Bible Commentaries

Genesis 1:9-13 — - V. The Third Day 9. קוה qāvâh “turn, bind, gather, expect.” יבשׁה yabāshâh “the dry, the ground.” יבשׁ yabēsh, “be dry.” בושׁ bôsh, “be abashed.”11. דשׁא deshe', “green thing, grass.”עשׂב ‛ēśāb, “herb.”זרע zēra‛, “seed.” זרע zāra‛, “sow,” sero.פרי perı̂y, “fruit.” ברה pārâh, “bear”; φέρω pherō.The work of creation on this day is evidently twofold, - the distribution of land and water,

Exodus 30:22-33 — an epithet which is explained by the fact that the best myrrh is said to exude spontaneously from the bark, while that of inferior quality oozes out in greater quantity from incisions made in the bark.Five hundred shekels - Probably rather more than 15 1/4 lbs. See Exodus 38:24.Cinnamon - is obtained from a tree allied to the laurel that grows in Ceylon (Sri Lanka) and other islands of the Indian Ocean, known in Botany as the Cinnamomum zeylanicum. It is the inner rind of the tree dried in the sun.

Job 2:8 — accumulated by the universal ulcer, compare Job 7:4-5; and another design probably was, to “indicate” the greatness of his calamity and sorrow. The ancients were accustomed to show their grief by significant external actions (compare the notes at Job 1:20), and nothing could more strongly denote the greatness of the calamity, than for a man of wealth, honor, and distinction, to sit down in the ashes, to take a piece of broken earthen-ware, and begin to scrape his body covered over with undressed and

Psalms 10:14 — the psalmist felt assured that God would not be unmindful of it, but would, in due time, visit them with deserved punishment.The poor committeth himself unto thee - Margin, “leaveth.” The word rendered poor is the same as that which occurs in Psalms 10:10. It means here those who are helpless and defenseless; the oppressed and the downtrodden. The word committeth or leaveth means that he leaves his cause with God; he trusts in his protection and interposition; he gives himself no anxiety as to the

Psalms 14:3 — filthy. The word rendered “gone aside” means properly to go off, to turn aside or away, to depart; as, for example, to turn out of the right way or path, Exodus 32:8. Then it means to turn away from God; to fall away from his worship; to apostatize, 1 Samuel 12:20; 2Ki 18:6; 2 Chronicles 25:27. This is the idea here - that they had all apostatized from the living God. The word “all” in the circumstances makes the statement as universal as it can be made; and no term could be used more clearly affirming

Psalms 17:8 — “a little man,” and is given to the apple or pupil of the eye, “in which, as in a mirror, a person sees his own image reflected in miniature.” This comparison is found in several languages. The word occurs in the Old Testament only in Deuteronomy 32:10; Psalms 17:8; Proverbs 7:2; where it is rendered “apple;” in Proverbs 7:9, where it is rendered “black;” and in Proverbs 20:20, where it is rendered “obscure.” The other expression in the Hebrew - “the daughter of the eye” - is derived from a usage

Psalms 34:8 — properly recommend to others; the evidence which has been furnished us that God is good, we may properly employ in persuading others to come and taste his love. The word “taste” here - טעם ṭâ‛am - means properly to try the flavor of anything, Job 12:11; to eat a little so as to ascertain what a thing is, 1 Samuel 14:24, 1Sa 14:29, 1 Samuel 14:43; Jonah 3:7; and then to perceive by the mind, to try, to experience, Proverbs 31:18.It is used here in the sense of making a trial of, or testing by experience.

Psalms 36:1 — This word - נאם ne'ûm - is a participle from a verb, נאם nâ'am, meaning to mutter; to murmur; to speak in a low voice; and is employed especially with reference to the divine voice in which the oracles of God were revealed to the prophets. Compare 1 Kings 19:12. It is found most commonly in connection with the word “Lord” or “Yahweh,” expressed by the phrase “Saith the Lord,” as if the oracle were the voice of Yahweh. Genesis 22:16; Numbers 14:28; Isaiah 1:24; Isaiah 3:15, “et saepe.” It is correctly

Psalms 36:7 — How excellent - Margin, as in Hebrew: “precious.” The word used here is one that would be applicable to precious stones 1 Kings 10:2, 1 Kings 10:10-11; or to the more costly kind of stones employed in building, as marble 2 Chronicles 3:6; and then, anything that is “costly” or “valuable.” The meaning is, that the loving-kindness of God is to be estimated only by the value

Psalms 51:10 — in me a clean heart, O God - The word rendered “create,” ברא berâ' - is a word which is properly employed to denote an act of “creation;” that is, of causing something to exist where there was nothing before. It is the word which is used in Genesis 1:1 : “In the beginning God “created” the heaven and the earth,” and which is commonly used to express the act of creation. It is used “here” evidently in the sense of causing that to exist which did not exist before; and there is clearly a recognition

Psalms 51:18 — would favor and bless his people as if the city was to be protected by walls, and thus rendered safe from an attack by the enemy. Such language is, in fact, often used in cases where it could not be pretended that it was designed to be literal. See Jude 1:20; Rom 15:20; 1 Corinthians 3:12; Galatians 2:18; Ephesians 2:22; Colossians 2:7.

