Bible Commentaries

Exodus 3:1 — Horeb, a name given to the northern part of the Sinaitic range. Moses calls Sinai “mountain of God” by anticipation, with reference to the manifestation of God. There is no authority for assuming that the spot was previously held sacred (see Exodus 5:5); but it has been lately shown that the whole Peninsula was regarded by the Egyptians as specially consecrated to the gods from a very early time.

Job 1:11 — “touch.” The Hebrew word used here נגע nâga‛ means properly to “touch;” then to touch anyone with violence Genesis 26:11; Joshua 9:19, and then to smite, to injure, to strike; see Genesis 32:26, 33; 1 Samuel 6:9; Job 19:21; compare the notes at Isaiah 53:4. Here it means evidently to smite or strike; and the idea is, that if God should take away the property of Job, he would take away his religion with it - and the trial was to see whether this effect would follow.And he will curse thee to thy face

Job 28:13 — ‛êrek) means properly that which is set in a pile or row, or which is arranged in order. Here it means preparation, equipment - that is, anything put in order, or ready, Judges 17:10. It is also used in the sense of estimation or valuation, Leviticus 5:15, Leviticus 5:18. The word “price” here, however, seems to form no proper answer to the question in the previous verse, as the question is, “where” wisdom is to be found, not what is its “value.” Many expositors have, therefore, introduced a different

Psalms 18:46 — The Lord liveth - Yahweh - the name used here - is often described as the living God in contradistinction to idols, who are represented as without life, Deuteronomy 5:26; Joshua 3:10; 2 Kings 19:4; Psalms 42:2; Matthew 16:16; 1 Thessalonians 1:9. Compare Psalms 115:5; Psalms 135:16. It is probably in allusion to this idea that the phrase “The Lord liveth” is used here. It is a joyful exclamation in view of all that

Psalms 68:35 — places where thou dwellest, and from which thou dost manifest thyself. That is, The manifestations which thou dost make of thyself when thou seemest to come forth from thine abode are “terrible,” or are suited to fill the mind with awe. Compare Psalms 45:4, note; Psalms 65:5, note; Psalms 66:5, note.The God of Israel - The God who is adored by Israel, or by his true people; our God.Is he that giveth strength and power unto his people - He is not weak and feeble. He is able to protect them. He shows

Isaiah 53:6 — condición de la raza sin Redentor se compara aquí elegantemente con un rebaño sin pastor, que deambula por donde elige y que está expuesto a todos los peligros. . Esta imagen no se usa con poca frecuencia para denotar el alejamiento de Dios 1 Pedro 2:25: 'Porque ustedes eran como ovejas descarriadas, pero ahora son devueltas al Pastor y Obispo de sus almas'. Compare Números 27:17; 1 Reyes 22:17; Salmo 119:176; Ezequiel 34:5; Zacarías 10:2; Mateo 9:36. Nada podría representar más sorprendentemente

Daniel 3:2 — Daniel 2:48 (see the note at that place), and in Daniel 3:3, Daniel 3:27; Daniel 6:7. It does not elsewhere occur. The Hebrew word corresponding to this - סגנים segânı̂ym - occurs frequently, and is rendered “rulers” in every place except Isaiah 41:25, where it is rendered “princes:” Ezra 9:2; Nehemiah 2:16; Nehemiah 4:14 (7); Nehemiah 5:7, Nehemiah 5:17; Nehemiah 7:5; Jeremiah 51:23, Jeremiah 51:28, Jeremiah 51:57; Ezekiel 23:6, Ezekiel 23:12, Ezekiel 23:23, et al. The office was evidently one that

Daniel 3:2 — nota en ese lugar) y en Daniel 3:3, Daniel 3:27; Daniel 6:7. No ocurre en otra parte. La palabra hebrea correspondiente a esto - סגנים s e gânı̂ym - aparece con frecuencia y se traduce como "gobernantes" en todos los lugares excepto Isaías 41:25, donde se representa "princes:" Esdras 9:2; Nehemías 2:16; Nehemías 4:14 (7); Nehemías 5:7, Nehemías 5:17; Nehemías 7:5; Jeremias 51:23, Jeremias 51:28, Jeremias 51:57; Ezequiel 23:6, Ezequiel 23:12, Ezequiel 23:23, y col. Evidentemente, la

Matthew 8:14-15 — completely restored as to attend to them and minister to them. The mention of “Peter’s wife’s mother” proves that Peter either then was or had been married. The fair and obvious interpretation is, that his wife was then living. Compare 1 Corinthians 9:5, and see the note at that place. Peter is claimed by the Roman Catholics to be the head of the church and the vicegerent of Christ. The Pope, according to their view, is the successor of this apostle. On what pretence do they maintain that it is wrong

Deuteronomy 18:15-19 — regarded our Lord as the prophet promised in these verses. It is evident from the New Testament alone that the Messianic was the accredited interpretation among the Jews at the beginning of the Christian era (compare the marginal references, and John 4:25); nor can our Lord Himself, when He declares that Moses “wrote of Him” John 5:45-47, be supposed to have any other words more directly in view than these, the only words in which Moses, speaking in his own person, gives any prediction of the kind. But

