Bible Commentaries

Job 20:26 — meaning is, a fire that man has not kindled, or that is of heavenly origin. The language is such as would convey the idea of being consumed by lightning, and probably Zophar intended to refer to such calamities as had come upon the family of Job, Job 1:16. There is much “tact” in this speech of Zophar, and in the discourses of his friends on this point. They never, I believe, refer expressly to the calamities that had come upon Job and his family. They never in so many words say, that those calamities

Job 21:7 — “question,” “Why do the wicked live?” is one of great importance at all times, and one which it is natural to ask, but which it is not even yet always easy to answer. “Some” points are clear, and may be easily suggested. They are such as these - They live(1) to show the forbearance and long suffering of God;(2) to furnish a full illustration of the character of the human heart;(3) to afford them ample space for repentance, so that there shall not be the semblance of a ground of complaint when they are

Job 22:20 — So Noyes understands it, and renders it: “Truly, our adversary is destroyed; And fire hath consumed his abundance.”Rosemmuller accords with this, and it seems to me to be the correct view. According to this, it is the language of the righteous Job 22:19 when exciting over the punishment of the wicked, saying, “Our foe is cut down.” Jerome renders it, Nonne succisa est erectio eorum, etc. The Septuagint, “Has not their substance ὑπόστασις hupostasis disappeared?” The sense is not materially different.

Job 27:18 — He buildeth his house as a moth - The house which the moth builds is the slight fabric which it makes for its own dwelling in the garment which it consumes. On this verse compare Job 8:14. The dwelling of the moth is composed of the materials of the garment on which it feeds, and there may be an allusion here not only to the fact that the house which the wicked reared for themselves would be temporary, and that it would soon pass away

Job 29:18 — goes forth from its nest, and burns it up, but there remains, as it were, an egg, from which again the members grow, and it rises to life:” compare Nonnus in Dionys. Lib. 40. Martial, Claudian, and others in Bochart, Hieroz. P. ii. Lib. vi. c. v. pp. 818-825. But the more correct rendering is, doubtless, the common one, and it is usual in the Scriptures to denote a great, indefinite number, by the sand; Genesis 22:17; Judges 7:12; Habakkuk 1:9. A comparison similar to this occurs in Ovid, Metam. Lib.

Job 3:17 — Who should fear to die, if prepared, when such is to be the condition of the dead? Who is there that is not in some way troubled by the wicked - by their thoughtless, ungodly life; by persecution, contempt, and slander? compare 2 Peter 2:8; Psalms 39:1. Who is there that is not at some time weary with his load of care, anxiety, and trouble? Who is there whose strength does not become exhausted, and to whom rest is not grateful and refreshing? And who is there, therefore, to whom, if prepared for heaven,

Job 4:21 — pertinent to the argument which Eliphaz had commenced, and just fitted to furnish a reproof to Job for the irreverent manner in which he had spoken, and the complaints which he had brought Job 3:0 against the dealings of God. Let us learn from the oracle:(1) That man cannot be more just than God; and let this be an abiding principle of our lives;(2) Not to complain at his dispensations, but to confide in his superior wisdom and goodness;(3) That our opportunities of observation, and our rank in existence,

Job 5:13 — He taketh the wise in their own craftiness - This passage is quoted by the apostle Paul in 1 Corinthians 3:19, with the usual formula in referring to the Old Testament, γέγραπται γάρ gegraptai gar, “for it is written,” showing that he regarded it as a part of the inspired oracles of God. The word “wise” here undoubtedly means the cunning,

Psalms 17:14 — of God, in the sense that they are his instruments in accomplishing his purposes. The more obvious construction is to regard it as a prayer that God would deliver him by his own hand from “men” - from men that rose up against him. Compare 2 Samuel 24:14.From men of the world - A better construction of this would be “from men; from the world.” The psalmist prays first that he may be delivered from men by the hand of God. He then “repeats” the prayer, “from men, I say,” and then adds, “from the world.”

Psalms 31:5 — evidence that we are interested in his blood.O Lord God of truth - True to thy promises and to thy covenant-engagements. As thou hast promised life and salvation to those who are redeemed, they may safely confide in thee. See the notes at 2 Corinthians 1:20.

