Bible Commentaries

Genesis 12:1-9 — order of the divine blessing. And as events unfold themselves in the history of man and conceptions in his soul within, so are doctrines gradually opened up in the Word of God, and progressively revealed to the soul by the Spirit of God.Genesis 12:4-5Abram obeys the call. He had set out from Ur under the revered guardianship of his aged father, Terah, with other companions, “as the Lord had spoken unto him.” Lot is now mentioned as his companion. Terah’s death has been already recorded. Sarai is

Genesis 2:4-7 — Hebrew analogy would give יהוה yı̂hveh not יהוה yehovâh for the verbal form. The middle vowel cholem (o) may indicate the intensive or active force of the root, but we lay no stress on the mode of pronunciation, since it cannot be positively ascertained.5. שׂדה śādeh “plain, country, field,” for pasture or tillage, in opposition to גן gan, “garden, park.”7. נשׂמה neśāmâh “breath,” applied to God and man only.We meet with no division again in the text till we come to Genesis 3:15, when the first

Genesis 34:1-31 — - Dinah’s DishonorThis chapter records the rape of Dinah and the revenge of her brothers.Genesis 34:1-5Dinah went out to see the daughters of the land. The Jewish doctors of a later period fix the marriageable age of a female at twelve years and a day. It is probable that Dinah was in her thirteenth year when she went out to visit the daughters of the

Genesis 8:1-14 — assuage.”3. חסר chāsar “want, fail, be abated.”4. אררט 'ărārāṭ, “Ararat,” a land forming part of Armenia. It is mentioned in 2 Kings 19:37, and Isaiah 37:38, as the retreat of Adrammelek and Sharezer after the murder of their father; and in Jeremiah 51:27 as a kingdom.8. קלל qālal, “be light, lightened, lightly esteemed, swift.”10. חוּל chûl, “twist, turn, dance, writhe, tremble, be strong, wait.” יהל yāchal “remain, wait, hope.”13. חרב chāreb, “be drained, desolated, amazed.”Genesis 8:1-3The

Job 29:25 — woes.(3) It is not improper for a man to speak of his former prosperity and happiness in the manner in which Job did. He does not speak of himself as having any merit, or as relying on this for salvation. He distinctly traces it all to God Job 29:2-5, and says that it was because he blessed him that he had enjoyed these comforts. It was not an improper acknowledgment of the mercies which he had received from his hand, and the remembrance was fitted to excite his gratitude. And although there may

Job 37:5 — most appropriate introduction to the manifestation of God himself as described in the next chapter, and could not but have done much to prepare Job and his friends for that sublime close of the controversy.The passage before us Job 36:29-33; Job 37:1-5, is probably the earliest description of a thunderstorm on record. A tempest is a phenomenon which must early have attracted attention, and which we may expect to find described or alluded to in all early poetry. It may be interesting, therefore, to

Job 4:19 — the throne of God, and much more liable to sin. The body is represented as a temporary tent, tabernacle, or dwelling for the soul. That dwelling is soon to be taken down, and its tenant, the soul, to be removed to other abodes. So Paul 2 Corinthians 5:1 speaks of the body as ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους hē epigeios hēmōn oikia tou skēnous - “our earthly house of this tabernacle.” So Plato speaks of it as γηΐ́νον σκῆνος gēinon skēnos - an earthly tent; and so Aristophanes (Av.

Psalms 76:10 — purpose of Judas, and the mad passions and the angry feelings of the Jews, in bringing about the work of redemption by the death of his Son; thus be made use of the purposes of Sennacherib in order to punish his own people (see the notes at Isaiah 10:5-7); thus he employed Cyrus to “execute his counsel” Isaiah 46:10; and thus he made use of the wrath evinced in persecuting the church to secure its permanent establishment in the world. Whether these things could be accomplished “without” that wrath,

Isaiah 7:8 — precise event to which it refers. One catastrophe happened to the kingdom of Ephraim or Israel within one or two years of this time, when Tiglath-pileser, king of Assyria, invaded the land and carried no small part of the people to Assyria; 2 Kings 15:29. Another occurred in the next reign, the reign of Hoshea, king of Israel, when Shalmaneser king of Assyria took Samaria, and carried Israel away captive into Assyria; 2 Kings 17:1-6.This occurred in the twelfth year of Ahaz. But that the Israelites

Daniel 2:21 — assertion is made, undoubtedly, in view of the revolutions in empire which Daniel now saw, from the signification of the dream, were to take place under the Divine hand. Foreseeing now these vast changes denoted by different parts of the image Daniel 2:36-45, stretching into far-distant times, Daniel was led to ascribe to God the control over “all” the revolutions which occur on earth. There is no essential difference between the words “times” and “seasons.” The words in Chaldee denote stated or appointed

Daniel 4:15 — gē - “leave one of his roots in the earth.” The original Chaldee word (עקר ‛ı̂qqar) means a “stump, trunk” (Gesenius); the Hebrew - עקר ‛ēqer - the same word with different pointing, means a shrub, or shoot. It occurs only once in Hebrew Leviticus 25:47, where it is applied to the stock of a family, or to a person sprung from a foreign family resident in the Hebrew territory: “the stock of the stranger’s family.” The Chaldee form of the word occurs only in Daniel 4:15, Daniel 4:23, Daniel 4:26,

Philippians 2:12 — manera todo estaría bien; que el asunto de la salvación no tiene por qué preocuparles, porque las cosas se organizarán de tal manera que se salvarán. ¿Por qué deberían suponer esto más con respecto a la religión que con respecto a cualquier otra cosa? (5) Es un deber, porque no hay razón para esperar la interposición divina sin nuestro propio esfuerzo. No se promete tal interposición a ningún hombre, y ¿por qué debería esperarla? En el caso de todos los que han sido salvados, han hecho un esfuerzo,

Philippians 4:8 — en sus semejantes favorable a la religión, es indispensable que manifieste integridad sin corrupción en sus tratos. Las cosas son puras - Casto - en pensamiento, en sentimiento y en la conversación entre los sexos; compare las notas en 1 Timoteo 5:2. Cualquier cosa que sea encantadora - La palabra usada aquí significa correctamente lo que es querido para cualquiera; entonces lo que es agradable. Aquí significa lo que es amable: tal temperamento mental que uno puede amarlo; o como para ser agradable

Colossians 2:18 — hecho de que asumieron tanto el aspecto de la modesta piedad; tanto la apariencia de la humilde devoción de los seres angelicales. La palabra traducida aquí “adoración” - θρησκεία thrēskeia - aparece en el Nuevo Testamento solo aquí, en Hechos 26:5; y Santiago 1:26, en cada uno de los lugares en que se traduce como "religión". Significa aquí la religión, o el espíritu de humilde reverencia y devoción que demuestran los ángeles; y esto concuerda bien con el significado en Santiago 1:26. Entrometerse

1 Timothy 4:3 — diga que el estado matrimonial debe preferirse a un estado de virginidad o celibato, y que no es mejor y más bendecido permanecer en la virginidad o celibato que unirse al matrimonio; ¡que sea maldito! Compare la Teología Moral de Peter Dens, pp. 497-500. Y ordenando abstenerse de las carnes, ... - La palabra "carne" en las Escrituras, comúnmente denota "comida" de todo tipo; Mateo 3:4; Mateo 6:25; Mateo 10:1; Mateo 15:37. Este era el significado de la palabra cuando se hizo la traducción de

1 Peter 4:18 — 14:18 ", SCACE restringió a la gente; " Hechos 27:7, "y se acercaron escasos contra CNIDUS;" 1 Pedro 4:8 ", y apenas pasa"; 1 Pedro 4:16, "Tuvimos mucho trabajo por el barco", literalmente, pudimos con dificultad para conseguir el barco ; Romanos 5:7, "apenas para un hombre justo, uno morirá;" Y en el pasaje delante de nosotros. La Palabra implica que hay alguna dificultad, u obstrucción, para que la cosa estuviera muy cerca de no suceder, o para que haya mucho riesgo al respecto. Comparar Lucas

Revelation 11:3 — prevalecientes; para mostrar cuál era la verdadera iglesia, y dar un testimonio fiel contra la maldad del mundo. La ley de Moisés requería que hubiera dos testigos en un juicio, y esto, según esa ley, se consideraba un número competente. Ver Números 35:3; Deuteronomio 17:6; Deuteronomio 19:15; Mateo 18:16; Juan 5:30. El significado esencial de este pasaje es, entonces, que habría "un número competente" de testigos en el caso; es decir, tantos como se consideren suficientes para establecer los

Revelation 13:14 — credulidad o la prudencia de Gregorio siempre estuvo dispuesto a confirmar las verdades de la religión por la evidencia de fantasmas, milagros y resurrecciones" (Disminución y caída, 3: 210). Incluso dentro de un mes desde el momento en que escribo (5 de octubre de 1850), se ha recibido inteligencia en este país de privilegios extraordinarios conferidos a alguna ciudad en Italia, porque los ojos de una imagen de la Virgen en esa ciudad se han movido milagrosamente - en gran medida a la "confirmación

Revelation 6:9-11 — And when he had opened the fifth seal - notes at Revelation 5:1; Revelation 6:1.I saw under the altar - The four living creatures are no longer heard as in the opening of the first four seals. No reason is given for the change in the manner of the representation; and none can be assigned, unless it be, that having

Revelation 6:9-11 — y cuando abrió el quinto sello - notas en Apocalipsis 5:1 Apocalipsis 6:1. Vi debajo del altar - Las cuatro criaturas vivientes ya no se escuchan como en la apertura de los primeros cuatro sellos. No se da ninguna razón para el cambio de la manera de la representación; Y no se puede asignar ninguna, a