Bible Commentaries

Exodus 15:1-18 — is an assertion expressly made in the text, and it is supported by the strongest internal evidence. In every age this song gave the tone to the poetry of Israel; especially at great critical epochs of deliverance: and in the book of Revelation Exodus 15:3 it is associated with the final triumph of the Church.The division of the song into three parts is distinctly marked: Exodus 15:1-5; Exodus 15:6-10; Exodus 15:11-18 : each begins with an ascription of praise to God; each increases in length and varied

Job 21:32 — wicked man. But there is considerable difficulty in determining the exact sense of the original words. The word rendered “tomb” in the text and “heap” in the margin (גדישׁ gâdı̂ysh) occurs only in the following places, Exodus 22:6; Job 5:26; Judges 15:5, where it is rendered “a shock of corn,” and in this place. The “verb” in the Syriac, Arabic, and in Chaldee, means “to heap up” (see Castell), and the noun may denote, therefore, a stack, or a heap, of grain, or a tomb, that was made by a pile of

Song of Solomon 2:8-17 — newly-awakened soul with Christ, lie gradually revealing Himself to her, and bidding her come forth into fuller communion.Song of Solomon 2:8Voice - Better, “sound.” Not a voice, but the sound of approaching footsteps is meant (compare “noise,” Isaiah 13:4).Song of Solomon 2:9Like a roe - Gazelle (compare Proverbs 5:19 note). The points of comparison here are beauty of form, grace, and speed of movement. In 2 Samuel 2:18; 1 Chronicles 12:8, princes are compared to “gazelles.”Wall - The clay-built wall

Isaiah 32:2 — sense is, that Hezekiah would be the protector of his people, and would save them from the calamities to which they had been subjected in former reigns.As rivers of water - This figure is often used in Isaiah (see Isaiah 35:6-7; and the notes at Isaiah 41:18). It means that the blessings of such a reign would be as grateful and refreshing as gushing fountains and running streams were to a thirsty traveler. Here it refers to the benefits that would be conferred by the reign of Hezekiah - a reign which,

Isaiah 34:6 — Bozrah - Bozrah is mentioned here as one of the chief cities of Idumea. It was a city of great antiquity, and was known among the Greeks and Romans by the name of Bostra. It is generally mentioned in the Scriptunes as a city of the Edomites Isaiah 63:1; Jeremiah 49:13, Jeremiah 49:22; Amos 1:12; but once it is mentioned as a city of Moab Jeremiah 48:24. It probably belonged at different periods to both nations, as in their wars the possession of cities often passed into different hands. Bozrah lay

Isaiah 40:12 — that God who had measured the waters in the hollow of his hand. The word ‘waters’ here refers evidently to the vast collection of waters in the deep - the mighty ocean, together with all the waters in the running streams, and in the clouds. See Genesis 1:6, where the firmament is said to have been made to divide the waters from the waters. A reference to the waters above the heavens occurs in Psalms 148:4 : Praise him, ye heavens of heavens, And ye waters that be above the heavens.And in Proverbs 30:4,

Isaiah 49:4 — had comparatively no success; he was not received and welcomed by the united people; he was rejected and despised by them as a whole. It is true that the Saviour had success in his work, and far more success than is commonly supposed (see the notes at 1 Corinthians 15:6). But it is also true that by the nation at large he was despised and and rejected. The idea here is, that there were not results in his ministry, at all commensurate with the severity of his labors, and the strength of his claims.I

Isaiah 54:11 — is like a ship rolling on the heaving billows of the ocean.Tossed with tempest - Lowth, ‘Beaten with the storm.’ The idea is that of a ship that is driven by the tempest; or any object that is tossed about with a whirlwind (סערה so‛ărâh). See Jonah 1:11-13; Hosea 13:3; Hebrews 3:14. The figure is especially striking in an Oriental country. Tempests and whirlwinds there, are much more violent than they are with us, and nothing there can stand before them (see Harmer’s Obs. vol. i. p. 92ff Ed. Loud.

Daniel 7:6 — distinguida por la sed de sangre y la crueldad, y estas características son especialmente aplicables a la pantera hembra. En las Escrituras se hace referencia al animal como emblemático de las siguientes cosas, o como teniendo las siguientes características: (1) Como próximo en dignidad al león, de la misma naturaleza general. Compárese con Bochart, Hieroz. P. I. lib. iii) C. vii. Así, el león y la pantera, o leopardo, a menudo están unidos en las Escrituras. Compare Jeremias 5:6; Oseas 13:7. Ver también

Daniel 8:27 — And I Daniel fainted - Hebrew, “I was “ - נהייתי nı̂heyēythı̂y. Compare Daniel 2:1. The meaning, according to Gesenius (“Lexicon”), is, “I was done up, and was sick:” - I was done over, etc. Perhaps the “reason” of his using this verb here is, that he represents himself as “having been sick,” and then as fainting away, as if his life

