Bible Commentaries

Job 15:34 — to Job; and no doubt Eliphaz meant to apply this severe remark to him. Job was a Sheik, an Emir, a head of a tribe, and, therefore, a magistrate; see Job 29:7, seq. Yet a part of his possessions and servants had been cut off by fire from heaven Job 1:16; and Eliphaz means probably to imply that it had been because he had been guilty of receiving a bribe. This ancient proverb declared that the dwellings of the man who could be bribed would be consumed by fire; and now he presumes that the fact that

Job 16:18 — O earth - Passionate appeals to the earth are not uncommon in the Scriptures; see the notes at Isaiah 1:2. Such appeals indicate deep emotion, and are among the most animated forms of personification.Cover not thou my blood - Blood here seems to denote the wrong done to him. He compares his situation with that of one who had been murdered, and calls on

Job 20:6 — phrases, to go up to heaven, and to touch the clouds, often occur to denote anything that is greatly exalted, or that is very high. Thus, in Virgil, It clamor coelo.So Horace, Sublimi feriam sidera vertice.And again, Attingit solium Joyis.Compare Genesis 11:4, “Let us build us a tower whose top may reach unto heaven.” In Homer the expression not unfrequently occurs, τοῦ γὰρ κλέος οὐρανὸν ἵκει tou gar kleos ouranon hikei. In Seneca (Thyest. Act. v. ver. 1, 2,4,) similar expressions occur: Aequalis

Job 27:10 — Yahweh is. He sees nothing in him which he desires to be changed, and he has supreme delight in the contemplation of his perfections.Will he always call upon God? - That is, he will not always call upon God. This is literally true. The hypocrite pray:(1) when he makes a profession of religion;(2) on some extraordinary occasion - as when a friend is sick, or when he feels that he himself is about to die, but he does not always maintain habits of prayer.He suffers his business to break in upon his times

Job 5:4 — an answer might be returned.And they are crushed in the gate - The gate of a city in ancient times was the chief place of concourse, and was the place where public business was usually transacted, and where courts of justice were held; see Genesis 23:10; Deuteronomy 21:19; Deuteronomy 25:6-7; Ruth 4:1 ff: Psalms 127:5; Proverbs 22:22. The Greeks also held their courts in some public place of business. Hence, the forum, ἀγορά agora, was also a place for fairs. See Jahn’s Archaeology, section 247.

Job 6:27 — applied to himself. He complains that they took advantage of his words, that they were disposed to pervert his meaning, and unkindly distorted what he said. The word rendered” fatherless” יתום yâthôm properly denotes an orphan; Exodus 22:22; Deuteronomy 10:18; Deuteronomy 14:29. But it is possible that it is not to be taken in this limited signification here. The word is still retained in the Arabic language - the language spoken in the country where Job lived, - where the word יתום yâthôm means to

Leviticus overview — Introduction to Leviticus1. Leviticus, that is, the Levitical Book, is the name by which this portion of the Law of Moses has always been called by the Hellenistic Jews and the Christian Church.Leviticus is closely connected with Exodus at its commencement, and with the Book

Isaiah 7 overview — regarded as so difficult of interpretation, and has given rise to so great a variety of expositions, as the prophecy which is commenced in this chapter, and which is closed in Isaiah 9:7. The importance of the prophecy respecting the Messiah (Isaiah 7:14 ff; Isaiah 8:7; Isaiah 9:1-7), is one reason why interpreters have been so anxious to ascertain the genuine sense; and the difficulties attending the supposition that there is reference to the Messiah, have been among the causes why so much anxiety

Daniel 2 overview — Section I. - Authenticity of the ChapterThe objections to the authenticity and credibility of this chapter are not numerous or important.I. The first that is alleged, by Bertholdt (Com. pp. 192, 193), is substantially this: “that if the account here is true, the records of ancient times could not exhibit a more finished tyrant than Nebuchadnezzar was, if he doomed so many persons to death, on so slight and foolish an occasion, Daniel 2:5.

