Bible Commentaries

Psalms 104:3 — different materials employed in building it. The word rendered “beams” - עליה ‛ălı̂yâh - means “an upper chamber, a loft,” such as rises, in Oriental houses, above the flat roof; in the New Testament, the ὑπερῷον huperōon, rendered “upper room,” Acts 1:13; Acts 9:37, Acts 9:39; Acts 20:8. It refers here to the chamber - the exalted abode of God - as if raised above all other edifices, or above the world. The word “waters” here refers to the description of the creation in Genesis 1:6-7 - the waters

Psalms 41:12 — merely in strengthening me in my sickness, but, what is more important, in vindicating my character against the aspersions which are cast upon it. Thou dost show that I am upright.In mine integrity - literally, “in my perfection.” See the notes at Job 1:1. The word here means uprightness, sincerity, probity. He had been calumniated by his foes. His sickness had been regarded by them as a proof that he was a hypocrite or a stranger to God. If he had died, they would have urged that fact as evidence

Proverbs 15:3 — La enseñanza que comenzó con el temor del Señor Proverbios 1:7 no estaría completa sin esta afirmación de su conocimiento omnipresente.

Leviticus 10:6-7 — testimony to the righteousness of the punishment of Nadab and Abihu. The people, on the other hand, as not formally standing so near to Yahweh, were permitted to “bewail” as an acknowledgment that the nation had a share in the sin of its priests. (Compare 1 Corinthians 12:26.)Leviticus 10:6Uncover not your heads - Or, “set free ... let go loose.” It was a custom to let the hair grow long and fall loosely over the head and face Leviticus 13:45; 2Sa 15:30; 2 Samuel 19:4; and the substance of the command

Ecclesiastes 8:2 — Juramento - Una referencia al juramento de lealtad prestado a Salomón en su acceso al trono (el margen de 1 Crónicas 29:24).

Song of Solomon 2:3-7 — transplanted from a lowly station to new scenes of unaccustomed splendor, finds support and safety in the known attachment of her beloved. His “love” is her “banner.” The thought is similar to that expressed in the name “Jehovah-nissi” (see the Exodus 17:15 note).Song of Solomon 2:5Flagons - More probably cakes of raisins or dried grapes (2 Samuel 6:19 note; 1 Chronicles 16:3; Hosea 3:1). For an instance of the reviving power of dried fruit, see 1 Samuel 30:12.Song of Solomon 2:6Render as a wish or

Song of Solomon 4:12-15 — The loveliness and purity of the bride are now set forth under the image of a paradise or garden fast barred against intruders, filled with rarest plants of excellent fragrance, and watered by abundant streams. Compare Proverbs 5:15-20.Song of Solomon 4:12A fountain sealed - i. e., A well-spring covered with a stone Genesis 29:3, and sealed with “the king’s own signet” (Daniel 6:17; compare Matthew 27:66).Song of Solomon 4:13Orchard - This is the renderlng here and in Ecclesiastes

Song of Solomon 8:6-7 — The bride says this as she clings to his arm and rests her head upon his bosom. Compare John 13:23; John 21:20. This brief dialogue corresponds to the longer one Song of Solomon 4:7-1, on the day of their espousals. Allegorical interpreters find a fulfillment of this in the close of the present dispensation, the restoration of Israel to the land

Isaiah 1:16 — Wash you - This is, of course, to be understood in a moral sense; meaning that they should put away their sins. Sin is represented in the Scriptures as defiling or polluting the soul Ezekiel 20:31; Ezekiel 23:30; Hosea 5:8; Hosea 9:4; and the removal of it is represented by the act of washing; Psalms 51:2 : ‘Wash me thoroughly from mine iniquity, and cleanse me from my sin;’ Jeremiah 4:14 : ‘O Jerusalem, wash thine heart from wickedness, that

Isaiah 10:1 — Wo unto them that decree unrighteous decrees - To those who frame statutes that are oppressive and iniquitous. The prophet here refers, doubtless, to the rulers and judges of the land of Judea. A similar description he had before given; Isaiah 1:10, Isaiah 1:23, ...And that write ... - Hebrew, ‘And to the writers who write violence.’ The word translated “grievousness,” עמל ‛âmâl, denotes properly “wearisome labor, trouble, oppression, injustice.” Here, it evidently refers to the judges who

