Bible Commentaries

Exodus 25:10-16 — (compare Exodus 37:1-5). The ark is uniformly designated in Exodus the ark of the testimony. Elsewhere it is called the testimony, the ark of the covenant (most frequently in Deuteronomy and the other books of the Old Testament), the ark of the lord, the ark of god, the

Job 33:23 — If there be a messenger with him - This part of the speech of Elihu has given rise to scarcely less diversity of opinion, and to scarcely less discussion, than the celebrated passage in Job 19:25-27. Almost every interpreter has had a special view of its meaning, and of course it is very difficult, if not impossible, to determine its true sense. Before the opinions which have been entertained are specified, and an attempt made to determine

Psalms 14:4 — Lord, or that they offer no worship to him.The whole verse might have been, and should have been put in the form of a question. The first statement implied in the question is, that they have “no knowledge.” This can be regarded as a proof of guilt only(1) as they have opportunities of obtaining knowledge;(2) as they neglect to improve those opportunities, and remain in voluntary ignorance; and(3) as they do this from a design to practice wickedness.See this argument stated at length by the apostle Paul

Psalms 2:2 — The kings of the earth - This verse is designed to give a more specific form to the general statement in Psalms 2:1. In the first verse the psalmist sees a general commotion among the nations as engaged in some plan that he sees must be a vain one; here he describes more particularly the cause of the excitement, and gives a nearer view of what is occurring. He now

Isaiah 10:18 — compared with a beautiful grove thick set with trees; and as all the beauty of a grove which the fire overruns is destroyed, so, says the prophet, it will be with the army of the Assyrian under the judgments of God. If the ‘briers and thorns’ Isaiah 10:17 refer to the common soldiers of his army, then the glory of the forest - the tall, majestic trees - refer to the princes and nobles. But this mode of interpretation should not be pressed too far.And of his fruitful field - וכרמלו vekaremilô. The

Isaiah 40:10 — salvation.And his arm - The arm is a symbol of strength, because it is by that that we accomplish our purposes; by that a conqueror slays his enemies in battle, etc. Thus, ‘Break thou the arm of the wicked;’ that is, diminish or destroy his power Psalms 10:15. ‘I have broken the arm of Pharaoh king of Egypt’ (Ezekiel 30:21; compare Jeremiah 48:25). Thus it is said of God, ‘Thou hast a mighty arm’ Psalms 89:13, and, ‘His holy arm hath gotten him the victory’ (Psalms 98:1; compare Exodus 6:6). The metaphor

Isaiah 6:2 — the idea of “heat and poison” were connected. The word is applied to the fiery flying serpents which bit the children of Israel, and in imitation of which a brass serpent was erected on a pole by Moses. It is translated ‘a fiery serpent’ in Numbers 21:8; Isaiah 14:29; Isaiah 30:6. In Deut; Deuteronomy 8:15; Numbers 21:6, it is rendered ‘fiery,’ and in the passage before us, “seraphims.”The word שׂרפה s'erêphâh often occurs in the sense of “burning;” Deuteronomy 29:23; 2Ch 16:14; 2 Chronicles 21:19,

Daniel 4:13 — I saw in the visions of my head upon my bed - In the visions that passed before me as I lay upon my bed, Daniel 4:10.And, behold, a watcher and an holy one - Or rather, perhaps, “even a holy one;” or, “who was a holy one.” He evidently does not intend to refer to two beings, a “watcher,” and “one who was holy;” but he means to designate the character of the watcher,

Hosea 1:9 — Himself wholly to His own, in order to make them wholly His. He makes an exchange with them. As God the Son, by His Incarnation, took the Manhood into God, so, by His Spirit dwelling in them, He makes men gods, “partakers of the Divine Nature” 2 Peter 1:4. They, by His adoption, belong to Him; He, by His promise and gift, belongs to them.He makes them His; He becomes their’s. This mutual exchange is so often expressed in Holy Scripture, to show how God loveth to give Himself to us, and to make us His;

Hosea 9:8 — constant sense of His presence, and in continual communion with Him. He was “with God,” as associated by God with Himself, in teaching, warning, correcting, exhorting His people, as the Apostle says, “we then as workers together with Him” 2 Corinthians 6:1.It might also be rendered in nearly the same sense, “Ephraim was a watchman with my God,” and this is more according to the Hebrew words. As though the whole people of Israel had an office from God , “and God addressed it as a whole, ‘I made thee, as

