Bible Commentaries

Job 1:7 — 4:1, se aplica a "los ojos de Yahweh", que se dice que "corren de aquí para allá por la tierra", es decir, examina todas las cosas como lo hace uno cuyo ojo pasa rápidamente de objeto a objeto. La misma frase aparece en 2 Crónicas 16:9. En Jeremias 5:1, se aplica a la acción de un hombre que pasa rápidamente por las calles de una ciudad. "Corre de aquí para allá por las calles de Jerusalén" compara Jeremias 49:3. De estos pasajes queda claro que la idea no es la de ir "en un circuito" o círculo,

Job 15:26 — decir, de los escudos que tiene el pecador; No los escudos de Dios. El escudo era un conocido instrumento de guerra, generalmente hecho con un borde de madera o metal, y cubierto con pieles, y llevado en el brazo izquierdo; vea las notas en Isaías 21:5. La superficie exterior se hizo redondeando desde el centro hasta el borde, y se pulió suavemente, de modo que los dardos o flechas se deslizarían y no penetrarían.

Job 17:14 — He dicho - Margen, llorado o llamado. El sentido es "digo" o "me dirijo a la tumba". A corrupción - La palabra utilizada aquí (שׁחת shachath) significa correctamente un hoyo o caída de pozo , Salmo 7:15; Salmo 9:15; una cisterna, o una zanja, Job 9:31; o el sepulcro, o tumba, Salmo 30:9; Job 33:18, Job 33:3. La Septuaginta lo muestra aquí por θανάτον thanaton - muerte. Jerome (Vulgata), putredini dixi. Según Gesenius (Lex), la palabra nunca tiene

Psalms 1 overview — o el fuerte contraste entre los injustos y los justos, Salmo 1:4. Su condición y destino se expresan en tres formas: (1) Son como paja que el viento aleja, Salmo 1:4. (2) No serán absueltos en el juicio, ni tendrán un lugar entre los justos, Salmo 1:5. (3) No serán aprobados por Dios, sino que perecerán, Salmo 1:6.

Psalms 2:2 — quizás transmitiría mejor el sentido del original. Es la idea de tomar una posición, o de colocarse en una matriz, lo que se denota por la expresión; - se combinan; ellos resuelven; están fijos en su propósito. Compare Éxodo 2:4; Éxodo 19:17; Éxodo 34:5. La actitud aquí es la de una resistencia firme o decidida. Y los gobernantes - Una ligera adición a la palabra reyes. El sentido es que hubo una combinación general entre todas las clases de gobernantes para lograr lo que aquí se especifica. No se

Psalms 74 overview — show them how long this would continue, or to give them assurance that these desolations would cease, Psalms 74:9-11.(3) A reference to what God had done for his people in former times when he interposed to save them from their enemies, Psalms 74:12-15.(4) The fact that God rules over the earth, and has control of all things; that day and night, light and darkness, summer and winter, are all under him, and are directed and controlled by him, Psalms 74:16-17.(5) A prayer that God would not forget his

Psalms 97 overview — sovereignty or supremacy in vindicating his people, and in bringing to pass events which gave them ground of confidence and rejoicing in him.Perhaps the most that can be said now on the origin and design of the psalm is, that these “six” psalms Ps. 95–100 seem to have been composed with reference to the same occasion, and may been designed to be used together. They are similar in their contents and structure; and they refer to the same thing - the sovereignty or the supremacy of God. Dr. Horsley

Isaiah 22 overview — This chapter is made up of “two” prophecies, one comprising the first fourteen verses, and addressed to the city of Jerusalem; and the other Isaiah 22:15-25 relating to the fall of Shebna, the prefect of the palace, and to the promotion of Eliakim in his place. They may have been delivered nearly at the same time, but the subjects are distinct.The first Isaiah 22:1-14 relates to Jerusalem. It has reference

Isaiah 51 overview — This chapter, together with Isaiah 52:1-12, is one connected portion, and injury has been done by separating it. It is a part of Isaiah of exquisite beauty, and is a most suitable introduction to the important portion which follows Isaiah 52:13-15; Isaiah 53:1-12 respecting the Messiah.

