Bible Commentaries

Genesis 31:1-55 — - La huida de Jacob de Harán 19. תרפים t e rāpı̂ym , Teraphim. Esta palabra aparece quince veces en el Antiguo Testamento. Aparece tres veces en este capítulo y en ninguna otra parte del Pentateuco. Siempre está en número plural. La raíz no aparece en el hebreo bíblico. Quizá signifique

Job 31:33 — the fall; Genesis 3:7-8. It is not possible to decide with certainty which is the correct interpretation, for either will accord with the Hebrew. But in favor of the supposition that it refers to the effort of Adam to conceal his sin, we may remark, (1.) That there can be little or no doubt that that transaction was known to Job by tradition. (2.) it furnished him a pertinent and striking illustration of the point before him. (3.) the illustration is, by supposing that it refers to him, much more

Job 37:12 — appointed, and so as to accomplish his will. The object is to keep up the idea that God presides over, and directs all these things. The word which is rendered “counsels” (תחבולה tachebûlâh) means properly a “steering, guidance, management,” Proverbs 11:14. It is usually applied to the act of steering, as a vessel, and then to prudent management, wise counsel, skillful measures. It is rendered “wise counsels,” and “counsels,” Proverbs 1:5; Proverbs 11:14; Proverbs 12:5; Proverbs 24:6, and “good advice,”

Job 37:18 — expanse or solid body spread out over our heads, and as sustained by some cause which is unknown. Sometimes in the Scriptures it is spoken of as a curtain (Notes, Isaiah 40:22); sometimes as a “firmament,” or a solid body spread out (Septuagint, Genesis 1:6-7); sometimes as a fixture in which the stars are placed (Notes, Isaiah 34:4), and sometimes as a scroll that may be rolled up, or as a garment, Psalms 102:26. There is no reason to suppose that the true cause of the appearance of an expanse was understood

Psalms 10:5 — gelingen seine Wege.” Horsley, “His ways are confident.” This variety in the interpretation arises from the ambiguity of the original word - חול chûl. The meaning of this word, as given by Genesius, is to turn round, to twist, to whirl; and hence:(1) to dance;(2) to be whirled, or twisted upon anything;(3) to twist oneself with pain, or to be in pain;(4) to bear or bring forth;(5) to tremble, to quake;(6) to be strong or stable, as things twisted are.Hence, he translates this passage, “his ways

Psalms 19:4 — Their line - That is, of the heavens. The word used here - קו qav - means properly a cord, or line:(a) a measuring line, Ezekiel 47:3; Job 38:5; Isaiah 44:13; and then(b) a cord or string as of a lyre or other instrument of music; and hence, a sound.So it is rendered here by the Septuagint, φθόγγος phthongos. By Symmachus, ἦχος ēchos. By the Vulgate, sonus. DeWette renders it Klang, sound. Prof. Alexander

Psalms 28:9 — of God might experience similar deliverance and mercy.And bless thine inheritance - Thy heritage; Thy people. The Hebrew word properly means “taking possession of anything; occupation.” Then it comes to mean “possession; domain; estate:” Num, Psalms 18:21. Thus it is used as applied to the territory assigned to each tribe in the promised land: Joshua 13:23. Thus also it is applied to the people of Israel - the Jewish nation - as the “possession” or “property” of Yahweh; as a people whom he regarded

Psalms 3 overview — Section 1. The author. This psalm purports in the title to be “A Psalm of David,” and is the first one to which a title indicating authorship, or the occasion on which a psalm was composed, is prefixed. The title is found in the Aramaic Paraphrase, the Latin

Psalms 39:6 — Surely every man walketh in a vain show - Margin, “an image.” The word rendered “vain show” - צלם tselem - means properly a shade, a shadow; and then, an image or likeness, as shadowing forth any real object. Then it comes to denote an idol, 2 Kings 11:18; Amos 5:26. Here the idea seems to be that of an image, as contradistinguished from a reality; the shadow of a thing, as distinguished from the substance. Man seems to be like an image, a shadow, a phantom - and not a real object, walking about.

Psalms 4:2 — endeavoring to rob him of his scepter and his crown, and to reduce him to the lowest condition of beggary and want; and he asks with earnestness how long they intended to do him so great injustice and wrong.Will ye love vanity - Compare the notes at Psalms 2:1. That is, how long will you act as if you were in love with a vain and impracticable thing; a thing which “must” be hopeless in the end. The idea is, that God had chosen him, and anointed him, and had determined that he should be king Psalms 4:3, and

Psalms 41:3 — something unclean, unwholesome, nauseating, Job 6:6. The idea here, in accordance with what is stated above, is, that acts of religion will tend to promote our welfare and hap piness in this life; and more particularly that the man who shows favor Psalms 41:1 to those who are weak, sick, helpless, will find in turn that God will support him when he is sick. Thus, Psalms 18:25, “With the merciful thou wilt show thyself merciful.”Thou wilt make all his bed in his sickness - Margin, as in Hebrew: “turn.”

