Bible Commentaries

Genesis 2:4-7 — to have been יהוה yehovâh. This conjecture is supported by the analogy of the supposed antique third singular masculine imperfect of the verb הוה hāvâh, and by the Greek forms ΙΑΩ IAW and ΙΑΒΕ IABE which are found in certain authors (Diod. Sic. i. 19; Macrob. Saturn i. 18; Theodoret, Quaest. xv. ad Exod.). It is true, indeed, when it has a prefix all its vowels coincide with those of אדדי 'adonāy. But otherwise the vowel under the first letter is different, and the qamets at the end is as usual

Genesis 5:1-32 — - Section V - The Line to Noah - The Line of Sheth1. ספר sepher “writing, a writing, a book.”9. קינן qēynān, Qenan, “possessor, or spearsman.”12. <מהללאל mahelal'ēl, Mahalalel, “praise of ‘El.”15. ירד yerĕd, Jered, “going down.”21. מתוּשׁלה metûshālach, Methushelach, “man of the missile.”29.

Isaiah 27:1 — In that day - In that future time when the Jews would be captive in Babylon, and when they would sigh for deliverance (see the note at Isaiah 26:1). This verse might have been connected with the previous chapter, as it refers to the same event, and then this chapter would have more appropriately commenced with the poem or song which begins in Isaiah 27:2.With his sore - Hebrew, הקשׁה haqāshâh

Daniel 11:2 — And now will I show thee the truth - That is, the truth about events that are to occur in the future, and which will accord with what is written in “the scripture of truth,” Daniel 10:21.Behold, there shall stand up yet three kings in Persia - The phrase “stand up means that there would be so many kings in Persia; that is, there would be three before the fourth which he mentions. The same Hebrew word here rendered “stand up” (עמד

Daniel 6:14 — Daniel - though he ultimately perceived it Daniel 6:24; or if he did perceive it, there was no way of preventing the consequences from coming on Daniel - and that was the point that now engrossed his attention. He was doubtless displeased with himself,(1) because he saw that he had done wrong in confirming such a decree, which interfered with what had been tolerated - the free exercise of religion by his subjects;(2) because he now saw that it was foolish, and unworthy of a king, thus to assent to a

Amos 5:27 — Therefore - (And) this being so, such having been their way from the beginning until now, will I cause you to go into captivity beyond Damascus Syria was the most powerful enemy by whom God had heretofore chastened them 2 Kings 13:7. From Syria He had recently, for the time, delivered them, and had given Damascus into their hands 2 Kings 14:25, 2 Kings 14:28. That day of grace had been wasted, and they were still rebellious. Now God would bring against them a mightier enemy.

Nahum 1:2 — loves, and so destroying them. To Israel He had revealed Himself as “a Exodus 20:5-6 jealous God, visiting iniquity but shewing mercy;” here, as jealous for His people against those who were purely His enemies and the enemies of His people (see Zechariah 1:14), and so His jealousy burns to their destruction, in that there is in them no good to be refined, but only evil to be consumed.The titles of God rise in awe; first, “intensely jealous” and “an Avenger;” then, “an Avenger and a Lord of wrath;” One

Zephaniah 1:10 — A cry from the fish-gate - “The fish-gate” was probably in the north of the wall of “the second city.” For in Nehemiah’s rebuilding, the restoration began at the sheep-gate Nehemiah 3:1 (so called doubtless, because the sheep for the sacrifices were brought in by it), which, as being near the temple, was repaired by the priests; then it ascended northward, by two towers, the towers of Meah and Hananeel; then two companies repaired

Zechariah 3:9 — is one stone.” But to interpret it by other prophecy, one stone there is, of which God says, “Behold I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation, he that believeth shall not make haste” Isaiah 28:16; that stone, of which our Lord reminded the Jews, “the stone which the builders refused is become the head-stone of the corner” ; “Jesus Christ Himself, the chief cornerstone, in whom all the building, fitly framed together, groweth into an holy temple

Matthew 14:13-21 — A full narrative of the feeding the five thousand is given in each of the other evangelists: in Mark 6:32-44; in Luke 9:10-17; in John 6:1-14.Matthew 14:13And when Jesus heard of it, he departed - He went to a place of safety.He never threw himself unnecessarily into danger. It was proper that he should secure his life until the appointed time had come for him to die.By

