Bible Commentaries

Exodus 34:12-27 — The precepts contained in these verses are, for the most part, identical in substance with some of those which follow the Ten Commandments and are recorded in “the Book of the covenant” (Exo. 20–23; see Exodus 24:7).Exodus 34:13Cut down their groves - This is the first reference to what is commonly known as grove-worship. The original word for “grove” in this connection אשׁרה 'ăshêrāh is different from that so rendered in Genesis 21:33. Our translators supposed that what

Job 1:16 — Hebrew is “fire of God;” but it is probable that the phrase is used in a sense similar to the expression, “cedars of God,” meaning lofty cedars; I or “mountains of God,” meaning very high mountains. The lightning is I probably intended; compare Numbers 16:35; see the note at Isaiah 29:6.From heaven - From the sky, or the air. So the word heaven is often used in the Scriptures; see the notes at Matthew 16:1.And hath burnt up the sheep - That lightning might destroy herds and men no one can doubt; though

Psalms 119:136 — Rivers of waters run down mine eyes - My heart is sad, and my eyes pour forth floods of tears. It is not a gentle weeping, but my eyes are like a fountain which pours out full-flowing streams. See Jeremiah 9:1. “Oh that my head were waters, and mine eyes a fountain of tears,” etc. Compare Jeremiah 14:17; Lamentations 1:16; Lamentations 2:18.Because they keep not thy law - On account of the sins, the follies, the stupidity, and the transgressions of people.

Psalms 143:10 — of ambuscades, caverns, rocks, where I may be assailed at any moment without the power of seeing my enemy, or of defending myself. See this use of the word in the following places where it is rendered “plain,” meaning a level country, Deuteronomy 3:10; Deuteronomy 4:43; Joshua 13:9, Joshua 13:16-17, Joshua 13:21; 1 Kings 20:23, 1 Kings 20:25; Psalms 27:11; Jeremiah 21:13; Jeremiah 48:8, Jeremiah 48:21; Zechariah 4:7. He desired to be led, as it were, into a “level” country where he might be safe.

Psalms 21:9 — “were” burned in a heated oven. Or, they shall burn, as if they were a flaming oven; that is, they would be wholly consumed. The word rendered “oven” - תנור tannûr - means either an “oven” or a “furnace.” It is rendered “furnace and furnaces” in Genesis 15:17; Nehemiah 3:11; Nehemiah 12:38; Isaiah 31:9; and, as here, “oven” or “ovens,” in Exodus 8:3; Leviticus 2:4; Leviticus 7:9; Leviticus 11:35; Leviticus 26:26; Lamentations 5:10; Hosea 7:4, Hosea 7:6-7; Malachi 4:1. It does not occur elsewhere. The

Psalms 22:2 — O my God, I cry in the daytime - This, in connection with what is said at the close of the verse, “and in the night-season,” means that his cry was incessant or constant. See the notes at Psalms 1:2. The whole expression denotes that his prayer or cry was continuous, but that it was not heard. As applicable to the Redeemer it refers not merely to the moment when he uttered the cry as stated in Psalms 22:1, but to the continuous sufferings which

Psalms 23:1 — The Lord is my shepherd - Compare Genesis 49:24, “From thence is the shepherd, the stone of Israel;” Psalms 80:1, “Give ear, O Shepherd of Israel.” See also the notes at John 10:1-14. The comparison of the care which God extends over his people to that of a shepherd for his flock is one that would naturally occur to those who were accustomed to pastoral life.

Psalms 32:1 — Blessed is he ... - On the meaning of the word “blessed,” see the notes at Psalms 1:1. See the passage explained in the notes at Romans 4:7-8. The word “blessed” here is equivalent to “happy.” “Happy is the man;” or “happy is the condition - the state of mind - happy are the prospects, of one whose sins are forgiven.” His condition

Psalms 41:2 — a universal rule in the divine administration, that acts of piety will be partially rewarded on the earth; or that the divine favor will be shown to those who deal kindly with others. This principle is often referred to in the Scriptures. See Psalms 1:3, note; Psalms 37:3-4, note; Psalms 37:11, note; Psalms 37:23-26, note; Psalms 37:37, note; compare Mat 5:5; 1 Timothy 4:8. The par ticular application here is, that if any one showed kindness to him that was sick or enfeebled by disease, he might

Psalms 51 overview — suposición, y con la declaración en el título con respecto a la ocasión en que fue compuesta. No habría dificultad en el tema, y ​​no habría motivos para dudar, con respecto al autor y la ocasión en que se compuso, si no fuera por la oración en Salmo 51:18, "Haz el bien en tu buena voluntad a Sion; construye los muros de Jerusalén ”, que DeWette, Rosenmuller, Venema y otros han mantenido, debe haber sido escrito en la época del cxile babilónico. Excepto esto, se admite en todas las manos que el salmo

Psalms 51:11 — reject me, or cast me off entirely; do not abandon me; do not leave me in my sin and sorrow. The language is derived from the idea that true happiness is to be found in the “presence” of God, and that to be exiled from him is misery. Compare Psalms 16:11, note; Psalms 31:20, note. See also Psalms 140:13.And take not thy holy Spirit from me - It is not certain that David understood by the phrase “thy Holy Spirit” precisely what is now denoted by it as referring to the third person of the Trinity.

