Bible Commentaries

Job 1:11 — him, and taking away his property.And touch all that he hath - Dr. Good renders this, “and smite.” The Vulgate and the Septuagint, “touch.” The Hebrew word used here נגע nâga‛ means properly to “touch;” then to touch anyone with violence Genesis 26:11; Joshua 9:19, and then to smite, to injure, to strike; see Genesis 32:26, 33; 1 Samuel 6:9; Job 19:21; compare the notes at Isaiah 53:4. Here it means evidently to smite or strike; and the idea is, that if God should take away the property of Job,

Psalms 150:1 — Praise ye the Lord - See the notes at Psalms 146:1.Praise God in his sanctuary - His holy place; the place where he dwells. The allusion here is, probably, to the temple, the place of his abode on earth.Praise him in the firmament of his power - The whole expression is equivalent to earth and heaven;

Psalms 91:13 — Thou shalt tread upon the lion and adder - Thou shalt be safe among dangers, as if the rage of the lion were restrained, and he became like a lamb, and as if the poisonous tooth of the serpent were extracted. Compare Mark 16:18. The word used here to denote the “lion” is a poetic term, not employed in prose. The word rendered “adder” is, in the margin, asp. The Hebrew word - פתן pethen - commonly means viper, asp, or adder. See Job 20:14, note; Job 20:16, note; compare

Psalms 99:5 — Exalt ye the Lord our God - See the notes at Psalms 30:1. The meaning is, Let his name be, as it were, lifted up on high, so as to be conspicuous or seen from afar. Let it be done with a lofty voice; let it be with ascriptions of praise.And worship at his footstool - By humble prostration at his feet. The

Isaiah 26:4 — view of the fact stated in the previous verse, that the mind that is stayed on him shall have perfect peace.For in the Lord Jehovah - ‘This is one of the four places where our translators have retained the original word Yahweh (compare Exodus 6:3; Psa 133:1-3 :18; the notes at Isaiah 12:2). The original is יהוה ביה beyâhh yehovâh; the first word, יה yâhh, (compare Psalms 68:4), being merely an abridged form of Yahweh. The same form occurs in Isaiah 12:2. The union of these two forms seems designed

Isaiah 29:1 — Wo - (compare la nota en Isaías 18:1). A Ariel - No hay duda de que Jerusalén está destinada aquí. La declaración de que era la ciudad donde habitaba David, así como todo el alcance de la profecía, lo prueba. Pero aún así, no está claro por qué la ciudad se llama aquí "Ariel". El

Isaiah 8:18 — to illustrate some important truth; and especially the prophet here intimates that they were to inculcate the truth in regard to the presence and protection of God, to induce the people to look to him. Thus the name immanuel, ‘God with us,’ Isaiah 7:14; and Shear-jashub, ‘the remnant shall return,’ Isaiah 7:3, were both significant of the fact that none but God could be the protector of the nation. And in like manner, it is possible that his own name, signifying the salvation of Jehovah, had been

Daniel 8:9 — Alejandro y las distracciones que siguieron a su muerte. , dice: “Y de ellos salió una raíz malvada, Antíoco, de apellido Epífanes, hijo del rey Antíoco, que había sido rehén en Roma, y ​​reinó en el año treinta y siete del reino de los griegos. , "1 Macc. 1:10. Algunos expositores han supuesto que este pasaje se refiere al Anticristo: ¿qué no supondrán los expositores de la Biblia? Pero el gran cuerpo de intérpretes ha entendido que se refiere a Antíoco. Este príncipe fue sucesor de Seleuco Nicator,

Amos 2:12 — consciences supplied it. Yet since they “persecuted the prophets” and put them to death, it seems likely that Amos means that they used violence, either by forcing the wine into their mouths, as the swine-flesh was forced into the mouth of Eleazar (2 Macc. 6:18), and, in the Decian persecution an infant was made to eat of the idol oblation , or by threat of death.And commanded the prophets, saying, Prophesy not - God had commanded the prophets to prophesy. Israel issued and laid upon them his commands against

Haggai 1:1 — Jeconiah Jeremiah 22:30, “No man of his seed shall prosper, sitting upon the throne of David, and ruling anymore in Israel:” and so now prophecy begins to be dated by the years of a foreign earthly ruler, as in the Baptism of the Lord Himself Luke 3:1. Yet God gives back in mercy more than He withdraws in chastisement. The earthly rule is suspended, that people might look out more longingly for the heavenly.In the sixth month - They counted by their own months, beginning with Nisan, the first of

