Bible Commentaries

Job 2:10 — - The word here rendered “foolish” נבל nâbâl from נבל nâbêl, means properly stupid or foolish, and then wicked, abandoned, impious - the idea of “sin” and “folly” being closely connected in the Scriptures, or sin being regarded as supreme folly; 1 Samuel 25:25; 2 Samuel 3:33; Psalms 14:1; Psalms 53:2. The Arabs still use the word with the same compass of signification. “Gesenius.” The word is used here in the sense of “wicked;” and the idea is, that the sentiment which she uttered was impious,

Job 36:33 — This may be from רוע rûa‛, and may mean a noise, or outcry, and so it is rendered here by Gesenius, “He makes known to him his thunder, that is, to man, or to his enemies.” Or the word may mean “his friend,” as the word רע rêa‛ is often used; Job 2:11; Job 19:21; Proverbs 27:17; Song of Solomon 5:16; Hosea 3:1. Or it may denote “will, thought, desire;” Psalms 139:2, Psalms 139:17. A choice must be made between these different meanings according to the view entertained of the scope of the passage.

Job 37:9 — taueiōn - “from their chambers issue sorrows” - ὀωύνας othunas. The Hebrew word used here (חדר cheder) denotes properly “an apartment,” or “chamber,” especially an inner apartment, or a chamber in the interior of a house or tent: Genesis 43:30; Judges 16:9, Judges 16:12. Hence, it means a bed-chamber, 2 Samuel 4:7, or a female apartment or harem, Song of Solomon 1:4; Song of Solomon 3:4. In Job 9:9, it is connected with the “south” - “the chambers of the south” (see the notes at that place), and means

Job 4:6 — and integrity were sustained only by his hope, and were not the result of principle; and that of course his religion was purely selfish. If this be the sense, it is designed to be a reproach, and accords with the charge in the question of Satan Job 1:9, “Doth Job fear God for naught?” Rosenmuller adopts the opinion of Ludovicus de Dieu, and explains it as meaning,” You seemed to be a man fearing God, and a man of integrity, and you were led hence to cherish high hopes and expectations; but now you

Psalms 81:16 — their land would have produced abundantly of the necessities - even of the luxuries - of life. This is in accordance with the usual promises of the Scriptures, that obedience to God will be followed by national temporal prosperity. See Deuteronomy 32:13-14; 1 Timothy 4:8; Psalms 37:11. Compare the notes at Matthew 5:5.With the finest of the wheat - Margin, as in Hebrew, with the fat of wheat. The meaning is, the best of the wheat - as the words fat and fatness are often used to denote excellence and

Isaiah 50 overview — faithfulness, or of power, and not any proof that they were suffering under his righteous displeasure. To meet these implied charges, and to show them the true cause of their suffering, is the design of this portion of the chapter. In this, God says:1. That their sufferings were not the result of mere will, or of caprice, on his part, as a husband often puts away his wife without any good reason Isaiah 50:1.2. There was a reason for their rejection, and that reason was, their sins. They had brought

Isaiah 60:6 — decir, la riqueza de Midian y Ephah se dedicaría a él. Midian - Midian era el cuarto hijo de Abraham y Keturah Génesis 25:2, y era el padre de los madianitas. Los madianitas se mencionan con frecuencia en las Escrituras ( Génesis 37:28; Números 25:17; Números 31:2; Jueces 6:7; Jueces 7:23, Jueces 7:25, et al.) Ya en la época de Jacob estaban empleados en el tráfico, y estaban asociados con los ismaelitas en este negocio, porque era para una compañía de estas personas que José fue vendido por

Isaiah 65 overview — by a glance at the following analysis of the subjects introduced in it. I. God states in general that he had called another people who had not sought him, and extended the blessings of salvation to those who had been strangers to his name Isaiah 65:1. This is evidently intended to show that many of his ancient people would be rejected, and that the blessings of salvation would be extended to others Romans 10:20. In the previous chapter they had pled Isaiah 64:9, that they were ‘all’ his people;

Hosea 13:14 — right to acquire anything as his own, by paying that price. Both words, in their exactest sense, describe what Jesus did, buying us “with a price,” a full and dear price, “not of corruptible things, as of silver and gold, but with His precious blood” 1 Peter 1:18-19; and that, becoming our near kinsman, by His Incarnation, “for which cause He is not ashamed to call us brethren Hebrews 2:11, and “little children” John 13:33.This was never done by God at any other time, than when, out of love for our

Zephaniah 1:4 — I will also stretch out Mine Hand - As before on Egypt . Judah had gone in the ways of Egypt and learned her sins, and sinned worse than Egypt. “The mighty Hand and stretched-out Arm” Jeremiah 2:10-11, with which she had been delivered, shall be again “stretched out,” yet, not for her but “upon” her, “upon all the inhabitants of Jerusalem.” In this threatened destruction of all, Judah and Jerusalem are singled out, because “judgment” shall “begin

