Bible Commentaries

Job 22:8 — 8. mighty—Hebrew, "man of arm" (Psalms 10:15; namely, Job). honourable—Hebrew, "eminent, or, accepted for countenance" (Isaiah 3:3; 2 Kings 5:1); that is, possessing authority. Eliphaz repeats his charge (2 Kings 5:1- :; so Zophar, Job 20:19), that it was by violence Job wrung houses and lands from the poor, to whom now he refused relief (Job 22:7; Job 22:9) [MICHAELIS].

Job 31:30 — 30. mouth—literally, "palate." (See on Job 6:30). wishing—literally, "so as to demand his (my enemy's) soul," that is, "life by a curse." This verse parenthetically confirms Job 6:30- :. Job in the patriarchal age of the promise, anterior to the law, realizes the Gospel spirit, which was the end of the law (compare Leviticus 19:18; Deuteronomy 23:6; Matthew 5:43; Matthew 5:44).

Psalms 27:4 — 4, 5. The secret of his confidence is his delight in communion with God (Psalms 16:11; Psalms 23:6), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Psalms 23:6- :). There he is safe (Psalms 31:21; Psalms 61:5). The figure is changed in the last clause, but the sentiment is the same.

Proverbs 7:1-27 — artes de la mujer extraña, como una advertencia a los incautos. 1-4. Llamadas similares (cap. 3:1-3; 4:10, etc.) niñas (Pupilas) de tus ojos—depósito custodiado (cap. 4:23) de especial valor. Lígalos a tus dedos—como inscripciones grabadas en anillos. 5. La finalidad de la enseñanza (cf. los caps. 2:16; 6:24). 6. Porque—lo digo, porque, o puesto que … ví, dando un ejemplo para ilustrar la advertencia, la que, sea narración o parábola, es en cada caso pertinente. mirando—a propósito y con empeño (

Song of Solomon 5:1-16 — CAPITULO 5 1. La respuesta a la oración de ella ( Isaías 65:24; Apocalipsis 3:20). vino—ya (cap. 4:16); “ven” ( Génesis 28:16 hermana, esposa—Como la de Adán fué creada de la carne de él, de su costado abierto, no habiendo otro ser en la tierra a la par de él,

Isaiah 30:26 — 26. Image from the heavenly bodies to express the increase of spiritual light and felicity. "Sevenfold" implies the perfection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter in the heavenly city (Isaiah 60:19; Isaiah 60:20; Revelation 21:23; Revelation 21:24; Revelation 22:5). breach—the wound, or calamity, sent by God on account of their sins (Revelation 22:5- :).

Isaiah 45:4 — 4. (See on :-; Isaiah 45:4). surnamed—that is, designated to carry out My design of restoring Judah (see on Isaiah 45:4- :; Isaiah 45:4; Isaiah 45:4- :). MAURER here, as in Isaiah 44:5, translates, "I have addressed thee by an honorable name." hast not known me—previous to My calling thee to this office; after God's call, Cyrus did know Him in some degree (Isaiah 44:5- :).

Jeremiah 12:1-17 — FINAL DEL CAP. 11. Jeremías se aventura a debatir con Jehová tocante a la prosperidad de los malvados que se habían confabulado para quitarle la vida (vv. 1-4), en respuesta, se le dice que tendrá que soportar cosas peores, y eso de sus parientes (vv. 5, 6). Los más graves juicios, sin embargo vendrían sobre el pueblo infiel (vv. 7-13). después, sobre las naciones que habían cooperado con los caldeos en la guerra contra Judá, pero con una promesa de misericordia así que se arrepintiesen (vv. 14-17).

Jeremiah 4:19 — 19. The prophet suddenly assumes the language of the Jewish state personified, lamenting its affliction (Jeremiah 10:19; Jeremiah 10:20; Jeremiah 9:1; Jeremiah 9:10; Isaiah 15:5; compare Isaiah 15:5- :). at my very heart—Hebrew, "at the walls of my heart"; the muscles round the heart. There is a climax, the "bowels," the pericardium, the "heart" itself. maketh . . . noise—moaneth [HENDERSON]. alarm—the battle shout.

