Bible Commentaries

Job 10:22 — chôshek en el verso anterior. Esa es la palabra común para denotar oscuridad; esto rara vez ocurre. Se deriva de עוּף ‛ ûph, para volar; y luego cubrir como con alas; y por lo tanto, el sustantivo significa lo que está sombreado u oscuro; Amós 4:13; compare Job 17:13; Isaías 8:22; Isaías 9:1. Como la oscuridad misma - Esta es otra palabra אפל 'ôphel aunque en nuestra versión común, pero un término es usado. No tenemos los medios en nuestro idioma para marcar diferentes grados de oscuridad

Job 19:17 — era un atractivo que Job probablemente haría a su esposa en tales circunstancias. No puede haber incorrección al suponer que Job se refirió a sí mismo y que la palabra se usa de alguna manera en el mismo sentido que la palabra "lomos" en Génesis 35:11; Génesis 46:26; Éxodo 1:5; 1 Reyes 8:19. Por lo tanto, entendido, se referiría a sus propios hijos, y la apelación a su esposa se basó en la relación que habían mantenido con ellos. Aunque ahora estaban muertos, se refirió a su antiguo apego unido

Job 28:28 — y e hovâh. Sin embargo, la palabra original es אדני 'ǎdonāy; y el hecho es digno de mención, porque un punto del argumento con respecto a la fecha del libro gira en torno a la pregunta de si la palabra Yahweh aparece en él; vea las notas en Job 12:9. El temor del Señor a menudo se representa como la verdadera sabiduría; Proverbios 1:7; Proverbios 14:27; Proverbios 15:33; Proverbios 19:23; Salmo 111:1, y col. El significado aquí es que la verdadera sabiduría está conectada con una veneración

Psalms 28 overview — the correctness of the inscription. But, as in some of the previous psalms, neither the title nor the contents contain any intimation as to the time or the circumstances of its composition.It has, in some respects, a strong resemblance to Psalms 26:1-12. The leading idea in this, as in that, is the strong affection of the author for those who revered and loved God; his strong desire to be associated with them in character and destiny; his earnest wish that he might not be drawn away from them, and

Psalms 30:7 — aprensión de que habría algún cambio. La palabra "montaña" parece usarse para denotar aquello en lo que confiaba como su seguridad o fuerza, ya que la montaña, o las colinas inaccesibles, constituían un refugio y seguridad en tiempos de peligro. Ver Salmo 18:1, Salmo 18:33; Salmo 27:5. No se refiere al Monte Moriah, o al Monte Sión, como algunos han supuesto, ya que el pasaje se refiere a un período anterior de su vida cuando estos no estaban en su posesión; pero habla de sí mismo que, por el favor de

Psalms 76 overview — This psalm is one of those which in the title are ascribed to Asaph (see Introduction to Psalms 73:0), and there is no reason to call in question that statement. On the phrase “To the chief Musician on Neginoth,” see Introduction to Psalms 4:1-8.The occasion on which the psalm was composed is not stated, and cannot now be ascertained. The Septuagint regards it as having had reference to the Assyrians - ᾠδὴ προς τὸν Ἀσσύριον hōdē pros ton Assurion - “An ode to the Assyrian.” So the

Psalms 78 overview — later period than the time of David, the word “Asaph” must be taken as a general term denoting the successor in the family off Asaph, who presided over the music the sanctuary. On the word “Maschil” in the title, see the notes at the title to Psalms 32:1-11.The time when the psalm was composed cannot now be ascertained with any certainty. It was evidently written, however, after the revolt of the ten tribes, and the establishment of the sovereignty in the tribe of Judah; that is, after the time of David

Psalms 78 overview — posterior a la época de David, la palabra "Asaph" debe tomarse como un término general que denota al sucesor de la familia fuera de Asaph, quien presidió la música del santuario. En la palabra "Maschil" en el título, vea las notas en el título de Salmo 32:1. El momento en que se compuso el salmo ahora no se puede determinar con certeza. Evidentemente, fue escrito, sin embargo, después de la revuelta de las diez tribus y el establecimiento de la soberanía en la tribu de Judá; es decir, después del tiempo

Psalms 94 overview — it may be made a vehicle of pious thought, and of the feelings of the people of God, in all ages.From the psalm itself it is plain that it was composed during some Impending or actual national calamity. This is evident from Psalms 94:3-5, Psalms 94:14, Psalms 94:20. It would seem, also, from Psalms 94:7-10, that it was probably some calamity which was brought upon the people by a foreign nation - a nation that defied Yahweh, and proclaimed that he was unable to defend his friends, or that he would