Joel 2:17 — the ministers of the Lord, weep between the porch and the altar - The porch in this, Solomon’s temple, was in fact a tower, in front of the holy of holies, of the same breadth with the temple, namely, 20 cubits, and its depth half its breadth, namely, 10 cubits 1 Kings 6:3, and its height 120 cubits, the whole “overlaid within with pure gold” 2 Chronicles 3:4. The brass altar for burnt-offerings stood in front of it 2 Chronicles 8:12. The altar was of brass, twenty cubits square; and so, equal in breadth

Amos 6:13 — like the firstling of his bullock, and his horns are like the horns of buffalos; with them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh” Deuteronomy 33:17. To this blessing, doubtless, Zedekiah the false prophet referred , when he “made him horns of iron, and said” to Ahab, “Thus saith the Lord, with these shalt thou push the Syrians, until thou hast consumed them.” The Psalmist said, “through Thee will

Micah 1:2 — Hear, all ye people - Literally, “hear, ye peoples, all of them.” Some 140, or 150 years had flowed by, since Micaiah, son of Imlah, had closed his prophecy in these words. And now they burst out anew. From age to age the word of God holds its course, ever receiving new fulfillments, never dying out, until the end shall

Matthew 9:18-26 — The account contained in these verses is also recorded, with some additional circumstances, in Mark 5:22-43, and Luke 8:41-56.Matthew 9:18There came a certain ruler - Mark and Luke say that his name was Jairus, and that he was a “ruler of the synagogue;” that is, one of the elders to whom was committed the care of the synagogue.See the notes at Matthew 4:23.And worshipped

Matthew 9:18-26 — La cuenta contenida en estos versículos también se registra, con algunas circunstancias adicionales, en Marco 5:22 y Lucas 8:41. Mateo 9:18 Vino un cierto gobernante - Mark y Luke dicen que se llamaba Jairo y que era un "gobernante de la sinagoga"; es decir, uno de los ancianos a quienes se comprometió el cuidado de la sinagoga. Vea las notas en Mateo 4:23. Y lo adoré -

Deuteronomy 32:1-42 — Canción de Moisés Si Deuteronomio 32:1 se considera como la introducción y como la conclusión, el contenido principal de la canción se puede agrupar bajo tres encabezados, a saber, (1) Deuteronomio 32:4 , la fidelidad de Dios, la infidelidad de Israel; (2) Deuteronomio 32:19 , el castigo

2 Corinthians 8:9 — bondad. Su venida de esta manera fue una prueba de la más alta benevolencia. Aunque era rico - Las riquezas del Redentor a las que se hace referencia aquí, se oponen a la pobreza que asumió y manifestó cuando habitó entre las personas. Eso implica: (1) Su preexistencia, porque se volvió pobre. El había sido rico. Sin embargo, no en este mundo. No dejó a un lado las riquezas aquí en la tierra después de haberlas poseído, porque no tenía ninguna. No fue primero rico y luego pobre en la tierra, porque

2 Corinthians 9:15 — unutterable. It occurs nowhere else in the New Testament. The idea is, that no words can properly express the greatness of the gift thus bestowed on man. It is higher than the mind can conceive; higher than language can express. On this verse we may observe: (1) That the Saviour is a gift to mankind. So he is uniformly represented; see John 3:16; Galatians 1:4; Galatians 2:20; Ephesians 1:22; 1 Timothy 2:6; Titus 2:14. Man had no claim on God. He could not compel him to provide a plan of salvation; and the

Hebrews 1:8 — angels.The word “God” should be taken in its natural and obvious sense, unless there is some necessary reason for limiting it. If applied to magistrates Psalms 82:6, it must be so limited. If applied to the Messiah, there is no such necessity, John 1:1; Isaiah 9:6; 1 John 5:20; Philippians 2:6, and it should be taken in its natural and proper sense. The “form” here - ὁ Θεὸς ho Theos - is in the vocative case and not the nominative. It is the usual form of the vocative in the Septuagint, and nearly

Revelation 13 overview — Análisis del capítulo. Este capítulo Apocalipsis 13 está estrechamente relacionado con Apocalipsis 12, que está debidamente introductorio a esto y a las partes posteriores del libro a Apocalipsis 20:1-15 i. Las características de las bestias . A. "Las características de la primera bestia", Apocalipsis