Bible Commentaries

2 Chronicles 2:13 — De Huram de mi padre - Una traducción incorrecta. Huram aquí es el trabajador enviado por el rey de Tiro y no el rey del padre de Tyre (ver nota 1 Reyes 5:1). Las palabras en el original son Huram Abi, y ahora se piensa comúnmente que la última palabra es un nombre propio o un epíteto de honor, e. g., mi maestro trabajador.

Nehemiah 2:6 — La reina - Aunque los reyes persas practicaban la poligamia, siempre tenían una esposa principal, que solo era reconocida como "reina". La esposa principal de Longimanus era Damaspia. Le puse una hora - Nehemías parece haberse quedado en Jerusalén doce años después de su primera llegada Nehemías 5:14; pero apenas puede haber mencionado un término tan largo al rey. Probablemente su licencia se prolongó de vez en cuando.

Psalms 143:4 — Por lo tanto, mi espíritu está abrumado dentro de mí - Vea las notas en Salmo 77:3. Compare Salmo 42:5. Su espíritu estaba roto y aplastado. Estaba desesperado por cualquier ayuda humana. Mi corazón dentro de mí está desolado - No tengo consuelo; sin alegría; sin esperanza. Mi alma es como el desierto desierto donde no hay agua; donde nada crece donde solo hay rocas y arenas.

Psalms 77:1 — Lloré a Dios con mi voz - Es decir, lloró o rezó audiblemente. No era una simple oración mental. Vea las notas en Salmo 3:4. Incluso para Dios con mi voz - La repetición aquí es enfática. La idea es que fue un llanto sincero o ferviente. Compare las notas en 2 Corintios 12:8. Y él me escuchó - Ver Salmo 5:1, nota; Salmo 17:6, nota.

Proverbs 5:15 — The teacher seeks to counteract the evils of mere sensual passion chiefly by setting forth the true blessedness of which it is the counterfeit. The true wife is as a fountain of refreshment, where the weary soul may quench its thirst. Even the joy which is of the senses appears, as in the Song of Solomon, purified and stainless (see Proverbs 5:19 marginal reference).

Proverbs 5:23 — The end of the sensual life: to “die without instruction,” life ended, but the discipline of life fruitless; to “go astray,” as if drunk with the greatness of his folly (the same word is used as for “ravished” in Proverbs 5:19, see marg.), even to the end. This is the close of what might have gone on brightening to the perfect day Proverbs 4:18.

Song of Solomon 3 overview — The bride relates to the chorus what appears to be an imaginary occurrence transacted in a dream (like that of Song of Solomon 5:2-8). The Targum takes this section to be typical of the wanderings of Israel after the Holy One in the wilderness, as the next Song of Solomon 3:6-11 is made to represent their entrance into the land.

Song of Solomon 5:9 — Section 5:9–6:3: The bride’s commendation of the beloved. In the allegorical interpretations of Jewish expositors all is here spoken by exiled Israel of the Holy One whose praise she sings “by the waters of Babylon” Psalms 137:1. Christian interpreters apply the description directly to the Incarnate Son, partly in His Eternal Godhead, but chiefly in His risen and glorified Humanity.

Jeremiah 6:25 — For the sword of the enemy - literally, “for to the enemy a sword; i. e., for the enemy is armed,” he has a commission from God to execute judgment. See Jeremiah 12:12; Isaiah 10:5, and Psalms 17:13 note.Fear is on every side - Magor-Missabib, Jeremiah’s watchword (compare Jeremiah 20:3, Jeremiah 20:10). The “and” before it should be omitted.

Ezekiel 27:6 — The company ... ivory - Rather, “thy benches (or, deck) made they of ivory with boxwood” (or, larch), i. e., boxwood inlaid with ivory.The isles - (or, coasts) of Chittim is a phrase used constantly for Greece and the Grecian islands. It may probably be extended to other islands in the Mediterranean sea Genesis 10:5, and there ivory may have been brought from the coasts of North Africa.

Matthew 20:9 — They received every man a penny - There was no agreement how much they should receive, but merely that justice should be done, Matthew 20:4-5, Matthew 20:7. The householder supposed they had earned it, or chose to make a present to them to compensate for the loss of the first part of the day, when they were willing to work, but could not find employment.

Deuteronomy 33:20 — es decir, Bendito sea Dios que concederá a Gad un territorio espacioso. Compare la bendición de Sem . Con la corona - Más bien, sí, la corona. El carácter guerrero de esta tribu se muestra al liderar la vanguardia en las largas campañas de Josué (comparar Josué 4:12 ; Josué 22:1 ). Compare también 1Cr 5:18-22 ; ff, y los hechos de Jehú el Gadita, en ; .

Mark 11:1-10 — See this passage illustrated in the notes at Matthew 21:1-16.Mark 11:4Two ways met - A crossroads. A public place, probably near the center of the village.Mark 11:5What do ye, loosing the colt? - Or, why do ye do this? What authority have you for doing it?See this passage illustrated in the notes at Matthew 21:1-16.

Luke 1:13 — Thy prayer is heard - That is, thy prayer for offspring. This, among the Jews, was an object of intense desire. No prospect was more gloomy to them than that of dying childless, so that their “name should perish.” Special pains, therefore, had been taken in the law to keep up the names of families by requiring a man to marry his brother’s wife, Deuteronomy 25:5.

Luke 16:18 — See the notes at Matthew 5:32. These verses occur in Matthew in a different order, and it is not improbable that they were spoken by our Saviour at different times. The design, here, seems to be to reprove the Pharisees for not observing the law of Moses, notwithstanding their great pretensions to external righteousness, and to show them that they had “really” departed from the law.

John 8:13 — Thou bearest record of thyself - Thou art a witness for thyself, or in thy own case. See John 5:31. The law required two witnesses in a criminal case, and they alleged that as the only evidence which Jesus had was his own assertion, it could not be entitled to belief.Is not true - Is not worthy of belief, or is not substantiated by sufficient evidence.

Acts 20:36 — He kneeled down - The usual attitude of prayer. It is the proper posture of a suppliant. It indicates reverence and humility; and is represented in the Scriptures as the usual attitude of devotion, 2 Chronicles 6:13; Daniel 6:10; Luke 22:41; Acts 7:60; Acts 9:40; Acts 21:5; Romans 11:4; Philippians 2:10; Ephesians 3:14; Mark 1:40.

Romans 3:14 — Whose mouth - Psalms 10:7. The apostle has not quoted this literally, but has given the sense. David in the psalm is describing his bitter enemies.Cursing - Reproachful and opprobrious language, such as Shimei used in relation to David; 2 Samuel 16:5, 2 Samuel 16:7-8.Bitterness - In the psalm, deceits. The word “bitterness” is used to denote severity, harshness, cruelty; reproachful and malicious words.

Revelation 10:5 — And the angel which I saw stand ... - Revelation 10:2. That is, John saw him standing in this posture when he made the oath which he proceeds to record.Lifted up his hand to heaven - The usual attitude in taking an oath, as if one called heaven to witness. See Genesis 14:22; Deuteronomy 32:40; Ezekiel 20:5-6. Compare the notes on Daniel 12:7.

2 Samuel 14:9 — La iniquidad sea mía ... - Compare el principio en Génesis 9:5; Números 35:30. Por lo tanto, la mujer dice, si hay tal culpa al salvar a mi hijo, que descanse sobre mí y mi casa, no sobre David y su trono. Compare 2 Samuel 3:28. El astuto discurso de la mujer extrajo una promesa más directa de protección del rey 2 Samuel 14:1.