Bible Commentaries

Job 10:21 — et caligine mersas. Ibant obscuri sola sub nocte per umbram, Perque domos Ditis vacuas, et inania regna: Quale per incertam lunam sub luce maligna Est iter in silvis: ubi coelum condidit umbra Jupiter, et rebus nox abstulit atra colorem Aeneid vi. 259ff Los griegos sostenían una visión similar de Hades. Así, Theognis, 1007: Ὠς μάκαρ εὐδυίμων τε και ὄλβιος, ὅστις ἄπειρος Ἄθλων, εἰς ἥ δου δῶμα μέλαν κατέβη. Hōs makar eudaimōn te kai olbios, hostis apeiros Athlōn eis h' dou dōma

Job 11:8 — Sheol" - משׁאול mesh e 'ôl. La Septuaginta dice: “el cielo está alto, ¿qué puedes hacer? Y hay cosas más profundas que en Hades: βαθύτερα τῶν ἐν ᾃδου bathutera tōn en Hadou - ¿qué sabes?” Sobre el significado de la palabra Sheol, ver Isaías 5:14, nota; Isaías 14:9, nota. Parece que se suponía que era tan profundo como los cielos; y la idea aquí es que sería imposible para el hombre investigar un tema tan profundo como el de Sheol. La idea no es que Dios estaba en el Seol, sino que el tema

Job 14:10 — todo lo que significa la palabra (גוע gâva‛). La noción de renunciar al espíritu o al fantasma, una idea no impropia en sí misma, no se encuentra en la palabra hebrea, ni en la palabra griega correspondiente en el Nuevo Testamento; compare Hechos 5:1.

Job 27:19 — usarse para denotar una muerte pacífica y feliz y un entierro honorable. Había la idea de una unión feliz con amigos difuntos; de ser colocado honorablemente a su lado en la tumba, y admitir su compañía nuevamente en el mundo invisible; compare Génesis 25:8; Génesis 35:29; Génesis 49:29, Génesis 49:33; Números 27:13; Deuteronomio 32:5; Jueces 2:1; 2 Reyes 22:2. Entre los antiguos, prevalecía la opinión de que a las almas de aquellos que no estaban enterrados de la manera habitual, no se les permitía

Job 29:24 — familiaridad con los grandes debería producir desprecio ". Grocio explica que significa: "Incluso mis bromas, pensaron, contenían algo serio". Sin embargo, la palabra usada aquí (שׂחק śâchaq) significa no solo reír o sonreír, sino; reírse o burlarse; Salmo 52:6; Job 30:1; compare Job 5:22; Job 39:7; Job 22:19. Me parece que la sensación es que su influencia fue tan grande que pudo controlarlos incluso con una sonrisa, sin decir una palabra; que si, cuando se propusiera una medida en el debate, incluso

Job 3:1 — que esto sea "extenso". Significa después del largo silencio de sus amigos, y después de que vio que no había perspectivas de alivio o consuelo. Abrió su boca Job - La fórmula habitual en hebreo para denotar el comienzo de un discurso; ver Mateo 5:2. Schultens sostiene que significa audacia y vehemencia del habla, παῤῥησία parrēsia, o una apertura de la boca con el propósito de acusar, exponer o quejarse; o comenzar a pronunciar una máxima sentenciosa, profunda o sublime; y en apoyo de esto,

Job 30:28 — pasado. Sin embargo, la palabra traducida como "luto" (קדר qâdar) significa aquí más bien ser oscuro, lúgubre, bronceado. Literalmente significa ser asqueroso o turbio, como un torrente, Job 6:16; luego ir con ropa sucia, como hacen los que lloran, Job 5:11; Jeremias 14:2; luego ser oscuro, o de un color oscuro, o volverse oscuro. Por lo tanto, se aplica al sol y la luna oscureciéndose en un eclipse, o cuando está cubierto de nubes, Jeremias 4:28; Joel 2:1; Joel 3:15; Miqueas 3:6. Aquí se refiere

Job 37:1 — En esto también - Eso es, en vista de la tormenta, porque es lo que Elihu está describiendo. Esta descripción se inició en Job 36:29 y continúa hasta Job 37:5, y no debería haber sido separada por la división en capítulos. Elihu ve una tempestad en aumento. Las nubes se juntan, los relámpagos destellan, el trueno rueda, y él está asombrado como con la presencia consciente de Dios. No se puede encontrar una

Job 5:12 — derrota de los propósitos de los egipcios: "Quienes hicieron vanos los pensamientos de los egipcios, que actuaron sabiamente (o con astucia - דחכימו) para que pudieran hacer el mal a Israel, pero sus manos no realizaron el trabajo de su sabiduría Job 5:13, quienes tomaron a los sabios del faraón con su propia sabiduría, y el consejo de sus astrólogos perversos que hizo para volver sobre ellos ". El sentido general es que los hombres ingeniosos y diseñadores, personas que trabajan en la oscuridad y

