Bible Commentaries

Job 1:4 — different branches of the family, and not for purposes of revelry and dissipation; and this seems to accord with the view of Job. He, though a pious man, was not opposed to it, but he apprehended merely that they might have sinned in their hearts, Job 1:5. He knew the danger, and hence, he was more assiduous in imploring for them the divine guardianship.Every one his day - In his proper turn, or when his day came round. Perhaps it refers only to their birthdays; see Job 3:1, where the word “day” is

Job 28:15 — most precious gold, as that which is shut up or enclosed with care. Dr. Good renders it “solid gold,” supposing it means that which is condensed, or beaten. The phrase occurs in nearly the same form סגור זהב zâhâb sâgûr, “gold shut up,” Margin,) in 1 Kings 6:20-21; 1 Kings 7:49-50; 1 Kings 10:21; 2 Chronicles 4:21-22; 2 Chronicles 9:20, and undoubtedly denotes there the most precious kind of gold. Its relation to the sense of the verb “to shut up” is not certain. Prof. Lee supposes that the idea

Psalms 120:5 — were merely a temporary lodger among strangers.In Mesech - The Septuagint and Vulgate render this, “that my sojourning is protracted.” The Hebrew word - משׁך meshek - means, properly “drawing,” as of seed “scattered regularly along the furrows” Psalms 126:6; and then possession, Job 28:18. The people of Meshech or the Moschi, were a barbarous race inhabiting the Moschian regions between Iberia, Armenia, and Colchis. Meshech was a son of Japheth, Genesis 10:2; 1 Chronicles 1:5. The name is connected

Psalms 150:4 — Praise him with the timbrel - Hebrew, תף tôph. See this described in the notes at Isaiah 5:12. It is rendered tabret and tabrets in Genesis 31:27; 1Sa 10:5; 1 Samuel 18:6; Isaiah 5:12; Isaiah 24:8; Isaiah 30:32; Jeremiah 31:4; Ezekiel 28:13; timbrel and timbrels in Exodus 15:20; Jdg 11:34; 2 Samuel 6:5; 1 Chronicles 13:8; Job 21:12; Psalms

Psalms 17:1 — merit; we may ask him to interpose because wrong is done, and his glory will be promoted in securing that which is just and right.Attend unto my cry - The word used here - רנה rinnâh - means either a shout of joy, Psalms 30:5; Psalms 42:4; Psalms 47:1; or a mournful cry, outcry, wailing, Psalms 61:1; et soepe. It is expressive, in either case, of deep feeling which vents itself in an audible manner. Here it denotes the earnest “utterance” of prayer.Give ear unto my prayer - See the notes at Psalms

Psalms 39:12 — give ear unto my cry - That is, in view of my affliction and my sins; in view, also, of the perplexing questions which have agitated my bosom; the troublous thoughts which passed through my soul, which I did not dare to express before man Psalms 39:1-2, but which I have now expressed before thee.Hold not thy peace - Be not silent. Do not refuse to answer me; to speak peace to me.At my tears - Or rather, at my weeping; as if God heard the voice of his weeping. Weeping, if uncomplaining, is of the

Psalms 66:18 — regard and answer my prayer. The idea is, that in order that prayer may be heard, there must be a purpose to forsake all forms of sin. This is a great and most important principle in regard to prayer. The same principle is affirmed or implied in Psalms 18:41; Psalms 34:15; Proverbs 1:28; Proverbs 15:29; Proverbs 28:9; Isaiah 15:1-9; Jeremiah 11:11; Jeremiah 14:12; Zechariah 7:13; John 9:31. It is also especially stated in Isaiah 58:3-7. The principle is applicable(a) to secret purposes of sin; to sinful

Leviticus 4:1-2 — And the Lord spake ... Israel - This formula is the commencement of a distinct section of the Law.Leviticus 4:2If a soul shall sin - The sin-offering was a new thing, instituted by the Law. The older kinds of sacrifice Leviticus 2:1; Leviticus 3:1 when offered by individuals were purely voluntary: no special occasions were prescribed. But it was plainly commanded that he who was conscious that he had committed a sin should bring his sin-offering. In the abridged rules for sin-offerings

