Bible Commentaries

2 Kings 8:16-19 — El pasaje es entre paréntesis y resume la historia del reino de Judá desde 1 Reyes 22:5. 2 Reyes 8:16 Las palabras iniciales son: "En el quinto año de Joram, hijo de Acab, rey de Israel, y de Josafat, rey de Judá"; pero contradicen todos los otros avisos cronológicos de Josafat 1 Reyes 22:42, 1 Rey 22:51 ; 2 Reyes 3:1; 2 Crónicas

Job 23:12 — haber leído בחקי bēchôqı̂y - "en mi seno". Pero no hay autoridad para el cambio, y parece que no hay razón para ello. La palabra חק chôq significa algo decretado, designado, designado; entonces una porción designada, a partir del trabajo, Éxodo 5:14; luego de comida - una asignación de comida, Proverbios 30:8; luego un límite, límite, ley, estatuto, etc. Me parece que la palabra aquí significa "propósito, intención, regla o diseño", y que la idea es que él había considerado los mandamientos

Job 25:6 — se menciona al hombre como un gusano; en Job 4:19 se dice que mora en una casa de arcilla y es aplastado ante la polilla. En ambos casos, el diseño es representarlo como insignificante en comparación con Dios. Un gusano - רמה rı̂mmâh; ver Job 7:5. La palabra se aplica comúnmente a los gusanos que se crían en la putrefacción, y por lo tanto, la comparación es la más forzada. Y el hijo del hombre - Otro modo de hablar del hombre. Cualquiera de los hijos del hombre es el mismo. Ninguno de ellos

Job 5:10 — maravillosas, cosas que son adecuadas para llevarnos a poner Nuestra confianza en él. En este y en los siguientes versículos, desciende a detalles y especifica aquellas cosas que muestran que Dios es digno de ser confiado. Esta enunciación continúa Job 5:16, y el alcance general es que la agencia de Dios es visto en todas partes; y que sus tratos providenciales están adaptados para impresionar al hombre con ideas elevadas de su justicia y bondad. Elifaz comienza con la lluvia y dice que el hecho de

Psalms 106 overview — The author of this psalm is unknown, and the occasion on which it was composed cannot now be ascertained. It belongs to the same “class” as Psalms 78:0; Psalms 105:0; as referring to the ancient history of the Hebrew people, and as deriving lessons of instruction, admonition, gratitude and praise from that history. The cvth Psalm referred to that history particularly as showing the mercy and favor of God to that

Psalms 116 overview — this into two, at the end of Psalms 116:9. The reason why this was done is unknown.The psalm appears to have been composed in reference to a dangerous sickness, or some deep affliction which threatened life, Psalms 116:3, Psalms 116:8-9, Psalms 116:15; and it expresses a purpose to praise and serve God in view of the fact that the author had been delivered from impending death, and that his days had been lengthened out upon the earth.The psalm embraces the following points: I. An expression of love

Psalms 92 overview — well adapted still to the services of the sabbath.The psalmist refers: I. To the blessedness of praise, or to the propriety of celebrating the praise of God, Psalms 92:1-4. II. He refers to the works of God as laying the foundation of praise, Psalms 92:5-6. III. He refers to the justice of God, or the fact that the wicked, however they may seem to be prospered, will be cut off, Psalms 92:7-9. IV. He refers to the prosperity and the security of the righteous; to the influence of religion and the favor

Psalms 95 overview — is, indeed, a “Hebrew” song; it has reference to the Hebrew people; and it contains such arguments and appeals as would be particularly adapted to influence them.The psalm consists of three parts: I. An exhortation to praise and worship God, Psalms 95:1-2. II. Reasons for offering such praise, Psalms 95:3-7 : (a) He is a great God, Psalms 95:3; (b) He has made all things, and all things are under his control, Psalms 95:4-5; (c) He is our Maker, Psalms 95:6; (d) He is our God, and we are his people,

