Bible Commentaries

1 Kings 2:5 — Jews or Gentiles, was “Love your friends and hate your enemies” (see Matthew 5:43); and David perhaps was not in this respect in advance of his age. Joab’s chief offence against David, besides his two murders, was no doubt his killing Absalom 2 Samuel 18:14. Another serious crime was his support of the treasonable attempt of Adonijah 1 Kings 1:7. But besides these flagrant misdemeanours, he seems to have offended David by a number of little acts. He was a constant thorn in his side. He treated him

2 Kings 14:7 — itself, so that the name would be fully accounted for. It is doubted, however, whether the original of the word “valley,” commonly used of clefts and ravines, can be applied to such a sunk plain as the Sabkah; and it is certainly most unlikely that 10,000 prisoners would have been conveyed upward of eighty miles (the distance of the Sabkah from Petra), through a rough and difficult country, only in order to be massacred. On the whole, it is perhaps most probable that the “Valley of Salt” yet remains

2 Kings 3:4 — Dead Sea and of the lower Jordan, though in part suited for agriculture, is in the main a great grazing country. Mesha resembled a modern Arab Sheikh, whose wealth is usually estimated by the number of his flocks and herds. His tribute of the wool of 100, 000 lambs was a tribute in kind, the ordinary tribute at this time in the East.Mesha is the monarch who wrote the inscription on the “Moabite stone” (2 Kings 1:1 note). The points established by the Inscription are:1. That Moab recovered from the

Psalms 119:145 — life. Often it would be a great surprise - perhaps grief - even to professedly religious persons, if God should answer their prayers, and should make them what they professedly desire to be, and what they pray that they may be. See the notes at Psalms 9:1; compare Psalms 111:1; Psalms 138:1; Psalms 119:2, Psalms 119:10, Psalms 119:34, Psalms 119:58, Psalms 119:69; Jeremiah 24:7.I will keep thy statutes - It is my purpose and desire to keep thy law perfectly.

Psalms 132:10 — himself may not fail. It is an expression of nature - a desire that the labor and sacrifices of those who have gone before us should not be lost. This is the language of the author of the psalm, and of those for whom the psalm was composed. See Psalms 132:1. In view of all that David has done, do thou now show favor and mercy.Turn not away the face of thine anointed - As if in displeasure, or in forgetfulness. The word anointed would refer to one who was set apart as a king, a priest, or a prophet.

Psalms 31:1 — is the ground of the petitions which follow; or the reason why the psalmist thus appeals to God. It was his firm confidence in Him; in His character; in His promises; in His ability to deliver Him in the time of danger. Compare the notes at Psalms 7:1.Let me never be ashamed - That is, let me never have occasion to be ashamed for having put this confidence in Thee. Let Thy dealings toward me be such as to show that my confidence was well founded. The word is not used here in the sense of being unwilling

Psalms 45:11 — secure his love, or make the church to him an object of desire.For he is thy Lord - That is, as a husband he sustains this relation to thee; or, this appellation may be given to him. In what sense this is true in respect to a husband, see the notes at 1 Peter 3:6; notes at 1 Corinthians 11:3. In respect to the Saviour, the dominion implied in the word “Lord” is absolute and entire.And worship thou him - That is, as applicable to a bride, Show him respect, honor, reverence. See the notes at Ephesians

Psalms 62:5 — My soul, wait thou only upon God - See the notes at Psalms 62:1. There is, in the word used here, and rendered wait, the same idea of rest or repose which occurs in Psalms 62:1. The meaning is, that he would commit the whole cause to God, and that his soul would thus be calm and without apprehension.For my expectation

Proverbs 2:16 — The second great evil, the warnings against which are frequent (see the marginal reference). Two words are used to describe the class.(1) “The strange woman” is one who does not belong to the family, one who by birth is outside the covenant of Israel.(2) “The stranger” is none other than a foreigner.It is the word used of the “strange” wives of Solomon 1Ki 11:1, 1 Kings 11:8, and of

