Bible Commentaries

1 Kings 7:46 — Succoth and Zarthan - See Judges 7:22; Judges 8:5, note.

1 Kings 7:46 — Sucot y Zarthan - Ver Jueces 7:22; Jueces 8:5, nota.

1 Chronicles 26:1 — The porters - See 1Ch 9:17-27; 1 Chronicles 23:5.

1 Chronicles 26:1 — Los porteros - Ver 1Ch 9: 17-27 ; 1 Crónicas 23:5.

Job 5:21 — “Thou wilt keep him in perfect peace whose mind is stayed on thee;” and the same sentiment is beautifully illustrated at length in Psalms 91:0. The Chaldee Paraphrase applies all this to events which had occurred in the history of the Hebrews. Thus, Job 5:20 : “In the famine in Egypt, he redeemed thee from death; and in the war with Amalek, from being slain by the sword;” Job 5:21 : “In the injury inflicted by the tongue of Balaam thou wert hid among the clouds, and thou didst not fear from the desolation

Job 5:21 — 26:3: "Lo mantendrás en perfecta paz, cuya mente permanece en ti"; y el mismo sentimiento se ilustra bellamente en detalle en Salmo 91. La paráfrasis de Chaldee aplica todo esto a eventos que ocurrieron en la historia de los hebreos. Por lo tanto, Job 5:2: “En la hambruna en Egipto, te redimió de la muerte; y en la guerra con Amalek, por haber sido asesinado por la espada; Job 5:21: "En la herida infligida por la lengua de Balaam te escondiste entre las nubes, y no temiste la desolación de los madianitas

Psalms 106:6 — this with the foregoing verses is not very apparent. It would seem to be that the psalmist was deeply impressed with a sense of the great blessings which follow from the friendship of God, and from keeping his commandments - as stated, Psalms 106:3-5; but he remembered that those blessings had not come upon the people as might have been expected, and his mind suddenly adverts to the cause of this, in the fact that the nation had “sinned.” It was not that God was not disposed to bestow that happiness;

Psalms 21:10 — está de acuerdo con la afirmación que a menudo se hace en las Escrituras, y con lo que ocurre con frecuencia, que las consecuencias de los pecados de los padres pasan a su posteridad y que sufren como consecuencia de esos pecados. Compare Éxodo 20:5; Éxodo 34:7; Levítico 20:5; Levítico 26:39; compare las notas en Romanos 5:12. Y su semilla - Su posteridad. De entre los hijos de los hombres - De entre los hombres, o la familia humana. Es decir, estarían completamente separados de la tierra.

Psalms 31:1 — confidence in Thee. Let Thy dealings toward me be such as to show that my confidence was well founded. The word is not used here in the sense of being unwilling to confess his faith in God, or his love for Him, as it is often now (compare Romans 1:16; Romans 5:5; 2 Timothy 1:12), but in the sense of being so “disappointed” as to make one ashamed that he had thus relied on that which was unworthy of confidence. See the notes at Job 6:20; compare also Isaiah 30:5; Jeremiah 2:26; Jeremiah 14:3-4. The psalmist

Psalms 37:11 — considered as meek, mild, gentle, humble, in contradistinction from the wicked who are proud and haughty; perhaps also, in this connection, in contrast with the wicked as prosperous in life. It was probably this passage that the Saviour quoted in Matthew 5:5.And shall delight themselves - (a) Shall “prefer” what is here referred to as the source of their happiness, or as in accordance with the desires of their hearts;(b) shall “find” actual delight or happiness in this.Though not rich and prospered in

Psalms 79:8 — though their own ancestors. The language is derived from the idea so constantly affirmed in the Scripture, and so often illustrated in fact, that the effects of sin pass over from one generation to the next, and involve it in calamity. See Exodus 20:5; Exodus 34:7; Leviticus 20:5; Leviticus 26:39-40; Numbers 14:18, Numbers 14:33; compare the notes at Romans 5:12, et seg.Let thy tender mercies speedily prevent us - literally, “Hasten; let thy tender mercies anticipate us.” The word prevent here, as

Isaiah 1:19 — that is, my commands.Ye shall eat ... - That is, the land shall yield its increase; and you shall be saved from pestilence, war, famine, etc. The productions of the soil shall no more be devoured by strangers, Isaiah 1:7; compare the notes at Isaiah 65:21-23. This was in accordance with the promises which God made to their fathers, and the motives to obedience placed before them, which were drawn from the fact, that they should possess a land of distinguished fertility, and that obedience should be

Jeremiah 30:9 — David their king - See Jeremiah 23:5-6; i. e., Messiah.

Zechariah 5:11 — against the truth. To this great world-empire it was to be removed; yet to live there, no longer cramped and confined as within an Ephah, but in pomp and splendor. A house or temple was to be built for it, for its honor and glory; as Dagon 1 Samuel 5:2-5 or Ashtaroth 1 Samuel 31:10, or Baal 2 Kings 10:23 had their houses or temples, a great idol temple, in which the god of this world should be worshiped.And it - - “The house,” “shall be established” firmly on its base, like the house of God, and

Luke 6:19 — Virtud - Poder de curación. Vea las notas en Marco 5:3.

John 6:57 — Vivo por el Padre - Vea las notas en Juan 5:26.

Colossians 3:18 — Esposas, preséntense ... - Notas sobre el pasaje paralelo en Efesios 5:21.

1 Thessalonians 5:15 — See that none render evil for evil - See the notes on Matthew 5:39, Matthew 5:44. The meaning here is, that we are not to take vengeance; compare notes on Romans 12:17, Romans 12:19. This law is positive, and is universally binding. The moment we feel ourselves acting from a desire to “return evil for evil,” that

1 Peter 3:14 — But and if ye suffer for righteousness” sake - Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Compare the Matthew 5:10 note; 2 Timothy 3:12 note.Happy are ye - Perhaps alluding to what the Saviour says in Matthew 5:10; “Blessed are they which are persecuted for righteousness” sake.” On the meaning of the word happy or blessed, see the notes at Matthew 5:3. The meaning

Revelation 9:10 — sting, for conveying poison into a wound. These, however, appeared to be armed with stings properly so called.And their power was to hurt men - Not primarily to kill people, but to inflict on them various kinds of tortures. See the notes on Revelation 9:5. The word used here - ἀδικῆσαι adikēsai, rendered “to hurt” - is different from the word in Revelation 9:5 - βασανισθῶσιν basanisthōsin, rendered “should be tormented.” This word properly means “to do wrong, to do unjustly, to injure, to hurt”;