Psalms 56:12 — out our vows. Such voluntary obligations or vows were allowable, as an expression of thanksgiving, or as a means of exciting to a more strict religious service, under the Mosaic dispensation Genesis 28:20; Numbers 6:2; Numbers 30:2-3; Deuteronomy 23:21; 1 Samuel 1:11; and they cannot be wrong under any dispensation. They are not of the nature of “merit,” or works of supererogation, but they are(a) a “means” of bringing the obligations of religion to bear upon us more decidedly, and(b) a proper expression

Psalms 78:9 — “largest” of the tribes of Israel, and was the “chief” tribe in the rebellion, and hence, the term is often used to denote the “ten” tribes, or the kingdom of Israel, in contradistinction from that of Judah. See Isaiah 7:2, Isaiah 7:5,Isaiah 7:8-9, Isaiah 7:17; Isaiah 11:13; Isaiah 28:1. The word is evidently used in this sense here, not as denoting that one tribe only, but that tribe as the head of the revolted kingdom; or, in other words, the name is used as representing the kingdom of that name after

Isaiah 14:12 — Nothing more striking in representing his death, than the idea of that star falling to the earth!Lucifer - Margin, ‘Day-star’ (הילל hēylēl, from הלל hâlal, “to shine”). The word in Hebrew occurs as a noun nowhere else. In two other places Ezekiel 21:12; Zechariah 11:2, it is used as a verb in the imperative mood of Hiphil, and is translated ‘howl’ from the verb ילל yālal, “to howl” or “cry.” Gesenius and Rosenmuller suppose that it should be so rendered here. So Noyes renders it, ‘Howl, son of

Isaiah 2 overview — presumed that in collecting the prophecies, those would be placed first which were first delivered. Besides, the prophecy relates to a time of prosperity, when the fruits of commerce abounded, and did much to corrupt the people (see Isaiah 2:7, Isaiah 2:16, Isaiah 2:20; Isaiah 3:18-23), and this accords best with the time of Uzziah, or the time of Jotham. Some have referred it to the return from Babylon, others to the times of the Messiah. The description in Isaiah 2:2-4, and Isaiah 4:5-6, cannot easily

Habakkuk 3:13 — Kimchi Sal. si. Mel Dios, desde el principio, ayudó a su pueblo a través de personas solteras: Moisés, Josué, cada uno de los jueces, acostumbrándolos a recibir la liberación de uno y a reunir todas sus esperanzas en uno. A Moisés le dijo: Éxodo 3:12: "Estaré contigo", y a Joshua, Josué 1:5: "Como estuve con Moisés, así estaré contigo". y a Ciro, Isaías 45:2: "Iré delante de ti", preparando a Su pueblo para recibir esa Presencia más cercana con Su Cristo, de lo cual nuestro Señor dice: "No creas

Matthew 12:38-42 — Veríamos un signo de ti - Ver Lucas 11:16, Lucas 11:29. Una "señal" comúnmente significa un milagro, es decir, una señal de que Dios estaba con la persona o la había enviado. Compare las notas en Isaías 7:11. Lucas agrega que esto se hizo "tentarlo"; es decir, probándolo, dudando de si

Ephesians 1:3 — Bendito sea el Dios y Padre de nuestro Señor Jesucristo - Esto comienza una oración que continúa hasta el final de Efesios 1:12. La duración de los períodos en los escritos de Pablo, es una de las causas de la oscuridad de su estilo, y hace que una explicación sea a menudo difícil. El significado de esta frase es que Dios ha establecido una base para la gratitud por lo que

Hebrews 9:19 — pregunta, por lo tanto, ¿de dónde Pablo obtuvo conocimiento de estas circunstancias? Como el relato no está contenido en el Antiguo Testamento, debe haber sido por tradición o por inspiración directa. La última suposición es poco probable, porque: (1) La información aquí difícilmente puede considerarse de suficiente importancia como para haber requerido una revelación original; porque la ilustración habría tenido la fuerza suficiente para sostener su conclusión si el relato literal en Éxodo solo

Revelation 11:7 — antiguo sentido, se emplea en los pasajes como los siguientes: "Hasta que se cumplan los mil años", Rev 20: 3 . "No habrás pasado por las ciudades de Israel (griego, no habrás terminado las ciudades de Israel) hasta que llegue el Hijo del hombre", Mat 10:23 ; Es decir, no habrás terminado de pasar por ellos. "Cuando Jesús había hecho un final (griego, terminado) de ordenar a sus doce discípulos", Mat 11: 1 . "Tengo" terminado "mi curso", 2ti 4: 7 . En estos pasajes se refiere claramente al tiempo.