Bible Commentaries

Job 29:4 — to autumn as being laden with fruit. So we speak of the spring, the autumn, and the winter of life, and by the autumn denote the maturity of vigor, experience, and wisdom. So the Greeks used the word ὸπώρα opōra, Pindar, Isthm. 2, 7, 8; Nehemiah 5:10, Aeschyl. Suppl. 1005, 1022. So Ovid: Excessit Autumnus posito fervore javentae Maturus, mitisque inter juvenemque senemqae; Temperie medius, sparsis per tempora canis. Inde senilis hiems tremulo venit horrida passu. Aut spoliata suos, aut. quos

Psalms 10:5 — original word - חול chûl. The meaning of this word, as given by Genesius, is to turn round, to twist, to whirl; and hence:(1) to dance;(2) to be whirled, or twisted upon anything;(3) to twist oneself with pain, or to be in pain;(4) to bear or bring forth;(5) to tremble, to quake;(6) to be strong or stable, as things twisted are.Hence, he translates this passage, “his ways are firm, or stable, that is, all his affairs prosper.” But it seems to me plain that this is not the idea in the mind of the psalmist.

Psalms 17:13 — sword.” The sentiment that the wicked ARE the “sword” of God, or the instruments, though unconsciously to themselves, of accomplishing his purposes, or that he makes them the executioners of his will, is undoubtedly favored by such passages as Isaiah 10:5-7 (see the notes at those verses), and should be properly recognized. But such a construction is not necessary in the place before us, and it does not well agree with the connection, for it is not easy to see why the psalmist should make the fact that

Psalms 19:4 — Their line - That is, of the heavens. The word used here - קו qav - means properly a cord, or line:(a) a measuring line, Ezekiel 47:3; Job 38:5; Isaiah 44:13; and then(b) a cord or string as of a lyre or other instrument of music; and hence, a sound.So it is rendered here by the Septuagint, φθόγγος phthongos. By Symmachus, ἦχος ēchos. By the Vulgate, sonus. DeWette renders it Klang, sound.

Psalms 21:4 — He asked life of thee - An expression similar to this occurs in Psalms 61:5-6, “For thou, O God, hast heard my vows;...Thou wilt prolong the king’s life, and his years to many generations.” The expression in both cases implies that there had been a prayer for “life,” as if life were in danger. The expression itself would be

Psalms 23:3 — they may be saved. It is that He may be honored:(a) in their being saved at all;(b) in the manner in which it is done;(c) in the influence of their whole life, under His guidance, as making known His own character and perfections.Compare Isaiah 43:25; Isaiah 48:9; Isaiah 66:5; Jeremiah 14:7. The feeling expressed in this verse is that of confidence in God; an assurance that he would always lead his people in the path in which they should go. Compare Psalms 25:9. This he will always do if people

Psalms 3 overview — feelings in this poetic form. Kimchi says that it was the opinion of the ancient rabbis that this psalm was actually composed when David, with naked feet, and with his head covered, ascended the Mount of Olives, as he fled from Jerusalem, 2 Samuel 15:30.It is not necessary, however, to suppose that in these circumstances he would actually give himself to the task of a poetic composition; yet nothing is more probable than that such thoughts passed through his mind, and nothing would be more natural

Psalms 31:12 — I am forgotten as a dead man out of mind - Like the man who is dead, and who has passed away from the recollection of mankind. Compare Psalms 88:4-5. The Hebrew is, “as a dead man from the heart;” that is, from the memory or recollection of men, so as to be no more remembered; no more regarded. The expression is nearly the same in meaning as our common English proverb: “out of sight, out of mind.”

Psalms 4:3 — derived from חסד chesed, which means desire, ardor, zeal; and then kindness, benignity, love toward God or man. Here the word properly denotes one who has love to God, or one who is truly pious; and it is correctly rendered “godly.” Compare Psalms 30:4-5; Psalms 31:23; Psalms 37:28. The idea is, that as God had appointed him for his own great purposes, the real aim of the rebels was to oppose Yahweh; and the purposes in which they were engaged could not, therefore, be successful.The Lord will hear when

Leviticus 27:28 — that which is cut off from common use and given up in some sense to Yahweh, without the right of recal or commutation. It is applied to a field wholly appropriated to the sanctuary Leviticus 27:21, and to whatever was doomed to destruction 1 Samuel 15:21; 1 Kings 20:42. Our translators have often rendered the word by “cursed,” or “a curse,” which in some places may convey the right sense, but it should be remembered that the terms are not identical in their compass of meaning (Deuteronomy 7:26; Joshua