Romans 1:3 — the seed of David.Of the seed of David - Of the posterity or lineage of David. He was a descendant of David. David was perhaps the most illustrious of the kings of Israel. The promise to him was that there should not fail a man to sit on this throne; 1 Kings 2:4; 1Ki 8:25; 1 Kings 9:5; 2 Chronicles 6:16. This ancient promise was understood as referring to the Messiah, and hence, in the New Testament he is called the descendant of David, and so much pains is taken to show that he was of his line; Luke

Romans 14:9 — alegremente nuestros propios cuerpos al polvo cuando él llame a nuestros espíritus. Pero no es solo sobre el "cuerpo" que se establece su dominio. Este pasaje prueba que las almas difuntas de los santos todavía están sujetas a él; compare Mateo 22:32; Marco 12:27. Él no solo tiene "dominio" sobre esos espíritus, sino que es su protector y Señor. Están a salvo bajo su dominio universal. Y hace mucho para aliviar los dolores de la separación de los amigos piadosos y queridos, para reflejar que aún se apartan

Romans 3:10 — a ningún período particular de la historia judía, sino que pertenecía a ellos como pueblo; que los había caracterizado a lo largo de su existencia como nación. La mayoría de los pasajes se citan en el idioma de la Septuaginta. La cita en Romanos 3:10, es de Salmo 14:1; y de Salmo 53:1. Salmo 53:1 Salmo 53:1 es lo mismo que Salmo 14:1, con algunas ligeras variaciones. (Sin embargo, si consultamos Salmo 14:1 y Salmo 53:1, de donde se toman las citas en Romanos 3:10, estaremos obligados a admitir

Philippians 1:5 — - suppose it refers to their liberality in contributing to the support of the gospel; to their participating with others, or sharing what they had in common with others, for the maintenance of the gospel. That this is the true sense seems apparent:(1) Because it accords with the scope of the Epistle, and what the apostle elsewhere says of their benefactions. He speaks particularly of their liberality, and indeed this was one of the principal occasions of his writing the Epistle; Philippians 4:10-12,

Philippians 1:5 — Storr, suponen que se refiere a su liberalidad para contribuir al apoyo del evangelio; a su participación con otros, o compartir lo que tenían en común con otros, para el mantenimiento del evangelio. Que este es el verdadero sentido parece evidente: (1) Porque concuerda con el alcance de la Epístola, y con lo que el apóstol dice en otros lugares acerca de sus beneficios. Él habla particularmente de su liberalidad, y de hecho esta fue una de las principales ocasiones de su escritura de la Epístola;

Colossians 1:12 — Dando gracias al Padre - Este es otro modo por el cual podemos "caminar dignos del Señor para todos los placeres" Colosenses 1:1; a saber, dando las gracias apropiadas a Dios por su misericordia. El punto particular que el apóstol aquí dice exigió acción de gracias fue que habían sido llamados del reino de las tinieblas al reino de la luz. Esto había sido hecho por la misericordia

2 Thessalonians overview — same place - Corinth. See the introduction to the First Epistle, 3. The proof of this indeed is not certain, because there are no marks of time or place in the Epistle by which these points can be determined. The probability rests upon these grounds:(1) That the same persons - Paul, Silas, and Timothy - are associated in both Epistles, and are mentioned as being together at the time when they were written 1 Thessalonians 1:1; 2 Thessalonians 1:1. However, since there is reason to believe that they

2 Peter 3:5 — the argument from the stability of the laws of nature is concerned, in the one case that there is in the other, and consequently the objection is of no force.That by the word of God - By the command of God. “He spoke, and it was done.” Compare Genesis 1:6, Genesis 1:9; Psalms 33:9. The idea here is, that everything depends on his word or will. As the heavens and the earth were originally made by his command, so by the same command they can be destroyed.The heavens were of old - The heavens were formerly

Revelation 11:15 — acuerdo con la lectura adoptada en la parte anterior del versículo. La palabra "Señor" aquí evidentemente tiene referencia a Dios como tal, representada como la fuente original de autoridad, y como dando el reino a su Hijo. Ver las notas en Daniel 7:13; compare Salmo 2:8. La palabra "Señor" - Κυριος Kurios - implica la noción de poseedor, dueño, soberano, gobernante supremo - y, por lo tanto, se le da adecuadamente a Dios. Ver Mateo 1:22; Mateo 5:33; Marco 5:19; Lucas 1:6, Lucas 1:28; Hechos

Revelation 5:8 — la iglesia, y por el curso de los eventos providenciales en el gobierno del mundo. Cayó ante el Cordero - La postura habitual de la adoración profunda. Usualmente en tal adoración había una postración completa en la tierra. Ver la nota Mateo 2:2; 1 Corintios 14:25 nota. Teniendo cada uno de ellos arpas - Es decir, como la construcción, y la propiedad del caso parecería exigir, los ancianos tenían cada uno de ellos arpas. Todos se postraron con profunda reverencia; los ancianos tenían arpas e