Bible Commentaries

Genesis 10:1-5 — 'elı̂yshâh , “Elishah”; Ἧλις Eelis , Ἑλλὰς Hellas , Αἰολεῖς Aioleis . תדשׁישׁ tarshı̂ysh , “Tarshish, ruptura, solidez: Tartessus, Tarsus, Tyrseni. ” כתים kı̂tı̂ym , “Kittim, heridores; ciudadanos;” Κᾶρες Kares ; דדנים dodānı̂ym , “Dodanim, Dodona, Dardani”. 5. אי 'ı̂y , “pradera, tierra a la que llega el agua, isla; relacionado: estar marcado o delimitado (por una línea de agua)”. גוי gôy , “nación; relacionado: nacer;” γεγάασι gegaasi . El quinto documento se refiere a las generaciones de los hijos de Noé.

Genesis 11:10-26 — Encerrado. Septuaginta Josefo Fecha nacimiento del hijo propia muerte nacimiento del hijo propia muerte nacimiento del hijo propia muerte nacimiento del hijo propia muerte de nacimiento de la muerte 11. Sem (97) 2 600 (97) 2 600 (97) 2 600 (97) 12 1559 2150 12. Arpakshad ( Καινᾶν ) 35 438 135 438 135 535 135 1658 2096 13. Sela 30 433 130 433 130 460 130 1693 2126 14. Heber 34 464 134 404 134 404 134 1723 2187 15. Péleg 30 239 130 239 130 339 130 1757 1996 16. Reu 32 239 132 239 132 339 130 1787 2096 17.

Job 3:8 — elements, and over the destiny of men; to have the power to bless and to curse, to render propitious or calamitous. Balsaam was believed to be endowed with this power, and hence, he was sent for by Balak, king of Moab, to curse the Israelites; Numbers 22:5-6; see the notes at Isaiah 8:19. The practice of cursing the day, or cursing the sun, is said by Herodotus to have prevailed among a people of Africa, whom he calls the Atlantes, living in the vicinity of Mount Atlas. “Of all mankind,” says he, “of

Psalms 2:2 — better convey the sense of the original. It is the idea of taking a stand, or of setting themselves in array, which is denoted by the expression; - they combine; they resolve; they are fixed in their purpose. Compare Exodus 2:4; Exodus 19:17; Exodus 34:5. The attitude here is that of firm or determined resistance.And the rulers - A slight addition to the word kings. The sense is, that there was a general combination among all classes of rulers to accomplish what is here specified. It was not confined

Psalms 42:5 — and that we find a melancholy satisfaction in being miserable, and in making ourselves more unhappy, as if we had been wronged, and as if there were a kind of virtue in dejection and gloom - in “refusing,” like Rachel, “to be comforted” Jeremiah 31:15; perhaps also feeling as if by this we were deserving of the divine approbation, and laying the foundation for some claim to favor on the score of merit.(4) That in this we are often eminently guilty, as putting away those consolations which God has

Isaiah 1:5 — covered over with weals or marks of blows, and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers is specified in Isaiah 1:7-9. In Isaiah 1:5-6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in the classic writers. Thus Cicero (de fin. iv. 14) says, ‘quae hie reipublicae vulnera imponebat hie

Isaiah 1:6 — and various kinds of unguents, in medicine. Hence, the good Samaritan is represented as pouring in oil and wine into the wounds of the man that fell among thieves Luke 10:34; and the apostles were directed to anoint with oil those who were sick; James 5:14; compare Revelation 3:18.Ointment - Hebrew oil. שׁמן shemen. The oil of olives was used commonly for this purpose. The whole figure in these two verses relates to their being punished for their sins. It is taken from the appearance of a man who is

Isaiah 11:12 — preservation Exodus 23:10; to collect a people together Numbers 21:16; to gather or collect gold; 2 Kings 22:4. It may also mean to gather or collect anything for destruction Jeremiah 8:13; and hence, to take out of the way, to kill, destroy; 1 Samuel 15:6. Here, it is evidently synonymous with the word ‘recover’ in Isaiah 11:11. It cannot be proved that it means that God will “literally” re-assemble all the scattered Jews, for the “collecting them,” or regathering them to himself “as his people,” though

Isaiah 2:7 — the other to break the enemy’s ranks. These last were commonly armed with hooks or scythes. They were much used by the ancients; Joshua 11:4; Judges 1:19. The Philistines, in their war against Saul, had 30,000 chariots, and 6000 horsemen; 1 Samuel 13:5. There is no evidence, however, that the Jews used chariots for war. Solomon had many of them 1 Kings 10:26, but they do not appear to have been used in any military expedition, but to have been kept for display and pleasure. Judea was a mountainous

Isaiah 40:10 — salvation.And his arm - The arm is a symbol of strength, because it is by that that we accomplish our purposes; by that a conqueror slays his enemies in battle, etc. Thus, ‘Break thou the arm of the wicked;’ that is, diminish or destroy his power Psalms 10:15. ‘I have broken the arm of Pharaoh king of Egypt’ (Ezekiel 30:21; compare Jeremiah 48:25). Thus it is said of God, ‘Thou hast a mighty arm’ Psalms 89:13, and, ‘His holy arm hath gotten him the victory’ (Psalms 98:1; compare Exodus 6:6). The metaphor

