Bible Commentaries

Job 4:10 — occurred under his own observation. The expressions have much of a proverbial cast, and are designed to convey in strong poetic language what he supposed usually occurred. There can be no reasonable doubt here that he refers to men in these verses, for(1) It is not true that the lion is destroyed in this manner. No more frequent calamity comes upon him than upon other animals, and perhaps he is less frequently overcome than others.(2) Such a supposition only would make the remarks of Eliphaz pertinent

Psalms 10:3 — desire, and made no secret of it, and obtained the object of his wishes. The natural explanation of the manner in which he did this is, that it was by plunder, rapine, or spoil, for this would be most literally expressed by the word used. Compare Proverbs 1:19; Proverbs 15:27; Jeremiah 6:13; Jeremiah 8:10; Ezekiel 22:12. It might be, however, by unjust gains, or dishonest dealing, 1 Samuel 8:3; Isaiah 33:15; Isaiah 57:17. The word bless here may mean, as in the margin, blesses himself; or, as Prof. Alexander

Isaiah 1:4 — or burdensome; from כבד kâbad, “to be heavy.” It means that they were oppressed, and borne down with the “weight” of their sins. Thus we say, Sin sits “heavy” on the conscience. Thus Cain said, ‘My punishment is greater than I can bear;’ Genesis 4:13. The word is applied to an “employment” as being burdensome; Exodus 18:18 : ‘This thing is too “heavy” for thee.’ Numbers 11:14 : ‘I am not able to bear eli this people alone; it is too “heavy” for me.’ It is applied also to a “famine,” as being heavy,

Isaiah 1:5 — body that is all covered over with weals or marks of blows, and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers is specified in Isaiah 1:7-9. In Isaiah 1:5-6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in the classic writers. Thus Cicero (de fin. iv. 14) says, ‘quae hie reipublicae vulnera

Isaiah 10 overview — This chapter Isaiah 10:0 is composed of two parts: the first Isaiah 10:1-4 closes the prophecy commenced in Isaiah 9:8, and should have been connected with that in the division into chapters; and the second part commences an entirely new prophecy, respecting the destruction

Isaiah 11:11 — que uno debe ser prominente, o ser el objeto principal en ese momento. Por lo tanto, se aplica a la época del Mesías, como el período del mundo en el que él será el objeto destacado o distinguido; Juan 8:56: 'Abraham se alegró de ver mi día;' Lucas 17:24: 'Así será el Hijo del hombre en su día'. La expresión aquí significa que en algún lugar en ese futuro tiempo, cuando el Mesías debería aparecer, o cuando el mundo debería someterse a él como el Mediador, el evento se llevaría a cabo que aquí se

Isaiah 53:4 — que se haría sensible a su error, que habían juzgado incorrectamente el carácter de la víctima. La palabra traducida 'seguramente' (אכן 'âkēn, Vulgate, vere), es a veces una partícula que afirma fuertemente, es decir, de cierta verdad Génesis 28:16; Éxodo 2:14; Jeremias 8:8. A veces es una partícula adversativa, es decir, pero Salmo 31:23; Isaías 49:24. Probablemente se usa en ese sentido aquí, lo que significa que, aunque fue despreciado por ellos, era digno de su estima y confianza, ya que

Hosea 9:1 — to exuberant mirth, whether at harvest-time, or on any other ground, enjoying the present, secure for the future. On this rejoicing Hosea breaks in with his stern, “rejoice not.” “In His presence is fulness of joy,” true, solid, lasting joy” Psalms 16:11. How then could Israel joy, “who had gone a whoring from his God?” Other nations might joy, for they had no imminent judgment to fear.Their sins had been sins of ignorance; none had sinned like Israel. They had not even Jeremiah 2:11 “changed their

Micah 3:11 — Sus jefes juzgan por recompensa - Todas las clases estaban corruptas. Un pecado, la raíz de todo mal 1 Timoteo 6:1, la codicia, entró en todo lo que hicieron. No, Dios, era su único fin, y por eso su Dios. Sus jefes, la autoridad secular que Hechos 23:3 se sentó para juzgar de acuerdo con la ley, juzgaron, en contra de la ley, "por recompensas". Se

Micah 7:5-6 — so that God’s visitations are seasons of the most frightful recklessness as to everything but sell: So had God foretold Deuteronomy 28:53; so it was in the siege of Samaria 2 Kings 6:28, and in that of Jerusalem both by the Chaldeans Lamentations 4:3-16 and by the Romans . When the soul has lost the love of God, all other is but sceming love, since “natural affection” is from Him, and it too dies out, as God gives the soul over to itself Romans 1:28. The words describe partly the inward corruption,