Proverbs 23:15-35 — Otra exhortación continua en lugar de una colección de máximas. Proverbios 23:16 El maestro se regocija cuando el corazón del discípulo Proverbios 23:15 recibe sabiduría, y más aún cuando sus labios pueden pronunciarla. Riendas - Ver nota Job 19:27. Proverbios 23:17 Pecadores de la envidia - Comparar en Salmo 37:1; Salmo

Isaiah 2:16 — Y en todos los barcos de Tarsis - Los barcos de Tarsis se mencionan a menudo en el Antiguo Testamento, pero el significado de la expresión no es del todo obvio; ver 1Ki 10:22 ; 2 Crónicas 9:21; 2 Crónicas 20:36; Salmo 48:7, ... Es evidente que "Tarsis" era una tierra distante de la que se importaba plata, hierro, plomo, estaño, etc. Ahora se acepta generalmente que se hace referencia a "Tartessus" en España a por

Romans 14 overview — Romans 14:0 is designed to settle some difficult and delicate questions that could not but arise between the Jews and Gentiles respecting food and the observance of particular days, rites, etc. The “occasions” of these questions were these: The converts to Christianity

2 Thessalonians 2:11 — preference.God shall send them strong delusion - Greek: “energy of deceit;” a Hebraism, meaning strong deceit, The agency of God is here distinctly recognised, in accordance with the uniform statements of the Scriptures, respecting evil; compare Exodus 7:13; Exodus 9:12; Exodus 10:1, Exodus 10:20, Exodus 10:27; Exodus 11:10; Exodus 14:8. Isaiah 45:7. On the nature of this agency, see the notes on John 12:40. It is not necessary here to suppose that there was any positive influence on the part of God in

1 Peter 2:4 — To whom coming - To the Lord Jesus, for so the word “Lord” is to be understood in 1 Peter 2:3. Compare the notes at Acts 1:24. The idea here is, that they had come to him for salvation, while the great mass of people rejected him. Others “disallowed” him, and turned away from him, but they had seen that he was the one chosen or appointed

1 Peter 4:8 — And above all things - More than all things else.Have fervent charity among yourselves - Warm, ardent love toward each other. On the nature of charity, see the notes at 1 Corinthians 13:1. The word rendered “fervent,” means properly extended; then intent, earnest, fervent.For charity shall cover the multitude of sins - Love to another shall so cover or hide a great many imperfections in him, that you will not notice

2 Peter 2:10 — - That is, it may be presumed that the principles just laid down would be applicable in an eminent degree to such persons as he proceeds to designate.That walk after the flesh - That live for the indulgence of their carnal appetites. Notes, Romans 8:1.In the lust of uncleanness - In polluted pleasures. Compare the notes at 2 Peter 2:2.And despise government - Margin: “dominion.” That is, they regard all government in the state, the church, and the family, as an evil. Advocates for unbridled freedom

1 John 1:6 — If we say that we have fellowship uith him - If we reckon ourselves among his friends, or, in other words, if we profess to be like him: for a profession of religion involves the idea of having fellowship with God, (compare the notes at 1 John 1:3), and he who professes that should be like him.And walk in darkness - Live in sin and error. To “walk in darkness” now commonly denotes to be in doubt about our religious state, in contradistinction from living in the enjoyment of religion.

2 John 1:10 — to such persons, that, so far as we have contact with them as neighbors, or strangers, we are to be honest, true, kind, and just, but we are to do nothing that will countenance them as religious teachers, We are not to aid their instruction, Proverbs 19:27; we are not to receive them into our houses, or to entertain them as religious teachers; we are not to commend them to others, or to give them any reason to use our names or influence in propagating error. It would not be difficult to practice this

Revelation 1:17 — described. But the subsequent revelations of this divine personage would rather seem to imply that John did not at once recognize him as the Lord Jesus. The effect here described is one that often occurred to those who had a vision of God. See Daniel 8:18, “Now as he was speaking with me, I was in a deep sleep on my face toward the ground; but he touched me, and set me upright”; Daniel 8:27, “And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business.” Compare

Revelation 18 overview — Analysis Of The ChapterThis chapter Revelation 18:0 may be regarded as a still further “explanatory episode” (compare analysis to chapter 17), designed to show the effect of pouring out the seventh vial Revelation 16:17-21 on the formidable anti-Christian power so often referred to. The description