Bible Commentaries

Exodus 21:6 — “judges” in a direct way, but it is to be understood as the name of God, in its ordinary plural form, God being the source of all justice. The name in this connection always has the definite article prefixed. See the marginal references. Compare Psalms 82:1, Psalms 82:6; John 10:34.

Leviticus 10:16 — The Law on the point in question was clear. See Leviticus 2:3, note; Leviticus 4:5, note; Leviticus 4:15 note. But on this occasion, though the sin-offering which had been offered by Aaron was for the people Leviticus 9:15, its blood was not carried into the tabernacle. The priests might therefore have too readily supposed that their eating the flesh,

Leviticus 10:9-11 — When the priest was on duty he was to abstain from wine and strong drink, lest he should commit excess (see Leviticus 10:1), and so become disqualified for carrying out the precepts of the ceremonial Law.Leviticus 10:9Strong drink - The Hebrew word is employed here to denote strong drinks of any kind except wine made from the grape.Leviticus 10:10Unholy ... unclean -

Leviticus 6:25 — The place where ... - See Leviticus 1:11.It is most holy - See Leviticus 2:3. The key to the special sanctity of the flesh of the sin-offering, as set forth in Leviticus 6:26-30, must, it would seem, be found in the words of Moses to the priests Leviticus 10:17. The flesh of the victim,

Numbers 14:25 — Render: And now the Amalekites and the Canaanites are dwelling (or abiding) in the valley: wherefore turn you, etc. (that so ye be not smitten before them). The Amalekites were the nomad bands that roved through the open pastures of the plain Numbers 14:45 : the Canaanites, a term here taken in its wider sense, were the Amorites of the neighboring cities (compare Numbers 14:45 with Deuteronomy 1:44), who probably lived in league with the Amalekites.Tomorrow - Not necessarily the next day, but an idiom

Numbers 28:2 — My offering, and my bread ... - Or, my offering, even my bread, etc. Offering is here קרבן qorbân (compare Leviticus 1:2; Mark 7:11), a term in itself of quite general import, but often especially applied, as apparently in this instance, to the meat-offering which accompanied the sacrifices. This meat-offering connected itself, from its very nature, with the life of

Numbers 32:41 — The exploits of Jair - he was the conqueror of Argob Deuteronomy 3:14 - gave new. luster to his name; and the fame of the family is attested by the history of Jair the Israelite judge, doubtless a descendant; perhaps also by the mention of Jairus Luke 8:41, the ruler of the synagogue at the neighboring city of Capernaum.Havoth-jair

Deuteronomy 2:1-3 — Deuteronomy 2:1 seems to refer in general terms to the long years of wandering, the details of which were not for Moses’ present purpose. The command of Deuteronomy 2:2-3 relates to their journey from Kadesh to Mount Hor Numbers 20:22; Numbers 33:37, and directs their

Deuteronomy 3:14 — These Geshurites held territory adjoining, if not included within, Bashan. They are not to be confounded with those mentioned in Joshua 13:2, who were neighbors of the Philistines 1 Samuel 17:8.The exact position of Maachah like that of Geshur cannot be ascertained; but it was no doubt among the fastnesses which lay between Bashan and the kingdom of Damascus, and on the skirts of Mount

Deuteronomy 7:1-11 — See Deuteronomy 6:10 note.Deuteronomy 7:5Their groves - Render, their idols of wood: the reference is to the wooden trunk used as a representation of Ashtaroth; see Deuteronomy 7:13 and Exodus 34:13 note.Deuteronomy 7:7The fewest of all people - God chose for Himself Israel,

Deuteronomy 8:3 — Deuteronomy 29:5-6. The term “word” is inserted by the King James Version after the Septuagint, which is followed by Matthew and Luke (see the marginal references). On the means of subsistence available to the people during the wandering, see Numbers 20:1 note. The lesson was taught, that it is not nature which nourishes man, but God the Creator by and through nature: and generally that God is not tied to the particular channels (“bread only,” i. e. the ordinary means of earthly sustenance) through which

Joshua 1:4 — intervening territory is described generally as “all the land of the Hittites.” The Hittites are properly the inhabitants of northern Canaan and Phoenicia (see Exodus 3:8 note), but the name appears to be used here for the Canaanites in general, as in 1 Kings 10:29. On the boundaries of the promised land compare Deuteronomy 11:24; Genesis 15:18.