Daniel 2 overview — Sección I. - Autenticidad del Capítulo Las objeciones a la autenticidad y credibilidad de este capítulo no son numerosas ni importantes. I. Lo primero que alega Bertholdt (Com. Pp. 192, 193) es sustancialmente esto: "si la cuenta aquí es cierta, los registros de la antigüedad no podrían exhibir un tirano más completo que Nabucodonosor, si condenó a muerte a tantas personas, en una ocasión tan leve y tonta, Daniel 2:5. Se dice que

Daniel 5 overview — unpunished, but is suffered to announce to the king the certain destruction of his kingdom by the Medes and Persians; and not only this, but he is immediately promoted to be a minister or officer of a state of exalted rank,” p. 345.To this it may be replied,(1) That the way in which Daniel addressed him was entirely in accordance with the manner in which he addressed Nebuchadnezzar, in which Nathan addressed David, in which Isaiah addressed Ahaz, and Jeremiah the kings in his time.(2) Belshazzar was overpowered

Daniel 5 overview — sino que sufre al anunciar al rey la destrucción segura de su reino por los medos y los persas; y no solo esto, sino que es promovido inmediatamente para ser ministro o funcionario de un estado de rango exaltado ", pág. 345 A esto puede responderse: (1) Que la forma en que Daniel se dirigió a él estaba completamente de acuerdo con la manera en que se dirigió a Nabucodonosor, en la que Natán se dirigió a David, en la que Isaías se dirigió a Acaz, y Jeremías a los reyes en su tiempo. (2) Belsasar fue

Daniel 7:13 — I saw in the night visions - Evidently in the same night visions, or on the same occasion, for the visions are connected. See Daniel 7:1, Daniel 7:7. The meaning is, that he continued beholding, or that a new vision passed before him.And, behold, one like the Son of man ... - It is remarkable that Daniel does not attempt to represent this by any symbol. The representation by symbols

Deuteronomy 25:5-10 — usages, and introduce various wise and politic limitations and mitigations of them. The root of the obligation here imposed upon the brother of the deceased husband lies in the primitive idea of childlessness being a great calamity (compare Genesis 16:4; and note), and extinction of name and family one of the greatest that could happen (compare Deuteronomy 9:14; Psalms 109:12-15). To avert this the ordinary rules as to intermarriage are in the case in question (compare Leviticus 18:16) set aside.

Philippians 3:21 — Who shall change our vile body - compare the notes at 1 Corinthians 15:0: The original words, which are rendered here as “vile body,” properly mean “the body of humiliation;” that is, our humble body. It refers to the body as it is in its present state, as subject to infirmities, disease, and death. It is

Philippians 4:23 — La gracia de nuestro Señor Jesucristo, ... - notas, Romanos 16:2. Con respecto a la suscripción al final de esta Epístola, puede observarse, como se ha hecho con las otras suscripciones al final de las Epístolas, que no tiene ninguna autoridad. Sin embargo, no hay razón para dudar de que en este caso sea correcto.

1 John 5:16 — que sometió al delincuente a la excomunión de la sinagoga o la iglesia; Algunos se refiere a los pecados que trajeron enfermedades fatales en el delincuente, como en el caso de aquellos que abusaron de la cena del Señor en Corinto, (ver las notas en 1CO 11:30 ); Algunos se refiere a los delitos cometidos contra las leyes, por lo que el delincuente fue condenado a muerte, lo que significa que cuando el cargo alegado era falso, y la condena injusta, deberían orar por el que fue condenado a la muerte,

Revelation 11:2 — aquí se hace referencia a la "corte de los gentiles", como se llamaba entre los judíos: la corte exterior del templo al que los gentiles tenían acceso, y dentro de la cual no se les permitía ir. Para una descripción de esto, vea las notas en Mateo 21:12. Para un observador, esto parecería ser parte del templo, y las personas allí reunieron una parte de los verdaderos adoradores de Dios; pero no era necesariamente ni lo uno ni lo otro. Al formar una estimación de aquellos que, según las nociones

Revelation 16:3 — como si cada cosa viviente - πᾶσα ψυχὴ ζῶσα pasa psuchē zōsa - hubiera muerto. Aquí no se debe poner énfasis en la palabra "alma", porque la palabra significa simplemente "una criatura, un ser vivo, un animal", Hechos 2:43; Hechos 3:23; Romanos 13:1; 1 Corintios 15:45. Ver Robinson, Lexicon sub voce, c. La sensación aquí es que habría una terrible calamidad, como si el mar se transformara en sangre oscura, y como si todos los seres vivos en él murieran. Al investigar la aplicación adecuada

Revelation 7:1 — idiomas. Entonces, entre los griegos y los latinos, los vientos se organizaron en cuatro clases: Zephyrus, Boreas, Notus y Eurus, considerados bajo el control de un rey, Eolo. Ver Eschenburg, hombre. Clase. Literalmente, sección 78, compare la sección 108. Los ángeles aquí se representan como "sosteniendo" los vientos - κρατοῦντας kratountas. Es decir, los retenían cuando estaban a punto de barrer la tierra y producir una desolación muy extendida. Esto es una alusión a una creencia popular entre los