Bible Commentaries

1 Kings 7:15 — These famous pillars, which were broken in pieces by the Babylonians when they destroyed Jerusalem 2 Kings 25:13; Jeremiah 52:17, were probably for ornament, standing by themselves under or in front of the porch. It is certain that the Phoenicians used isolated metal columns as sacred ornaments, so that Hiram would be familiar with such a mode of ornamentation.

1 Chronicles 6:31-48 — The genealogies of David’s three chief singers, Heman, Asaph, and Ethan or Jeduthun.1 Chronicles 6:32They waited on their office - On the establishment and continuance of the choral service in the temple, see 2 Chronicles 5:12, 2 Chronicles 29:27-30; 2 Chronicles 35:15.1 Chronicles 6:33Heman - In general Asaph takes precedence of Heman and Jeduthun, but here Heman is placed first, because his family, that of the Kohathites, had the highest priestly rank, being the family

Job 11:12 — wise, And the wild ass’s colt become a man.Though man be born - Though man by nature, or in connection with his birth, is untamed, lawless, rebellious. The wild ass is a striking image of that which is untamed and unsubdued; compare the notes at Job 39:5. Thus, Jeremiah describes it, “a wild ass used to the wilderness, that snuffeth up the wind at her pleasure,” Jeremiah 2:24. Thus, it is said of Ishmael Genesis 16:12, “and he will be a wild man,” אדם פרא pârâ' 'âdâm - a wild ass of a man. So Job

Job 11:12 — en un hombre. Aunque el hombre nazca - Aunque el hombre por naturaleza, o en relación con su nacimiento, es indómito, sin ley, rebelde. El asno salvaje es una imagen llamativa de lo que es indómito y sin ser sometido; compare las notas en Job 39:5. Por lo tanto, Jeremiah lo describe, "un asno salvaje acostumbrado al desierto, que sopla el viento a su gusto", Jeremias 2:24. Por lo tanto, se dice de Ismael Génesis 16:12, "y él será un hombre salvaje", אדם פרא pârâ' 'âdâm - un asno salvaje

Isaiah 30:33 — place. It is applied to a deep valley on the southeast of Jerusalem, celebrated as the seat of idolatry, particularly of the worship of Moloch. The name also of ‘the valley of Hinnom’ was given to it; and hence, the name “Gehenna” γέεννα geenna, Matthew 5:22, Matthew 5:29-30; Matthew 10:28; Matthew 18:9; Matthew 23:15, Matthew 23:33; Mark 9:43, Mark 9:45, Mark 9:47; Luke 12:5; James 3:6), as denoting the place of future torments, of which the valley of Hinnom, or Tophet, was a striking emblem.This valley

Daniel 1:5 — corporal, en belleza personal y en logros intelectuales, para presentarse en la corte; y se presumía que el mejor estilo de vida que el reino proporcionara conduciría a este fin. Que el diseño no era para hacerlos afeminados, se desprende de Daniel 1:15. Una provisión diaria - Hebreo, "La cosa de un día en su día;" es decir, les asignaba cada día una porción de lo que se había preparado para la comida real. No era una disposición permanente, sino una que se hacía cada día. La palabra traducida como

Daniel 5:2-3 — parece que todas las restricciones habituales de propiedad y decencia fueron ignoradas a medida que avanzaba la fiesta. Las "esposas y concubinas" probablemente no estaban presentes cuando comenzó la fiesta, ya que fue hecha para "sus señores" Daniel 5:1; pero cuando las escenas de juerga habían avanzado tanto que se propuso introducir los vasos sagrados del templo, no sería antinatural proponer también presentar a las mujeres de la corte. Una instancia similar está relacionada en el libro de Esther.

Amos 2:9 — (Genesis 14:7, Genesis 14:13; compare Genesis 13:18; 2 Chronicles 20:2). Their corruption had not yet reached its height, and the return of Israel was delayed to the four hundredth year, “because the iniquity of the Amorite was not yet full” Genesis 15:16. When Israel returned, the Amorites, (together with the Hittites and the Jebusites) held the hill country Numbers 13:29; Deuteronomy 1:7, Deuteronomy 1:44, Jerusalem, Hebron, Gibeon 2 Samuel 21:2, and, on the skirts of the mountains westward Jarmuth,

Numbers 32:42 — leaders induced many of the more adventurous of this tribe, and some possibly of other tribes, to join them in their enterprise against Bashan (see Joshua 19:34).The Machirites did not exterminate the whole population of this district (see Joshua 13:15, etc.). The conquest of the district east of Jordan seems never to have been so effectually accomplished as that on the other side.During the troublous times of the Judges the eastern Manassites rendered good service to the nation; compare Judges 5:14.

