# header

bookid: Ps
titulo:
Psalm 59 To the Chief Musician; [set to the tune of] “Do Not Destroy.” Of David, a record of memorable thoughts when Saul sent men to watch his house in order to kill him.


bookid: Ps
titulo:
Psalm 39 To the Chief Musician; for Jeduthun [founder of an official musical family]. A Psalm of David.


bookid: Ps
titulo:
Psalm 6 To the Chief Musician; on stringed instruments, set [possibly] an octave below. A Psalm of David.


bookid: Ps
titulo:
Psalm 8 To the Chief Musician; set to a Philistine lute, or [possibly] to a particular Hittite tune. A Psalm of David.


bookid: Ps
titulo:
Psalm 88 A song. A Psalm of the sons of Korah. To the Chief Musician; set to chant mournfully. A didactic or reflective poem of Heman the Ezrahite.


bookid: Ps
titulo:
Psalm 62 To the Chief Musician; according to Jeduthun [Ethan, the noted musician, founder of an official musical family]. A Psalm of David.


bookid: Ps
titulo:
Psalm 52 To the Chief Musician. A skillful song, or a didactic or reflective poem. [A Psalm] of David, when Doeg the Edomite came and told Saul, David has come to the house of Ahimelech.


bookid: Ps
titulo:
Psalm 57 To the Chief Musician; [set to the tune of] “Do Not Destroy.” A record of memorable thoughts of David when he fled from Saul in the cave.


bookid: Ps
titulo:
Psalm 58 To the Chief Musician; [set to the tune of] “Do Not Destroy.” A record of memorable thoughts of David.


bookid: Ps
titulo:
Psalm 60 To the Chief Musician; [set to the tune of] “The Lily of the Testimony.” A poem of David intended to record memorable thoughts and to teach; when he had striven with the Arameans of Mesopotamia and the Arameans of Zobah, and when Joab returned and smote twelve thousand Edomites in the Valley of Salt.


bookid: Ps
titulo:
Psalm 44 To the Chief Musician. [A Psalm] of the sons of Korah. A skillful song, or a didactic or reflective poem.


bookid: Ps
titulo:
Psalm 45 To the Chief Musician; [set to the tune of] “Lilies” [probably a popular air. A Psalm] of the sons of Korah. A skillful song, or a didactic or reflective poem. A song of love.


bookid: Ps
titulo:
Psalm 51 To the Chief Musician. A Psalm of David; when Nathan the prophet came to him after he had sinned with Bathsheba.


bookid: Ps
titulo:
Psalm 142 A skillful song, or a didactic or reflective poem, of David; when he was in the cave. A Prayer.


bookid: Ps
titulo:
Book Two Psalm 42 To the Chief Musician. A skillful song, or a didactic or reflective poem, of the sons of Korah.


bookid: Ps
titulo:
Psalm 54 To the Chief Musician; with stringed instruments. A skillful song, or a didactic or reflective poem, of David, when the Ziphites went and told Saul, David is hiding among us.


bookid: Ps
titulo:
Psalm 7 An Ode of David, [probably] in a wild, irregular, enthusiastic strain, which he sang to the Lord concerning the words of Cush, a Benjamite.


bookid: Ps
titulo:
Psalm 18 To the Chief Musician. [A Psalm] of David the servant of the Lord, who spoke the words of this song to the Lord on the day when the Lord delivered him from the hand of all his enemies and from the hand of Saul. And he said:


bookid: Ps
titulo:
Psalm 22 To the Chief Musician; set to [the tune of] Aijeleth Hashshahar [the hind of the morning dawn]. A Psalm of David.


bookid: Ps
titulo:
Psalm 77 To the Chief Musician; after the manner of Jeduthun [one of David’s three chief musicians, founder of an official musical family]. A Psalm of Asaph.


bookid: Ps
titulo:
Psalm 81 To the Chief Musician; set to Philistine lute, or [possibly] a particular Gittite tune. [A Psalm] of Asaph.