Deuteronomy 33:6 — after the days of Joshua, to have lost their early energy, until in later times its numbers, even when counted with the Gadites and the half of Manasseh, were fewer than that of the Reubenites alone at the census of Numbers 1:0 (Compare 1 Chronicles 5:18 with Numbers 1:20.) No judge, prophet, or national hero arose out of this tribe.The tribe of Simeon, which would according to the order of birth come next, is not here named. This omission is explained by reference to the words of Jacob concerning

Romans 1:3 — viene de Jesucristo. que se hizo - La palabra traducida "se hizo" significa generalmente "ser" o "ser". Sin embargo, se usa en el sentido de haber nacido. Por lo tanto, Gálatas 4:4, "Dios envió a su Hijo hecho de mujer", nacido de una mujer. Juan 8:58, "antes de que Abraham naciera, yo soy". En este sentido, parece usarse aquí, quién nació o descendió de la simiente de David. De la simiente de David - De la posteridad o linaje de David. Él era un descendiente de David. David fue quizás el más

1 Corinthians 11:19 — and they serve the purpose of showing who are, and who are not, the true friends of God.Heresies - Margin, “Sects.” Greek Αἱρεσεις Haireseis see the note at Acts 24:14. The words “heresy” and “heresies” occur only in these places, and in Galatians 5:20; 2 Peter 2:1. The Greek word occurs also in Acts 5:17 (translated “sect”); Acts 15:5; Acts 24:5; Acts 26:5; Acts 28:22, in all which places it denotes, and is translated, “sect.” We now attach to the word usually the idea of a fundamental error in

Ephesians 4:2 — compare también los siguientes lugares, donde aparece la misma palabra griega: Filipenses 2:3, "en humildad mental, cada uno se estima mejor que ellos mismos"; Colosenses 2:18, "en una humildad voluntaria;" Colosenses 2:23; Col ​​3:12 ; 1 Pedro 5:5. La palabra no aparece en otro lugar en el Nuevo Testamento. La idea es que la humildad mental se convierte en aquellos que son "llamados" Efesios 4:1, y que caminamos dignos de ese llamado cuando lo evidenciamos. Y mansedumbre - vea las notas

1 Timothy 6:16 — him for it. He has it by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him; compare the expression in John 5:26, “The Father hath life in himself,” and the notes on that passage.Dwelling in the light which no man can approach unto - Greek, “Inhabiting inapproachable light.” The light where he dwells is so brilliant and dazzling that mortal eyes could not endure

Titus 2:4 — 3:2, “sober.” The meaning is, that they should instruct them to have their desires and passions well regulated, or under proper control.To love their husbands - φιλάνδρους philandrous. This word occurs nowhere else in the New Testament. In Ephesians 5:25, Paul directs husbands to love their wives, and in Ephesians 5:33, the wife to reverence her husband, and here he says that it should be one of the first duties enjoined Son the wife that she should love her husband. All happiness in the marriage

Titus 3:10 — established faith, or that which is made the standard of orthodoxy.” Webster. The Greek word here used αἱρετικὸς hairetikos occurs nowhere else in the New Testament. The corresponding noun (αἵρεσις hairesis) occurs in the following places: Acts 5:17; Acts 15:5; Acts 24:5; Acts 26:5; Acts 28:22, where it is rendered “sect;” and Act 25:14; 1 Corinthians 11:19; Galatians 5:20; 2 Peter 2:1, where it is rendered “heresy,” and “heresies;” see the notes at Acts 24:14. The true notion of the word is

1 John 2:28 — heart is made bare. Many will thus be ashamed in the last day, Matthew 7:21-23; but it is one of the promises made to those who truly believe on the Saviour, that they shall never be ashamed or confounded. See the notes at 1 Peter 2:6. Compare Isaiah 45:17; Rom 5:5; 1 Peter 4:16; Mark 8:38.

Revelation 2:1 — Nicolaitanes, whom, he says, he hates, Revelation 2:2-3, Revelation 2:6. (3)He reproves them for having left their first love to him, Revelation 2:4. (4)He admonishes them to remember whence they had fallen, to repent, and to do their first works Revelation 2:5. (5)He threatens them that, if they do not repent, he will come and remove the candlestick out of its place, Revelation 2:5; and, (6)He assures them, and all others, that whosoever overcomes he will “give him to eat of the tree of life, which is in

1 Samuel 4:1 — word of Samuel went forth to all Israel.” If placed at the commencement of 1 Samuel 4:0, and in connection with what follows, they are to be understood in the sense that Samuel called all Israel to battle against the Philistines. (Compare 1 Samuel 7:5.) But this is not the natural interpretation of the words, which seem clearly to belong to what went before.The mention of the Philistines connects the narrative with Judg. 13–16. Since the Philistine servitude lasted forty years Judges 13:1, and seems