Bible Commentaries

Job 1:20 — de los orientales consiste principalmente en una prenda interior o una túnica, que no difiere materialmente de la "camisa" con nosotros, excepto que las mangas son más anchas y debajo de estos pantalones grandes y sueltos. Niebuhr, Reisebescreib. 1. 157. Sobre estas prendas a menudo arrojan un manto o bata que fluye y llena. Esto se hace sin mangas; llega hasta los tobillos; y cuando caminan o hacen ejercicio, se ata alrededor del medio con una faja o faja. Cuando trabajan, generalmente se deja de

Psalms 16:2 — indicated is that in which one is carefully looking at himself, his own perils, his own ground of hope, and when he finds in himself a ground of just confidence that he has put his trust in God, and in God alone. We have such a form of appeal in Psalms 42:5, Psalms 42:11; Psalms 43:5, “Why art thou cast down, O my soul?”Thou art my Lord - Thou hast a right to rule over me; or, I acknowledge thee as my Lord, my sovereign. The word here is not Yahweh, but Adonai - a word of more general signification than

Psalms 19:10 — fine gold - The word used here - פז pâz - means properly that which is purified or pure, and thus becomes an epithet of gold, particularly of gold that is purified. It is rendered fine gold here, as in Psalms 119:127; Proverbs 8:19; Song of Solomon 5:11, Song of Solomon 5:15; Isaiah 13:12; Lamentations 4:2; and pure gold in Psalms 21:3. The word does not occur elsewhere. Gold is an article of principal value among men; and the object here is to show that to a pious mind the revealed truth of God

Psalms 55:15 — let them go down quick into hell - “Alive,” or “living,” for that is the meaning of the word “quick” here - חיים chayiym - as it commonly is in the Scriptures. Compare Leviticus 13:10; Numbers 16:30; Acts 10:42; 2 Timothy 4:1; Hebrews 4:12; 1 Peter 4:5. The word “hell” is rendered in the margin “the grave.” The original word is “sheol,” and means here either the grave, or the abode of departed spirits. See the notes at Isaiah 14:9; notes at Job 10:21-22. There is a harshness in the translation of

Isaiah 13:3 — destroy Babylon. “He” claimed the control and direction of all their movements; and though the command was not understood by “them” as coming from him, yet it was by his direction, and in accordance with his plan (compare the notes at Isaiah 10:7; Isaiah 45:5-6). The “command” was not given by the prophets, or by an audible voice; but it was his secret purpose and direction that led them to this enterprise.My sanctified ones - The Medes and Persians; not called ‘sanctified because they were holy, but because

Daniel 11:33 — in the days of Judas Maccabeus, and it is reasonable to suppose that they would endeavor to inculcate just views among the people.Shall instruct many - In the nature of religion; in their duty to their country and to God. See Prideaux, “Con.” iii. 265.Yet they shall fall by the sword - They shall not be immediately nor always successful. Their final triumph would be only after many of them had fallen in battle, or been made captives. Matrathins, the father of Judas Maccabeus, who began the opposition

Daniel 3:28 — characteristic of mind thus evinced by this monarch, see the notes and practical remarks at Daniel 2:46-47.Who hath sent his angel - This proves that the king regarded this mysterious fourth personage as an angel, and that he used the phrase Daniel 3:25 “is like the son of God” only in that sense. That an angel should be employed on an embassage of this kind, we have seen, is in accordance with the current statements of the Scriptures. Compare “Excursus I.” to Prof. Stuart “on the Apocalypse.” See

Matthew 4:23 — to be performed at any other place. Accordingly, the praises of God were sung in the schools of the prophets; and those who chose were assembled by the prophets and seers on the Sabbath, and the new moons, for religious worship, 2Ki 4:23; 1 Samuel 10:5-11. The people would soon see the necessity of providing convenient places for their services, to shelter them from storms and from the heat, and this was probably the origin of synagogues. At what time they were commenced is unknown. They are mentioned

Deuteronomy 32:1-42 — important.The Song has reference to a state of things which did not ensue until long after the days of Moses. In this it resembles other parts of Deuteronomy and the Pentateuch which no less distinctly contemplate an apostasy (e. g. Deuteronomy 28:15; Leviticus 26:14), and describe it in general terms. If once we admit the possibility that Moses might foresee the future apostasy of Israel, it is scarcely possible to conceive how such foresight could be turned to better account by him than by the

John 14:12 — performed should be done by his followers, without specifying that all his followers would be instrumental in doing them.The works that I do - The miracles of healing the sick, raising the dead, etc. This was done by the apostles in many instances. See Acts 5:15; Acts 19:12; Acts 13:11; Acts 5:1-10.Greater works than these shall he do - Interpreters have been at a loss in what way to understand this. The most probable meaning of the passage is the following: The word “greater” cannot refer to the miracles