Isaiah 58 overview — indignation of the prophet, and led him to pour forth this severe reproof of the manner in which they approached God.The chapter comprises the following subjects: I. A direction to the prophet openly and boldly to reprove the sins of the nation Isaiah 58:1. II. The fact that the Jewish people were regular and diligent in the observance of the external duties of religion, and that they expected the divine favor on the ground of those observances Isaiah 58:2-3. III. The prophet states the reason why

Daniel 8 overview — afterward the capital of the Persian empire, in the province of Elam. To that place - then an important town - there is no improbability in supposing that he had gone, as he was then unconnected with the government, or not employed by the government Daniel 5:0, and as it is not unreasonable to suppose that he would be at liberty to visit other parts of the empire than Babylon. Possibly there may have been Jews at that place, and he may have gone on a visit to them. Or perhaps the scene of the vision may

2 Corinthians 8 overview — enters; and this chapter and the following are occupied with suggesting arguments, and giving directions for a liberal contribution.Paul had given directions for taking up this collection in the first Epistle; see 1 Corinthians 16:1 ff; compare Romans 15:26. This collection he had given Titus direction to take up when he went to Corinth; see 2Co 7:6-17 of this chapter. But from some cause it had not been completed, 2 Corinthians 7:10-11. What that cause was, is not stated, but it may have been possibly

Galatians 1 overview — This argument comprises the following parts:I. The solemn declaration, that he was not commissioned by human beings, and that he was not, in any sense, an apostle of man, together with the general salutation to the churches in Galatia; Galatians 1:1-5.II. The expression of his astonishment that the Galatians had so soon forsaken his instruction, and embraced another gospel; and a solemn declaration that whoever preached another gospel was to he held accursed; Galatians 1:6-10. Twice he anathematizes

2 Timothy 3:15 — And that from a child thou hast known the holy Scriptures - That is, the Old Testament; for the New Testament was not then written; see the notes at John 5:39. The mother of Timothy was a pious Hebrewess, and regarded it as one of the duties of her religion to train her son in the careful knowledge of the word of God. This was regarded by the Hebrews as an important duty of religion, and there is reason

Hebrews 11:37 — They were stoned - A common method of punishment among the Jews; see the notes on Matthew 21:35, Matthew 21:44. Thus, Zechariah, the son of Jehoiada the priest, was stoned; see 2 Chronicles 24:21; compare 1 Kings 21:1-14. It is not improbable that this was often resorted to in times of popular tumult, as in the case of Stephen; Acts 7:59; compare

1 Peter 5:1 — means, properly, “one who is old;” but it is frequently used in the New Testament as applicable to the officers of the church; probably because aged persons were at first commonly appointed to these offices. See Acts 11:30, note; Acts 14:23, note; Acts 15:2, note. There is evidently an allusion here to the fact that such persons were selected on account of their age, because in the following verses (1 Peter 5:4) the apostle addresses particularly the younger. It is worthy of remark, that he here refers

Revelation 2 overview — disapprobation expressed in regard to their conduct. Of two of the churches, that at Smyrna Revelation 2:9, and that at Philadelphia Revelation 3:10, he expresses his entire approbation; to the churches of Sardis Revelation 3:3, and Laodicea Revelation 3:15-18, he administers a decided rebuke; to the churches of Ephesus Revelation 2:3-6, Pergamos Revelation 2:13-16, and Thyatira Revelation 3:19-20, he intermingles praise and rebuke, for he saw much to commend, but, at the same time, not a little that was

Revelation 3:6 — strength, though but a little, and had kept his word, Revelation 3:8. (4)A declaration that he would constrain some who professed that they were Jews, but who were of the synagogue of Satan, to come and humble themselves before them, Revelation 3:9. (5)The particular promise to that church. He would keep them in the hour of temptation that was coming to try all that dwelt upon the earth, Revelation 3:10. (6)The command addressed to them as to the other churches. He solemnly enjoins it on them to see

Revelation 9:15 — be done, it is not usual to say of anything that it is “prepared for an hour, a month, a day, a year,” when the design is merely to indicate the beginning of it; and, (c)It is in accordance with the prediction respecting the first “woe” Revelation 9:5, where the time is specified in language similar to this, to wit, “five months.” It seems to me, therefore, that we are to regard the time here mentioned as a prophetic indication of the period during which this woe would continue.An hour, and a day,

Revelation 9:17 — And thus I saw the horses in the vision - That is, he saw them as he proceeds to describe them, for the word “thus” - οὕτως houtōs - refers to what follows. Compare Robinson’s Lexicon on the word (b), and see Matthew 1:18; Matthew 2:5; John 21:1; Hebrews 4:4. Prof. Stuart, however, refers to what precedes. The meaning, as it seems to me, is, that he fixed his attention on the appearance of the immense army - the horses and their riders, and proceeded to describe them as they struck