Lectionary Calendar
Friday, November 1st, 2024
the Week of Proper 25 / Ordinary 30
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Bible Commentaries

Barnes' Notes on the Whole BibleBarnes' Notes

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Genesis 18:1-33 — the Conqueror of evil and the Quickener of the dead, “I am God Almighty; walk before me and be perfect,” he began anew to walk with God in holiness and truth. The next step is, that God enters into communion with him as a man with his friend Isaiah 41:8; John 14:23. Hitherto he has appeared to him as God offering grace and inclining the will to receive it. Now, as God who has bestowed grace, he appears to him who has accepted it and is admitted into a covenant of peace. He visits him for the twofold
Job 19:26 — the verb is used impersonally, meaning that it would be destroyed; The agent by which this would be done is not specified. The word rendered “destroy” נקפו nâqaphû from נקף nâqaph, means “to cut, to strike, to cut down” (compare the notes at Job 1:5, for the general meaning of the word), and here means to destroy; that is, that the work of destruction might go on until the frame should be wholly wasted away. It is not quite certain that the word here would convey the idea that he expected to
Job 28:11 — and gems that are buried deep in the earth. He brings them out of their darkness, and converts them to ornament and to use. This ends the description which Job gives of the operations of mining in his time. We may remark in regard to this description:(1) That the illustration was admirably chosen. His object was to show that true wisdom was not to be found by human science, or by mere investigation. He selects a case, therefore, where man had shown the most skill and wisdom, and where he had penetrated
Job 31:26 — worship, and the passage is particularly valuable, as it describes one of the forms of idolatry then existing, and refers to some of the customs then prevalent in such worship.The word light is used, also, to denote the sun in Job 37:2 l; compare Isaiah 18:4; Habakkuk 3:4. So, also, Homer speaks of the sun not only as λαμπρὸν φάος ἡελίοιο lampron faos hēelioio - bright light of the sun, but simply as φάος faos - light. Odyssey r. 335. The worship here referred to is that of the heavenly bodies,
Job 39:1 — referred to, is, doubtless, the Ibex, or mountain goat, that has its dwellings among the rocks, or in stony places. The Hebrew term is יעל yâ‛êl, from יעל ya‛al, “to ascend, to go up.” They had their residence in the lofty rocks of mountains; Psalms 104:18. “The high hills are a refuge for the wild goats.”Hebrew “For the goats of the rocks” - סלעים יעלים yâ‛êliym sela‛iym. So in 1 Samuel 24:2 (3), “Saul went to seek David and his men upon the rocks of the wild goats;” that is, where were the wild
Job 42:6 — ashes - In the most lowly manner, and with the most expressive symbols of humiliation. It was customary in times of grief, whether in view of sin or from calamity, to sit down in ashes (see the notes at Job 2:8; compare Daniel 9:3; Jonah 3:6; Matthew 11:21); or on such an occasion the sufferer and the penitent would strew ashes over himself; compare Isaiah 58:5. The philosophy of this was - like the custom of wearing “black” for mourning apparel - that the external appearance ought to correspond with
Psalms 1:3 — other to the left, on the borders of the gardens, into which they are let out, as they pass, by little rivulets, and so dispersed over all the vast wood, insomuch that there is not a garden but has a fine, quick stream running through it.” Trav., p. 122.A striking allusion to trees cultivated in this manner occurs in Ezekiel 31:3-4 : “Behold, the Assyrian was a cedar in Lebanon, with fair branches, and with a shadowing shroud, and of a high stature, and his top was among the thick boughs. The waters
Psalms 22:1 — perfectly pure and holy; why, now, in the extremity of these sufferings, hast thou forsaken me, and added to the agony of the cross the deeper agony of being abandoned by the God whom I love, the Father who loved me before the foundation of the world, John 17:24. There is a reason why God should forsake the wicked; but why should he forsake his own pure and holy Son in the agonies of death?Why art thou so far from helping me? - Margin, from my salvation. So the Hebrew. The idea is that of one who stood
Psalms 39:1 — anxious thoughts; when, as the subsequent verses show, his mind was deeply perplexed about the divine administration, or the dealings of God with mankind. It would seem that this train of thought was suggested by his own particular trials Psalms 39:9-10, from which he was led to reflect on the mysteries of the divine administration in general, and on the fact that man had been subjected by his Creator to so much trouble and sorrow - and that, under the divine decree, human life was so short and so
Psalms 45:10 — would be eminently wise.And incline thine ear - Attend to what is now said. The address is repeated - “Hearken;” “consider;” “incline thine ear;” as if the matter were of great importance. On the phrase “incline thine ear,” see the notes at Psalms 31:2; compare Psalms 78:1.Forget also thine own people - This is said on the supposition that the bride was a foreign princess. As such, it is to be supposed that she had been trained under other customs, under other forms of religion, and with reference