Isaiah 16:7 — the foundations - On account of the foundations of Kir-hareseth, for they shall be overthrown; that is, that city shall be destroyed. The word rendered here ‘foundations’ (אשׁישׁי 'ăshı̂yshēy), occurs nowhere else but in this place, and in Hosea 3:1. The Septuagint renders it: ‘The inhabitants.’ The Chaldee, ‘Men.’ Jeremiah, in the parallel place, renders it also ‘men’ Jeremiah 48:31. In Hosea 3:1, it is rendered ‘flagons of wine’ - and it has been supposed by many that it has this sense here,

Isaiah 17:8 — Samaria by its wicked kings, and particularly by Ahaz. Ahaz fancied an altar which he saw at Damascus when on a visit to Tiglath-pileser, and ordered Urijah the priest to construct one like it in Samaria, on which he subsequently offered sacrifice 2 Kings 16:10-13. It is well known, also, that the kings of Israel and Judah often reared altars to false gods in the high places and the groves of the land (see 2 Kings 21:3-5). The Ephraimites were particularly guilty in this respect Hosea 8:11 : ‘Because Ephraim

Isaiah 22:8 — covering of Judah - The word used here (מסך mâsak) denotes properly “a covering,” and is applied to the “curtain” or veil that was before the tabernacle Exodus 26:36; Exodus 39:38; and to the curtain that was before the gate of the court Exodus 35:17; Exodus 39:40. The Septuagint understands it of the “gates” of Judah, ‘They revealed the gates (τὰς πύλας tas pulas) of Judah.’ Many have understood it of the defenses, ramparts, or fortifications of Judah, meaning that they were laid open to public

Isaiah 23:14 — "Aullido ... Isaías 23:1. Por tu fuerza - Eso que ha sido tu apoyo y fuerza; a saber, Tiro (comparar Ezequiel 26:15).

Isaiah 31:8 — dissolve”) is most usually employed to denote a levy, fine, or tax - so called, says Taylor, because it wastes or exhausts the substance and strength of a people. The word is often used to denote that people become tributary, or vassals, as in Genesis 49:15; Deuteronomy 20:11; compare Joshua 16:10; 2Sa 20:24; 1 Kings 4:6; 1 Kings 5:13; Esther 10:1. Probably it does not here mean that the strength of the Assyrian army would become literally tributary to the Jews, but that they would be as if they had been

Jeremiah 2:7 — Un país abundante - literalmente, "una tierra del Carmelo", una tierra del Carmelo (ver 1 Reyes 18:19, nota; Isaías 29:17, nota).

Deuteronomy 1:1-2 — connecting link between the contents of the preceding books and that of Deuteronomy now to follow. The sense of the passage might be given thus: “The discourses of Moses to the people up to the eleventh month of the fortieth year” (compare Deuteronomy 1:3) “have now been recorded.” The proper names which follow seem to belong to places where “words” of remarkable importance were spoken. They are by the Jewish commentators referred to the spots which witnessed the more special sins of the people, and

Deuteronomy 19:1-13 — This and the next two chapters contain enactments designed to protect human life, and to impress its sanctity on Israel.In Deuteronomy 19:1-13 the directions respecting the preparation of the roads to the cities of refuge, the provision of additional cities in case of an extension of territory, and the intervention of the elders as representing the congregation, are unique to Deuteronomy

Mark 1:39 — Y predicó en sus sinagogas - Ver Mateo 4:23. Todo Galilea - Ver Mateo 1:22. Y expulsar demonios - Ver Mateo 4:24.

Hebrews 1:3 — incarnation, being the brightness of the divine glory, and the express image of God. That this is the correct view is apparent, I think, from the whole scope of the passage. The drift of the argument is, to show his dignity as “he has spoken to us” Hebrews 1:1, and not in the period antecedent to his incarnation. It is to show his claims to our reverence as sent from God - the last and greatest of the messengers which God bas sent to man. But, then it is a description of him “as he actually is” - the incarnate