Bible Commentaries

1 Kings 7:26 — La palma o el ancho de la mano parece haber excedido un poco las tres pulgadas. Con flores de lirios - Más bien, "en forma de flor de lirio". El borde estaba ligeramente curvado hacia afuera, como el borde de una copa común o el borde de una flor de lirio. Ver 2 Crónicas 4:5 margen.

1 Chronicles 11:1 — This chapter runs parallel with 2 Samuel 5:0 as far as 1 Chronicles 11:9, after which it is to be compared with 2 Samuel 23:8-39 as far as 1 Chronicles 11:40, the remainder 1 Chronicles 11:41-47 being an addition, to which Samuel has nothing corresponding. Compare throughout the notes in Samuel.

1 Chronicles 11:1 — Este capítulo corre en paralelo con 2 Samuel 5 hasta 1 Crónicas 11:9, después de lo cual debe compararse con 2 Samuel 23:8 hasta 1 Crónicas 11:4, el resto 1 Crónicas 11:41 es una adición, a lo que Samuel no tiene nada que corresponda. Compare a lo largo de las notas en Samuel.

1 Chronicles 11:6-8 — The narrative here given fills out a manifest defect in 2 Samuel 5:8 where something has evidently dropped out of the text.The prowess of Joab on this occasion, and the part which he took in the building of the city of David 1 Chronicles 11:8, are known to us only from this passage of Chronicles.

1 Chronicles 15:27 — “Fine linen” (byssus) is here first spoken of as used for dress. It seems to have been reserved for nobles of the highest rank Esther 8:15, for kings, and for priests 2 Chronicles 5:12. David’s robe was probably worn, like that of the high priest, immediately under the ephod, and may, like that, have reached the feet.

1 Chronicles 15:27 — Aquí se habla primero de "lino fino" (byssus) como usado para el vestido. Parece haber sido reservado para nobles del rango más alto Ester 8:15, para reyes y para sacerdotes 2 Crónicas 5:12. La túnica de David probablemente estaba usada, como la del sumo sacerdote, inmediatamente debajo del efod, y puede, así, haber llegado a los pies.

1 Chronicles 29:1 — The palace - The original word here used is the Hebrew form of a Persian word, and generally designates the residence of the Persian monarch Esther 1:2, Esther 1:5; Esther 2:3, Esther 2:8; Nehemiah 1:1; Daniel 8:2. It is only here and in 1 Chronicles 29:19 that it is applied to the temple.

2 Chronicles 28:17 — The Edomites took advantage of the reverses of Ahaz, and were perhaps in league with Rezin (see 2 Kings 16:6 note). The pitilessness of Edom, and her readiness to turn against Judah in any severe distress, is noticed and sternly rebuked by the prophets (Amos 1:11; Ezekiel 35:5; Obadiah 1:10-14, etc.).

Proverbs 1:5 — But it is not for the young only that he writes. The “man of understanding” may gain “wise counsels,” literally, the power to “steer” his course rightly on the dangerous seas of life. This “steersmanship,” it may be noted, is a word almost unique to Proverbs (compare “counsel” in Proverbs 11:14; Proverbs 12:5; Proverbs 24:6).

Proverbs 1:5 — Pero no es solo para los jóvenes lo que escribe. El "hombre de entendimiento" puede obtener "consejos sabios", literalmente, el poder de "dirigir" su rumbo correctamente en los peligrosos mares de la vida. Cabe señalar que esta "dirección" es una palabra casi exclusiva de los Proverbios (compárese "consejo" en Proverbios 11:14; Proverbios 12:5; Proverbios 24:6) .

Proverbs 3:2 — Three words carry on the chain of blessings:(1) “Length of days” (see the Psalms 91:16 note);(2) “Years of life,” i. e., of a life worth living (compare Psalms 30:5; Psalms 42:8);(3) “Peace,” tranquility inward and outward, the serenity of life continuing through old age until death. Compare 1 Timothy 4:8.

Song of Solomon 7 overview — The Shulamite complies with the request of her attendants, and as she glides before them in the dance, they sing in further commendation of her beauty of form and grace of movement. The description in the original consists, like Song of Solomon 4:1-5, of five stanzas nearly coinciding with the verses in the text.

Isaiah 24:9 — drink wine with a song - That is, accompanied with a song, as the usual mode was in their feasts.Strong drink - On the word שׁכר shêkār see the note at Isaiah 5:11.Shall be bitter ... - They shall cease to find pleasure in it in consequence of the general calamitics that have come upon the nation.

Isaiah 30:3 — Therefore shall the strength of Pharaoh be your shame - (see the note at Isaiah 20:5).Your confusion - Hebrew, ‘For reproach.’ It would either occur that the Egyptians “would” not enter into an alliance; or that if they did, they “could” not defend them, and in either case it would be the source of deep regret and shame.

Jeremiah 1:16 — In accordance with the custom of law courts, the crimes of the guilty city are mentioned in the sentence. The charges brought against her are three: first, the desertion of the true God; next, the offering incense to false gods, and, lastly, the making obeisance to, or bowing down 2 Kings 5:18 before images of human workmanship.

Jeremiah 32:8 — The right of inheritance is thine - Hanameel therefore had no children, and at his death the land would have been Jeremiah’s by right of birth. According to the Law Numbers 35:5, it must have been part of the suburbs of Anathoth, within less than a mile, which was all the priests and Levites might cultivate.

Jeremiah 5 overview — The capture and the destruction of Jerusalem was owing to its utter immorality. Josiah’s reforms were frustrated by the immorality prevalent among all classes. The prophet sees evil triumphing, but we must not take his words so literally as to conclude that there were no good men then in Jerusalem (compare Jeremiah 4:27; Jeremiah 24:5).

Jeremiah 5:5 — They have known ... - Men of education, who read the Scriptures, and learn from them the nature of God’s judgments.But these - literally, surely they (compare Jeremiah 5:4).The yoke - The Mosaic law.And burst ... - They have torn off, torn themselves loose from.The bonds - The fastenings by which the yoke was fixed upon the necks of the oxen.

John 15:23 — He that hateth me ... - To show them that this was no slight crime, he reminds them that a rejection of himself is also a rejection of God. Such is the union between them, that no one can hate the one without also hating the other. See John 5:19-20; John 14:7, John 14:9.

1 Samuel 18:6 — El filisteo - Más bien como en el margen. La alusión no es a Goliat, sino a una de las expediciones mencionadas en 1 Samuel 18:5. Cantar y bailar - Las mujeres solían bailar al son del timbrel y cantar mientras bailaban y tocaban. (instrumentos de música La palabra significa, un instrumento como el triángulo, o con tres cuerdas.