Isaiah 53:7 — taxes were demanded of the exiles, when they were in a foreign land. The word used here (נגשׂ nāgas') properly means, “to drive,” to impel, to urge; and then to urge a debtor, to exact payment; or to exact tribute, a ransom, etc. (see Deuteronomy 15:2-3; 2 Kings 23:35.) Compare Job 3:18; Zechariah 9:8; Zechariah 10:4, where one form of the word is rendered ‘oppressor;’ Job 39:7, the ‘driver;’ Exodus 5:6, ‘taskmasters;’ Daniel 11:20, ‘a raiser of taxes.’ The idea is that of urgency, oppression,

Daniel 4:13 — of, what the name applied would indicate. Compare 1 Samuel 28:3 : “In Ramah, even (ו v) in his own city.” 1 Samuel 17:40 : “and put them in a shepherd’s bag which he had, even (ו v) in a scrip.”Compare Psalms 68:9 (10); Amos 3:11; Amos 4:10; Jeremiah 15:13; Isaiah 1:13; Isaiah 13:14; Isaiah 57:11; Ecclesiastes 8:2. - Gesenius, “Lex.” The word rendered “watcher” (עיר ‛ı̂yr) is rendered in the Vulgate vigil; in the Greek of Theodotion the word is retained without an attempt to translate it - εἴρ eir;

Daniel 5:1 — from L’Art de Verifier les Dates, and the other from Hales’ “Analysis,” disposing them in opposite colums for the sake of comparison: Comparison of Historical Accounts of Nebuchadnezzar From L’Art de Verifier From Hales's Analysis 605 Nebuchacnezzar, who was succeeded by his son. 604 Nebuchadnezzar was succeeded by his son. 562 Evil-Merodach, who, having provoked general indignation by his tyranny and atrocities, was, after a short reign of about two years, assassinated

Ephesians 1:4 — "preferencia" por ella. 1 Corintios 1:27, "Dios ha elegido las cosas necias del mundo"; él ha preferido utilizarlos entre todas las cosas concebibles que podrían haberse empleado "para confundir a los sabios"; compare Hechos 1:2, Hechos 1:24; Hechos 6:5; Hechos 15:22, Hechos 15:25. Denota "elegir", con la idea accesoria de amabilidad o favor. Marco 13:2, "por el bien de los elegidos a quien" ha elegido ", ha acortado los días". Juan 13:18, "Sé a quién he elegido". Hechos 13:17, "el Dios de este

Ephesians 4:8 — nosotros, o que el Redentor proporciona los medios para que podamos llevar vidas santas". (Para comentarios sobre el tema de la acomodación. En relación con las citas del Antiguo Testamento al Nuevo Testamento, vea las notas complementarias, Hebreos 1:5, y Hebreos 2:6, nota. El principio de acomodación, si se admite en absoluto, debe usarse con gran precaución. Sin duda es sancionado por grandes nombres tanto en Europa como en América. Sin embargo, debe permitirse que los apóstoles entiendan la mente

Judges overview — servitudes and deliverances of the Israelites, according as they either forsook God to worship idols, or returned to Him in penitence, faith, and prayer. Throughout there is a reference to the threatenings and promises of the Books of Moses (Judges 2:15, Judges 2:20, etc.), in order both to vindicate the power and faithfulness of Jehovah the God of Israel, and to hold out a warning to the future generations for whose instruction the book was written. In the view which the writer was inspired to present

2 Peter 3:10 — the day in which he will be manifested. It is called his day, because he will then be the grand and prominent object as the Judge of all. Compare Luke 17:27.Will come as a thief in the night - Unexpectedly; suddenly. See the notes at 1 Thessalonians 5:2.In the which the heavens shall pass away with a great noise - That is, what seems to us to be the heavens. It cannot mean that the holy home where God dwells will pass away; nor do we need to suppose that this declaration extends to the starry worlds

2 Peter 3:10 — Señor Jesús. Es decir, el día en que se manifestará. Se llama su día, porque será el gran y destacado objeto como Juez de todos. Compare Lucas 17:27. Vendrá como ladrón en la noche - Inesperadamente; repentinamente. Vea las notas en 1 Tesalonicenses 5:2. En el cual los cielos pasarán con un gran ruido - Es decir, lo que nos parece que son los cielos. No puede significar que el hogar sagrado donde habita Dios pasará; ni tampoco debemos suponer que esta declaración se extiende a los mundos y sistemas

Revelation 3:12 — as if he were a pillar which was necessary for the support of the temple. It is not uncommon in the New Testament to represent the church as a temple, and Christians as parts of it. See 1 Corinthians 3:16-17; 1 Corinthians 6:19; 2Co 6:16; 1 Peter 2:5.And he shall go no more out - He shall be permanent as a part of that spiritual temple. The idea of “going out” does not properly belong to a pillar; but the speaker here has in his mind the man, though represented as a column. The description of some

Revelation 3:12 — fuera un pilar que era necesario para el apoyo del templo. No es infrecuente en el Nuevo Testamento, representar a la Iglesia como un templo, y los cristianos como partes. Consulte 1 Corintios 3:16-17; 1 Corintios 6:19; 2co 6:16 u> span>; 1 Pedro 2:5. Y no irá más fuera: será permanente como parte de ese templo espiritual. La idea de "salir" no pertenece adecuadamente a un pilar; Pero el orador aquí tiene en su mente el hombre, aunque representado como una columna. La descripción de algunas partes