Bible Commentaries

Job 21:32 — regarded him as a wicked man. But there is considerable difficulty in determining the exact sense of the original words. The word rendered “tomb” in the text and “heap” in the margin (גדישׁ gâdı̂ysh) occurs only in the following places, Exodus 22:6; Job 5:26; Judges 15:5, where it is rendered “a shock of corn,” and in this place. The “verb” in the Syriac, Arabic, and in Chaldee, means “to heap up” (see Castell), and the noun may denote, therefore, a stack, or a heap, of grain, or a tomb, that was made

Job 21:32 — malvado. Pero existe una dificultad considerable para determinar el sentido exacto de las palabras originales. La palabra representada "tumba" en el texto y "montón" en el margen (גדישׁ gâdı̂ysh) aparece solo en los siguientes lugares, Éxodo 22:6; Job 5:26; Jueces 15:5, donde se representa "una descarga de maíz", y en este lugar. El "verbo" en siríaco, árabe y en Caldeo, significa "apilar" (ver Castell), y el nombre puede denotar, por lo tanto, una pila, o un montón, de grano o una tumba, que se hizo

Song of Solomon 2:8-17 — to her, and bidding her come forth into fuller communion.Song of Solomon 2:8Voice - Better, “sound.” Not a voice, but the sound of approaching footsteps is meant (compare “noise,” Isaiah 13:4).Song of Solomon 2:9Like a roe - Gazelle (compare Proverbs 5:19 note). The points of comparison here are beauty of form, grace, and speed of movement. In 2 Samuel 2:18; 1 Chronicles 12:8, princes are compared to “gazelles.”Wall - The clay-built wall of the house or vineyard of the bride’s family, different from

Isaiah 1 overview — followed by so great events under the emperor Alexander, was founded about the time when Isaiah began his prophetic life (814 b.c.), by Caranus. carthage had been founded about half a century before (869 b.c.); and rome was founded during his life, 753 b.c. syracuse was built by Archias of Corinth, during his life, 769 b.c. It is of some importance in recollecting the events of ancient history to group them together, and some advantage may be derived to the student from connecting these events with

Isaiah 1 overview — por tan grandes eventos bajo el emperador Alejandro, fue fundado en el momento en que Isaías comenzó su vida profética (814 a.C.), por Carano. Cartago había sido fundada alrededor de medio siglo antes (869 a. C.); y Roma fue fundada durante su vida, 753 a.C. Siracusa fue construida por Archias de Corinto, durante su vida, 769 a.C. Al recordar los eventos de la historia antigua es de cierta importancia agruparlos, y se puede obtener alguna ventaja para el estudiante al conectar estos eventos con el

Isaiah 2 overview — 2:7, Isaiah 2:16, Isaiah 2:20; Isaiah 3:18-23), and this accords best with the time of Uzziah, or the time of Jotham. Some have referred it to the return from Babylon, others to the times of the Messiah. The description in Isaiah 2:2-4, and Isaiah 4:5-6, cannot easily be referred to any other times than those of the Messiah.The main scope of the prophecy is, to denounce the crimes which prevailed in the time when it was delivered; to threaten certain punishment for these crimes; and to assure the

Isaiah 2 overview — Isaías 2:7, Isaías 2:16, Isaías 2:2; Isaías 3:18), y esto concuerda mejor con el tiempo de Uzías, o el tiempo de Jotham. Algunos lo han referido al regreso de Babilonia, otros a los tiempos del Mesías. La descripción en Isaías 2:2, y Isaías 4:5, no se puede referir fácilmente a ningún otro momento que no sea el del Mesías. El alcance principal de la profecía es denunciar los crímenes que prevalecieron en el momento en que se entregó; amenazar cierto castigo por estos crímenes; y para asegurarle

Isaiah 40:11 — govern, to provide pasture, to defend from danger, as a shepherd does his flock. It is often applied in the Scriptures to God represented as the tender shepherd, and especially to the Redeemer Psalms 23:1; Ezekiel 34:23; John 10:14; Hebrews 13:20; 1Pe 2:25; 1 Peter 5:4. It is often applied to a leader or a ruler of a people 2 Samuel 5:2; 2 Samuel 7:7; Jeremiah 32:2. Thus Homer often uses the phrase, ποιμήν λαῶν poimēn laōn - ‘shepherds of the people,’ to denote a ruler, or monarch. Here it denotes

Micah 5:5 — And this Man shall be the Peace - This, emphatically, that is, “This Same,” as is said of Noah, “This same shall comfort us” Genesis 5:29, or, in the song of Moses, of the Lord, “This Same is my God” Exodus 15:2. Of Him he saith, not only that He brings peace, but that He Himself is that Peace; as Paul saith, “He is our Peace” Ephesians 2:14, and Isaiah calls Him “the Prince of peace”

Zechariah 12:1 — antichrist, he seasonably makes mention of the persecutions which would from time to time arise against Israel; not the Israel according to the flesh, but the spiritual, that Jerusalem which is indeed holy, “the Church of the Living God” 1 Timothy 3:15. For as we say, that “he” is spiritually a Jew, who hath the “circumcision in the heart,” Romans 2:29, that through the Spirit, “and not” in the flesh “through the letter;” so also may “Israel” be conceived, not that of the blood of Israel, but rather

