Bible Commentaries

Genesis 3:1-7 — - Section III - The Fall - The Fall1. נחשׁ nachash “serpent; related: hiss,” Gesenius; “sting,” Mey. ערוּם 'ārûm “subtle, crafty, using craft for defence.”7. תפר tāpar “sew, stitch, tack together.” חגורה chăgôrâh “girdle, not necessarily apron.”This chapter continues the piece commenced

Genesis 6:9-22 — Section VI - The Deluge - XXIII. The Ark9. דור dôr “age, time from birth to death,” applied either to an individual or the whole contemporary race, running parallel with some leading individual. Hence, the “race” or “generation” living during that time.14. תבה tēbâh “chest, ark.” It is used only of this vessel of Noah’s construction, and of the little vessel in which Moses was put Exodus 2:3, Exodus 2:5. The root, according to Furst, means “to be hollow.” אבה 'ēbeh a cognate word, signifies “a reed;”

Job 21:24 — (עטין ‛ăṭı̂yn) occurs nowhere else in the Hebrew Scriptures. It has become necessary, therefore, to seek its meaning in the ancient versions, and in the cognate languages. For a full examination of the word, the reader may consult Bochart, Hieroz. P. 1, Lib. ii. c. xliv., pp. 455, 458; or Rosenmuller, where the remarks of Bochart are abridged; or Lee on Job, “in loc.” The Chaldee renders it ביזיו, “his breasts.” So Junius et Tre. Piscator, and others. Among the rabbis, Moses Bar Nackman, Levi, and

Job 26:13 — skill.He hath garnished the heavens - He has formed the stars which constitute so beautiful an ornament of the heavens.His hand hath formed the crooked serpent - Or, rather, the fleeing serpent - ברח נחשׁ nāchâsh bârı̂ach; see the notes at Isaiah 27:1. There can be no doubt that Job refers here to one of the constellations, which it seems was then known as the serpent or dragon. The practice of forming pictures of the heavens, with a somewhat fanciful resemblance to animals, was one of the most early

Job 3:8 — men; to have the power to bless and to curse, to render propitious or calamitous. Balsaam was believed to be endowed with this power, and hence, he was sent for by Balak, king of Moab, to curse the Israelites; Numbers 22:5-6; see the notes at Isaiah 8:19. The practice of cursing the day, or cursing the sun, is said by Herodotus to have prevailed among a people of Africa, whom he calls the Atlantes, living in the vicinity of Mount Atlas. “Of all mankind,” says he, “of whom we have any knowledge, the

Job 6:4 — quantity conveyed by the point of an arrow would render death inevitable. This practice contributed much to the barbarity of savage war. Thus, Virgil speaks of poisoned arrows: Ungere tela manu, ferrumque armare veneno. Aeneid ix. 773And again, Aen x. 140: Vulnera dirigere, et calamos armare veneno.So Ovid, Lib. 1. de Ponto, Eleg. ii. of the Scythians: Qui mortis saevo geminent ut vulnere causas, Omnia vipereo spicula felle linunt.Compare Justin, Lib. ii. c. 10. section 2; Grotius, de Jure Belli et

Job 6:6 — summer-savory, which last is the common method at Aleppo.” Russell’s Natural History of Aleppo, p. 27. It should be remembered, also, that the bread of the Orientals is commonly mere unleavened cakes; see Rosenmuller, Alte u. neue Morgenland, on Genesis 18:6. The idea of Job in this adage or proverb is, that there was a fitness and propriety in things. Certain things went together, and were necessary companions. One cannot be expected without the other; one is incomplete without the other. Insipid food

Psalms 45:8 — constitute his very clothing. The mention of the “anointing” in the previous verse may have suggested the idea of these perfumes, as the anointing with a richly perfumed unguent seemed to have spread over, and to have pervaded all his raiment. Compare Psalms 133:2. It was common, however, for Orientals to use much perfumery, particularly on festive occasions. Myrrh - מר môr or מוּר mur - is an article which exudes from a tree found in Arabia, and still more extensively in Abyssinia. It is obtained by making

Psalms 51:5 — chôlaletiy - is from a word - חול chûl - which means properly, “to turn around, to twist, to whirl;” and then it comes to mean “to twist oneself with pain, to writhe;” and then it is used especially with reference to the pains of childbirth. Isaiah 13:8; Isaiah 23:4; Isaiah 26:18; Isaiah 66:7-8; Micah 4:10. That is the meaning here. The idea is simply that he was “born” in iniquity; or that he was a sinner when he was born; or that his sin could be traced back to his very birth - as one might say

