Bible Commentaries

Job 14:13 — Oh that thou wouldest hide me in the grave; - compare the notes at Job 3:11 ff. Hebrew “in Sheol” - ב־שׁאול bı̂-she'ôl. Vulgate, “in inferno.” Septuagint ἐν ἅδῃ en Hadē - “in Hades.” On the meaning of the word “Sheol,” see the notes at Isaiah 5:14. It does not mean here, I think, the grave. It means the region of departed spirits, the place of the dead, where he wished to be, until the tempest of the wrath of God should pass by. He wished to be shut up in some place where the fury of that

Job 22:30 — “If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes;” Ezekiel 14:14, “Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls;” compare Ezekiel 22:30; Jeremiah 5:1. The sentiment, also, had a beautiful illustration, though one which Eliphaz did not here think of, in his own case and that of his friends, where this very Job, to whom he was giving this counsel, was directed to intercede for them; Job 42:7-8. The

Psalms 36:8 — thus put their trust in the mercy of God. The Hebrew word - רוה râvâh - means to drink to the full; to be satisfied, or sated with drink; or to be satisfied or filled with water, as the earth or fields after an abundant rain: Isaiah 34:7; Psalms 65:10. The state referred to by the word is that of one who was thirsty, but who has drunk to the full; who feels that his desire is satisfied:(a) He has found that which is adapted to his wants, or which meets his needs, as water does the wants of one

Psalms 38:3 — erroneous, that our affliction has come upon us on account of a particular transgression. That may be so indeed; but the idea that that is the universal rule in regard to affliction is one which we are not required to entertain. See the notes at Luke 13:1-5.

Psalms 41:8 — prospect that he will ever get up again. They felt that they might indulge their remarks, therefore, freely, as he would not be able to take revenge on them, and their expectations and hopes were about to be accomplished by his death. Compare Psalms 41:5. As a part of his sufferings, all this was aggravated by the fact that they regarded those sufferings as full proof of his guilt; that he could not reply to their accusations; and that be was about to die under that imputation.

Psalms 55:22 — - an exhortation to himself to roll all his care upon the Lord, and to be calm. It is expressed, however, in so general language, that it may be applicable to all persons in similar circumstances. Compare Matthew 11:28-29; Philippians 4:6-7; 1 Peter 5:7. The Margin here is, “gift.” The “literal” rendering would be, “Cast upon Jehovah what he hath given (or laid upon) thee; that is, thy lot.” (Gesenius, Lexicon) The phrase, “he gives thee,” here means what he appoints for thee; what he allots to thee

Psalms 67:6 — rendered “increase” - יבול yebûl - means properly produce, or that which the earth produces when properly cultivated. It is rendered “increase,” as here, in Leviticus 26:4, Leviticus 26:20; Deuteronomy 32:22; Judges 6:4; Job 20:28; Psalms 78:46; Psalms 85:12; Ezekiel 34:27; Zechariah 8:12; and fruit, in Deuteronomy 11:17; Habakkuk 3:17; Haggai 1:10. It does not elsewhere cccur. The Hebrew verb here is in the past tense - “has yielded her increase,” but the connection seems to demand that it shall be

Psalms 68:15 — The hill of God - The phrase “the hill of God,” or the mountain of God, is elsewhere applied in the Scriptures only to Mount Horeb or Sinai Exodus 3:1; Exodus 18:5; Exo 24:13; 1 Kings 19:8, and to Mount Zion, Psalms 24:3; Isaiah 30:29. There is no reason for supposing that there is a reference here to Mount Horeb or Sinai, as the psalm does not particularly relate to that mountain, and as there is nothing in the

Isaiah 14:29 — descriptive of their character, but because they were so regarded by the Philistines. They were as odious and offensive to them, and as destructive of their plans, as venomous reptiles would be.Shall come forth a cockatrice - (see the note at Isaiah 59:5). A basilisk, or adder, a serpent of most venomous nature (see the note at Isaiah 11:8). That is, though Uzziah is dead, yet there shall spring up from him one far more destructive to you than he was; one who shall carry the desolations of war much

Isaiah 22:15 — Analysis of Isaiah 22:15-25. - Vision 20.The remainder of this chapter Isaiah 22:15-25 is occupied with a prediction respecting Shebna, and the promotion of Eliakim in his place. From the prophecy itself it appears that Shebna was prefect of the palace Isaiah 22:15, or that

Isaiah 24:15 — daylight, or daybreak, 1 Samuel 14:36; Nehemiah 8:3; (b) to light from daybreak to mid-day, Job 24:14; (c) the sun, Job 31:26; Job 37:21; (d) light as the emblem of happiness; (e) light as the emblem of knowledge is also used to denote fire, Ezekiel 5:2; Isaiah 44:16; Isaiah 47:14,In the plural form it is applied, in connection with the word “Thummim,” to the gems or images which were on the breastplate of the high priest, and from which responses were obtained. Exodus 28:30 : ‘And thou shalt put