Joshua 12:1-6 — All the plain on the east - i. e. the Arabah or depressed tract along the east bank of Jordan, the modern El-Ghor (see Numbers 22:1).Joshua 12:2From the middle of the river - i. e. as appears from Joshua 13:9, Joshua 13:16, “from the city that is in the midst of the river;” namely,, Ar Moab (see Deuteronomy 2:36).Joshua 12:3From the plain - Render “over the plain;” for the words

Joshua 14:10 — Forty and five years - The word of God to Moses was spoken after the return of the spies in the autumn of the second year after the Exodus Numbers 13:25; subsequently, 38 years elapsed before the people reached the Jordan Numbers 20:1; after the passage of the Jordan seven more years had passed, when Caleb claimed Hebron, before the partition of the land among the nine tribes and a half. These seven

Joshua 15:11 — and twelve miles south of Joppa. It is called Jabneh in 2 Chronicles 26:6, where Uzziah is recorded to have taken it from the Philistines and destroyed its fortifications. The town is repeatedly mentioned with its haven in the wars of the Maccabees (1 Macc. 4:15; 2 Macc. 12:8), and by Josephus under the name of Jamnia. It is described by Philo as a very populous town; and after the destruction of Jerusalem was, for a long time, the seat of the Sanhedrin, and was a famous school of Jewish learning.

1 Timothy 2:8 — Por lo tanto, lo haré - La palabra griega aquí (βοὺλομαι boulomai) es diferente de la palabra traducida como "will" - θέλω thelō - en 1 Timoteo 2:4. La distinción es que la palabra allí utilizada - θέλω thelō - denota una volición o propósito activo; la palabra aquí usada - βοὺλομαι boulomai - un mero deseo pasivo, propensión, disposición. El léxico de Robinson El significado aquí

1 Timothy 5:25 — idea es que hay algunos hombres buenos cuyo carácter es conocido por todos. Sus acciones esparcen una gloria a su alrededor, para que nadie pueda confundir lo que son. Corresponden, con respecto a la publicidad de su carácter, con los mencionados en 1 Timoteo 5:24, cuyos "pecados están abiertos de antemano"; porque las buenas obras de uno son tan manifiestas como los pecados del otro. Pero hay quienes son "de lo contrario". Son modestos, retirados, discretos, desconocidos. Pueden vivir en la oscuridad;

Judges 6:26 — to hand in the altar of Baal which he was to throw down.The wood of the grove - “The (blocks of) wood of the idol,” i. e. the image of Astarte. The command from God Himself to build an altar, and sacrifice upon it, is analogous to Elijah’s sacrifice 1 Kings 18:0, and was doubtless caused by the extraordinary circumstance of the defection of the Israelites from the worship of the true God. Possibly, too, the Midianite invasion had made the worship at Shiloh impossible at this time.

Jude 1:12 — Estos son lugares: ver las notas en 2 Pedro 2:13 . La palabra utilizada por Peter, sin embargo, no es exactamente la misma que la utilizada aquí. Peter usa la palabra, σπἶλοι span> span> spiloi; Jude, σπιλάδες span> span> spilades. La palabra utilizada por Jude significa, adecuadamente, "una roca"

1 Samuel 6:19 — “fifty thousand”, which appears to have crept into the text from the margin. It is not improbable that in their festive rejoicing priests, Levites, and people may have fallen into intemperance, and hence, into presumptuous irreverence (compare Leviticus 10:1, Leviticus 10:9). God had just vindicated His own honor against the Philistines; it must now be seen that He would be sanctified in them that come near Him Leviticus 10:3. It is obvious to observe how the doctrine of atonement, and its necessity