Malachi 2:6 — The law of truth was in his mouth - Apart from those cases, which were brought to the priests at the tabernacle (Deuteronomy 17:9-11; Deuteronomy 19:17 (add Deuteronomy 21:5; Ezekiel 44:23-24), hence, the use of אלהים Exodus 21:6; Exodus 22:7-8.), in which their voice was the voice of God through them, to teach the law was part of the office both of the priest and Levite. Of the priest God says; Leviticus 10:11, “that ye

Malachi 2:6 — La ley de la verdad estaba en su boca - Aparte de esos casos, que fueron llevados a los sacerdotes en el tabernáculo ( Deuteronomio 17:9; Deuteronomio 19:17 (agregue Deuteronomio 21:5; Ezequiel 44:23), por lo tanto, el uso de אלהים Éxodo 21:6; Éxodo 22:7.), en la cual su voz era la voz de Dios a través de ellos, enseñar la ley era parte del oficio tanto del sacerdote como del levita. Del sacerdote Dios dice; Levítico 10:11, "para

Matthew 10:9-15 — prohibición de oro, plata y latón está diseñada para evitar que proporcionen dinero para su viaje. Las piezas de dinero de "pequeño valor" estaban hechas de latón. En sus carteras - Literalmente, en sus fajas (cinturones). Vea las notas en Mateo 5:38. Una "faja" o "faja" era una parte indispensable del vestido. Esta faja se hizo "hueca" y respondió al propósito de un bolso. Era conveniente, fácil de llevar y seguro. Mateo 10:1 Ni scrip - Es decir, mochila. Esto estaba hecho de piel o tela

Deuteronomy 28:15-68 — The curses correspond in form and number Deuteronomy 28:15-19 to the blessings Deuteronomy 28:3-6, and the special modes in which these threats should be executed are described in five groups of denunciations Deuteronomy 28:20-68.Deuteronomy 28:20-26First series of judgments. The curse of God should rest on

Romans 1:16 — what they know will contribute to their welfare, and to the benefit of their fellow-men. Such were the views of Paul about the gospel; and it is one of his favorite doctrines that they who believe on Christ shall not be ashamed, Romans 10:11; Romans 5:5; 2 Corinthians 7:14; 2 Timothy 1:12; Philippians 1:20; Romans 9:33; 2 Timothy 1:8; compare Mark 8:38; 1Pe 4:16; 1 John 2:28.Of the gospel - This word means the “good news,” or the glad intelligence; see the note at Mark 1:1. It is so called because

Romans 7:14 — The apostle therefore makes thorough work with the argument, and shows that the operation of the Law is everywhere the same.(3) Because the expressions which occur are such as cannot be understood of an impenitent sinner; see the notes at Romans 7:15, Romans 7:21.(4) Because it accords with parallel expressions in regard to the state of the conflict in a Christian’s mind.(5) Because there is a change made here from the past tense to the present. In Romans 7:7, etc. he had used the past tense, evidently

Romans 7:14 — apóstol hace un trabajo minucioso con el argumento y muestra que el funcionamiento de la Ley es igual en todas partes. (3) Porque las expresiones que ocurren son tales que no se pueden entender de un pecador impenitente; vea las notas en Romanos 7:15, Romanos 7:21. (4) Porque concuerda con expresiones paralelas con respecto al estado del conflicto en la mente de un cristiano. (5) Porque hay un cambio hecho aquí del tiempo pasado al presente. En Romanos 7:7, etc., había usado el tiempo pasado,

Philippians 2:16 — the law which “killeth;” see the John 6:63, note, and 2 Corinthians 3:6, note. The duty here enjoined is that of making the gospel known to others, and of thus keeping up the knowledge of it in the world. This duty rests on Christians (compare Matthew 5:14, Matthew 5:16), and they cannot escape from the obligation. They are bound to do this, not only because God commands it, but:(1) Because they are called into the church that they may be witnesses for God, Isaiah 43:10.(2) Because they are kept on

Hebrews 10:26 — saved. There are multitudes of cases where such persons are saved. They “wilfully” resist the Holy Spirit; they strive against him; they for a long time refuse to yield, but they are brought again to reflection, and are led to give their hearts to God.(5) It is true, and always will be true, that if a sincere Christian should apostatize he could never be converted again; see the notes on Hebrews 6:4-6. The reasons are obvious. He would have tried the only plan of salvation, and it would have failed.

James 5:7 — that those who injured and wronged them would be suitably punished at the day of judgment, or that their cause was in the hands of God; and another method of doing it was by the direct inculcation of the duty of patience. Compare the notes at Matthew 5:38-41, Matthew 5:43-45. The margin here is, “be long patient,” or “suffer with long patience.” The sense of the Greek is, “be long-suffering, or let not your patience be exhausted. Your courage, vigor, and forbearance is not to be short-lived, but is