Joel 2:3 — detrás de él". La tierra es como el jardín del Edén delante de ellos - En la belleza exterior, la tierra era como ese Paraíso de Dios, donde colocó a nuestros primeros padres; al igual que Sodoma y Gomorra, antes de que Dios los derrocara Génesis 13:1. Era como un jardín cerrado y protegido de todo camino del mal. Pecaron, y como nuestros primeros padres perdieron su dicha. "Una tierra fructífera que Dios hace estéril, por la maldad de los que habitan en ella" Salmo 107:34. Ezequiel fortell la

Amos 3:11 — corruption was universal, so should be the requital.And he shall bring down thy strength from - (that is, away from) thee The word “bring down” implies a loftiness of pride which was to be brought low, as in Obadiah, “thence will I bring thee down” Obadiah 1:4; and in Isaiah, “I will bring down their strength to the earth” Isaiah 63:6. But further, their strength was not only, as in former oppressions, to be “brought down,” but “forth from thee. Thy palaces shall be spoiled;” those palaces, in which they

Amos 9:12 — The words, “upon whom the name is called,” involve, in any case, belonging to, and being owned by, him whose name is called upon them. It is said of the wife bearing the name of the husband and becoming his, “let thy name be called upon us Isaiah 4:1. When Jacob especially adopts Ephraim and Manasseh as his he says, “let my name be named upon them, and the name of My fathers, Abraham and Isaac” Genesis 48:16. In relation to God, the words are used of persons and of places especially appropriated

Micah 4:8 — And thou, O tower of the flock - “‘Tower of Ader,’ which is interpreted ‘tower of the flock,’ about 1000 paces (a mile) from Bethlehem,” says Jerome who lived there, “and foresignifying (in its very name) by a sort of prophecy the shepherds at the Birth of the Lord.” There Jacob fed his sheep Genesis 35:21, and there (since it was hard by Bethlehem)

Haggai 2:7 — dispersión, o en silencio por el ansia dolorosa del corazón humano, anhelando la restauración de su descomposición. “La sincera expectativa de la criatura” no comenzó con la Venida de Cristo, ni se limitó a aquellos que realmente acudieron a Él Romanos 8:19. "Toda la creación", dice Paul, "gime y sufre dolor juntos hasta ahora". Estaba esclavizado, y el mejor yo anhelaba ser libre; cada movimiento de gracia en el corazón multitudinario del hombre era un anhelo por su Libertador; cada cansancio de lo que

Matthew 18:35 — sus propias parábolas, debemos recibirla tal como la ha explicado, y no intentar extraer instrucciones espirituales de ninguna parte o circunstancia que no haya explicado. Lo siguiente parece ser los detalles de la verdad general que quiso enseñar: 1. Que nuestros pecados son grandes. 2. Que Dios los perdona libremente. 3. Que los delitos cometidos contra nosotros por nuestros hermanos son relativamente pequeños. 4. Que, por lo tanto, debemos perdonarlos libremente. 5. Que si no lo hacemos, Dios

Joshua 10:12-15 — fragment or extract taken from some other and independent source and inserted into the thread of the narrative after it had been completed, and inserted most probably by another hand than that of the author of the Book of Joshua.It is probable that Joshua 10:12 and the first half of Joshua 10:13 alone belong to the Book of Jasher and are poetical, and that the rest of this passage is prose.The writer of this fragment seems to have understood the words of the ancient song literally, and believed that an

1 Timothy 2:15 — condition of sorrow with a proper spirit, abiding in faith and holiness, she will be saved. She is not to regard herself as cut off from the hope of heaven. Doddridge, Macknight, Clarke, and others suppose that it refers to the promise in Genesis 3:15, and means that the woman shall be saved through, or by means of bearing a child, to wit, the Messiah; and that the apostle means to sustain the woman in her sorrows, and in her state of subordination and inferiority, by referring to the honor which

Revelation 12:3 — Y apareció otra maravilla en el cielo - Representado como en el cielo. Vea las notas en Apocalipsis 12:1. Es decir, vio que esto ocurría en el momento en que la iglesia estaba a punto de aumentar. Y he aquí un gran dragón rojo - La palabra traducida "dragón" - δράκων drakōn - ocurre, en el Nuevo Testamento, solo en el libro de Apocalipsis, donde

Revelation 4:6 — living thing”; and it is thus indeed applied to animals, or to the living creation, but the notion of their being living things, or living creatures, should be retained in the translation. Prof. Stuart renders it, “living creatures.” Isaiah Isaiah 6:1-13, in his vision of Yahweh, saw two seraphim; Ezekiel, whom John more nearly resembles in his description, saw four “living creatures” - חיות chayowt Ezekiel 1:5 - that is, living, animated, moving beings. The words “living beings” would better convey