Isaiah 10:32 — his advancing toward Jerusalem. He would make a station at Nob and remain there a day, meaning, perhaps, “only” one day, such would be his impatience to attack and destroy Jerusalem.At Nob - Nob was a city of Benjamin, inhabited by priests; Nehemiah 11:32. When David was driven away by Saul, he came to this city, and received supplies from Ahimelech the priest; 1 Samuel 21:1-6. Nob must have been situated somewhere upon the ridge of the mount of Olives, to the northeast of the city. So Jerome, professedly

Isaiah 45:25 — In the Lord - It shall be only in Yahweh that they shall find justification, and this must mean, that it is by his mercy and grace. The entire passage here, I suppose, has reference to the times of the Redeemer (see the notes at Isaiah 45:21-24). If so, it means that justification can be obtained only by the mercy of God through a Redeemer. The great truth is, therefore, here brought into view, which constitutes the sum of the New Testament, that people are not justified by their own works,

Isaiah 62:6 — I have set watchmen upon thy walls - (See the notes at Isaiah 21:6-11). The speaker here is undoubtedly Yahweh; and by watchmen he means those whom he had appointed to be the instructors of his people - the ministers of religion. The name ‘watchmen’ is often given to them (Ezekiel 3:17; Ezekiel 33:7; see the notes

Isaiah 7:1 — In the days of Ahaz - Ahaz began to reign about 738 years before Christ. By a comparison of 2 Kings 16:5, ..., with 2 Chronicles 28:5, etc., it will be seen that Judea was twice invaded by Rezin and Pekah in the reign of Ahaz; see the Analysis of the chapter.That Rezin ... - This confederacy was formed in the time of Jotham; 2 Kings 15:37. But it was

Jeremiah 25:3 — El año tres y veinte - i. e., diecinueve bajo Josías, y cuatro bajo Joacim. Esta profecía se divide en tres partes, (1) el juicio de Judá Jeremias 25:3, y el destino de Babilonia Jeremias 25:12; (2) la copa de vino de furia Jeremias 25:15; (3) el juicio del mundo Jeremias 25:30.

Jeremiah 49:2 — Rabbah - i. e., la "gran ciudad". Vea la nota 2 Samuel 12:27 para una distinción entre Rabbah, la ciudadela y la ciudad misma, que se encuentra debajo del Jabbok. Hijas - i. e., pueblos sin muros (y en Jeremias 49:3). ¿Será Israel heredero ... - i. e., "será vencedor sobre sus vencedores"; compare Miqueas 1:15.

Ezekiel 20 overview — Las profecías de esta sección Eze. 20–23 fueron entregados casi un año después de los del anterior Ezequiel 8:1. Ezequiel, en respuesta a otras preguntas de los jefes del pueblo, expone su historia nacional, el juicio nacional y la esperanza de la misericordia divina. Esto lleva a la predicción del reino del Mesías.

Ezekiel 46:6 — Compare con Números 28. La enumeración de las ofrendas tanto para el sábado como para la luna nueva está aquí menos completa que allí; mi. g., se pasan las ofrendas de bebidas y, en el caso del festival de la luna nueva, no se menciona el sonido de las trompetas (compárese Números 10:1).

Ezekiel 47:3 — Los ancles - Esto puede coincidir con el paso obtenido en el bautismo de Cornelio Hechos 1, y la apertura de la Iglesia a los gentiles. La dispersión que siguió al martirio de Esteban Hechos 11:19 llevó a los creyentes a varios países y allanó el camino para la fundación de las iglesias gentiles.

Ezekiel 8:11 — Setenta hombres - Comparar Éxodo 24:9-1. La visión puede haber señalado el contraste entre los tiempos. El número "siete" es simbólico del pacto entre Yahweh y su pueblo, por lo que los hombres "setenta" exhiben por la fuerza el incumplimiento del pacto. Es una figura de la idolatría encubierta de todo el pueblo.

Matthew 8:5 — Capernaum - Vea las notas en Mateo 4:13. Vino a él un centurión - Un centurión era el comandante de 100 hombres en los ejércitos romanos. Judea era una provincia romana, y las guarniciones se mantuvieron allí para preservar a la gente en sujeción. Este hombre fue probablemente de nacimiento pagano. Ver Mateo 8:1.

Luke 4:27 — Muchos leprosos - Para una descripción de la lepra, vea las notas en Mateo 8:1. Tiempo de Eliseo - Tiempo de Eliseo. La palabra "Eliseo" es la forma griega de escribir la palabra Eliseo, como Elías es de Elías. Salvando a Naamán el sirio - La explicación de su curación está contenida en 2 Reyes 5.