; Malachi 3:5; James 1:27. The psalmist here refers to the “general character” of God as that in which all the oppressed, the crushed, the helpless may trust; and he mentions this particular case as one that best

Psalms 36:7 — anything that is “costly” or “valuable.” The meaning is, that the loving-kindness of God is to be estimated only by the value set on the most rare and costly objects.Is “thy loving-kindness - Thy mercy. The same word is used here which occurs in Psalms 36:5, and which is there rendered “mercy.” It is not a new attribute of God which is here celebrated or brought into view, but the same characteristic which is referred to in Psalms 36:5. The repetition of the word indicates the state of mind of the writer

Psalms 39:6 — man walketh in a vain show - Margin, “an image.” The word rendered “vain show” - צלם tselem - means properly a shade, a shadow; and then, an image or likeness, as shadowing forth any real object. Then it comes to denote an idol, 2 Kings 11:18; Amos 5:26. Here the idea seems to be that of an image, as contradistinguished from a reality; the shadow of a thing, as distinguished from the substance. Man seems to be like an image, a shadow, a phantom - and not a real object, walking about. He is a form,

Psalms 66:12 — as if leading them forth as captives in war. The most probable meaning, however, is that they had been subdued, as if on a field of battle, and as if their conquerors had ridden over them when prostrate on the ground. Compare the notes at Psalms 44:5, and the notes at Isaiah 51:23.We went through fire and through water - This is designed to represent the nature of their trials. It was as if they had been made to pass through burning flames and raging floods. Compare the notes at Isaiah 43:2. Instead

Psalms 7:15 — and could not extricate himself. That is, he had been snared in his own devices; his cunning had recoiled on himself, and instead of bringing ruin on others he had only managed to bring it on himself. See this sentiment illustrated in the notes at Job 5:13. A remarkable instance of the kind may be found in Esther (Est. 5–7), in the case of Haman. Indeed, such things are not uncommon in the world, where the cunning and the crafty are involved in the consequences of their own plans, and are taken in

Isaiah 53:5 — answers to the Greek διά dia, on account of, and denotes the cause for which he suffered and means, even according to Gesenius (Lex.), here, ‘the ground or motive on account of, or because of which anything is done.’ Compare Deuteronomy 7:7; Judges 5:11; Esther 5:9; Psalms 68:30; Song of Solomon 3:8. It is strikingly parallel to the passage in Romans 4:25 : ‘Who was delivered for (διά dia) our offences.’ Compare 2 Corinthians 5:21; Heb 9:28; 1 Peter 2:24. Here the sense is, that the reason why

Daniel 5:31 — a ἑρξίης herxiēs "alguien que restringe", pero Hesychius dice que es lo mismo que φρόνιμος phronimos -" prudente ". Grotefend, que lo encontró en las inscripciones cuneiformes de Persépolis, como Darheush o Darjeush ("Heeren's Ideen", i. 2, p. 350), lo convierte en una palabra compuesta, la primera parte es una abreviatura de Dara, "Señor", y la última porción proviene de kshah, "rey". Martin lee el nombre Dareiousch Vyschtasponea en las inscripciones persepolitanas; es decir, Darius, hijo de

Joel 2:28 — heart upon man, if He gather to Himself his spirit and his breath, all flesh shall perish together. And David; “Thou that hearest prayer, to Thee shall all flesh come; let all flesh bless His Holy Name forever and ever” Genesis 6:12-13; Deuteronomy 5:26; Job 12:10; Job 34:14-15; Psalms 65:2; Psalms 145:21. In like way speak Isaiah, Jeremiah, Ezekiel, Zechariah Isaiah 40:5-6; Isaiah 49:26; Isaiah 66:16, Isaiah 66:23-24; Jeremiah 25:31; Jeremiah 32:27; Jeremiah 45:5; Ezekiel 20:48; Ezekiel 21:4-5;

Haggai 1:1 — popular Proverbios 7:2 que sus antepasados ​​habían mantenido Isaías 1:13, mientras descuidaban los asuntos más pesados de la ley, y que los religiosos en Israel habían guardado, incluso separados de la adoración en Jerusalén ( 2 Reyes 4:23; add Amós 8:5; Oseas 2:11) . En su primer día, cuando la pena por el año estéril aún era fresca, Hageo se conmovió para exhortarlos a considerar su camino; un patrón para los predicadores cristianos, para llevar a las almas de las personas el significado de los