Jeremiah 7:21 — 21. Put . . . burnt offerings unto . . . sacrifices . . . eat flesh—Add the former (which the law required to be wholly burnt) to the latter (which were burnt only in part), and "eat flesh" even off the holocausts or burnt offerings. As far as I am concerned, saith Jehovah, you may do with one and the other alike. I will have neither (Isaiah 1:11; Hosea 8:13; Amos 5:21; Amos 5:22).

Numbers 5:6 — Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating—by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken (Acts 5:3; Acts 5:4). and that person be guilty—that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on Acts 5:4- :). In that case, there must be: first, confession, a penitential

John 16:5 — 5. But now I go my way to him that sent me—While He was with them, the world's hatred was directed chiefly against Himself; but His departure would bring it down upon them as His representatives. and none of you asketh me, Whither goest thou?—They had done so in a sort (John 13:36; John 14:5); but He wished more intelligent and eager inquiry on the subject.

1 Corinthians 10:26 — 26. The ground on which such eating without questioning is justified is, the earth and all its contents ("the fulness thereof," Psalms 20:1; Psalms 50:12), including all meats, belong to the Lord, and are appointed for our use; and where conscience suggests no scruple, all are to be eaten (Romans 14:14; Romans 14:20; 1 Timothy 4:4; 1 Timothy 4:5; compare 1 Timothy 4:5- :).

1 Corinthians 11:1 — 1. Rather belonging to the end of the tenth chapter, than to this chapter. followers—Greek, "imitators." of Christ—who did not please Himself (Romans 15:3); but gave Himself, at the cost of laying aside His divine glory, and dying as man, for us (Ephesians 5:2; Philippians 2:4; Philippians 2:5). We are to follow Christ first, and earthly teachers only so far as they follow Christ.

1 Corinthians 5:6 — 6. Your glorying in your own attainments and those of your favorite teachers (1 Corinthians 3:21; 1 Corinthians 4:19; 1 Corinthians 5:2), while all the while ye connive at such a scandal, is quite unseemly. a little leaven leaveth . . . whole lump— (Galatians 5:9), namely, with present complicity in the guilt, and the danger of future contagion (1 Corinthians 15:33; 2 Timothy 2:17).

1 Timothy 5:15 — 15. For—For in the case of some this result has already ensued; "Some (widows) are already turned aside after Satan," the seducer (not by falling away from the faith in general, but) by such errors as are stigmatized in 1 Timothy 5:11-13, sexual passion, idleness, &c., and so have given occasion of reproach (1 Timothy 5:14). "Satan finds some mischief still for the idle hands to do."

Titus 2:13 — for—with constant expectation (so the Greek) and with joy (Philippians 3:21- :). This will prove the antidote to worldly lusts, and the stimulus to "live in this present world" conformably to this expectation. The Greek is translated, "waiting for," in Luke 2:25. that—Greek, "the." blessed—bringing blessedness (Romans 4:7; Romans 4:8). hope—that is, object of hope (Romans 8:24; Galatians 5:5; Colossians 1:5). the glorious appearing—There is but one Greek article to both "hope" and "appearing," which

Hebrews 13:24 — 24. all—The Scriptures are intended for all, young and old, not merely for ministers. Compare the different classes addressed, "wives," :-; little children, :-; "all," 1 Peter 3:8; 1 Peter 5:5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed. They of Italy—not merely the brethren at Rome, but of other places in Italy.

1 Peter 2:2 — "babes," in a specially tender relation to God (1 Peter 2:1- :). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in 1 Corinthians 3:2; Hebrews 5:12; Hebrews 5:13; but in contrast to "guile, hypocrisies," c. (Hebrews 5:13- :) the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also of building

2 Samuel 11:3 — 3. one said—literally, "he said to himself," Is not this Bath-sheba? &c.—She seems to have been a celebrated beauty, whose renown had already reached the ears of David, as happens in the East, from reports carried by the women from harem to harem. Bath-sheba, the daughter of Eliam—or Ammiel (1 Chronicles 3:5), one of David's worthies (1 Chronicles 3:5- :), and son of Ahithophel.