Bible Commentaries

Exodus 25:23-30 — to illustrate them in several particulars. Josephus says that the table was like the so-called Delphic tables, richly ornamented pieces of furniture in use amongst the Romans, which were sometimes, if not always, covered with gold or silver.Exodus 25:24See Exodus 25:11 note. The moulding of the table is still seen at the ends of the sculptured figure.Exodus 25:25A border - Rather a framing, which reached from leg to leg so as to make the table firm, as well as to adorn it with a second moulding

Job 42:8 — priest in offering up the sacrifice. It is observable that no allusion is made in this book to the priestly office, and the conclusion is obvious that the scene is laid before the institution of that office among the Jews; compare the notes at Job 1:5.And offer up for yourselves - That is, by the aid of Job. They were to make the offering, though Job was evidently to be the officiating priest.A burnt-offering - Notes, Job 1:5.And my servant Job shall pray for you - In connection with the offering,

Psalms 30:9 — which the psalmist urges is that he could better serve God by his life than by his death; that his death, by removing him from the earth, would prevent his rendering the service which he might by his life. The same argument is presented also in Psalms 6:5 (see the notes at that verse), and is found again in Psalms 88:10-12, and in the hymn of Hezekiah, Isaiah 38:18-19. See the notes at that passage. The prayer used here is to be understood, not as a prayer at the time of the composition of the psalm,

Psalms 35:3 — Draw out also the spear - The word here rendered “draw out” means properly to pour out; to empty; and it is applied to the act of emptying sacks, Genesis 42:35; to emptying bottles, Jeremiah 48:12; to drawing a sword from a sheath, Exodus 15:9; Leviticus 26:33; Ezekiel 5:12. It is applied to a “spear” either as drawing it out of the place where it was kept, or as stretching it out for the purposes of attack.

Psalms 37:3 — themselves because there were wicked men upon the earth, and because they were successful, but that they should be thankful for their inheritance, and partake gratefully of the bounties which they receive from the hand of God. Compare the notes at Matthew 5:5.And verily thou shalt be fed - Margin, “in truth or stableness.” The “literal” meaning would be, “Feed on truth.” The word rendered “fed” is here in the imperative mood. It properly means to feed, as a flock; and then, to feed upon anything in the

Psalms 5:3 — My voice shalt thou hear in the morning, O Lord - The voice of prayer. Compare the notes at Psalms 3:5. Probably he refers here to a general habit of praying in the morning, though he makes a particular reference to his circumstances at that time. Compare Psalms 55:17. The psalmist felt, doubtless, that while it was a general duty and privilege to call

Psalms 68:14 — kings in it - The Hebrew here is, “In the scattering of (that is, by) the Almighty of kings.” The reference is to the act of God in causing kings to abandon their purposes of invasion, or to flee when their own countries were invaded. Compare Psalms 48:5-6. The language here is so general that it might be applied to any such acts in the history of the Hebrew people; to any wars of defense or offence which they waged. It may have reference to the scattering of kings and people when Joshua invaded the

Psalms 74:8 — that verse. It is not used in the Bible to denote “places” for the meetings of such assemblies, nor is it elsewhere rendered “synagogues.” It is translated by the word “seasons,” Genesis 1:14; Exodus 13:10, “et al.; set time,” Genesis 17:21; Exodus 9:5, “et al.; time appointed,” Exodus 23:15; 2 Samuel 24:15, “et al.; congregation,” Leviticus 1:1, Leviticus 1:3,Leviticus 1:5; Leviticus 3:2, Leviticus 3:8,Leviticus 3:13, “and very often; feasts,” Leviticus 23:2, Leviticus 23:4,Leviticus 23:37, “et al.;

Song of Solomon 2:8-17 — comunión más plena. Cantares de los Cantares 2:8 Voz - Mejor, "sonido". No es una voz, pero se entiende el sonido de pasos aproximándose (compare “ruido”, Isaías 13:4). Cantares de los Cantares 2:9 Como una hueva - Gazelle (compárese Proverbios 5:19 nota). Los puntos de comparación aquí son la belleza de la forma, la gracia y la velocidad de movimiento. En 2 Samuel 2:18; 1 Crónicas 12:8, los príncipes se comparan con las "gacelas". Muro - El muro de arcilla de la casa o viñedo de la familia

Isaiah 11:3 — is kindred with רוח rûach, “wind, breath,” for fragrant substances “breathe out” an odor. - “Gesenius.” It then denotes “to take delight in smelling” Exodus 30:38; Leviticus 26:31; and thence, by an easy transition, to take delight in anything; Amos 5:21. The reason is, that the objects of smell are usually pleasant and agreeable; and especially such as were the aromatics used in public worship. The sense here is, probably, that he would take pleasure in the fear of Yahweh, that is, in piety, and

Isaiah 22:11 — word ‘ditch,’ however, will well describe the character of the pool of Gihon on the west side of the city (see the notes at Isaiah 7:3).Between the two walls for the water of the old pool - Hezekiah built one of these walls himself (2 Chronicles 32:5, 2 Chronicles 32:30; compare 2 Kings 25:5, and Jeremiah 39:4). Between these two walls the water would be collected so as to be accessible to the inhabitants of the city in case of a siege. Before this, the water had flowed without the walls of the