2 Thessalonians 2:7 — Para el misterio de la iniquidad - Sobre el significado de la palabra misterio, vea las notas en Romanos 11:25; compare 1 Corintios 2:7; Efesios 1:9; Efesios 3:3; Colosenses 1:26. Significa adecuadamente lo que está oculto u oculto; no necesariamente lo que es ininteligible. El "misterio de la iniquidad" parece referirse aquí a una depravación oculta u oculta,

Hebrews 10:25 — adecuadamente a ese evento como a cualquier otro. Es una palabra que probablemente sugiera la idea de angustia, calamidad o juicio de algún tipo, por lo que a menudo se usa en las Escrituras; comp Psa 27:13 ; 1 Samuel 26:1; Jeremias 30:7; Ezequiel 21:5; notas Isaías 2:12. (2) Tal período fue claramente predicho por el Salvador, y se indicaron claramente las indicaciones que lo precederían; ver Mateo 24. Ese evento estaba entonces tan cerca que el Salvador dijo que "esa generación no pasaría" hasta

Hebrews 11:19 — probabilidad humana, podría restaurarlo nuevamente en un método tan extraordinario. Él, por lo tanto, anticipó que lo levantaría inmediatamente de entre los muertos. Que esta era la expectativa de Abraham se desprende de la narración en Génesis 22:5, “Y Abraham dijo a sus jóvenes: Permaneced aquí con el asno; y yo y el muchacho iremos allí y adoraremos, y volveremos a ti; en plural - ונּשׁובּה אליכם wanaashuwbaah 'alēykem - "y volveremos;" es decir, Isaac y yo volveremos, ya que ninguna otra persona

Hebrews 4:9 — se proporcionará en vano. (4) Eso mucho después de que los israelitas hubieran caído en el desierto, encontramos la misma referencia a un descanso que David en su tiempo exhorta a aquellos a quienes dirigió a los que se dirigió a tratar de obtener. (5) que si todo lo que había significado por la palabra "descanso", y por la promesa, se había logrado cuando Josué llevó a los israelitas a la tierra de Canaán, no deberíamos haber escuchado otro día hablado cuando era posible hacerlo. Fore ese descanso

1 Peter 1:2 — término. Esta palabra hace referencia al acto de seleccionarlos, sin arrojar luz sobre la pregunta de por qué se hizo. Ver Mateo 24:22, Mateo 24:24, Mateo 24:31; Marco 13:2; Lucas 18:7; Romanos 8:33; Colosenses 3:12. Compare las notas en Juan 15:16. El significado es que Dios tenía, en algunos aspectos, una preferencia por ellos por encima de los demás como su pueblo, y los había elegido de entre otros para ser herederos de la salvación. La palabra debe entenderse correctamente aplicada al

1 John 2:2 — Nuevo Testamento, excepto en 1 Juan 4:10 de esta epístola ; Aunque las palabras de la misma derivación, y que tienen el mismo significado esencial, frecuentemente ocurren. La palabra correspondiente ἱλαστήριον span> span> hilastērion ocurre en Rom 3:25 , prestado "propiciación" - "A quien Dios ha expuesto a ser una propiciación a través de la fe en su sangre"; y en Hebreos 9:5, renderizó el asiento de la misericordia - "Sombreando el asiento de la misericordia". El verbo ἱλάσκομαι span> span> hilaskomai

Revelation 10:4 — tuvieron lugar las visiones, no tiene una buena base. Y escuché una voz del cielo que me decía: Evidentemente, la voz de Dios: en todo caso, vino con la clara fuerza de mando, Selle esas cosas - En la palabra "seal", vea las notas en Apocalipsis 5:1. El significado aquí es que no debía registrar esas cosas, pero lo que escuchó fue guardarlo para sí mismo como si estuviera colocado bajo un sello que no debía romperse. Y no los escriba - No haga ningún registro de ellos. No se menciona ninguna

Revelation 11:1 — que la caña que se le puso en las manos era como una caña o un bastón con respecto al tamaño y, por lo tanto, era conveniente para el manejo. La palabra "varilla" también se usa para denotar un poste de medición, Salmo 74:2; Jeremias 10:16; Jeremias 51:19. Y el ángel se puso de pie, diciendo - La frase, "el ángel se paró", falta en muchos mss. y ediciones del Nuevo Testamento, y es rechazado por el Prof. Stuart como falso. También es rechazado en las ediciones críticas de Griesbach y Hahn, y Tittmann

Revelation 14:8 — en relación con este punto, es que Babilonia, el gran enemigo, no volvería a levantarse. Babylon - Esta es la primera vez que aparece la palabra "Babylon" en este libro, aunque se menciona repetidamente después, Apocalipsis 16:19; Apocalipsis 17:5; Apocalipsis 18:2, Apocalipsis 18:1, Apocalipsis 18:21. En referencia a la Babilonia literal, la palabra se usa, en el Nuevo Testamento, en Mateo 1:11; Hechos 7:43; 1 Pedro 5:13. Ver introducción. a 1 Pedro, sección 2. Babilonia era una ciudad