Bible Commentaries

Genesis 28:1-22 — has yet come out to view. But even now we can discern the general distinction in the lives of the three patriarchs. Abraham’s is a life of authority and decision; Isaac’s, of submission and acquiescence; and Jacob’s, of trial and struggle.Genesis 28:1-5Isaac has now become alive to the real destiny of Jacob. He therefore calls for him to bless him, and give him a command. The command is to take a wife, not from Kenaan, but from the kindred of his parents. The blessing comes from “God Almighty” (Genesis

Genesis 49:1-33 — - Jacob bendice a sus hijos 5. מכרה m e kêrāh , “arma”; relacionado: כיר kārar o כרה kārāh dig. “¿Dispositivo, diseño?” relacionado: מכר mākar “vender”, en árabe “tomar consejo”. Habitación." 10. מחקק m e choqēq , “legislador, juez, dispensador de leyes”. Esta palabra aparece en

Job 2:13 — and my mantle, and plucked off the hair of my head, and my beard, and sat down astonished.”Seven days and seven nights - Seven days was the usual time of mourning among the Orientals. Thus, they made public lamentation for Jacob seven days, Genesis 50:10. Thus, on the death of Saul, they fasted seven days, 1 Samuel 31:13. So the author of the book of Ecclesiasticus says,” Seven days do men mourn for him that is dead;” Eccles. 22:12. It cannot be supposed that they remained in the same place and

Job 30:22 — him about as a worthless object, until he was wasted away and ruined. It is possible that Job refers in this passage to the sand-storm which occurs sometimes in the deserts of Arabia. The following description of such a storm by Mr. Bruce (vol. 4:pp. 553, 554), will furnish an illustration of the force and sublimity of the passage. It is copied from Taylor’s Fragments, in Calmet’s Dictionary, vol. 3:235: “On the fourteenth,” says Bruce, “at seven in the morning, we left Assa Nagga, our course being

Psalms 19:7 — veracity as to the correctness of the statements which are thus made. The word, therefore, refers to the whole of what is revealed in his word, considered as that to the truth of which he bears witness. The word is often used in this sense: Psalms 81:5; Psalms 119:14, Psalms 119:31, Psalms 119:36, Psalms 119:88, Psalms 119:99,Psalms 119:111, Psalms 119:129, Psalms 119:144, Psalms 119:157; Jeremiah 44:23. It is often also applied to the two tables of the law laid up in the ark, which is hence called

Isaiah 23:1 — ships of Tarshish - (see the note at Isaiah 2:16). The ‘Tarshish’ here referred to, was doubtless a city or country in Spain (Ταρτησσὸς Tartēssos), and was the most celebrated emporium to which the Phenicians traded. It is mentioned by Diod. Sic., v. 35-38; Strabo, iii. 148; Pliny, “Nat. Hist.” iii. 3. According to Jeremiah 10:9, it exported silver; according to Ezekiel 27:12, Ezekiel 27:25, it exported silver, iron, tin, and lead, to the Tyrian market. In this chapter Isaiah 23:1, Isaiah 23:6, Isaiah

Isaiah 40:9 — news. On an occasion of a public victory or rejoicing, it was customary, says he, for females to assemble together, and to celebrate it with songs, and dances, and rejoicings; and he appeals to the instance of Miriam and the chorus of women Exodus 15:20-21, and to the instance where, after the victory of David over Goliath, ‘all the women came out of the cities of Israel singing and dancing to meet Saul’ 1 Samuel 18:7. But there are objections to this interpretation; first, if this was the sense,

Isaiah 66:17 — purify themselves by idolatrous rites, by ablutions, and lustrations. The design here is, to describe those who will be exposed to the wrath of God when he shall come to execute vengeance.And purify themselves in the gardens - (See the notes at Isaiah 65:3).Behind one tree in the midst - This passage has not a little exercised the ingenuity of commentators. It is quite evident that our translators were not able to satisfy themselves with regard to its meaning. In the margin they have rendered it, ‘one

Ezekiel overview — conquests in the neighboring countries, and especially his prolonged siege of Tyre.The year in which Ezekiel delivered his prophecies against Egypt corresponds with the first year of the reign of Pharaoh-Hophra, the Apries of Herodotus. The accession (589 b.c.) of this king to the Egyptian throne affected very materially the future of the kingdom of Judah. Since the first capture of Jerusalem by Nebuchadnezzar, the Jews had found the service of the Chaldaeans a hard one, and were ready at any moment

Daniel 2:38 — como se conocía entonces. Este es un lenguaje común aplicado en las Escrituras a los reinos babilónico, persa, griego y romano. Así, en Daniel 2:39, el tercero de estos reinos, el griego, debía "tener dominio sobre toda la tierra". Compare Daniel 8:5: "Y, como estaba considerando, he aquí, una cabra vino del oeste sobre la faz de toda la tierra". Así del imperio romano, en Daniel 7:23: "La cuarta bestia devorará toda la tierra". La declaración de que su reino abrazó a las bestias del campo y las

Daniel 7 overview — establecer los diferentes métodos que se han propuesto para interpretarlo, o las diferentes opiniones de su aplicación que se han adoptado. El capítulo comprende los siguientes puntos principales: la visión, Daniel 7:1; y la explicación, Daniel 7:15. I. La visión, Daniel 7:1. El sueño ocurrió en el primer año del reinado de Belsasar, y fue escrito de inmediato. Daniel es representado como parado cerca del mar, y un viento violento se desata sobre el mar, sacudiendo las olas en una conmoción salvaje.