Deuteronomy 3:11 — basalt of the country, which not only contains a large proportion, about 20 percent, of iron, but was actually called “iron,” and is still so regarded by the Arabians. Iron was indeed both known and used, principally for tools (see e. g. Deuteronomy 19:5 and compare Genesis 4:22 note), at the date in question by the Semitic people of Palestine and the adjoining countries; but bronze was the ordinary metal of which weapons, articles of furniture, etc., were made.The word translated “bedstead” is derived

Deuteronomy 6:10-25 — those about to become their neighbors.The former error Moses strives to guard against in the verses before us; the latter in Deuteronomy 7:1-11.Deuteronomy 6:13The command “to swear by His Name” is not inconsistent with the Lord’s injunction Matthew 5:34, “Swear not at all.” Moses refers to legal swearing, our Lord to swearing in common conversation. It is not the purpose of Moses to encourage the practice of taking oaths, but to forbid that, when taken, they should be taken in any other name than

1 Corinthians 15:20 — could no more doubt this “fact” than he could any other which he had witnessed with his own eyes. He makes, therefore, this strong affirmation; and in doing it, he at the same time affirms that the dead will also rise, since he had shown 1 Corinthians 15:12-18 that all the objection to the doctrine of the resurrection was removed by the fact that Christ had risen, and had shown that his resurrection involved the certainty that his people also would rise. There is special force in the word “now” in this

1 Corinthians 15:28 — suponer que esto para reconciliar el pasaje con lo que se dice de la perpetuidad del Reino de Cristo y su reinado eterno. Que él reinaría; que su reino sería perpetuo, y que estaría sin tiempo, se predijo claramente; Consulte 2 Samuel 7:16; Salmo 45:6; Isaías 9:6; Daniel 2:44; Daniel 7:14; Lucas 1:22; Hebreos 1:8. Pero estas predicciones pueden cumplirse en la suposición de que el Reino Mediameral Especial del Mesías se entregará a Dios, y que él lo estará sujeto a él. Para:Su reino será perpetuo,

Galatians 2:20 — cosas, de la misma manera, como él, cuando murió, se volvió insensible a las cosas de este mundo ocupado. Esto puede incluir las siguientes cosas:Hubo una unión íntima entre Cristo y su pueblo, de modo que lo que lo afectó, los afectó; Consulte Juan 15:5.La muerte del Redentor en la Cruz involucrada como consecuencia de la muerte de su pueblo al mundo y al pecado; Consulte Gálatas 5:24; Gálatas 6:14. Era como un golpe en la raíz de una vid o un árbol, que afectaría a cada rama y tendrilo o como

Philippians 2:6 — palabra "forma" a menudo se aplica a los dioses por los escritores clásicos, denotando su aspecto o apariencia cuando se hicieron visibles para la gente; ver Cic. de Nat. Deor ii. 2; Ovidio, Meta. yo. 37; Silio, xiii. 643; Xeno Memora iv; Eneida, iv. 556, y otros lugares citados por Wetstein, en loc. Hesychius lo explica por ἰδέα εῖδος idea eidos. La palabra aparece a menudo en la Septuaginta: (1) Como la traducción de la palabra ציי - Ziv - "esplendor", Daniel 4:33; Daniel 5:6, Daniel 5:9-1;

1 Thessalonians 1:10 — la anuncia aquí particularmente porque era una doctrina muy bien adecuado para impartirles consuelo en sus pruebas 1 Tesalonicenses 4:13, y porque, en ese sentido, estaba muy bien calculado despertarlos a la vigilancia y el celo; 1 Tesalonicenses 5:1. Lo hace prominente en la segunda Epístola, porque los errores materiales prevalecieron allí en referencia a lo que necesitaba ser corregido. En el pasaje ante nosotros, él dice que el regreso del Hijo de Dios del cielo fue un punto importante en

1 Timothy 3:1 — Este es un dicho trillado - Griego, "Fiel es la palabra" - la misma frase que se usa en 1 Timoteo 1:15; ver las notas en ese verso. La idea aquí es que era digna de crédito; No era para dudar. Si un hombre lo desea - Lo que implica que habría quienes desearían ser puestos en el ministerio. El Señor, indudablemente, por su Espíritu, a menudo excita

Revelation 20:10 — - in all forms of paganism, Mohammedanism, Popery, and delusion - will be destroyed forever. The world then will have peace; the church will have rest; the great triumph will have been achieved.(4) For reasons stated in the analysis of the chapter, 5. (c), it is possible that there will be a long period of continued prosperity and peace between the events stated in Revelation 20:9-10, and the final judgment, as described in Revelation 20:11-15. If so, however, the purpose of the book did not require

1 Samuel 14:3 — genealogy is a very valuable help to the chronology. The grandson of Phinehas, the son of Eli, was now High Priest; and Samuel, who was probably a few years older than Ahitub the son of Phinehas, was now an old man. All this indicates a period of about 50 years or upward from the taking of the ark by the Philistines.The Lord’s priest in Shiloh - But as Eli was so emphatically known and described in 1 Sam. 1–4, as God’s Priest at Shiloh, and as there is every reason to believe that Shiloh was no longer

2 Samuel 23:20 — through David’s reign 2Sa 8:18; 2 Samuel 20:23, and took a prominent part in supporting Solomon against Adonijah when David was dying, and was rewarded by being made captain of the host in the room of Joab 1Ki 1:8, 1 Kings 1:26, 1 Kings 1:32-40; 1Ki 2:25-35; 1 Kings 4:4. It is possible that Jehoiada his father is the same as Jehoiada 1 Chronicles 12:27, leader of the Aaronites, since “Benaiah the son of Jehoiada” is called a “chief priest” 1 Chronicles 27:5.Two lion-like men - The Hebrew word אריאל