Psalms 62:12 — Also unto thee, O Lord, belongeth mercy - Power, indeed, belongs to God Psalms 62:11; but this is an attribute to be feared, and while, in one respect, it will inspire confidence, or while it gives us the assurance that God is able to defend us when all else shall fail, yet, unattended by any other attribute, it might produce only

Psalms 87:4 — I will make mention of Rahab and Babylon ... - The word Rahab here refers to Egypt. See Isaiah 51:9. It is also applied to Egypt in Psalms 89:10. The reason why the name was given to Egypt is not certainly known. The Hebrew word properly means fierceness, insolence, pride; and it may have been given to Egypt by the Hebrews on account of its haughtiness,

Daniel 11:17 — ones with him - Margin, “or, much uprightness, or, equal conditions.” The Hebrew word used here (ישׁר yâshâr) means, properly, “straight, right;” then what is straight or upright - applied to persons, denoting their righteousness or integrity, Job 1:1, Job 1:8; Psalms 11:7. By way of eminence it is applied to the Jewish people, as being a righteous or upright people - the people of God - and is language which a Hebrew would naturally apply to his own nation. In this sense it is undoubtedly used

Daniel 11:17 — - Margen, "o, mucha rectitud o condiciones iguales". La palabra hebrea que se usa aquí (ישׁר yâshâr) significa, correctamente, "derecho, derecho;" entonces lo que es recto o recto, aplicado a las personas, denotando su rectitud o integridad, Job 1:1, Job 1:8; Salmo 11:7. A modo de eminencia, se aplica al pueblo judío, ya que es un pueblo justo o recto, el pueblo de Dios, y es un lenguaje que un hebreo aplicaría naturalmente a su propia nación. En este sentido, sin duda se usa aquí, para denotar

Micah 2:13 — gate, and have gone forth The image is not of conquest, but of deliverance. They “break through,” not to enter in but to “pass through the gate and go forth.” The wall of the city is ordinarily broken through, in order to make an entrance Psalms 80:13; Psalms 89:41; Isaiah 5:5; Nehemiah 2:13, or to secure to a conqueror the power of entering in Proverbs 25:28; 2 Kings 14:13; 2 Chronicles 25:23; 2 Chronicles 26:6 at any time, or by age and decay 2 Chronicles 32:5. But here the object is expressed,

1 Corinthians 9:24 — in declining to receive a support for preaching, he had done it, not because he was conscious that he had no claim to it, but because by doing it he could better advance the salvation of people, the furtherance of the gospel, and in his special case 1 Corinthians 9:16-17 could obtain better evidence, and furnish to others better evidence that he was actuated by a sincere desire to honor God in the gospel. He had denied himself. He had voluntarily submitted to great privations. He had had a great

2 Corinthians 9:15 — parte en el Nuevo Testamento. La idea es que ninguna palabra puede expresar adecuadamente la grandeza del regalo así otorgado al hombre. Es más alto que la mente puede concebir; más alto que el lenguaje puede expresar. En este verso podemos observar: (1) Que el Salvador sea un regalo para la humanidad. Así que él está uniformemente representado; Consulte Juan 3:16; Gálatas 1:4; Gálatas 2:20; Efesios 1:22; 1 Timoteo 2:6; Tito 2:14. El hombre no tenía ninguna reclamación sobre Dios. No podía obligarlo

Hebrews 1:8 — los ángeles. La palabra "Dios" debe tomarse en su sentido natural y obvio, a menos que haya alguna razón necesaria para limitarla. Si se aplica a los magistrados Salmo 82:6, debe ser tan limitado. Si se aplica al Mesías, no existe tal necesidad, Juan 1:1; Isaías 9:6; 1 Juan 5:2; Filipenses 2:6, y debe tomarse en su sentido natural y apropiado. La "forma" aquí - ὁ Θεὸς ho Theos - está en el caso vocativo y no el nominativo. Es la forma habitual del vocativo en la Septuaginta, y casi la única forma

Revelation 10 overview — Análisis del capítulo Este capítulo Apocalipsis 10:1 contiene el registro de una visión sublime de un ángel que, en este momento, John vio descender del cielo, revelando nuevas escenas en lo que estaba por ocurrir. La visión se interpone entre el sonido de la sexta o segunda trompeta de ay, y el sonido