Bible Commentaries

Job 1:6 — rendered “Satan” שׂטן śâṭân is derived from שׂטן śâṭan “Satan,” to lie in wait, to be an adversary, and hence, it means properly an adversary, an accuser. It is used to denote one who “opposes,” as in war 1 Kings 11:14, 1Ki 11:23, 1 Kings 11:25; 1 Samuel 29:4; onc who is an adversary or an accuser in a court of justice Psalms 109:6, and one who stands in the way of another; Numbers 22:22, “And the angel of yahweh stood in the way for an adversary against him” לה לשׂטן leśâṭân lôh, “to

Job 1:6 — se deriva de שׂטן śâṭan "Satanás", para estar al acecho, ser un adversario y, por lo tanto, significa propiamente un adversario, un acusador. Se usa para denotar a alguien que "se opone", como en la guerra 1 Reyes 11:14, 1Ki 11:23 , 1 Reyes 11:25; 1 Samuel 29:4; onc que es un adversario o un acusador en un tribunal de justicia Salmo 109:6, y uno que se interpone en el camino de otro; Números 22:22, "Y el ángel de Jehová se interpuso en el camino para un adversario contra él" לה לשׂטן l e śâṭân

Isaiah 40:3 — Baruch, refers to the same subject by the same images: ‘For God hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that Israel may go safely in the glory of God’ Isaiah 5:7. It is evident that the primary reference of this passage was to the exiles in Babylon, and to their return from their long captivity, to the land of their father. The imagery, the circumstances, the design of the prophecy, all seem to demand such

Isaiah 40:3 — refiere al mismo tema con las mismas imágenes: 'Porque Dios ha designado que cada colina alta, y bancos de larga continuación, sean derribados, y los valles llenados, para hacer incluso el suelo , que Israel pueda ir a salvo en la gloria de Dios ' Isaías 5:7. Es evidente que la referencia principal de este pasaje fue a los exiliados en Babilonia, y a su regreso de su largo cautiverio, a la tierra de su padre. Las imágenes, las circunstancias, el diseño de la profecía, todos parecen exigir tal interpretación.

Isaiah 53:2 — but Yahweh would, and his eye would be continually upon him.As a tender plant - The word used here (יונק yônēq, from ינק yânaq, to suck, Job 3:12; Song of Solomon 8:1; Joel 2:16), may be applied either to a suckling, a sucking child Deuteronomy 32:25; Psalms 8:3, or to a sucker, a sprout, a shoot of a tree Job 8:16; Job 14:7; Job 15:30; Ezekiel 17:22; Hosea 14:7. Jerome here renders it, Virgultum. The Septuagint renders it, Ἀνηγγείλαμεν ὡς παιδίον ἐναντίον αὐτοῦ anēngeilamen hōs paidion

Isaiah 66:24 — permitted to go forth after a decisive battle to walk over the fields of the slain, and to see the dead and the putrifying bodies of their once formidable enemies.And look upon the carcasses of the men - The dead bodies of the foes of God (see Isaiah 66:15-16).For their worm shall not die - This image is evidently taken from the condition of unburied bodies, and especially on a battlefield. The Hebrew word (תולע tôlâ‛) properly refers to the worms which are generated in such corrupting bodies (see Exodus

Hosea 14:9 — half-service and His final rejection of the impenitent. “Who is wise?” “The word “who” is always taken, not for what is impossible, but for what is difficult.” So Isaiah saith, “Who hath believed our report, and to whom is the Arm of the Lord revealed?” Isaiah 53:1.Few are wise with “the wisdom which is from above;” few understand, because few wish to understand, or seek wisdom from Him who “giveth to all men liberally, and upbraideth not” James 1:5. The question implies also, that God longs that people should

Hosea 14:9 — rechazo final de los impenitentes. "¿Quién es sabio?" "La palabra" quién "siempre se toma, no por lo que es imposible, sino por lo que es difícil". Entonces Isaías dice: "¿Quién ha creído nuestro informe, y a quién se revela el Brazo del Señor?" Isaías 53:1. Pocos son sabios con "la sabiduría que es de arriba"; pocos entienden, porque pocos desean entender, o buscan la sabiduría de Aquel que "da a todos los hombres liberalmente, y no reprende" Santiago 1:5. La pregunta también implica que Dios anhela

Matthew 12:46-50 — See also Mark 3:31-35; Luke 8:19-21.His brethren - There has been some difference of opinion about the persons who are referred to here, some supposing that they were children of Mary his mother, others that they were the children of Mary, the wife of Cleophas or Alpheus,

