Bible Commentaries

Genesis 32:1-32 — The Approach of Esau. Jacob Wrestles with the Angel 1. The angels of God] God had given Jacob, by an angelic vision, a pledge of His watchful love, when he left his home (Genesis 28:12). Now that he was returning to Canaan after twenty years, and with dangers at hand, God renews this assurance by another

Genesis 47:1-31 — presents his Brethren and his Father to Pharaoh. He makes extensive Changes in the Land Tenure of Egypt 6. Rulers over my cattle] The superintendenee of the royal flocks and herds would be a position of importance. 9. Few and evil, etc.] Abraham was 175 years and Isaac 180 years old at their death. Jacob, therefore, regarded his years as comparatively few. The ’evil ’times in his life are not difficult to trace. 11. Land of Rameses] or Raamses. Evidently identical with the ’land

Genesis 6:5-17 — they are admitted by baptism, God thereby graciously providing for their deliverance from the wrath and destruction due to sin. The story of the Flood was fittingly used by our Lord and the NT. writers to convey lessons of judgment (Matthew 24:37; Luke 17:26; 2 Peter 3:5-7), righteousness (2 Peter 2:5), repentance (1 Peter 3:20), and faith (Hebrews 11:7). No section of these early chapters of Genesis has excited more interest than the account of this terrible catastrophe. Traditions of a great primeval

Job 2:1-13 — talk. 9. Job’s wife would have had him act as the Adversary expected him to do. ’You may as well renounce God’s service since you benefit so little by it, and meet your fate at once instead of lingering in intolerable pain.’ 10. Both good and evil are from God’s hand, and must be taken in the same spirit. The words of Job are in notable contrast to those of his wife. With his lips] The reader must not be misled into thinking that the author means to suggest that Job

Job 22:1-30 — The Last Speech of Eliphaz 1-11. Eliphaz ignoring Job’s last speech, perhaps because he could not answer it, argues that God’s treatment of man must be impartial, since He has nothing to gain or lose at his hands. Job can therefore only be suffering for his sins, and

Job 33:1-33 — The Speeches of Elihu (continued) 1-13. Elihu blames Job for regarding himself as sinless, and complaining that’ God is his enemy and will not answer him. 4. Elihu feels that God is inspiring his mind to speak aright. 6. RV ’Behold, I am toward God even as thou art.’

Job 36:1-33 — The Speeches of Elihu (continued) 1-15. Elihu maintains the wisdom and impartial justice of the rule of God. His purpose is to discipline and improve men, even by their afflictions. 3. From afar] from a review of the whole universe. 4. He] RV ’one’; i.e. Elihu. 7b. RV ’But

Psalms 7:1-17 — This Ps. is an appeal to God as the righteous Judge against an ungrateful and vindictive enemy. Nothing is known of Cush the Benjamite, but the case of Shimei affords a parallel to the circumstances here referred to (2 Samuel 18:21). The absenee of any Scripture mention of Cush makes it all the more probable that the title of this Ps. is genuine, and not invented. The Psalmist asserts his own innocence (Psalms 7:1-6), calls on God, the righteous Judge of all the earth, to

Leviticus 11:1-47 — (Levítico 11-16) la ley de lo limpio y lo inmundo Esta sección trata sobre el tema de la inmundicia ceremonial y el método de su purificación. Se hace referencia a cuatro tipos principales de impurezas, a saber. el de las carnes ( Levítico 11:1 ), de los cadáveres

Song of Solomon 8:5-14 — assertion of the irresistibleness, the indestructibleness, the unselfishness of genuine love. 6. She would fain be as inseparable from him as the seal-cylinder, which men wore on a cord round the neck, or the seal-ring on the right hand (Genesis 38:18; Jeremiah 22:24;). Love is strong as resistless death. Jealousy can be hard as Sheol (RV), the place of the dead. ’Turning all love’s delight to miserie, Through feare of loosing his felicitie.’ And this is especially true of Orientals:

