Bible Commentaries

Exodus overview — Introduction to Exodus1. The book of Exodus consists of two distinct portions. The first Exo. 1–19 gives a detailed account of the circumstances under which the deliverance of the Israelites was accomplished. The second Exo. 20–40 describes the giving of the law, and the institutions

Job 1:7 — particularly to Job as an illustrious and indisputable example of virtue and piety.From going to and fro in the earth - Dr. Good renders this, “from roaming round.” Noyes, “from wandering over.” The word which is here used (שׁוּט shûṭ) means properly,(1.) to whip, to scourge, to lash;(2.) to row, that is, to lash the sea with oars;(3.) to run up and down, to go here and there, or to and fro, so as to lash the air with one’s arms as with oars, and hence, to travel over a land, or to go through it in

Psalms 2:1 — the character of the nations. It was applied by the Hebrews to the surrounding nations, or to all other people than their own; and as those nations were in fact pagans, or idolators, the word came to have this signification. Nehemiah 5:8; Jeremiah 31:10; Ezekiel 23:30; Ezekiel 30:11; compare אדם 'âdâm, Jeremiah 32:20. The word Gentile among the Hebrews (Greek, ἔθνος ethnos expressed the same thing. Matthew 4:15; Matthew 6:32; Matthew 10:5, Matthew 10:18; Matthew 12:21, et soepe. The word rendered

Psalms 2:8 — thee. That is, he would ultimately give him this possession. No time is specified when it would be done, and the prophecy will be fulfilled if it shall be accomplished in any period of the history of the world.The heathen - The nations (notes, Psalms 2:1); that is, the world. In the time of the writer of the psalm, the world would be spoken of as divided into Hebrews and other nations; the people of God and foreigners. The same division is often referred to in the New Testament under the terms Jew and

Isaiah 16:3 — ‘Bring counsel;’ or cause it to come (הבאו hâbı̂'ı̂û, or as it is in the keri הביאי). The Vulgate, renders this in the singular number, and so is the keri, and so many manuscripts J. D. Michaelis, Lowth, Etchhorn, Gesenius, and Noyes, regard Isaiah 16:3-5 as a supplicatory address of the fugitive Moabites to the Jews to take them under their protection, and as imploring a blessing on the Jewish people if they would do it; and Isaiah 16:6 as the negative answer of the Jews, or as a refusal to protect

Isaiah 37:12 — The river fell probably into the Chaboras. This region is known to have been under the dominion of Assyria, for Shalmaneser, when he had subdued the ten tribes, carried them away beyond the Euphrates to a country bordering on the river Gozan 2 Kings 17:6. According to Gesenius, the river which is referred to, is the Chaboras itself. He translates the passage in 2 Kings 17:6, thus: ‘And placed them in Chaleitis (Halah), and on the Chabor (Habor), a river of Gozan, and in the cities of the Medes.’

Isaiah 42:3 — up in marshy or wet places (Isaiah 36:6; see the note at Isaiah 43:24). The word, therefore, literally denotes that which is fragile, weak, easily waved by the wind, or broken down; and stands in contrast with a lofty and firm tree (compare Matthew 11:7): ‘What went ye out into the wilderness to see? A reed shaken with the wind?’ The word here, therefore, may be applied to people who are conscious of feebleness and sin; that are moved and broken by calamity; that feel that they have no strength

Isaiah 48:22 — - This verse contains a sentiment whose truth no one can doubt. To the transgressor of the laws of God there can be no permanent peace, enjoyment, or prosperity. The word peace is used in the Scriptures in all these senses (see the note at Isaiah 48:18). There may be the appearance of joy, and there may be temporary prosperity. But there is no abiding, substantial, permanent happiness, such as is enjoyed by those who fear and love God. This sentiment occurs not unfrequently in Isaiah. It is repeated

Isaiah 55:6 — Seek ye the Lord - The commencement of religion in the heart is often represented as seeking for God. or inquiring for his ways Deuteronomy 4:29; Job 5:8; Job 8:5; Psalms 9:10; Psalms 14:2; Psalms 27:8. This is to be regarded as addressed not to the Jewish exiles only or uniquely, but to all in view of the coming and work of the Messiah. That work would be so full and ample that an invitation could be extended to all to

Isaiah 59:19 — is the ambiguity of the Hebrew words which occur in the verse. The word which in our common version is rendered ‘the enemy’ (צר tsâr, from צרר tsârar, to press, compress, bind up together; intrans. to be straitened, or compressed), may mean either: 1. “An adversary, enemy, persecutor,” synonymous with אויב 'ôyēb, as in Numbers 10:9; Deuteronomy 32:27; Job 16:9; or, 2. “Straits, affliction” Psalms 4:2; Psalms 18:7; Psalms 44:11; or, 3. “Strait, narrow” Numbers 22:26; Job 41:7.‘It may be, therefore,