Psalms 5:3 — thou hear in the morning, O Lord - The voice of prayer. Compare the notes at Psalms 3:5. Probably he refers here to a general habit of praying in the morning, though he makes a particular reference to his circumstances at that time. Compare Psalms 55:17. The psalmist felt, doubtless, that while it was a general duty and privilege to call upon God with the return of each morning, there was a special reason for it in the circumstances in which he then was. See the introduction to the psalm. He was then

Psalms 6:2 — employed by one who feels that he is a sinner, or by one on a bed of pain, or by one surrounded by enemies, or by one at the point of death, or by one who is looking out with apprehension upon the eternal world. It is commonly, indeed (compare Psalms 51:1), a cry to God in view of sin, pleading for pardon and salvation; but here it is a cry in view of trouble and danger, outward sorrow and mental anguish, that had overcome the strength of the sufferer and laid him on a bed of languishing. See introduction

Zephaniah 1:14 — El gran Día del Señor está cerca - El profeta nuevamente expande las palabras de Joel, acumulando palabras que expresan los terrores de ese Día, mostrando que aunque "el gran y muy terrible Día del Señor " Joel 2:31, (Joel había dicho)" un día de oscuridad y tristeza, de nubes y de espesa oscuridad " Joel 2:2," que era entonces viniendo y casi a la mano ” Joel 2:1, había venido y se había ido, era solo un precursor de los demás; ninguno de ellos final; pero cada

Matthew 4:24 — representados como saliendo de las personas poseídas e ingresan a los cuerpos de otros, Mateo 8:32 .Jesús les habló, y le preguntó su nombre, y le respondieron. Él los amenazó, los ordenó que se guardaran en silencio, a partir, y no regresar, Marco 1:25; Marco 5:8; Marco 9:25.Esos poseídos se dice "conocer a Cristo; Para familiarizarse con el Hijo de Dios, " Lucas 4:34; Marco 1:24. Esto no se pudo decir de enfermedades.Los primeros padres de la iglesia interpretaban estos pasajes de la misma manera.

Romans 11:33 — Escrituras a cualquier cosa vasta e incomprensible. A medida que el abismo o el océano es insondable, por lo que la palabra viene a denotar qué palabras no pueden expresar, o lo que no podemos comprender; Salmo 36:6, "Tus juicios son un gran profundo;" 1 Corintios 2:10 ", el Espíritu busca ... las cosas profundas de Dios;" Apocalipsis 2:24, "Las profundidades de Satanás", los planes profundos, profundos, astutos y malvados de Satanás. riches - Ver la nota en Romanos 11:12. La palabra denota las

Joshua 5:4-7 — accurate. For there must have been male children born in the wilderness during the first year after the Exodus, and these must have been circumcised before the celebration of the Passover at Sinai in the first month of the second year (compare Numbers 9:1-5, and Exodus 12:48). The statements of the verses are, however, sufficiently close to the facts for the purpose in hand; namely, to render a reason for the general circumcising which is here recorded.The reason why circumcision was omitted in the wilderness,

Joshua 6:3-6 — The command of the Lord as to the mode in which the fall of Jericho should be brought about is given in these verses in a condensed form. Further details (see Joshua 6:8-10, Joshua 6:16-17, etc.), were, no doubt, among the commands given to Joshua by the Angel.Joshua 6:4Trumpets of ram’s horns - Render rather here and in Joshua 6:5-6, Joshua 6:8, etc., “trumpets of jubilee” (compareLeviticus 25:10; Leviticus 25:10 note).

Hebrews 11:10 — Isaac y Jacob. Pero no hay evidencia de que Abraham esperara con ansias la construcción de tal ciudad, ya que no se le hizo ninguna promesa de este tipo; y esta interpretación cae evidentemente por debajo de toda la deriva del pasaje; compare Hebreos 11:14; Hebreos 12:22; Hebreos 13:14. Frases como la de "la ciudad de Dios", "una ciudad con fundamentos", "la nueva Jerusalén" y "la Jerusalén celestial" en la época del apóstol, parecen haber adquirido una especie de significado técnico. Se referían

Hebrews 4:2 — y le da apoyo y vida. Sin embargo, se puede dudar si el apóstol tuvo alguna alusión como esta, y si no se trata más bien de un refinamiento de los críticos que de Pablo. La palabra utilizada aquí denota una mezcla o mezcla, como agua y vino, 2 Macc. 15:39; una unión en proporciones y orden apropiados, a partir del cuerpo, 1 Corintios 12:24; y puede referirse aquí simplemente a una "unión" apropiada de fe con la palabra, para que pueda ser rentable. La idea es que simplemente "escuchar" el mensaje

James 4:5 — contrario, a quienes siguen su guía y dirección, les da más gracia y favor ”. Esta es la solución propuesta por Benson y adoptada por Bloomfield. Pero esta solución no es de ninguna manera satisfactoria. Dos cosas son claras con respecto al pasaje: (1) Que James tenía la intención de aducir algo que se dijo en alguna parte, o que podría considerarse como una cita, o como autoridad en el caso, ya que usa la fórmula por la cual se hacen tales citas; y, (2) Que quería referirse, no a un libro apócrifo,