John 2:14 — supposed him to be the Messiah. Jesus on all occasions had a most wonderful control over people. None could resist him. There was something in his manner, as well as in his doctrine, that awed men, and made them tremble at his presence. Compare John 18:5-6. On this occasion he had the manner of a prophet, the authority of God, and the testimony of their own consciences, and they could not, therefore, resist the authority by which he spoke. Though Jesus thus purified the temple at the commencement of

Acts 17:28 — evidently means by him; by his originally forming us, and continually sustaining us. No words can better express our constant dependence on God. He is the original fountain of life, and he upholds us each moment. A similar sentiment is found in Plautus (5, 4,14): “O Jupiter, who dost cherish and nourish the race of man; by whom we live, and with whom is the hope of the life of all men” (Kuinoel). It does not appear, however, that Paul designed this as a quotation; yet he doubtless intended to state a

Acts 20:32 — you heirs, or to make you joint partakers with the saints of the blessings in reserve for the children of God. Those blessings are often represented as an inheritance, or heirship, which God will confer on his adopted children, Matthew 19:29; Matthew 25:34; Mark 10:17; Hebrews 6:12; Revelation 21:7; Ephesians 1:11; Ephesians 5:5; Colossians 1:12; Colossians 3:24; Romans 8:17; Galatians 3:29.Among all them which are sanctified - With all who are holy; with an the saints. See the notes on John 10:36.

Acts 7:2 — is a Hebrew form of expression denoting “the glorious God.” It properly denotes His “majesty, or splendor, or magnificence”; and the word “glory” is often applied to the splendid appearances in which God has manifested Himself to people, Deuteronomy 5:24; Exodus 33:18; Exodus 16:7, Exodus 16:10; Leviticus 9:23; Numbers 14:10. Perhaps Stephen meant to affirm that God appeared to Abraham in some such glorious or splendid manifestation, by which he would know that he was addressed by God. Stephen, moreover,

Romans 8:15 — the act is one of mere kindness - of pure, sovereign love; That we are now under his protection and care; and, That we are bound to manifest toward him the spirit of children, and yield to him obedience. See the note at John 1:12; compare Galatians 4:5; Ephesians 1:5. It is for this that Christians are so often called the sons of God. Whereby we cry - As children who need protection and help. This evinces the habitual spirit of a child of God; a disposition,To express toward him the feelings due

Romans 9:27-28 — Esaias - The Greek way of writing the word “Isaiah.”Crieth - Isaiah 10:22-23. Exclaims, or speaks aloud or openly: compare John 1:15. Isaiah brings forth the doctrine fully, and without any concealment or disguise. This doctrine related to the rejection of the Jews; a far more difficult point to establish than was that of the calling of the Gentiles. It was needful, therefore, to

2 Corinthians 5:1 — was often used by the Saviour in reference to the truths which he taught John 3:11; John 4:22; and it is used by the sacred writers in regard to the truths which they recorded, and in regard to their own personal piety; Joh 21:24; 1 John 2:3, 1 John 2:5,1 John 2:18; 1 John 3:2, 1 John 3:14, 1 John 3:19, 1Jo 3:24; 1 John 4:6, 1Jo 4:13; 1 John 5:2, 1Jo 5:15, 1 John 5:19-20.That if our earthly house - The word “earthly” here (ἐπιγειος epigeios) stands opposed to “heavenly,” or to the house eternal (ἐν

2 Peter 1:10 — Wherefore the rather, brethren, give diligence - 2 Peter 1:5. “In view of these things, give the greater diligence to secure your salvation.” The considerations on which Peter based this appeal seem to have been the fact that such promises are made to us, and such hopes held out before us; the degree of uncertainty

2 Peter 1:10 — Por lo tanto, los hermanos, más bien, den diligencia - 2 Pedro 1:5. "En vista de estas cosas, da la mayor diligencia para asegurar tu salvación". Las consideraciones en las que Peter basó este llamamiento parecen haber sido el hecho de que se nos hacen tales promesas y de que tenemos esperanzas ante nosotros; el grado

Revelation 10:2 — biblaridion - occurs nowhere else in the New Testament except in Revelation 10:8-10 of this chapter. The word βιβλίον biblion - “book” - occurs frequently: Matthew 19:7; Mark 10:4 - applied to a bill of divorcement; Luke 4:17, Luke 4:20; John 20:30; John 21:25; Gal 3:10; 2 Timothy 4:13; Hebrews 9:19; Hebrews 10:7. In the Apocalypse this word is of common occurrence: Revelation 1:11; Revelation 5:1-5, Revelation 5:7-9; Revelation 6:14, rendered “scroll”; Revelation 17:8; Revelation 20:12; Revelation 21:27;