Bible Commentaries

Genesis 22:1-24 — deities. It was the ’giving of their firstborn for their transgression, the fruit of their body for the sin of their soul’ (Micah 6:7). The horrible custom was even practised by the Jews in the dark days of Ahaz and Manasseh: cp. 2 Kings 23:10; 2 Chronicles 28:3; 2 Chronicles 33:6, ana the cases of Jephthah (Jdg ll) and Mesha, king of Moab (2 Kings 3:27). The custom probably prevailed among the tribes in whose midst Abraham dwelt, and it was borne in upon him that he should show his devotion

Genesis 35:1-29 — Jacob journeys by way of Bethel to Hebron. Death of Rachel and of Isaac 1. Jacob is commanded to go to Bethel and fulfil the vow he had once made there (Genesis 28:20, Genesis 28:22). 2. Strange gods] Perhaps the idols of some of Jacob’s people who had come with him from Haran, such as the teraphim which Rachel carried

Genesis 49:1-33 — patriarch respecting the future of his sons, but with additions and developments of a later date. As it stands we have not the broken utterances of a dying man, but an elaborate piece of work full of word-plays and metaphors (see on Genesis 49:8, Genesis 49:13, Genesis 49:16), and of those parallelisms in the vv. which are the chief feature of Hebrew poetry (cp. Genesis 49:11, Genesis 49:15, Genesis 49:22, Genesis 49:25). It is in fact a poem, in which the fortunes of the tribes, which are impersonated by

Nehemiah 10:1-39 — List of Those Who Participated in the Covenant 1. Now those that sealed were] The names that follow ZidMjah’s are those of families whose living representatives sealed on behalf of their houses. Several of these family names occur in the list of those who accompanied Zerubbabel to Jerusalem

Job 18:1-21 — and a reassertion of the miserable lot of the wicked already asserted by Eliphaz; not so much, however, with covert reference to Job, to whose case the description is largely unsuitable, as in answer to his impeachment of God’s moral government. 1-4. Bildad protests against Job’s violent language. 2. RV ’How long will ye lay snares for words’; i.e. hunt for arguments. Mark] RV ’consider (the matter).’ 3. Cp. Job 17:2, Job 17:4-5, Job 17:10. 4a. RV ’Thou that

Psalms 42:1-11 — This Ps. and the following one are closely connected, and it is practically certain that they were originally one. Psalms 43 has no separate title, and its closing refrain occurs twice in Psalms 42 (Psalms 42:5, Psalms 42:11). Both Pss. belong to a time when the Temple worship was in full activity, and the writer is a Levite who is detained in the N. of Palestine (Psalms 42:6), and beset by enemies, apparently heathen (Psalms 42:9; Psalms 43:1-2), who taunt him about his

Leviticus 11:1-34 — (Leviticus 11-16) The Law of Clean and Unclean This section deals with the subject of ceremonial uncleanness and the method of its purification. Four main types of uncleanness are referred to, viz. that of meats (Leviticus 11:1-23), of carcases (Leviticus 11:24),

Leviticus 24:1-23 — Oil for the Lamps. The Shewbread. Laws on Blasphemy 1-4. Oil for the Lamps in the Tabernacle. On the construction of the Lampstand see Exodus 25:31-40, and with the present passage cp. Exodus 27:20-21 and notes there. 5-9. The Table of Shewbread is described in Exodus 25:23-30 (see notes there). On this

Ezekiel overview — Introduction 1. History of Ezekiel’s Times. Ezekiel was preeminently a prophet of the Captivity of Judah, but the allusions in his book go back over the last half-century of the existence of the Jewish kindgom. Assyria, Babylon, and Egypt. The kings of Judah

Ezekiel 11:1-25 — vision now takes another turn, and shows the wicked inhabitants still alive. Ezekiel is brought to the outer eastern gate of the Temple where he finds a group of the leaders of Jerusalem’s sinful policy, two of whom are mentioned by name (Ezekiel 11:1-2). A proverb by which they express their light-hearted security is turned into a parable of the doom that awaits them (Ezekiel 11:3-12). The warning is ratified by the sudden death of one of the leaders (Ezekiel 11:13), after which a comforting