Daniel 8:14 — haber ninguna duda de que un día está destinado a esto, porque esta es la interpretación justa y obvia. Los griegos estaban acostumbrados a denotar el período de un día de la misma manera con la palabra νυχθήμερον nuchthēmeron (ver 2 Corintios 11:25), en orden más enfático para designar un día completo. Véanse las Sugerencias del Prof. Stuart sobre Profecía, págs. 99, 100. El tiempo especificado por esto sería seis años y ciento diez días. Los expositores han sentido mucha dificultad al conciliar

Jonah 1:3 — antigua ciudad mercantil de España, una vez proverbial por su riqueza (Salmo 72:1. Strabo iii. 2. 14), que suministró a Judea plata Jeremias 10:9, Tiro con "todo tipo" de riquezas ”, también con hierro, estaño, plomo. Ezequiel 27:12, Ezequiel 27:25. Era conocido por los griegos y romanos, como (con una pronunciación más dura) Tartessus; pero en nuestro primer siglo, había dejado de existir o se conocía con otro nombre. Los barcos destinados a un viaje, en ese momento, tan largos y construidos

Micah 3:12 — y desolado cubierto de matorrales enredados Génesis 22:13. La profecía tuvo un primer cumplimiento en su primera captura por Nabucodonosor. Jeremías llora por ello; "Debido a la montaña de Sión, que está desolada, los zorros caminan" Lamentaciones 5:18 (habitualmente sobre ella. Nehemías dijo: "Ustedes ven la angustia en la que estamos, cómo Jerusalén arroja desechos" Nehemías 2:17; y Sanballat se burló de los intentos de reconstruirlo, como algo imposible;" ¿Recuperarán las piedras de los montones

Malachi overview — 17:10; John 1:21; so entirely was his wish to remain hidden fulfilled.Yet he probably bore a great part in the reformation, in which Nehemiah cooperated outwardly, and to effect which, after he had, on the expiring of his 12 years of office Nehemiah 5:14, returned to Persia, he obtained leave to visit his own land again Nehemiah 13:6, apparently for a short time. For he mentions his obtaining that leave, in connection with abuses at Jerusalem, which had taken place in his absence, and which he began

2 Thessalonians 2:3 — apostasian apo Mōuseōs. La palabra significa un alejamiento o una deserción; vea el verbo usado en 1 Timoteo 4:1, "Algunos se apartarán de la fe" - ἀποστήσονται apostēsontai; compara las notas en ese pasaje; ver también Hebreos 3:12; Lucas 8:13; Hechos 5:37. La referencia aquí es evidentemente a algún alejamiento general, o a una gran apostasía religiosa que iba a ocurrir, y que estaría bajo una cabeza, líder o dinastía, y que implicaría a muchos en la misma desviación de la fe, y en La misma destrucción.

Revelation 20:8 — the meaning of this passage from that source. Nor is there much known about the “people” who are referred to by Ezekiel. His representation would seem to be, that a great and powerful people, dwelling in the extreme recesses of the north Ezekiel 38:15; Ezekiel 39:2, would invade the Holy Land after the return from the exile, Ezekiel 38:8-12. It is commonly supposed that they were Scythians, residing between the Caspian and Euxine Seas, or in the region of Mount Caucasus. Thus Josephus (Ant Ezekiel

Revelation 20:8 — el significado de este pasaje de esa fuente. Tampoco se sabe mucho acerca de las "personas" a las que se refiere Ezequiel. Su representación parecería ser, que un pueblo grande y poderoso, que habita en los recovecos extremos del norte Ezequiel 38:15; Ezequiel 39:2 invadiría Tierra Santa después del regreso del exilio, Ezequiel 38:8. Se supone comúnmente que eran escitas, que residían entre los mares Caspio y Euxine, o en la región del Monte Cáucaso. Por lo tanto, Josefo (Ant Ezequiel 1:6, Ezequiel

Revelation 6:4 — existing peace. When peace in general is referred to, the word is used without the article: Matthew 10:34, “Think not that I am come to send peace - βαλεῖν εἰρήνην balein eirēnēn - upon the earth.” Compare Luke 1:79; Luke 2:14; Luke 19:38; Mark 5:34; John 14:27; John 16:33; Acts 7:26; Acts 9:31, et al. in the Greek. In these cases the word “peace” is without the article. The characteristics of the period referred to by this are: (a)That peace and tranquility existed before; (b)That such peace

Revelation 6:4 — Cuando se hace referencia a la paz en general, la palabra se usa sin el artículo: Mateo 10:34, "Piensa que no viene Para enviar la paz, βαλεῖν εἰρήνην span> span> balein eirēnēn - sobre la tierra ". Comparar Lucas 1:79; Lucas 2:14; Lucas 19:38; Marco 5:34; Juan 14:27; Juan 16:33; Hechos 7:26; Hechos 9:31, et al. en el griego. En estos casos, la palabra "paz" es sin el artículo. Las características del período mencionado por esto son: (a) que existía la paz y la tranquilidad antes; (b) que tal