Bible Commentaries

Exodus 17:1 — According to their journeys - The Israelites rested at two stations before they reached Rephidim, namely, Dophkah and Alush Numbers 33:12-14. Dophkah was in the Wady Sih, a day’s journey from the Wady Nasb. The wilderness of Sin Exodus 16:1 properly speaking ends here, the sandstone ceases, and is replaced by the porphyry and granite which belong to the central formation of the Sinaitic

Exodus 2:2 — Moses. The object of the writer is simply to narrate the events which led to the Exodus, and he mentions nothing that had no direct bearing upon his purpose.A goodly child - See the marginal references. Probably Jochebed did not call in a midwife Exodus 1:15, and she was of course cautious not to show herself to Egyptians. The hiding of the child is spoken of as an act of faith in Hebrews 11:23. It was done in the belief that God would watch over the child.

1 Kings 4:2 — Azariah, the son of Zadok, the priest - “The priest” here belongs to Azariah, not to Zadok. The term used כהן kôhên means sometimes a priest, sometimes a civil officer, with perhaps a semi-priestly character. (See 2 Samuel 8:18 note.) In this place it has the definite article prefixed, and can only mean “the high priest.” Azariah, called here the “son,” but really the “grandson,” of Zadok, seems to have succeeded him in the priesthood 1 Chronicles 6:10. His position as high

1 Kings 5:11 — The number of measures of wheat was considerably less than Solomon’s own annual consumption, which exceeded 32,000 cors 1 Kings 4:22; but the small amount of twenty cors of oil, which seems at first sight scarcely to match with the 20,000 cors of wheat, will not appear improbable, if we consider that the oil was to be” pure” - literally “beaten” - i. e., oil extracted

1 Kings 9:27 — Shipmen - See 1 Kings 5:6 note. With respect to the acquaintance of the Phoenicians with this particular sea, it may be observed that they are not unlikely to have had trading settlements there, as they had in the Persian Gulf, even at this early period. The commerce

2 Kings 15:25 — employed Gileadites to carry out his designs, it has been conjectured that he himself belonged to the trans-Jordanic region.In the palace of the king’s house - Rather, “In the tower of the king’s palace;” or possibly “in the harem of the king’s palace” (1 Kings 16:18 note).

Leviticus 1:16 — His crop with his feathers - The weight of authority is in favor of the marginal rendering. It is most probable that the feathers were burned with the body, and that the wings, mentioned in Leviticus 1:17, were not mutilated.The place of the ashes - The ashes were daily removed from the altar (except on certain holy days) and thrown into a heap on its eastern side. When the heap became inconveniently large, it was removed in vessels appropriated to

Leviticus 10:3 — sanctify myself in them that come near to me (i. e. the priests), and I will glorify myself before all the people. The words used by Moses on this occasion are not found elsewhere in the Pentateuch. But the sense is implied in such passages as Exodus 19:22; Exodus 28:41; Exodus 29:1, Exodus 29:44.Aaron’s silence (compare Psalms 39:9) on this occasion may be compared with his reasonable and natural expostulation with Moses when his surviving sons were rebuked for not having eaten the flesh of the sin-offering

Leviticus 4:23 — Or if his sin - Rather, And if his sin.Come to his knowledge - i. e. when he had become conscious of his sin.A kid of the goats - A shaggy he-goat, in distinction from a smooth-haired he-goat. It was the regular sin-offering at the yearly festivals Leviticus 16:9, Leviticus 16:15; Numbers 28:15, Numbers 28:22, Numbers 28:30, and at the consecration of the priests Leviticus 9:3; while the smooth-haired goat appears to have been generally offered for the other sacrifices Psalms 50:9; Isaiah 1:11.

