Bible Commentaries

Genesis 1:26 — 7:29). As the new creation is only a restoration of this image, the history of the one throws light on the other; and we are informed that it is renewed after the image of God in knowledge, righteousness, and true holiness (Colossians 3:10; Ephesians 4:24).

Exodus 30:2 — 2-4. foursquare—the meaning of which is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as high as it was broad, being twenty-one inches broad and three feet six inches

1 Kings 17:17 — 17-24. the son of the woman, the mistress of the house, fell sick—A severe domestic calamity seems to have led her to think that, as God had shut up heaven upon a sinful land in consequence of the prophet, she was suffering on a similar account. Without answering

2 Kings 3:1 — feelings of Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah. 2 Kings 3:4; 2 Kings 3:5. MESHA, KING OF MOAB, REBELS.

2 Chronicles 15:3 — the national history, when the people were in the state described—a state of spiritual destitution and ignorance—and exhibited its natural result as widespread anarchy, mutual dissension among the tribes, and general suffering (Judges 9:23 Judges 12:4; Judges 20:21; 2 Chronicles 13:17). These calamities God permitted to befall them as the punishment of their apostasy. Azariah's object in these remarks was to establish the truth of his counsel (2 Chronicles 13:17- :), threatening, in case of neglecting

2 Chronicles 21:1 — 1-4. Jehoshaphat slept with his fathers . . . Jehoram . . . reigned—The late king left seven sons; two of them are in our version named Azariah; but in the Hebrew they appear considerably different, the one being spelt "Azariah," and the other "Azariahu."

Nehemiah 13:4 — 4, 5. before this—The practice of these mixed marriages, in open neglect or violation of the law, had become so common, that even the pontifical house, which ought to have set a better example, was polluted by such an impure mixture. Eliashib the priest

Job 2:4 — 4. Skin for skin—a proverb. Supply, "He will give." The "skin" is figurative for any outward good. Nothing outward is so dear that a man will not exchange it for some other outward good; "but" (not "yea") "life," the inward good, cannot be replaced; a

Psalms overview — designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1 Chronicles 16:4-8; 2 Chronicles 5:12; 2 Chronicles 5:13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in 2 Chronicles 5:13- :, "singing . . . in psalms, hymns, and spiritual songs." TITLES.—To more than a

Leviticus 17:3 — 3, 4. What man . . . killeth an ox—The Israelites, like other people living in the desert, would not make much use of animal food; and when they did kill a lamb or a kid for food, it would almost always be, as in Abraham's entertainment of the angels [ :-],

Ecclesiastes 11:1-10 — Isaías 32:20). “Aguas” expresa multitudes; como el v. 2 (“a siete, y aun a ocho”); Apocalipsis 17:15; también el carácter al parecer sin esperanza de los recipientes de la caridad; pero será comprobado al fin que no ha sido tirado (echado) ( Isaías 49:4). 2. Reparte—de tu pan. siete—el número perfecto. ocho—aun más que siete, eso es, a muchísimos (como “aguas”, en el v. 1); sí, a los muchos necesitados ( Job 5:19; Miqueas 5:5). el mal—puede que esté cerca el día cuando tú necesitarás el socorro

Ecclesiastes 7:16 — salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it (Ecclesiastes 7:18; Ecclesiastes 5:3; Ecclesiastes 5:7; Matthew 6:1-7; Matthew 9:14; Matthew 23:23; Matthew 23:24; Romans 10:3; 1 Timothy 4:3). over wise— (Job 11:12; Romans 12:3; Romans 12:16), presumptuously self-sufficient, as if acquainted with the whole of divine truth. destroy thyself—expose thyself to needless persecution,

Song of Solomon 1:1 — 1. The song of songs—The most excellent of all songs, Hebrew idiom (Exodus 29:37; Deuteronomy 10:14). A foretaste on earth of the "new song" to be sung in glory (Revelation 5:9; Revelation 14:3; Revelation 15:2-4). Solomon's—"King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes, not because Solomon had not

Isaiah 11:1-16 — que comenzó; pero las glorias descriptas en él pertenecen al reinado del Mesías. él tema del asunto no puede ser Ezequías, como algunos creen, porque éste ya había venido; mientras que “el tronco de Isaí” era todavía futuro (“saldrá”). (cf Miqueas 4:11, etc.; Miqueas 5:1; Jeremias 23:5; Jeremias 33:15; Romanos 15:12). 1. una vara—cuando las orgullosas “ramas” del “Líbano” (cap. 10:33, 34, los asirios) sean desmochadas y las vastas selvas sean cortadas, en medio de esta furia, una aparentemente

Isaiah 43:1-28 — UNA SUCESION DE ARGUMENTOS PARA QUE ISRAEL SE PERSUADA DE QUE NO OBSTANTE SU PERVERSIDAD PARA CON DIOS (cap. 42:25), EL LOS LIBRARA Y RESTAURARA. 1. Y ahora—No obstante los pasados justos juicios de Dios por los pecados de Israel. Criador tuyo—no sólo en sentido general, sino que te crié especialmente como pueblo peculiar para mí mismo (vv. 7, 15, 21; cap.

Deuteronomy 23:3 — 3. even to the their tenth generation shall they not enter—Many eminent writers think that this law of exclusion was applicable only to males; at all events that a definite is used for an indefinite number (Nehemiah 13:1; Ruth 4:10; 2 Kings 10:2). Many of the Israelites being established on the east side of Jordan in the immediate neighborhood of those people, God raised this partition wall between them to prevent the consequences of evil communications. More favor was to be

Joshua 8:35 — that Moses commanded, which Joshua read not—It appears that a much larger portion of the law was read on this occasion than the brief summary inscribed on the stones; and this must have been the essence of the law as contained in Deuteronomy (Deuteronomy 4:44; Deuteronomy 6:9; Deuteronomy 27:8). It was not written on the stones, but on the plaster. The immediate design of this rehearsal was attained by the performance of the act itself. It only related to posterity, in so far as the record of the event

Judges 14:3 — 3, 4. Is there never a woman among the daughters of thy brethren—that is, "of thine own tribe"—a Danite woman. Samson said . . . Get her for me; for she pleaseth me well—literally, "she is right in mine eyes"; not by her beautiful countenance or handsome

1 Samuel 14:4 — 4. between the passages—that is, the deep and great ravine of Suweinit. Jonathan sought to go over unto the Philistines' garrison—a distance of about three miles running between two jagged points; Hebrew, "teeth of the cliff." there was a sharp rock

2 Samuel 24:1 — 1-4. again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah—"Again" carries us back to the former tokens of His wrath in the three years' famine [ :-]. God, though He cannot tempt any