Psalms 58:11 — there is an “advantage” in being righteous; which demonstrates that there is a moral government; which makes it certain that God is the friend of virtue and the enemy of vice; that he is the friend of holiness and an enemy of sin. Compare the notes at 1 Timothy 4:8.Verily he is a God that judgeth in the earth - Or, Truly there is a God that judges in the earth. In other words, the course of things demonstrates that the affairs of the world are not left to chance, to fate, or to mere physical laws.

Psalms 60:8 — Moab is my washpot - Moab was a region of country on the east of the Dead Sea, extending as far north as the river Arnon. See the notes at Isaiah 15:1-9. The words rendered wash-pot mean properly a pot or basin for washing, a wash-basin; and the expression is used here as one of contempt, as if he would use it as the meanest vessel is used. It implies that Moab was already subdued, and that the

Psalms 65:3 — in his own name, seems to represent the people who thus approached God, for the psalm refers to the worship of an assembly or a congregation. The idea is, that when they thus came before God; when they had prepared all things for his praise Psalms 65:1; when they approached him in an attitude of prayer, they were so bowed down under a load of transgression - a weight of sin - as to hinder their easy access to his throne. They were so conscious of unworthiness; their sin had such an effect on their

Psalms 8:1 — O Lord - Hebrew, יהוה Yahweh. It is an address to God by his chosen and special title, Exodus 3:14. Compare the notes at Isaiah 1:2.Our Lord - The word used here - אדני 'âdônay - means properly master, lord, ruler, owner, and is such a title as is given to an owner of land or of slaves, to kings, or to rulers, and is applied to God as being the

Isaiah 65:4 — importantes a los vivos. Parece que se suponía que este conocimiento podría aumentar al alojarse en las tumbas y entre los monumentos, de modo que pudieran estar cerca de los muertos y tener una comunión más íntima con ellos (compárense las notas en Isaías 8:19-2). Hay que recordar que las tumbas entre los antiguos, y especialmente en los países orientales, eran comúnmente excavaciones de los lados de las colinas, o con frecuencia eran grandes cuevas. Dichos lugares proporcionarían alojamientos espaciosos

Isaiah 66:24 — después de una batalla decisiva para caminar sobre los campos de los muertos y ver a los muertos y los cuerpos putrefactos de sus antaño formidables. enemigos. Y mira los cadáveres de los hombres - Los cadáveres de los enemigos de Dios (ver Isaías 66:15). Porque su gusano no morirá - Esta imagen es evidentemente tomada de la condición de cuerpos no enterrados, y especialmente en un campo de batalla. La palabra hebrea (תולע tôlâ‛) se refiere correctamente a los gusanos que se generan en tales cuerpos

Joel 2:23 — "justicia"; ya sea de Dios o del hombre. La otra palabra מורה môwreh, traducida como "la lluvia anterior", confesó que tiene ese significado en la última parte del verso, aunque "yoreh" יורה yôwreh es el término distintivo para "lluvia tardía" Deuteronomio 11:14; Jeremias 5:24. "Moreh" significa principalmente "un maestro" ( 2 Reyes 17:28; Job 36:22; Proverbios 5:13; Isaías 9:15; Isaías 30:2, (dos veces); Habacuc 2:18), que está conectado con los otros significados ordinarios de la raíz, "torah, ley,

1 Corinthians 15:24 — significa adecuadamente para dar "cerca, con" o "a" cualquiera; Dar más, para entregar - Robinson. Se aplica al acto de entregar "personas" al poder o autoridad de los demás, como e. gramo. a los magistrados por juicio, y condena, Mateo 5:25; Marco 15:1; Lucas 20:20; a Lictores, o soldados, para el castigo Mateo 18:24; o para los enemigos de uno, Mateo 26:15. Se aplica también a las personas o las cosas entregadas o se rindieron para hacer o sufrir cualquier cosa, Hechos 15:26; 1 Corintios

Ephesians 4:16 — lo que son las diversas partes del cuerpo con referencia al marco humano. La iglesia depende de Cristo, como la cabeza, para sostenerla, vigorizarla y guiarla, ya que el cuerpo depende de la cabeza ”. Vea esta figura realizada con mayor extensión en 1 Corintios 12:12. Bien unidos - El cuerpo, cuyos miembros están debidamente unidos para producir la mayor belleza y vigor. Cada miembro se encuentra en el mejor lugar y está debidamente unido a los demás miembros. Que cualquiera lea la Teología Natural