Matthew 14:6-12 — See also Mark 6:21-29. But when Herod’s birthday was come Kings were accustomed to observe the day of their birth with much pomp, and commonly, also, by giving a feast to their principal nobility. See Genesis 40:20. Mark adds that this birthday was kept by making a supper

Matthew 15:32-39 — The miracle recorded here - the feeding of the four thousand - took place on a mountain near the Sea of Galilee. The same account is recorded in Mark 8:1-10. The circumstances of the miracle are so similar to the one recorded in Matthew 14:14-21, as to need little additional explanation.Matthew 15:32Three days, and have nothing to eat - This is not, perhaps, to be taken literally, but only that during

Luke 15:31 — tender and happily chosen; every word has a meaning; every image is beautiful; and the narrative closes just where it is fitted to make the deepest impression. In addition to what has been suggested, we may learn from this parable the following lessons:1. That the disposition of a sinner is selfish. He desires to get all that he can, and is impatient of delay, Luke 15:12.2. Sinners waste their blessings, and reduce themselves to a state of want and wretchedness, Luke 15:13. A life of sin brings on spiritual

1 Corinthians 15:29 — Else what shall they do ... - The apostle here resumes the argument for the resurrection which was interrupted at 1 Corinthians 15:19. He goes on to state further consequences which must follow from the denial of this doctrine, and thence infers that the doctrine must be true. There is, perhaps, no passage of the New Testament in respect to which there has been a

2 Corinthians 10:18 — endowments. He is not to be judged by the estimate which he shall place on himself, but by the estimate which God shall form and express.Is approved - By God. It is no evidence that we shall be saved that we are prone to commend ourselves; see Romans 16:10.But whom the Lord commendeth - see the note on Romans 2:29. The idea here is, that people are to be approved or rejected by God. He is to pass judgment on them, and that judgment is to be in accordance with his estimate of their character, and not

2 Corinthians 12:2 — I knew a man in Christ - I was acquainted with a Christian; the phrase “in Christ” meaning nothing more than that he was united to Christ or was a Christian; see Romans 16:7. The reason why Paul did not speak of this directly as a vision which he had himself seen was probably that he was accused of boasting, and he had admitted that it did not become him to glory. But though it did not become him to boast directly, yet

Hebrews 2:1 — time we should slight them.” Whitby: “that they may not entirely slip out of our memories.” The word used here - παραῤῥυέω pararrueō - occurs nowhere else in the New Testament. The Septuagint translators have used the word only once. Proverbs 3:21. “Son, do not pass by (μὴ παραῤῥυῇς mē pararruēs but keep my counsel;” that is, do not pass by my advice by neglect, or suffer it to be disregarded. The word means, according to Passow, to flow by, to flow over; and then to go by, to fall, to

Hebrews 4:2 — life. It may be doubted, however, whether the apostle had any such allusion as this, and whether it is not rather a refinement of the critics than of Paul. The word used here properly denotes a mixing or mingling together, like water and wine, 2 Macc. 15:39; a uniting together in proper proportions and order, as of the body, 1 Corinthians 12:24; and it may refer here merely to a proper “union” of faith with the word, in order that it might be profitable. The idea is, that merely to “hear” the message

Hebrews 4:9 — occurs nowhere else in the New Testament, and is not found in the Septuagint. It properly means “a keeping Sabbath” from σαββατίζω sabbatizō - “to keep Sabbath.” This word, not used in the New Testament, occurs frequently in the Septuagint; Exodus 16:30; Leviticus 23:32; Leviticus 26:35; 2 Chronicles 36:21; and in 3 Esdr. 1:58; 2 Macc. 6:6. It differs from the word “Sabbath.” That denotes “the time - the day;” this, “the keeping,” or “observance” of it; “the festival.” It means here “a resting,”

Hebrews 6:1 — beginning of Christ.” Tyndale renders it: “let us leave the doctrine pertaining to the beginning of a Christian man.” Coverdale, “let us leave the doctrine pertaining to the beginning of a Christian life.” On the word “principles” see the note on Hebrews 5:12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, “let us no longer linger here. We should go on