Isaiah 66 overview — the captivity at Babylon, and is designed to be at once a prophetic description and a reproof of the sins which would prevail after their return, is apparent from the whole structure of the chapter, and particularly from the following considerations:1. There is no one description, as in the former chapters, of the land as desolate, or the city of Jerusalem and the temple in ruins (see Isaiah 64:10-11).2. There is no charge against them for being idolatrous, as there had been in the previous chapters

Daniel 2:5 — que el sueño se había apartado de él, es decir, que lo había olvidado, o que se había ido un decreto o una orden de él, que si no podían interpretar el sueño, deberían ser destruidos. Me parece evidente que la primera es la interpretación correcta. (1) Es la construcción natural, y concuerda mejor con el significado de las palabras originales. Por lo tanto, nadie puede dudar de que la palabra מלה millâh, y las palabras דבר dâbâr y ῥῆμα rēma, se usan en el sentido de" cosa ", y que el significado

Daniel 4:19 — improbable circumstance; that a pagan monarch would only have referred to him by the name by which he was known in Babylon - the name which he had himself conferred on him in honor of the god (“Belus”) after whom he was called. See the note at Daniel 1:7. To this it may be replied, that although in ordinary intercourse with him in Babylon, in addressing him as an officer of state under the Chaldean government, he would undoubtedly be mentioned only by that name; yet, in a proclamation like this, both

Joel 2:32 — para bendecir el Nombre del Señor, para alabar el Nombre del Señor, para cantar alabanzas a Su Nombre, para hacer mención de Su Nombre, para hablar de Su Nombre, para conocer Su Nombre ", pero rara vez se dice" Alabaré el Nombre de Dios "(Salmo 69:31; hebreo), por el Nombre traducido como" el Señor " expresa que Él es, y que Él solo es, lo Mismo, lo Inmutable; el nombre traducido "Dios" no es el Nombre especial de Dios. Por lo tanto, tan pronto como la gente se multiplicó y la raza corrupta de Caín

Matthew 26:36-45 — La agonía de Jesús en Getsemaní - Esta cuenta también se registra en Marco 14:32; Lucas 22:39; Juan 18:1. Mateo 26:36 Luego viene ... - Después de la institución de la Cena del Señor, en la primera parte de la noche, salió al Monte de los Olivos. En su viaje, pasó sobre el arroyo Cedron Juan 18:1, que limitaba con Jerusalén

1 Corinthians 15:24 — means properly to give “near, with,” or “to” anyone; to give over, to deliver up - Robinson. It is applied to the act of delivering up “persons” to the power or authority of others, as e. g. to magistrates for trial, and condemnation, Matthew 5:25; Mark 15:1; Luke 20:20; to lictors, or soldiers, for punishment Matthew 18:24; or to one’s enemies, Matthew 26:15. It is applied also to persons or things delivered over or surrendered to do or suffer anything, Acts 15:26; 1 Corinthians 13:3; Ephesians 4:19.

2 Corinthians 2:15 — their labors were acceptable to God; he was pleased with them, and would bestow on them the smiles and proofs of his approbation. The word rendered here as “sweet savor” (εὐωδία euōdia) occurs only in this place, and in Ephesians 5:2; Philippians 4:18; and is applied to persons or things well-pleasing to God. It properly means good odor, or fragrance, and in the Septuagint it is frequently applied to the incense that was burnt in the public worship of God and to sacrifices in general; Genesis 8:21;

2 Corinthians 2:15 — labores eran aceptables para Dios; Estaba satisfecho con ellos, y le otorgaría las sonrisas y pruebas de su aprobación. La palabra prestada aquí como "Sabor Savor" ( εὐωδία span> span> euōdia) ocurre solo en este lugar, y en EPH 5: 2 ; Filipenses 4:18; y se aplica a las personas o las cosas bien agradables a Dios. Significa adecuadamente el buen olor, o la fragancia, y en el Septuagint se aplica frecuentemente al incienso que se quemó en la adoración pública de Dios y los sacrificios en general;

Galatians 2:2 — Dios. No subió para recibir instrucciones de los apóstoles allí con respecto a su propio trabajo, o para ser confirmado por ellos en su oficio apostólico, pero fue a presentar una pregunta importante relacionada con la iglesia en general. En Hechos 15:2, se dice que Pablo y Bernabé subieron por el nombramiento de la iglesia en Antioquía. Pero no hay discrepancias entre ese relato y esto, ya que aunque fue designado por la iglesia allí, no hay improbabilidad en suponer que una revelación especial

Philemon 1:25 — La gracia de nuestro Señor Jesucristo ... - Notas, 2 Timoteo 4:22. La suscripción a la Epístola no tiene autoridad, pero en este caso es indudablemente correcta. Compare los comentarios al final de 1 Corintios y Tito. Observaciones sobre Filemón Habiendo pasado ahora por la exposición de esta Epístola, puede ser apropiado copiar, para compararla, uno de los especímenes más bellos de composición epistolar que se encuentran en la literatura profana,