Joshua 18:11-28 — conjeturas con "Et-Taiyibeh", en el camino de Jerusalén a Betel. Gaba - Este nombre, como Gabaa, Gabaón, etc. , indica un pueblo situado en una colina, y aparece repetidamente en varias formas en la topografía de Palestina. Gaba es Gabaa (si 1 Samuel 13:15 ; , donde el hebreo tiene גבע Geba ‛ , que sin duda es la lectura correcta en todo momento. La ciudad era una de las asignadas a los levitas , y estaba en la frontera norte de Judá. Se identifica con el moderno "Jeba", que se encuentra en el lado de

1 John 2:8 — the light of the pure gospel shines around you, and that requires, as its distinguishing characteristic, love. Religion is often represented as light; and Christ spoke of himself, and was spoken of, as the Light of the world. See the notes at John 1:4-5. Compare John 8:12; John 12:35-36, John 12:46; Isaiah 9:2.

Jude 1:5 — which we often endeavor to do in argument - to remind a person of some fact which he once knew very well, and which bears directly on the case.How that the Lord, having saved the people out of the land of Egypt - Compare the notes, 1 Corinthians 10:5-12. The bearing of this fact on the case, before the mind of Jude, seems to have been this - that, as those who had been delivered from Egypt were afterward destroyed for their unbelief, or as the mere fact of their being rescued did not prevent destruction

Revelation 11:9 — publicly exposed.Three days and an half - This might be either literally three days and a half, or, more in accordance with the usual style of this book, these would be prophetic days; that is, three years and a half. Compare the notes on Revelation 9:5, Revelation 9:15.And shall not suffer their dead bodies to be put in graves - That is, there would be a course of conduct in regard to these witnesses such as would be shown to the dead if they were not suffered to be decently interred. The language

Revelation 14:15 — from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son, as Messiah or Redeemer, is subordinate to the Father, and performs the work which has been given him to do. See John 3:16-17; John 5:19; John 10:18; John 12:49; John 14:31. Compare the notes on Revelation 1:1.Thrust in thy sickle, and reap - Into the great harvest of the world.For the time is come for thee to reap - That is, “the harvest which thou art to reap is ripe; the seed which

Revelation 14:3 — And they sung as it were a new song - See the notes on Revelation 5:9. It was proper to call this “new,” because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes.

Revelation 15 overview — Analysis Of The ChapterThis chapter Revelation 15:1-8 has a close connection in design with the previous chapter. In that, pledges and assurances had been given that all the enemies of religion would be cut off, and that the church would be ultimately triumphant, and particularly that that formidable

Revelation 15:8 — And the temple was filled with smoke - The usual symbol of the divine presence in the temple. See the notes on Isaiah 4:5; Isaiah 6:4.From the glory of God - From the manifestation of the divine majesty. That is, the smoke was the proper accompaniment of the Divine Being when appearing in majesty. So on Mount Sinai he is represented as appearing in this manner: “And mount

Revelation 20:11 — was “white.” The former expression means that it was high or elevated. Compare Isaiah 6:1. The latter expression - white - means that it was “splendid or shining.” Compare 1 Kings 10:18-20. The throne here is the same which is referred to in Matthew 25:31, and called there “the throne of his glory.”And him that sat on it - The reference here undoubtedly is to the Lord Jesus Christ, the final Judge of mankind (compare Matthew 25:31), and the scene described is what will occur at his second advent.From

Revelation 22:10 — And he saith unto me - The angel.Seal not the sayings of the prophecy of this book - That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see the notes on Revelation 5:1 . Isaiah (Isaiah 8:16; Isaiah 30:8) and Daniel (Daniel 8:26; Daniel 12:4, Daniel 12:9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, and the idea in their being commanded to seal them was, that they should

Revelation 4:10 — part in this universal praise, and as casting every crown at the feet of Him who sits upon the throne.And cast their crowns before the throne - They are described as “crowned” Revelation 4:4, that is, as triumphant, and as kings (compare Revelation 5:10), and they are here represented as casting their crowns at his feet, in token that they owe their triumph to Him. To his providential dealings, to his wise and merciful government, they owe it that they are crowned at all; and there is, therefore,

Revelation 5:4 — And I wept much, because no man was found worthy ... - Greek, as in Revelation 5:3, no one. It would seem as if there was a pause to see if there were any response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration