Bible Commentaries

Job 2:13 — mi manto, y me arranqué el pelo de la cabeza y la barba, y me senté asombrado". Siete días y siete noches - Siete días fue el momento habitual de duelo entre los orientales. Por lo tanto, hicieron lamentación pública para Jacob siete días, Génesis 50:1. Así, a la muerte de Saúl, ayunaron siete días, 1 Samuel 31:13. Entonces el autor del libro de Ecclesiasticus dice: "Siete días lloran los hombres por el que está muerto"; Eccles 22:12. No se puede suponer que permanecieron en el mismo lugar y postura

Job 4:19 — trono de Dios, y mucho más propenso al pecado. El cuerpo se representa como una tienda temporal, tabernáculo o vivienda para el alma. Esa vivienda pronto será derribada, y su inquilino, el alma, será trasladado a otras moradas. Así que Paul 2 Corintios 5:1 habla del cuerpo como ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους hē epigeios hēmōn oikia tou skēnous - "nuestra casa terrenal de este tabernáculo". Entonces Platón habla de ello como γηΐ́νον σκῆνος gēinon skēnos - una tienda terrenal; y entonces

Psalms 25 overview — salmos el orden de las letras cambia ligeramente; en otros casos, se omiten algunas letras, mientras se observa la estructura general. Las muestras de este modo de composición aparecen en Salmo 34; Salmo 37; Salmo 111:1; Salmo 112:1; Salmo 119; Salmo 145; en Proverbios 31, desde el décimo verso hasta el final del capítulo; y en Lamentaciones de Jeremías, todo el libro está compuesto sobre este plan, excepto el último capítulo. El mismo modo de composición es común en la poesía siria y persa. Ver Assemani

Psalms 35 overview — 3:1-8; Psalms 7:0; Psalms 18:0; Psalms 30:1-12; Psalms 34:0; and, much more frequently, there is something added in the title to distinguish the character of the psalm, either in its own nature, or in its adaptedness to music, as in Psalms 4:1-8; Psalms 5:1-12; Psalms 6:1-10; Psalms 9:0; Psalms 16:1-11; Psalms 22:0. In this case, however, there is nothing in the title that furnishes any information on either of these points.There is nothing in the psalm itself that will enable us to determine with any

Psalms 35 overview — salmo, como en Salmo 3:1; Salmo 7; Salmo 18; Salmo 30:1; Salmo 34; y, con mucha más frecuencia, hay algo agregado en el título para distinguir el carácter del salmo, ya sea en su propia naturaleza o en su adaptación a la música, como en Salmo 4:1; Salmo 5:1; Salmo 6:1; Salmo 9; Salmo 16:1; Salmo 22. En este caso, sin embargo, no hay nada en el título que proporcione información sobre ninguno de estos puntos. No hay nada en el salmo mismo que nos permita determinar con precisión la ocasión en que fue

Psalms 37 overview — This psalm is entitled simply “of David,” or “by David” - לדוד ledâvid. In the original title there is no intheation, as in Psalms 3:1-8; Psalms 4:1-8; Psalms 7:0; Psalms 16:1-11; Psalms 17:1-15, whether it is a “psalm” or some other species of composition, but the idea is merely that it is a “composition” of David, or that David was its “author.”This is one of the “alphabetical” psalms: see introduction to Psalms 25:0. In this psalm the uniqueness

Psalms 88 overview — a gleam of hope - some cheerful view - some sustaining prospect; so that, though a psalm begins in despondency and gloom, it ends with joy and triumph. Compare, among others, Psalms 6:9-10; Psalms 7:17; Psalms 13:6; Psalms 42:8, Psalms 42:11; Psalms 56:11-13; Psalms 59:16; Psalms 69:34, Psalms 69:36. But in this psalm there is no relief; there is no comfort. As the Book of Psalms was designed to be useful in all ages, and to all classes of people, and as such a state of mind as that described in

1 Corinthians 10 overview — Jews had been highly favored, had been solemnly consecrated to Moses and to God, and had been under the divine protection and guidance 1 Corinthians 10:1-4; yet that this had not kept them from the displeasure of God when they sinned; 1 Corinthians 10:5. He shows that notwithstanding their privileges, they had indulged in inordinate desires 1 Corinthians 10:6; that they had become idolaters 1 Corinthians 10:7 that they had been guilty of licentiousness 1 Corinthians 10:8; that they had tempted their

2 Corinthians 10 overview — he would prove himself to be such as he had shown himself to be in his letters; to look at the evidence, since they boasted of their talent for reasoning, that he would show himself in fact to be what he had threatened to be, 2 Corinthians 10:9-12.(5) He pursues the strain of severe irony by secretly comparing himself with them, 2 Corinthians 10:12-16. They boasted much, but it was only by comparing themselves with one another, and not with any elevated standard of excellence. Paul admitted that

Hebrews 11:31 — that she had strong faith - and that is all that the apostle commends. We are under no more necessity of vindicating all that she did, than we are all that David or Peter did - or all that is now done by those who have the highest claims to virtue.(5) She had strong faith. It was only a strong belief that Yahweh was the true God, and that the children of Israel were his people, which would have led her to screen the strangers at the peril of her own life; and when the city was encompassed, and the

Hebrews 12:22 — heaven with those who appeared in the giving of the Law on Mount Sinai. God is always represented as surrounded by hosts of angels in heaven; see Deuteronomy 33:2; 1 Kings 22:19; Daniel 7:10; Psalms 68:17; compare notes, Hebrews 12:1; see also Revelation 5:11; Matthew 26:53; Luke 2:13. The meaning is, that under the Christian dispensation Christians in their feelings and worship become united to this vast host of holy angelic beings. it is, of course, not meant that they are “visible,” but they are seen

Hebrews 12:4 — conflict, and what virtue it would require in him to resist the concentrated energy of Satan’s might to induce him even then to abandon his work. The apostle says of those to whom he wrote, that they had not yet reached that point; compare notes on Hebrews 5:7.(3) This view furnishes a proper climax to the argument of the apostle for perseverance. It presents the Redeemer before the mind as the great example; directs the mind to him in various scenes of his life - as looking to the joy before him - disregarding

Hebrews 3:14 — We are spiritually united to the Saviour. We become one with him. We partake of his spirit and his allotments. The sacred writers are accustomed to describe the Christian as being closely united to the Saviour, and as being one with him see the John 15:1-7; John 17:21, John 17:23 notes; Ephesians 5:30 note; 1 Corinthians 12:27 note. The idea is, that we participate in all that pertains to him. It is a union of feeling and affection; a union of principle and of congeniality; a union of dependence as

Hebrews 4 overview — lovely, and pure.That might be called the “rest of God” - a beautiful emblem of what dwells around his throne in heaven. The meaning of this verse Hebrews 4:4 is, that the Bible spoke early of a “rest” which appertained to God himself. In Hebrews 4:5, he goes on to say that the prospect of entering into “his” rest was spoken of as a possible thing; that some were excluded, but that there was a place deserved to be called “the rest of God” - “My rest” - to which all may come. Of course, that rest

1 Peter 2:25 — For ye were as sheep going astray - Here also is an allusion to Isaiah 53:6, “All we like sheep have gone astray.” See the notes at that verse. The figure is plain. We were like a flock without a shepherd. We had wandered far away from the true fold, and were following our own paths. We were without a protector, and were

1 Peter 4:18 — “scarce restrained they the people;” Acts 27:7, “and scarce were come over against Cnidus;” 1 Peter 4:8, “and hardly passing it;” 1 Peter 4:16, “we had much work to come by the boat” - literally, we were able with difficulty to get the boat; Romans 5:7, “scarcely for a righteous man will one die;” and in the passage before us. The word implies that there is some difficulty, or obstruction, so that the thing came very near not to happen, or so that there was much risk about it. Compare Luke 13:31.

1 John 3:16 — illustration of its nature. “Love itself” - its real nature, its power, its sacrifices, its influences - was seen in its highest form, when the Son of God gave himself to die on a cross. For an illustration of the sentiment, see the notes at John 3:16; John 15:13.Because he laid down his life for us - There can be no doubt that the Saviour is here referred to, though his name is not mentioned particularly. There are several instances in the New Testament where he is mentioned under the general appellation

Revelation 1 overview — by whom the revelation is imparted. As it is his revelation, as it is designed especially to glorify him, and as it predicts the final triumph of his religion, the author appends to this reference to him a special ascription of praise, Revelation 1:5-8. He refers to the great work which he had done for his people in redeeming them, and making them kings and priests to God; he assures those to whom he wrote that he would come in glory to the world again, and that all eyes would see him; and he represents

Revelation 10:9 — of him who made it, there would be some strong desire to possess it. He goes, indeed, in obedience to the command; but, at the same time, there would naturally be a desire to be in possession of the volume, or to know the contents (compare Revelation 5:4), and his approach to the angel for the book would be most naturally interpreted as expressive of such a wish. And he said unto me, Take it - As if he had expected this application; or had come down to furnish him with this little volume, and had

Revelation 11:3 — corruptions; to show what was the real church, and to bear a faithful witness against the wickedness of the world. The law of Moses required that there should be two witnesses on a trial, and this, under that law, was deemed a competent number. See Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15; Matthew 18:16; John 5:30-33. The essential meaning of this passage then is, that there would be “a competent number” of witnesses in the case; that is, as many as would be regarded as sufficent to establish the