Jeremiah 36:1-32 — roller of wood. The writing was arranged in columns parallel to the roller, so that as the parchment was gradually unfolded the successive columns could be read. 4. Baruch] the prophet’s companion and assistant already mentioned (Jeremiah 32:12.). 5. Shut up] not meaning imprisoned (with which Jeremiah 36:19 would be inconsistent), but hindered perhaps by the extreme unpopularity of his recent utterances. 9. In the ninth month] our December. It was thus a specially appointed fast, not that

Ezekiel 16:1-34 — Ritual del Día de la Expiación (Ver también Levítico 23:26 ; Números 29:7 ; Éxodo 30:10 .) Este solemne ceremonial tenía lugar una vez al año el décimo día del séptimo mes ( Tishri= Septiembre). Fue promulgada por el sumo sacerdote solo, pero toda la nación indicó su interés y participación en ella, descansando de todo tipo de trabajo,

Ezekiel 33:21-33 — announced to Ezekiel that the silence which began with his wife’s death and the siege of Jerusalem would be ended when fugitives from the captured cities should arrive in Babylonia. This took place a year and five months (but see on Ezekiel 33:21) after Jerusalem fell, and Ezekiel began once more to receive and proclaim messages from God. This passage contains two of these. The first was directed against the wicked survivors who remained in the land of Israel and boasted that it would still

Ezekiel 6:1-14 — plains where Ezekiel lived, but also, and chiefly, because they were associated with different forms of idolatrous and impure worship. The mountains and hills were the sites of the ’high places’—shrines of Canaanite origin (Deuteronomy 12:2). The ravines and valleys were the scenes of Baal-worship (Jeremiah 2:23) and of child-sacrifice (Isaiah 57:5): see also Ezekiel 6:13. 4, 6. Images] RV ’sun-images,’ probably obelisks representing the sun-god. 7. Ye shall know that I

Daniel 2:1-49 — estaba más allá de su poder, pero profesaron estar dispuestos a explicar el sueño si el rey les decía su naturaleza. Nabucodonosor persistió en su primera demanda, y como los sabios no pudieron satisfacerlo, dio órdenes de que fueran muertos ( Daniel 2:1 ). Daniel, sin embargo, intervino y pidió que se retrasara la ejecución de la pena. En respuesta a sus oraciones y a las de sus tres compañeros, Dios reveló el sueño y su significado a Daniel, quien agradeció y alabó este favor ( Daniel 2:14). Entonces

Matthew 20:1-34 — The Labourers in the Vineyard. The Journey to Jerusalem 1-16, Parable of the labourers in the vineyard (peculiar to St. Matthew). This difficult parable is closely linked with what goes before, and can only be understood in connexion with it. It rebukes the spirit of Peter’s enquiry (Matthew 19:27),

Matthew 9:1-38 — The Sick of the Palsy. Call of Matthew. Raising of Jairus’ Daughter 1-8. The paralytic healed and his sins forgiven (Mark 2:1; Luke 5:17). The peculiarity of this miracle is that it was worked to prove a doctrine, and that in the face of opposition. There were present certain scribes and Pharisees, some of whom had doubtless

Deuteronomy 18:1-22 — The Priestly Dues. Character and Work of the True Prophet 1-8. The Priestly dues: see on Numbers 18. 4. This is the only place where the priests are said to receive the first of the fleece: cp. Numbers 18:12. 9-14. Condemnation of superstitious and magical practices. 10. Pass through the fire] The context here

Luke 15:1-32 — Parábolas de la oveja perdida, de ellas Moneda perdida, del hijo pródigo 1-7. Parábola de la oveja perdida. Ver en Mateo 18:12 . La primera de una serie de tres parábolas para animar a los penitentes. Muestra el amor de nuestro Salvador por los marginados, los despreciados y las clases criminales en general. Reprende a los

Revelation 13:10 — alguno mata a espada, a espada debe ser muerto', es decir, los cristianos no deben luchar contra los perseguidores, pero deben someterse a la voluntad de Dios: cp. Mateo 26:52 . Se ve una segunda bestia. Proviene de la tierra (contraste Apocalipsis 13:1 ), porque pertenece a la Provincia de Asia, tierra del escritor y de los primeros lectores de este libro. Esta bestia representaba 'la Provincia de Asia, en su doble aspecto de administración civil y religiosa, el Procónsul y la Comuna. Tenía dos