Numbers 18:1-32 — and the priesthood, i.e. for their profanation at any time by unauthorised persons and by the sins of the priests themselves. On the Day of Atonement the high priest offers sacrifices to make atonement for himself and the sanctuary: see on Leviticus 16. 2. Levi] ’joined’: see Genesis 29:34. 8-19. The provision for the maintenance of the priests. The priests receive part of the meal offerings (Leviticus 2:3), the sin and guilt offerings, except when these are presented by the priests

Jonah overview — Introduction 1. The Book and its Hero. This little book stands alone amongst the writings of the prophets with which it is grouped. It does not contain any prophecies, except the message of Jonah to the Ninevites, yet it is placed with the books of Amos and Micah,

Matthew 25:1-46 — The Ten Viegins. The Talents. The Sheep and the Goats The whole of this a, which is entirely concerned with the Second Advent, and contains some of the most striking of all Christ’s sayings, is peculiar to St. Matthew. 1-13. Parable of the Ten Virgins. Professing Christians, who alone are addressed here, are warned of the absolute need of sufficient oil, i.e. of sufficient depth and reality in the spiritual life, if they are to be admitted into Christ’s kingdom

Matthew 28:18 — especialmente evidente en Lucas 24:39 ; Juan 20:20 ; Juan 20:27 . Todo el poder (autoridad) se da ] lit. 'fue dado', a saber. en mi resurrección. “Me fue dado, dice Jesús, como hombre, el poder que antes poseía como Dios” (Eutimio): cp. Efesios 1:20 . 'La naturaleza humana, que antes estaba condenada, ahora se sienta en el cielo unida personalmente al Verbo Divino y es adorada por los ángeles. Porque en verdad la naturaleza humana que antes estaba esclavizada, ahora en Cristo gobierna el Universo

Matthew 4:13 — Y saliendo de Nazaret ] Se fue, como era natural, primero a Nazaret, pero a causa de Su recepción desfavorable allí ( Lucas 4:16 , Lucas 4:16 ), emigró a Capernaum, que está en el NO . costa del Mar de Galilea. Capernaum se identifica generalmente con el Tell Hum moderno. Está en la tribu de Neftalí, pero los límites de Zabulón están cerca. Cafarnaum era un lugar muy concurrido.

Deuteronomy 10:1-22 — Practical Exhortations (continued) 1-5. The renewal of the broken covenant: see Exodus 34. 6-9. These vv are evidently a parenthesis. The death of Aaron took place thirty-eight years after the departure from Sinai, but previous to the delivery of this discourse: see on Numbers 20:22-29;

Luke 12:1-59 — The Leaven of the Pharisees. The Rich Fool 1-12. Jesus warns His followers against Pharisaic hypocrisy, and exhorts them to be courageous in face of opposition. This speech is not unsuitable to the context in St. Luke, but the whole of the sayings are found also in St. Matthew’s Gospel,

Luke 15:1-32 — Parables of the Lost Sheep, of them Lost Coin, of the Prodigal Son 1-7. Parable of the Lost Sheep. See on Matthew 18:12-13. The first of a series of three parables for the encouragement of penitents. It shows the love of our Saviour for the outcast, the despised, and the criminal classes generally. It rebukes the Pharisees,

John 21:25 — o más probablemente después de la caída de Jerusalén, 70. ad, emigró de Jerusalén a Éfeso, y allí gobernó las Iglesias de Asia Menor durante más de un cuarto de siglo, y finalmente murió de muerte natural en el reinado de Trajano (alrededor del año 100 d.C.), habiendo compuesto y publicado por primera vez el Cuarto Evangelio. , y la Primera Epístola de Juan, quizás también la Segunda y Tercera Epístolas y el Apocalipsis. Dado que últimamente se ha cuestionado la confiabilidad de esta tradición,

Galatians 3:1-29 — Justification is by Faith, not Works 1-14. The Apostle upbraids the Galatians with their speedy change from faith to legal observances, reminding them of the fact that their reception of the Spirit had not been through the works of the Law, but through faith, and appealing both to the testimony