Psalms 58:9 — “quickly” - sooner than the most rapid and intense fire could make an impression on a kettle and its contents. The destruction of the wicked would be, as it were, instantaneous. The following quotation from Prof. Hackitt (Illustrations of Scripture, p. 135) will explain this passage: “A species of thorn, now very common near Jerusalem, bears the name of Spina Christi, or Christ’s thorn. The people of the country gather these bushes and plants, and use them as fuel. As it is now, so it was of old. ‘As

Isaiah 13:20 — even in the appearance Babylon was doomed to present, “that she should never be inhabited.”’ - (Keppel’s “Narrative,” p. 234.) ‘Babylon is spurned alike by the heel of the Ottoman, the Israelites, and the sons of Ishmael.’ - (Mignan’s “Travels,” p. 108.) ‘It is a tenantless and desolate metropolis.’ - (Ibid. p. 235; see Keith “On Prophecy,” p. 221.)Neither shall it be dwelt in ... - This is but another form of the expression, denoting that it shall be utterly desolate. The following testimonies

Isaiah 66:24 — permitted to go forth after a decisive battle to walk over the fields of the slain, and to see the dead and the putrifying bodies of their once formidable enemies.And look upon the carcasses of the men - The dead bodies of the foes of God (see Isaiah 66:15-16).For their worm shall not die - This image is evidently taken from the condition of unburied bodies, and especially on a battlefield. The Hebrew word (תולע tôlâ‛) properly refers to the worms which are generated in such corrupting bodies (see

Daniel 5:31 — taken by Cyrus, though acting in the name and by the authority of Darius, or Cyaxares, who was his uncle. For a full explanation of the conquests of Cyrus, and of the reason why the city is said to have been taken by Darius, see the notes at Isaiah 41:2. In regard to the question who Darius the Median was, see the Introduction to Daniel 6:0, section II. The name Darius - דריושׁ dâreyâvêsh, is the name under which the three Medo-Persian kings are mentioned in the Old Testament. There is some difference

Matthew 12:46-50 — See also Mark 3:31-35; Luke 8:19-21.His brethren - There has been some difference of opinion about the persons who are referred to here, some supposing that they were children of Mary his mother, others that they were the children of Mary, the wife of Cleophas or Alpheus,

Hebrews 7:1 — “king of righteousness” - being compounded of two words - “king and righteousness.” Why this name was given to this man is unknown. Names, however, were frequently given on account of some quality or characteristic of the man: see the notes on Isaiah 8:18. This name may have been given on account of his eminent integrity. The apostle calls attention to it Hebrews 7:2 as a circumstance worthy of notice, that his name, and the name of the city where he reigned, were so appropriate to one who, as a priest,

Hebrews 7:1 — justicia" - siendo agravado de dos palabras - "Rey y justicia". Por qué este nombre fue dado a este hombre es desconocido. Los nombres, sin embargo, se dieron con frecuencia debido a alguna calidad o característica del hombre: vea las notas en Isaías 8:18. Este nombre puede haberse dado a causa de su eminente integridad. El apóstol llama la atención a ella Hebreos 7:2 como una circunstancia digna de aviso, ese nombre, y el nombre de la ciudad donde Él reinó, era tan apropiado para alguien que, como

Hebrews 8:13 — and new; it had every mark of an antiquated and a declining system; and it had been expressly declared that a new and more perfect dispensation was to be given to the world. Paul concluded, therefore, that the Jewish system must soon disappear.Remarks1. The fact that we have a high priest, is suited to impart consolation to the pious mind; Hebrews 8:1-5. He ever lives, and is ever the same. He is a minister of the true sanctuary, and is ever before the mercy-seat. He enters there not once a year only,

Revelation overview — Introduction to RevelationSection 1. The Writer of the Book of RevelationMuch has been written on the question who was the author of this book. To enter into an extended investigation of this would greatly exceed the limits which I have, and would not comport with my design in these notes.

Revelation 2:4 — respecto, estaban en un estado de declinación; y, aunque todavía mantenían las doctrinas de su religión, y se oponían a los defensores del error, mostraron menos ardor de afecto hacia él directamente que antes. Con respecto a esto, podemos comentar: (1) Que lo que se dice aquí de la iglesia en Éfeso no es infrecuente: (a) Los cristianos individuales a menudo pierden gran parte de su primer amor. Es cierto, de hecho, que a menudo hay una apariencia de esto que no existe en la realidad. No un poco del

Revelation 9:7 — correctamente un círculo, una corona, que rodea la cabeza: (a) Como emblema de la dignidad real, y como lo usan los reyes; (b) Conferido a los vencedores en los juegos públicos: una corona, una corona de flores; (c) Como adorno, honor o gloria, Filipenses 4:1. La palabra στέφανος stephanos no designa ninguna forma particular y quizás la palabra "corona" no expresa el significado. La palabra "diadema" se le acercaría. La verdadera noción en la palabra es la de algo que se pasa alrededor de la cabeza, y que