Isaiah 30:33 — lugar. Se aplica a un valle profundo en el sureste de Jerusalén, celebrado como el asiento de la idolatría, particularmente del culto a Moloch. También se le dio el nombre de "el valle de Hinom"; y por lo tanto, el nombre "Gehenna" γέεννα geenna, Mateo 5:22, Mateo 5:29-3; Mateo 10:28; Mateo 18:9; Mateo 23:15, Mateo 23:33; Marco 9:43, Marco 9:45, Marco 9:47; Lucas 12:5; Santiago 3:6), como denotando el lugar de futuros tormentos, de los cuales el valle de Hinnom, o Tophet, era un emblema llamativo. Este

Isaiah 40:11 — gobernar, proporcionar pasto, defenderse del peligro, como un pastor hace su rebaño. A menudo se aplica en las Escrituras a Dios representado como el tierno pastor, y especialmente al Redentor Salmo 23:1; Ezequiel 34:23; Juan 10:14; Hebreos 13:2; 1Pe 2:25 ; 1 Pedro 5:4. A menudo se aplica a un líder o gobernante de un pueblo 2 Samuel 5:2; 2 Samuel 7:7; Jeremias 32:2. Por lo tanto, Homero a menudo usa la frase, ποιμήν λαῶν poimēn laōn - "pastores del pueblo", para denotar un gobernante o monarca.

Isaiah 47:9 — Hebrew. They would come upon her in, that is, “in the very midst” of the multitude of sorceries and enchantments. The word rendered here ‘sorceries,’ means magic, incantation, and is applied to the work of magicians (2 Kings 9:22; Nehemiah 3:4; Micah 5:11; compare Exodus 7:2; Deuteronomy 18:10; Daniel 2:2; Malachi 3:5). Magic, it is well known, abounded in the East, and indeed this may be regarded as the birthplace of the art (see the note at Isaiah 2:6).And for the great abundance of thine enchantments

Amos 6:13 — profeta, cuando "le hizo cuernos de hierro, y le dijo" a Acab: "Así dice el Señor, con esto empujarás a los sirios, hasta que los hayas consumido". El salmista dijo: "a través de ti vamos a derribar a nuestros enemigos", como con un cuerno Salmo 44:5; y agrega: “Porque no confiaré en mi arco, ni mi espada me salvará. Porque nos has salvado de nuestros enemigos. Israel atribuyó el regalo de Dios a sí mismo. Había sido repetidamente y muy victorioso; él había conquistado a todos los enemigos, con

Joshua 13:8-33 — inheritance marked out for them by Moses in the land east of Jordan. The boundaries of this territory as a whole are first set forth Joshua 13:8-14, and afterward the portions assigned within it to the two tribes and a half are severally described Joshua 13:15-33.Joshua 13:14See Deuteronomy 18:1-5 and notes.Joshua 13:15-24Inheritance of the tribe of Reuben. This territory was the most southerly of the trans-Jordanic possessions of Israel, and adjoined Moab, which lay only on the other side of the Arnon. Hence,

Joshua 6:3-6 — brought about is given in these verses in a condensed form. Further details (see Joshua 6:8-10, Joshua 6:16-17, etc.), were, no doubt, among the commands given to Joshua by the Angel.Joshua 6:4Trumpets of ram’s horns - Render rather here and in Joshua 6:5-6, Joshua 6:8, etc., “trumpets of jubilee” (compareLeviticus 25:10; Leviticus 25:10 note). The instrument is more correctly rendered “cornet” (see Leviticus 25:9, note). Various attempts have been made to explain the fall of Jericho by natural causes,

1 Thessalonians overview — delayed their revenge for a season; but Philip having laid siege to Athens, the Athenians called the Romans to their aid, and they declared war against the Macedonians. Philip was compelled to sue for peace, to surrender his vessels, to reduce his army to 500 men, and to defray the expenses of the war.Perseus, the successor of Philip, took up arms against the Romans, and was totally defeated at Pydna by Paulus Emilins, and the Romans took possession of the country. Indignant at their oppression, the Macedonian

James 5:7 — aquellos que los lastimaban y perjudicaban serían castigados adecuadamente en el día del juicio, o que su causa estaba en manos de Dios; y otro método para hacerlo fue mediante la inculcación directa del deber de paciencia. Compare las notas en Mateo 5:38, Mateo 5:43. El margen aquí es, "sea paciente largo" o "sufra con paciencia larga". El sentido del griego es, "sea paciente, o no se agote su paciencia. Su coraje, vigor y paciencia no serán de corta duración, sino duraderos. Que continúe mientras

Revelation 20:10 — en todas las formas de paganismo, mahometanismo, papismo y engaño, serán destruidos para siempre. Entonces el mundo tendrá paz; la iglesia tendrá descanso; El gran triunfo se habrá logrado. (4) Por las razones indicadas en el análisis del capítulo, 5. (c), es posible que haya un largo período de prosperidad y paz continuas entre los eventos indicados en Apocalipsis 20:9-1, y el juicio final, como se describe en Apocalipsis 20:11. De ser así, sin embargo, el propósito del libro no requería que eso