Isaiah 25 overview — sun and the moon on Mount Zion. Filled with the idea, the prophet fixes the eye on those future glories, and declares what shall occur under that reign. He sees Yahweh reigning there for a long series of years; and during that reign he sees Isaiah 25:6 that he would provide a way by which the darkness might be removed from all nations Isaiah 25:7; that he would originate that plan by which death would be swallowed up in victory Isaiah 25:8; and that there he would execute a plan by which all his

Isaiah 31 overview — who sought their aid, should suffer under his displeasure Isaiah 31:3. The prophet then, in order to recall them from this contemplated alliance, and to induce them to put confidence in Yahweh, assures them by two most beautiful figures Isaiah 31:4-5 that God would protect their city in the threatened invasion, and save it from destruction. He calls on them, therefore Isaiah 31:6, to turn unto God; assures them Isaiah 31:7 that at that time every man would see the folly of trusting in idols; and

James 4:7 — God in all things, you are to yield to the devil in none. You are to resist and oppose him in whatever way he may approach you, whether by allurements, by flattering promises, by the fascinations of the world, by temptation, or by threats. See 1 Peter 5:9. Satan makes his way, and secures his triumphs, rather by art, cunning, deception, and threatenings, than by true courage; and when opposed manfully, he flies. The true way of meeting him is by direct resistance, rather than by argument; by steadfastly

1 John 2:10 — anything against which one strikes or stumbles; and then a stumbling-block, an impediment, or anything which occasions a fall. Then it is used in a moral or spiritual sense, as denoting that which is the occasion of falling into sin. See the Matthew 5:29 note, and Romans 14:13 note. Here it refers to an individual in respect to his treatment of others, and means that there is nothing, so far as he is concerned, to lead him into sin. - Robinson, Lexicon. If he has love to the brethren, he has true

2 John 1:9 — doctrine of Christ, hath not God - In the doctrine which Christ taught, or the true doctrine respecting him. The language is somewhat ambiguous, like the phrase “the love of Christ,” which may mean either his love to us, or our love to him. Compare John 15:9. It is difficult to determine here which is the true sense - whether it means the doctrine or precepts which he taught, or the true doctrine respecting him. Macknight understands by it the doctrine taught by Christ and his apostles. It would seem

Jude 1:16 — These are murmurers - The word here used does not elsewhere occur, though the word “murmur” is frequent, Matthew 20:11; Luke 5:30; John 6:41, John 6:43, John 6:61; John 7:32; 1 Corinthians 10:10. Compare John 7:12; Acts 6:1; Philippians 2:14; 1 Peter 4:9. The sense is that of repining or complaining under the allotments of Providence, or finding fault with God’s plans, and

Revelation 14:18 — And another angel - The sixth in order. He came, like the angel in Revelation 14:15, with a command to him who had the sickle to go forth and execute his commission.Came out from the altar - This stood in the front of the temple (see the notes on Matthew 21:12; compare the notes on Matthew 5:23-24), and was the place where burnt-sacrifices

Revelation 17:6 — saints; and that, in its fury, it had, as it were, drunk the blood of the slain, and had become, by drinking that blood, intoxicated and infuriated. No one need say how applicable this has been to the papacy. Compare, however, the Daniel 7:21, Daniel 7:25 notes; Revelation 12:13-14; Revelation 13:15 notes.And with the blood of the martyrs of Jesus - Especially with their blood. The meaning is, that the warfare, in which so much blood was shed, was directed against the saints as such, and that, in fact,

Revelation 7:10 — resurrection from the grave; the rescue from eternal burnings; the admission to a holy heaven - victory in all that that word implies will be due to God.Which sitteth upon the throne - notes on Revelation 4:2.And unto the Lamb - notes on Revelation 5:6. God the Father, and He who is the Lamb of God, alike claim, the honor of salvation. It is observable here that the redeemed ascribe their salvation to the Lamb as well as to Him who is on the throne. Could they do this if he who is referred to as

Revelation 8:5 — earth. Even the prayers of saints did not prevail to turn them away, and now the symbol of the scattered coals indicated that terrible judgments were about to come upon the world.And there were voices - Sounds, noises. See the notes on Revelation 4:5. The order is not the same here as there, but lightnings, thunderings, and voices are mentioned in both.And an earthquake - Revelation 6:12. This is a symbol of commotion. It is not necessary to look for a literal fulfillment of it, anymore than it

1 Samuel 10:5 — haber estado tan familiarizado con ella. Posiblemente pueden ser palabras explicativas insertadas por el narrador con referencia a 1 Samuel 13:2. Los instrumentos musicales fueron los acompañamientos de la canción profética 1Ch 13: 8 ; 1 Crónicas 25:3. El "Salterio" es una especie de lira con diez cuerdas, en forma de botella de vino de tierra (נבל nebel, de donde νάβλα nabla) que era algo así como un pan de azúcar o un delta. El tabret es una especie de tambor o pandereta, o timbrel, generalmente