Leviticus 9:9 — Aaron did not act according to the ordinary Law Leviticus 4:5-7, Leviticus 4:16-18, but as Moses had done in the sin-offering of the consecration ceremony (Leviticus 8:15; compare also Leviticus 4:25, Leviticus 4:30, Leviticus 4:34). The probable reason of this was that he had not yet been formally introduced as the high priest

Numbers 22:8 — Balaam must surely have known that God’s blessing was on the people with whose marvelous march forth from Egypt he was acquainted Exodus 15:14; Exodus 18:1; Joshua 2:9, and from whom he had himself probably learned much (compare the language of Numbers 23:12 with Genesis 13:6, and that of Numbers 24:9 with Genesis 49:9). But his reply to the messengers next morning Numbers 22:13, betrays

Numbers 31:50 — The “chains” were “armlets” 2 Samuel 1:10. The “rings” were “finger-rings,” or “seal-rings;” and the “tablets” were worn suspended from the neck Exodus 35:22.To make an atonement for our souls before the Lord - Compare Exodus 30:11-16. The atonement was not for any special offence committed

James 5:9 — precisión, como deberían hacer. Es innecesario decir que este espíritu, la descendencia del orgullo, hará que cualquier hombre lleve una vida miserable; e igualmente innecesario decir que es totalmente contrario al espíritu del evangelio. Compare Lucas 3:14; Phi 4:11 ; 1 Timoteo 6:8; Hebreos 13:5. Para que no seas condenado - Es decir, para juzgar a otros con este espíritu, porque este espíritu los está juzgando de hecho. Compare las notas en Mateo 7:1. He aquí, el juez está delante de la puerta

Judges 19:29 — A knife - Rather, “the” “knife”. The single household implement used, not like our knives at our meals, but for slaughtering and cutting up the animals into joints for eating Genesis 22:6, Genesis 22:10; Proverbs 30:14.Together with her bones ... - Rather, “into her bones”, or “bone by bone, into twelve pieces”. The “pieces” are synonymous with the “bones” (compare Ezekiel 24:4-5). There is something truly terrible in the stern ferocity of grief and

1 John 5:2 — también amaremos a Sus hijos, oa nuestros hermanos cristianos, por lo que también es cierto que si amamos a Sus hijos, se seguirá que lo amamos". En otros lugares, el apóstol dice que podemos saber que amamos a Dios si amamos a quienes llevan Su imagen, 1 Juan 3:14. Aquí dice que hay otra forma de determinar lo que somos. Podemos tener evidencias indudables de que amamos a Dios, y de eso, como base de un argumento, podemos inferir que tenemos verdadero amor a Sus hijos. Del hecho de que podamos tener

Revelation 19:13 — vestuario sumergido en sangre - rojo, como si se bañaba en sangre, emblema de sacrificio. El original de esta imagen es probablemente Isaías 63:2. Vea las notas sobre ese pasaje. y su nombre se llama la palabra de Dios - el nombre que en Apocalipsis 19:12, se dice que nadie lo sabía, pero él mismo. Este nombre es λ λόγος τοῦ θεοῦ span> span> Ho Logos Tou Thenou, o "The Logos of God". Es decir, este es su nombre único; Un nombre que le pertenece solo a él, y lo que lo distingue de todos los demás

Revelation 9:2 — Y abrió el pozo sin fondo - Se representa antes como totalmente confinado, de modo que ni siquiera el humo o el vapor podrían escapar. Y surgió un humo del pozo - Compare Apocalipsis 14:11. El significado aquí es que el pozo, como lugar de castigo, o como la morada de los malvados, estaba lleno de azufre ardiente y, en consecuencia, emitía humo y vapor tan pronto como se abría. La imagen común del lugar de castigo, en las Escrituras,

1 Samuel 15:4 — Telaim - Probably the same as “Telem” Joshua 15:24, one of the uttermost cities of Judah, toward the coast of Edom. The name means “lambs,” and was probably so called from the numerous flocks.Two hundred thousand ... - A wonderful contrast with the six hundred men who composed his whole army before

1 Samuel 2:11 — The word “minister” is used in three senses in Scripture:(1) of the service or ministration of both priests and Levites rendered unto the Lord Exodus 28:35, Exodus 28:43 :(2) of the ministrations of the Levites as rendered to the priests, to aid them in divine Service Numbers 3:6 :(3) of any service or ministration,

2 Samuel 20:26 — Ira the Jairite - Not mentioned before: perhaps the same as “Ira an Ithrite” (marginal reference), i. e., an inhabitant of Jattir in the hill country of Judah Joshua 15:48; 1 Samuel 30:27. Perhaps we ought to read “Ithrite,” for “Jairite.”A chief ruler ... about David - More simply and clearly, “was David’s kohen” (2 Samuel 8:18 note). In the early part oph David’s reign his own ons were כהן kôhên (chief rulers).