Deuteronomy 32:1-42 — de hacer cumplir, inmutabilidad y fuerza inexpugnable. Compare la expresión “la piedra de Israel” en ; y ver ; ; ; . Zur, el original de “Roca”, entra frecuentemente en la composición de los nombres propios del tiempo mosaico, por ejemplo, Números 1:5 , ; ; , etc. Nuestros traductores lo han traducido en otro lugar según el sentido “fuerza eterna” , “el Poderoso” ; en este capítulo se han adherido correctamente al pie de la letra en todo momento. Rinda: “Se” (es decir, “la generación perversa y torcida”)

Romans 11:36 — it. He has formed, and he upholds, and he directs all things for his glory. He who formed all has a right to all. He who is the source of life has the right to direct it, or to withdraw the gift. He on whom all depend has a right to homage and praise.5. He has formed a universe that is eminently adapted to declare his glory. It evinces infinite power in its creation; and it is suited to fill the mind with ever-growing wonder and gladness in its contemplation. The sacred writers were filled with rapture

1 Corinthians 13:5 — anyone, we shall not give way to sudden bursts of feeling. We shall look kindly on his actions; put the best construction on his motives; deem it possible that we have mistaken the nature or the reasons of his conduct; seek or desire explanation Matthew 5:23-24; wait till we can look at the case in all its bearings; and suppose it possible that he may be influenced by good motives, and that his conduct will admit a satisfactory explanation. That true religion is designed to produce this, is apparent

Galatians 2:2 — express command of God. He did not go up to receive instructions from the apostles there in regard to his own work, or to be confirmed by them in his apostolic office, but he went to submit an important question pertaining to the church at large. In Acts 15:2, it is said that Paul and Barnabas went up by the appointment of the church at Antioch. But there is no discrepancy between that account and this, for though he was designated by the church there, there is no improbability in supposing that he was

Ephesians 1:4 — “preference” for it. 1 Corinthians 1:27, “God hath chosen the foolish things of the world;” he has preferred to make use of them among all the conceivable things which might have been employed” to confound the wise;” compare Acts 1:2, Acts 1:24; Acts 6:5; Acts 15:22, Acts 15:25.It denotes “to choose out,” with the accessary idea of kindness or favor. Mark 13:20, “for the elect’s sake whom “he hath chosen,” he hath shortened the days.” John 13:18, “I know whom I have chosen.” Acts 13:17, “the God of

Ephesians 5:14 — of Elijah; Syncellus and Euthalius, from some writing of Jeremiah; Hippolytus, from the writing of some now unknown prophet. Jerome supposed it was taken from some apocryphal writings. Grotius supposes that it refers to the word “light” in Ephesians 5:13, and that the sense is,” That light says; that is, that a man who is pervaded by that light, let him so say to another.” Heumann, and after him Storr, Michaelis, and Jennings (Jewish Ant. 2:252), suppose that the reference is to a song or hymn that

Hebrews 4:12 — as goads, and as nails fastened by the masters of assemblies;” compare Isaiah 49:2. “And he hath made my mouth like a sharp sword;” Revelation 1:16, “And out of his mouth went a sharp two-edged sword;” Revelation 2:12, Revelation 2:16; Revelation 19:15. The comparison is common in the classics, and in Arabic poetry; see Gesenius, on Isaiah 49:2. The idea is that of piercing, or penetrating; and the meaning here is, that the Word of God reaches the “heart” - the very center of action, and lays open

Hebrews 8:13 — that a new and more perfect dispensation was to be given to the world. Paul concluded, therefore, that the Jewish system must soon disappear.Remarks1. The fact that we have a high priest, is suited to impart consolation to the pious mind; Hebrews 8:1-5. He ever lives, and is ever the same. He is a minister of the true sanctuary, and is ever before the mercy-seat. He enters there not once a year only, but has entered there to abide there for ever. We can never approach the throne of mercy without having

2 Peter 3:13 — Nevertheless we, according to his promise - The allusion here seems to be, beyond a doubt, to two passages in Isaiah, in which a promise of this kind is found. Isaiah 65:17; “for, behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind.” Isaiah 66:22; “for as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord,” etc. Compare Revelation

Revelation 1:2 — claimed only to make a fair and faithful “record” of it. “This is the disciple which “testifieth” (ὁ μαρτυρῶν ho marturōn) of these things, and wrote these things,” John 21:24. “And he that saw it bare record” - μεμαρτύρηκε memarturēke John 19:35. Compare also the following places, where the apostle uses the same word of himself: 1Jo 1:2; 1 John 4:14. The expression here, “the word of God,” is one the meaning of which has been much controverted, and is important in its bearing on the question

Revelation 2:7 — him hear ... - This expression occurs at the close of each of the epistles addressed to the seven churches, and is substantially a mode of address often employed by the Saviour in his personal ministry, and quite characteristic of him. See Matthew 11:15; Mark 4:23; Mark 7:16. It is a form of expression designed to arrest the attention, and to denote that what was said was of special importance.What the Spirit saith unto the churches - Evidently what the Holy Spirit says - for he is regarded in the