Matthew 28 overview — tomb on Friday evening, having been wrapped in linen with myrrh and aloes in a hurried manner, John 19:39-40. The women, not apprised of that, or desiring also to testify their regard for him, prepared spices on the same evening to embalm him, Luke 23:56. As it was too late that night to complete the preparation, they deferred it until the first day of the week, resting on the Sabbath, Luke 23:56.2. On the first day of the week, early, the women completed their preparation, purchased more spices, and

Matthew 28 overview — habiendo sido envuelto en ropa de cama con mirros y álicas de una manera apresurada, Juan 19:39-40. Las mujeres, no informadas de eso, o que desean testificar con respecto a su respecto, prepararon especias en la misma noche para embalsarlo, Lucas 23:56. Como era demasiado tarde esa noche para completar la preparación, lo diferenciaron hasta el primer día de la semana, descansando en el sábado, Lucas 23:56. 2. El primer día de la semana, temprano, las mujeres completaron su preparación, compraron

Matthew 9:2 — para poder soportarla fácilmente. Siendo ligero, Jesús podría con propiedad ordenarle que lo tome y camine, Mateo 9:6. Mark dice "descubrieron el techo", Marco 2:4. Luke dice "subieron al techo de la casa y lo dejaron atravesar el mosaico", Lucas 5:19. Para nosotros, parecería que se debió haber hecho mucho daño a la casa donde estaba Jesús, y que deben estar muy incomodados por la eliminación de azulejos y vigas, etc. Sin embargo, un conocido del modo de construcción en el Este elimina cada dificultad

Romans 1:18 — it is also often applied to God; and it is clear that when we think of the word as applicable to him, it must be divested of everything like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of people Job 25:6, he has no motive for vengeance properly so called, and it is one of the most obvious rules of interpretation that we are not to apply to God passions and feelings which, among us, have their origin in evil.In making a revelation, it was indispensable

Romans 8:19 — Romans 8:19.(3) He is subjected to a state of trial and vanity, affording comparatively little comfort and much disquietude.(4) This is not in accordance with the desire of his heart, “not willingly,” but is the wise appointment of God; Romans 8:20.(5) In this state there is the hope of deliverance into glorious liberty; Romans 8:21.(6) This condition of things does not exist merely in regard to the Christian, but is the common condition of the world. It all groans, and is in trial, as much as the

Romans 8:19 — 8:19. (3) Está sujeto a un estado de prueba y vanidad, lo que ofrece comparativamente poco consuelo y mucha inquietud. (4) Esto no está de acuerdo con el deseo de su corazón, "no voluntariamente", pero es el sabio nombramiento de Dios; Romanos 8:20. (5) En este estado, existe la esperanza de la liberación en la libertad gloriosa; Romanos 8:21. (6) Esta condición de las cosas no existe simplemente en relación con el cristiano, pero es la condición común del mundo. Todo gime, y está en juicio, tanto

Romans 9:27-28 — Esaias - La forma griega de escribir la palabra "Isaías". Crieth - Isaías 10:22. Exclama, o habla en voz alta o abierta: compare Juan 1:15. Isaías presenta la doctrina completamente, y sin ningún tipo de ocultación o disfraz. Esta doctrina se relacionaba con el rechazo de los judíos; un punto mucho más difícil de establecer que el llamado de los gentiles. Era necesario, por lo tanto, fortificarlo

Romans 9:33 — Pedro 2:6. He aquí que me acosté en Sion - El Monte Sion era la colina o la eminencia en Jerusalén, sobre el Monte Moriah, sobre el cual se construyó el templo. En este estaba el palacio de David, y esta era la residencia de la corte; 1 Crónicas 11:5. Por lo tanto, toda la ciudad a menudo se llamaba por ese nombre; Salmo 48:12; Salmo 69:35; Salmo 87:2. Por lo tanto, también llegó a significar la capital, la gloria del pueblo de Dios, el lugar de las solemnidades; y por lo tanto, también la iglesia

Colossians 1:12 — del cual los cristianos son los herederos. En consecuencia, encontramos que la palabra "luz" a menudo se usa para describir este reino. Por lo tanto, se dice de Dios, quien lo preside, que él "es luz, y en él no hay oscuridad en absoluto", 1 Juan 1:5; de Cristo, que él es "la luz del hombre", Juan 1:4; que él es "la verdadera luz", Juan 1:9; que él es "la luz del mundo", Juan 8:12; compare Juan 12:35; Lucas 2:32. Los ángeles de ese reino son "ángeles de luz", 2 Corintios 11:14. Los que componen