Daniel 12:4 — sea pegándole un sello que debería estar diseñado para confirmarla como la obra del profeta, como sellamos una escritura, un testamento o un contrato; o para asegurar el volumen, ya que sellamos una carta. Compare las notas en Daniel 8:26; Isaías 8:16. Incluso hasta el momento del fin - Es decir, el período en que se cumplirán todas estas cosas. Luego (a) se verá y reconocerá la verdad de la predicción ahora cuidadosamente sellada; (b) y luego, también, puede esperarse que haya un conocimiento
Daniel 3:5 — on substantially the same principles. A full inquiry into the kinds of musical instruments in use among the Hebrews may be found in the various treatises on the subject in Ugolin’s “Thesau Ant. Sacra.” tom. xxxii. Compare also the notes at Isaiah 5:12. The Chaldee word rendered “cornet” - קרנא qarenâ' - the same as the Hebrew word קרן qeren - means a “horn,” as e. g., of an ox, stag, ram. Then it means a wind instrument of music resembling a horn, or perhaps horns were at first literally used.
Daniel 4:37 — Ahora Nabucodonosor alabo y ensalzo y honro al Rey del cielo - Compare Daniel 2:47, y Daniel 4:1. Se sintió llamado, de esta manera pública, a reconocer al Dios verdadero, con cuya supremacía se había familiarizado de tal manera que afectaba; para "alabarlo" por haberlo preservado y restaurarlo a su razón y su trono; ensalzarlo o exaltarlo, reconociendo
Joel 2:3 — flame and shall leave nothing whole behind him.”The land is as the garden of Eden before them - In outward beauty the land was like that Paradise of God, where He placed our first parents; as were Sodom and Gomorrah, before God overthrew them Genesis 13:10. It was like a garden enclosed and protected from all inroad of evil. They sinned, and like our first parents forfeited its bliss. “A fruitful land God maketh barren, for the wickedness of them that dwell therein” Psalms 107:34. Ezekiel fortells
Joel 3:2 — Jehoshaphat - It may be that the imagery is furnished by that great deliverance which God gave to Jehoshaphat, when “Ammon and Moab and Edom come against” him, “to cast God’s people out of” His “possession,” which “He gave” them “to inherit” 2 Chronicles 20:11, and Jehoshaphat appealed to God, “O our God, wilt Thou not judge them?” and God said, “the battle is not yours but God’s,” and God turned their swords everyone against the other, “and none escaped. And on the fourth day they assembled themselves in
Joel 3:2 — Josafat - Es posible que las imágenes sean proporcionadas por esa gran liberación que Dios le dio a Josafat, cuando "Ammón, Moab y Edom vienen contra" él "," para echar al pueblo de Dios de "Su" posesión ", que" Él les dio "para" heredar " 2 Crónicas 20:11, y Josafat apeló a Dios," Oh Dios nuestro, ¿no los juzgarás? y Dios dijo, "la batalla no es tuya sino de Dios", y Dios volvió sus espadas contra la otra ", y ninguno escapó. Y al cuarto día se reunieron en el valle de Berajá ”(bendición); “Porque allí
James 5:16 — primarily to refer to those who were sick, since it is added, “that ye may be healed.” The fair interpretation is, that it might be supposed that such confession would contribute to a restoration to health. The case supposed all along here (see James 5:15) is, that the sickness referred to had been brought upon the patient for his sins, apparently as a punishment for some particular transgressions. Compare the notes at 1 Corinthians 11:30. In such a case, it is said that if those who were sick would
James 5:16 — referirse a aquellos que estaban enfermos, ya que se agrega "que puede ser sanado". La interpretación justa es que podría suponer que tal confesión contribuiría a una restauración a la salud. El caso se suponía todo el tiempo aquí (consulte Santiago 5:15) es que la enfermedad mencionada había sido llevada al paciente por su pecados, aparentemente como un castigo por algunas transgresiones particulares. Compara las notas en 1 Corintios 11:30. En tal caso, se dice que si aquellos que estaban enfermos
1 Peter 3:7 — strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The reasons assigned for doing this seem to imply it.As unto the weaker vessel - It is not uncommon in the Scriptures to compare the body to a vessel, (Compare the notes at 1 Thessalonians 4:4), and thence the comparison is extended to the whole person. This is done either because the body is frail and feeble, like an earthen vessel easily broken; or because it is that in which the soul is lodged; or because, in accordance
1 Peter 3:7 — un simple descuido de satisfaciendo sus necesidades temporales. Las razones asignadas para hacer esto parecen implicarlo. En cuanto al recipiente más débil - No es raro en las Escrituras comparar el cuerpo con un recipiente, (Compare las notas en 1 Tesalonicenses 4:4 ), y de allí la comparación se extiende a toda la persona. Esto se hace porque el cuerpo es frágil y débil, como un vaso de tierra que se rompe fácilmente; o porque es eso en lo que se aloja el alma; o porque, de acuerdo con el uso
 
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