Daniel 2:5 — 'âzal) en Deuteronomio 32:36, "Él ve que su poder se ha ido"; 1 Samuel 9:7, "El pan se gasta en nuestros recipientes;" Job 14:11, "Las aguas fallan desde el mar;" y el Caldeo (אזל 'ăzal) en Esdras 4:23, "Subieron a toda prisa a Jerusalén"; Esdras 5:8, "Entramos en la provincia de Judea;" y Daniel 2:17, Daniel 2:24; Daniel 6:18 (19), 19 (20). (2) Esta interpretación es sostenida por la Vulgata de Jerónimo y por el griego. (3) No parece que ninguna orden de ese tipo hubiera salido del rey en

Micah 2:13 — forth The image is not of conquest, but of deliverance. They “break through,” not to enter in but to “pass through the gate and go forth.” The wall of the city is ordinarily broken through, in order to make an entrance Psalms 80:13; Psalms 89:41; Isaiah 5:5; Nehemiah 2:13, or to secure to a conqueror the power of entering in Proverbs 25:28; 2 Kings 14:13; 2 Chronicles 25:23; 2 Chronicles 26:6 at any time, or by age and decay 2 Chronicles 32:5. But here the object is expressed, to go forth. Plainly then,

Acts 3:19 — must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Compare Isaiah 1:16-20; Joel 2:13.May be blotted out - May be forgiven, or pardoned. The expression “to blot out sins” occurs also in Isaiah 43:25; Psalms 51:1, Psalms 51:9; Jeremiah 18:23; Nehemiah 4:5; Isaiah 44:22. The expression “to blot out a name” is applied to expunging it from a “roll,” or “catalog,” or “list,” as of an army, etc. Exodus 32:32-33; Deuteronomy 9:14; Deuteronomy 25:19; Deuteronomy

2 Corinthians 2:15 — meaning is, that their labors were acceptable to God; he was pleased with them, and would bestow on them the smiles and proofs of his approbation. The word rendered here as “sweet savor” (εὐωδία euōdia) occurs only in this place, and in Ephesians 5:2; Philippians 4:18; and is applied to persons or things well-pleasing to God. It properly means good odor, or fragrance, and in the Septuagint it is frequently applied to the incense that was burnt in the public worship of God and to sacrifices in

2 Corinthians 2:15 — significado es, que sus labores eran aceptables para Dios; Estaba satisfecho con ellos, y le otorgaría las sonrisas y pruebas de su aprobación. La palabra prestada aquí como "Sabor Savor" ( εὐωδία span> span> euōdia) ocurre solo en este lugar, y en EPH 5: 2 ; Filipenses 4:18; y se aplica a las personas o las cosas bien agradables a Dios. Significa adecuadamente el buen olor, o la fragancia, y en el Septuagint se aplica frecuentemente al incienso que se quemó en la adoración pública de Dios y los sacrificios

2 Corinthians 5:18 — (καταλλάσσω katallassō) means properly to change against anything; to exchange for anything, for money, or for any article - Robinson. In the New Testament it means to change one person toward another; that is, to reconcile to anyone; see the note on Romans 5:10.It conveys the idea of producing a change so that one who is alienated should be brought to friendship. Of course, all the change which takes place must be on the part of man, for God will not change, and the purpose of the plan of reconciliation

1 Thessalonians 4:18 — eternal doom is there to be determined, and with all the intensity of emotion derived from the fact that the Son of God will descend to judge us, and to pronounce our final doom! Can we be too much concerned to be prepared for the solemnities of that day?5. We have, in the passage before us, an interesting view of the order in which these great events will occur. There will be: (1)The descent of the judge with the attending hosts of heaven; (2)The raising up of the righteous dead; (3)The change which

2 Thessalonians 2:17 — Comfort your hearts; - see the notes, 1Th 3:2; 1 Thessalonians 5:11, 1 Thessalonians 5:14. The Thessalonians were in the midst of trials, and Paul prayed that they might have the full consolations of their religion.And stablish you - Make you firm and steadfast; 1Th 3:2, 1 Thessalonians 3:13.In every good word and

Revelation 10 overview — heaven, disclosing new scenes in what was yet to occur. The vision is interposed between the sounding of the sixth, or second woe-trumpet, and the sounding of the seventh, or third woe-trumpet, under which is to be the final consummation, Revelation 11:15 ff. It occupies an important interval between the events which were to occur under the sixth trumpet and the last scene - the final overthrow of the formidable power which had opposed the reign of God on the earth, and the reign of righteousness, when

Revelation 10 overview — del cielo, revelando nuevas escenas en lo que estaba por ocurrir. La visión se interpone entre el sonido de la sexta o segunda trompeta de ay, y el sonido de la séptima o tercera trompeta de ay, bajo la cual será la consumación final, Apocalipsis 11:15 ff. Ocupa un intervalo importante entre los eventos que ocurrirían bajo la sexta trompeta y la última escena: el derrocamiento final del poder formidable que se había opuesto al reino de Dios en la tierra, y el reino de la justicia, cuando los reinos