Bible Commentaries

2 Chronicles 4:1-22 — CAPITULO 4 Vers. 1. ALTAR DE BRONCE. 1. Hizo además un altar de bronce—Deben haber sido necesarias escaleras para subir a un altar tan elevado, pero el uso de ellas no podría prohibirse ( Éxodo 20:26) después de la introducción de un traje oficial para los sacerdotes

Psalms 16:10 — 10. soul—or, "self." This use of "soul" for the person is frequent (Genesis 12:5; Genesis 46:26; Psalms 3:2; Psalms 7:2; Psalms 11:1), even when the body may be the part chiefly affected, as in Psalms 35:13; Psalms 105:18. Some cases are cited, as Leviticus 22:4; Numbers 6:6; Numbers 9:6; Numbers 9:10; Numbers 19:13; Haggai 2:13, c., which

Daniel 12:7 — 7. held up . . . right . . . and . . . left hand—Usually the right hand was held up in affirmation as an appeal to heaven to attest the truth (Deuteronomy 32:40; Revelation 10:5; Revelation 10:6). Here both hands are lifted up for the fuller confirmation. time, times, and a half—(See on Daniel 7:25). NEWTON, referring this prophecy to the Eastern apostasy, Mohammedanism, remarks that the same period of three

Daniel 7 overview — his alienation from God. It is only from above that the perfect Son of man comes, and in His kingdom man attains his true destiny. Compare Psalms 8:1-9; Genesis 1:26-28. Humanity is impossible without divinity: it sinks to bestiality (Psalms 32:9; Psalms 49:20; Psalms 73:22). Obstinate heathen nations are compared to "bulls" (Psalms 73:22- :); Egypt to the dragon in the Nile (Isaiah 27:1; Isaiah 51:9; Ezekiel 29:3). The animal with all its sagacity looks always to the ground, without consciousness of

Numbers 35:11 — flee thither, which killeth any person at unawares—The practice of Goelism, that is, of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity (Genesis 4:14; Genesis 27:45). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses; the chief

Haggai 1:1 — inscriptions at Persepolis is written Daryawus, from the root Darh, "to preserve," the Conservator [LASSEN]. HERODOTUS [6.98] explains it Coercer. Often opposite attributes are assigned to the same god; in which light the Persians viewed their king. Ezra 4:24 harmonizes with Haggai in making this year the date of the resumption of the building. sixth month—of the Hebrew year, not of Darius' reign (compare Zechariah 1:7; Zechariah 7:1; Zechariah 7:3; Zechariah 8:19). Two months later ("the eighth month,"

Zechariah 5:4 — 4. The "theft" immediately meant is similar sacrilege to that complained of in Nehemiah 13:10; Malachi 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him;

Zechariah 9:1 — 9:22. Damascus . . . rest thereof—that is, the place on which the "burden" of the Lord's wrath shall rest. It shall permanently settle on it until Syria is utterly prostrate. Fulfilled under Alexander the Great, who overcame Syria [CURTIUS, Books 3 and 4]. eyes of man, as of all . . . Israel . . . toward the Lord—The eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him

Matthew 5:7 — and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath ( :-; and see Matthew 5:23; Matthew 5:24; Matthew 6:15; James 2:13). "According to the view given in Scripture," says TRENCH most justly, "the Christian stands in a middle point, between a mercy received and a mercy yet needed. Sometimes the first is urged upon him as an argument for showing

Luke 2:42 — 42. went up—"were wont to go." Though males only were required to go up to Jerusalem at the three annual festivals ( :-), devout women, when family duties permitted, went also, as did Hannah (1 Samuel 1:7), and, as we here see, the mother of Jesus. when

2 Corinthians 12:2 — 2. Translate, "I know," not "I knew." a man—meaning himself. But he purposely thus distinguishes between the rapt and glorified person of 2 Corinthians 12:2; 2 Corinthians 12:4, and himself the infirmity-laden victim of the "thorn in the flesh" (2 Corinthians 12:7). Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was

Philippians 2:12 — So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants not slavish fear, but trembling anxiety not to fall short of the goal (1 Corinthians 9:26; 1 Corinthians 9:27; Hebrews 4:1, "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to

1 Timothy 5:24 — 24. Two kinds of sins are specified: those palpably manifest (so the Greek for "open beforehand" ought to be translated; so in :-, it is translated "evident"; literally, "before" the eyes, that is, notorious), further explained as "going before to judgment";

Hebrews 1:9 — 9. iniquity—"unnrighteousness." Some oldest manuscripts read, "lawlessness." therefore—because God loves righteousness and hates iniquity. God . . . thy God—JEROME, AUGUSTINE, and others translate Psalms 45:7, "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here; for it is likely the Son is addressed, "O God," as in Psalms 45:7- :. The

Hebrews 9:14 — 14. offered himself—The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit (Romans 1:4, in contrast to His "flesh," Hebrews 9:3; His Godhead, 1 Timothy 3:16; 1 Peter 3:18), "His inner

James 2:14 — 14. James here, passing from the particular case of "mercy" or "love" violated by "respect of persons," notwithstanding profession of the "faith of our Lord Jesus" ( :-), combats the Jewish tendency (transplanted into their Christianity) to substitute

Revelation 14:6 — nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, ORIGEN, Vulgate, CYPRIAN, 312, read, 'SIT,' compare Matthew 4:16; Luke 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (Luke 1:79- :) descends: if not, they will be left without excuse, as the world which

Revelation 17:12 — 12. ten kings . . . received no kingdom as yet; but receive power as kings . . . with the beast—Hence and from Revelation 17:14; Revelation 17:16, it seems that these ten kings or kingdoms, are to be contemporaries with the beast in its last or eighth form, namely, Antichrist. Compare Daniel 2:34; Daniel 2:44, "the stone smote the image upon his feet," that is, upon the ten

Revelation 17:4 — 4. The color scarlet, it is remarkable, is that reserved for popes and cardinals. Paul II made it penal for anyone but cardinals to wear hats of scarlet; compare Roman Ceremonial [3.5.5]. This book was compiled several centuries ago by MARCELLUS, a Romish archbishop,

Revelation 20:5 — than to lead their brethren on earth to the same salvation and glory as they share themselves. The millennial reign on earth does not rest on an isolated passage of the Apocalypse, but all Old Testament prophecy goes on the same view (compare Isaiah 4:3; Isaiah 11:9; Isaiah 35:8). Jesus, while opposing the carnal views of the kingdom of God prevalent among the Jews in His day, does not contradict, but confirms, the Old Testament view of a coming, earthly, Jewish kingdom of glory: beginning from within,