Isaiah 1:15 — your hands - This is an expression denoting the act of supplication. When we ask for help, we naturally stretch out our hands, as if to receive it. The expression therefore is equivalent to ‘when ye pray, or implore mercy.’ Compare Exodus 9:29; Exodus 17:11-12; 1 Kings 8:22.I will hide mine eyes ... - That is, I will not attend to, or regard your supplications. The Chaldee Paraphrase is, ‘When your priests expand their hands to pray for you.’Your hands ... - This is given as a reason why he would not

Isaiah 1:19 — obedient - Hebrew If you will hear; that is, my commands.Ye shall eat ... - That is, the land shall yield its increase; and you shall be saved from pestilence, war, famine, etc. The productions of the soil shall no more be devoured by strangers, Isaiah 1:7; compare the notes at Isaiah 65:21-23. This was in accordance with the promises which God made to their fathers, and the motives to obedience placed before them, which were drawn from the fact, that they should possess a land of distinguished fertility,

Isaiah 1:25 — is capable of two significations. The hand may be stretched out for two purposes, either to inflict punishment, or to afford help and protection. The phrase here refers evidently to the latter, to the act of redeeming and restoring his people, Isaiah 1:26-27. The idea may be thus expressed: ‘I will stretch out my hand to punish my enemies Isaiah 1:24, and will turn my hand upon thee for protection, and recovery.’Purge away - This refers to the process of smelting, or purifying metals in the fire.

Isaiah 4:1 — continuation of that prophecy, and there was no reason why these six verses should have been made a separate chapter. That the passage refers to the Messiah, is apparent from what has been stated in the note at the commencement of the prophecy Isaiah 2:1-4, and from the expressions which occur in the chapter itself; see the notes at Isaiah 4:2, Isaiah 4:5-6.Seven women - The number “seven” is used often to denote a “large” though “indefinite” number; Leviticus 26:28; Proverbs 24:16; Zechariah 3:9. It

Amos 3:1 — What was said to Israel was said also to Judah: what was directed first to the former people, belongs to us, the later. What Jesus said to the Apostles, He said also to the Church, and to single souls, “What I say unto you, I say unto all, Watch” Mark 13:37.Hear ye this word - With that solemn threefold call, so frequent in the Old Testament, he summons them thrice Amos 3:1; Amos 4:1; Amos 5:1, as in the Name of the Holy Trinity, to hear God’s words. : “The prophet, at the outset of the chapter, rouses

Numbers 10:33 — Three days’ journey - Probably a technical expression for such a distance as could not be traversed in a single day, and therefore not without intervals of encampment and due provision: compare Genesis 30:36; Exodus 3:18; Exodus 5:3; Exodus 8:27; Exodus 15:22. The technical use of the phrase “Sabbath-day’s journey” for another average distance, Acts 1:12, is similar.The ark of the covenant of the Lord went before them - From Numbers 10:21; Numbers 2:17 it would appear

Deuteronomy 12:5 — national center for the religion of the people was obviously essential to the great ends of the whole dispensation. Corruption began as soon as the precepts of the text were relaxed or neglected: Compare the case of Gideon, Judges 8:27; of Micah, Judges 18:0; of Jeroboam, 1 Kings 12:26 ff.The words “the place which the Lord shall choose to put His Name there” suggest Jerusalem and Solomon’s temple to our minds. But though spoken as they were by a prophet, and interpreted as they are by the Psalms (e.

Philippians 1:2 — La gracia sea contigo ... - Ver la nota en Romanos 1:7.

Colossians 1:2 — La gracia sea contigo - Ver las notas en Romanos 1:7.

Philemon 1:3 — Gracia y paz ... - Vea si las notas en Romanos 1:7.

Hebrews 1:3 — su encarnación, siendo el brillo de la gloria divina, y la imagen expresa de Dios. Que esta es la visión correcta es evidente, creo, desde todo el alcance del pasaje. La deriva del argumento es, para mostrar su dignidad como "nos ha hablado" Hebreos 1:1 y no en el Período antecedente a su encarnación. Es mostrar sus afirmaciones a nuestra reverencia como se envía de Dios, el último y el mayor de los mensajeros que Dios se envió al hombre. Pero, entonces es una descripción de él "como él realmente