Acts 1:3 — Saviour, denotes his last sufferings. Thus, in the Litany of the Episcopal Church, it is beautifully said, “By thine agony and bloody sweat; by thy cross and passion, good Lord, deliver us.” The Greek word of the same derivation is rendered sufferings in 1 Peter 1:11; 1 Peter 4:13; Colossians 1:24.By many infallible proofs - The word rendered here “infallible proofs” does not occur elsewhere in the New Testament. In Greek authors it denotes an infallible sign or argument by which anything can be certainly

1 Corinthians 15:28 — existido; y que Cristo continuaría ejerciendo una autoridad delegada sobre su pueblo y reino. Vea un artículo "Sobre la duración del Reino de Cristo", por el Prof. Mills, en BIB. Rep. Vol. III. pag. 748FF. Pero a esta interpretación hay objeciones: (1) No es la interpretación obvia. (2) No parece que no se comporta con el diseño y el alcance del pasaje, lo que evidentemente se refiere a algún cambio, o la recuperación de la autoridad del Mesías; o para una reanudación de la autoridad por la divinidad,

1 Corinthians 5:7 — the place” of the paschal lamb - that that lamb was designed to adumbrate or typify him - and that consequently when he was offered, the paschal offering was designed to cease. Christ is often in the Scriptures compared to a lamb. See Isaiah 53:7; Joh 1:29; 1 Peter 1:19; Revelation 5:6, Revelation 5:12.Is sacrificed for us - Margin, Or “slain” (ἐτυθη etuthē). The word θύω thuō may mean simply to slay or kill; but it is also used often in the sense of making a sacrifice as an expiation for sin;

2 Corinthians 11:24 — De los judíos ... - En este verso y en el siguiente es importante hacer algunos comentarios preliminares a la explicación de las frases: (1) Se admite que los detalles aquí mencionados no pueden extraerse de los Hechos de los Apóstoles. Se pueden identificar algunos, pero hay muchos más ensayos mencionados aquí de los que se especifican allí. (2) Esto prueba que esta Epístola no se enmarca

Ephesians 4:18 — it is needful to make an exertion to elevate it again: and hence a large part of the efforts to save people must consist in patient “instruction.” Hence, the necessity of schools at missionary stations.Being alienated - see the notes on Ephesians 2:12.From the life of God - From a life “like” that of God, or a life of which he is the source and author. The meaning is, that they lived a life which was “unlike” God, or which he could not approve. Of the truth of this in regard to the pagan everywhere,

Philippians 2:6 — su consentimiento para convertirse en hombre fue el más notable de todos los posibles actos de humillación. La palabra traducida "forma" - μορφή morphē - aparece solo en tres lugares en el Nuevo Testamento, y en cada lugar se traduce "forma". Marco 16:12; Filipenses 2:6. En Marcos se aplica a la forma que Jesús asumió después de su resurrección, y en la que se apareció a dos de sus discípulos en su camino a Emaús. "Después de eso, apareció en otra forma a dos de ellos". Esta "forma" era tan diferente

Titus 3:10 — se hace el estándar de la ortodoxia ". Webster La palabra griega aquí usada αἱρετικὸς hairetikos no aparece en ningún otro lugar del Nuevo Testamento. El sustantivo correspondiente (αἵρεσις hairesis) aparece en los siguientes lugares: Hechos 5:17; Hechos 15:5; Hechos 24:5; Hechos 26:5; Hechos 28:22, donde se representa "sect;" y Act 25:14 ; 1 Corintios 11:19; Gálatas 5:2; 2 Pedro 2:1, donde se traduce "herejía" y "herejías"; ver las notas en Hechos 24:14. La verdadera noción de la palabra

Hebrews 5:1 — judío debía ser de la familia de Aarón Éxodo 29:9, aunque en épocas posteriores el cargo se le confería frecuentemente a otros. En la época de los romanos se había vuelto venal, y la regulación mosaica fue ignorada; 2 Macc. 4: 7; Josefo, Ant. xv. 3. 1. Ya no se celebró de por vida, por lo que hubo varias personas a la vez a quienes se les dio el título de sumo sacerdote. El sumo sacerdote estaba a la cabeza de los asuntos religiosos, y era el juez ordinario de todo lo relacionado con la religión,

1 Peter 2:9 — Pero ustedes son una generación elegida - A diferencia de aquellos que, por su desobediencia, rechazaron al Salvador como el fundamento de la esperanza. El pueblo de Dios a menudo se representa como su pueblo elegido o elegido. Vea las notas en 1 Pedro 1:2. Un sacerdocio real - Vea las notas en 1 Pedro 2:5. El significado de esto es, probablemente, que "al mismo tiempo tenían la dignidad de los reyes y la santidad de los sacerdotes" - Doddridge. Compare Apocalipsis 1:6; "Y nos hizo reyes

Revelation 20:10 — And the devil that deceived them - See the notes on Revelation 20:3, Revelation 20:8.Was cast into the lake of fire and brimstone - In Revelation 19:20, it is said of the beast and the false prophet that they were “cast alive into a lake of fire, burning with brimstone.” Satan, on the other hand, instead of being doomed at once to that final ruin, was confined for a season in a dark abyss, Revelation