Acts 4:12 — I signifies, also, deliverance from any evil of body or mind; from pain, sickness, danger, etc., Acts 7:25. But it is in the New Testament applied particularly to the work which the Messiah came to do, “to seek and to save that which was lost,” Luke 19:10. This work refers primarily to a deliverance of the soul from sin Matthew 1:21; Acts 5:31; Luke 4:18; Romans 8:21; Galatians 5:1. It then denotes, as a consequence of freedom from sin, freedom from all the ills to which sin exposes man, and the

Acts 4:36 — subsequently distinguished himself in the work of the ministry. He gave himself, his property, his all, to the service of the Lord Jesus, and went forth to the self-denying labors of the gospel. He is mentioned elsewhere with honor in the New Testament Acts 11:24, Acts 11:30, and usually as the companion of the apostle Paul. The occasion on which he became connected with Paul in the ministry was when he himself was sent forth by the church at Jerusalem to Antioch. There, it seems, he heard of the fame of

Romans 9:3 — controverted. Some have proposed to translate it, “I did wish,” as referring to a former state, when he renounced Christ, and sought to advance the interests of the nation by opposing and defying him. But to this interpretation there are insuperable objections.(1) The object of the apostle is not to state his former feelings, but his present attachment to his countrymen, and willingness to suffer for them.(2) The proper grammatical construction of the word used here is not I did wish, but I could desire; that

1 Corinthians 13:7 — Beareth all things - Compare the note at 1 Corinthians 9:12. Doddridge renders this, “covers all things.” The word used here (στέγει stegei) properly means to “cover” (from στέγη stegē, a covering, roof; Matthew 8:8; Luke 7:6); and then to “hide,” “conceal,” not to make known. If this be

1 Corinthians 2:16 — Para quién ha conocido ... - Este pasaje se cita de Isaías 40:13. La forma interrogativa es un modo fuerte de negar que alguien haya conocido la mente del Señor. El argumento de Pablo es este: “Nadie puede entender a Dios. Nadie puede comprender completamente sus planes, sus sentimientos, sus puntos de vista, sus

1 Corinthians 3:16 — Know ye not ... - The apostle here carries forward and completes the figure which he had commenced in regard to Christians. His illustrations had been drawn from architecture; and he here proceeds to say that Christians are that building (see 1 Corinthians 3:9): that they were the sacred temple which God had reared; and that, therefore, they should be pure and holy. This is a practical application of what he had been before saying.Ye are the temple of God - This is to be understood of the

Ephesians 4:2 — With all lowliness - Humility; see the notes on Acts 20:19, where the same Greek word is used; compare also the following places, where the same Greek word occurs: Philippians 2:3, “in lowliness of mind, let each esteem other better than themselves;” Colossians 2:18, “in a voluntary humility;” Colossians 2:23;

Philippians 2:7 — honor among people; or that he was willing to be despised or disregarded. The Greek is ἑαυτον ἐκένωσεν heauton ekenōsen. The word κενόω kenoō means literally, to empty, “to make empty, to make vain or void.” It is rendered: “made void” in Romans 4:14; “made of none effect,” 1 Corinthians 1:17; “make void,” 1 Corinthians 9:15; “should be vain,” 2 Corinthians 9:3. The word does not occur elsewhere in the New Testament, except in the passage before us. The essential idea is that of bringing to emptiness,

2 Thessalonians 2:8 — one,” referring to the “man of sin,” and called “the wicked one” because of the eminent depravity of the system of which he was to be the head; see the notes on 2 Thessalonians 2:3.Whom the Lord shall consume - The Lord Jesus; see the notes on Acts 1:24. The word “consume” here - ἀναλώσει analōsei - means “to destroy;” see Galatians 5:15; Luke 9:54. The word would be applicable to any kind of destruction. The methods by which this will be done are immediately specified - and it is of much importance

2 Peter 1:5 — And beside this - Καὶ αὐτὸ τοῦτο Kai auto touto. Something here is necessary to be understood in order to complete the sense. The reference is to 2 Peter 1:3; and the connection is, since 2 Peter 1:3 God has given us these exalted privileges and hopes, “in respect to this,” (κατὰ kata or διὰ dia being understood,) or as a “consequence” fairly flowing from this, we ought to give all diligence that we