bookid: Ps
titulo:
Psalm 55 To the Chief Musician; with stringed instruments. A skillful song, or a didactic or reflective poem, of David.


bookid: Ps
titulo:
Psalm 102 A Prayer of the afflicted; when he is overwhelmed and faint and pours out his complaint to God.


bookid: Ps
titulo:
Psalm 53 To the Chief Musician; in a mournful strain. A skillful song, or didactic or reflective poem of David.


bookid: Ps
titulo:
Psalm 56 To the Chief Musician; [set to the tune of] “Silent Dove Among Those Far Away.” Of David. A record of memorable thoughts when the Philistines seized him in Gath.


bookid: Ps
titulo:
Psalm 84 To the Chief Musician; set to a Philistine lute, or [possibly] a particular Gittite tune. A Psalm of the sons of Korah.


bookid: Ps
titulo:
Psalm 34 [A Psalm] of David; when he pretended to be insane before Abimelech, who drove him out, and he went away.


# footverse

bookid: Gen
contenido:
<span class='footnote-text'>The same essential chemical elements are found in man and animal life that are in the soil. This scientific fact was not known to man until recent times, but God was displaying it here.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Christ fulfills through his victory over Satan the wonderful promise here spoken. See also Isa. 9:6; Matt. 1:23; Luke 1:31; Rom. 16:20; Gal. 4:4; Rev. 12:17.</span>


bookid: Gen
contenido:
<span class='footnote-text'>This sentence is left unfinished, as if to hasten to avert the tragedy suggested of men living on forever in their now fallen state.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Cherubim are ministering spirits manifesting God’s invisible presence and symbolizing His action (E.F. Harrison et al., eds., <i>Baker’s Dictionary of Theology</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>In bringing the offering he did, Cain denied that he was a sinful creature under the sentence of divine condemnation. He insisted on approaching God on the ground of personal worthiness. Instead of accepting God’s way, he offered to God the fruits of the ground which God had cursed. He presented the product of his own toil, the work of his own hands, and God refused to receive it (Arthur W. Pink, <i>Gleanings in Genesis</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>The Hebrew omits this clause, but various other texts show that it was originally included.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Some versions read, “Not so!”</span> <br><br> <span class='footnote-text'>Many commentators believe this sign not to have been like a brand on the forehead, but something awesome about Cain’s appearance that made people dread and avoid him.</span>


bookid: Gen
contenido:
<span class='footnote-text'>C.H. Dodd (cited by Adam Clarke, <i>The Holy Bible with A Commentary</i>) shows that it would have been possible for Adam and Eve, in the more than 100 years he estimates may have elapsed since their union, to have had over 32,000 descendants at the time Cain went to Nod, all of them having sprung from Cain and Abel, who married their sisters.</span>


bookid: Gen
contenido:
<span class='footnote-text'>It is now well known that the age of mankind cannot be reckoned in years from the facts listed in genealogies, for there are numerous known intentional gaps in them. For example, as B. B. Warfield (<i>Studies in Theology</i>) points out, the genealogy in Matt. 1:1-17 omits the three kings, Ahaziah, Jehoash, and Amaziah, and indicates that Joram (Matt. 1:8) begat Uzziah, who was his great-great-grandson. The mistaking of compressed genealogies as bases for chronology has been very misleading. So far, the dates in years of very early Old Testament events are altogether speculative and relative, and the tendency is to put them farther and farther back into antiquity.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Enoch had warned these people (Jude 14, 15); Noah had preached righteousness to them (II Pet. 2:5); God’s Spirit had been striving with them (Gen. 6:3). Yet they had rejected God and were without excuse.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Noah’s ark possibly had a window area large enough to admit light and provide ventilation.</span> <br><br> <span class='footnote-text'>“Here can only be meant an entrance which was afterward closed, and only opened again at the end of the flood. And since there were three stories of the ark, the word is to be understood, perhaps, of three entrances capable of being closed, and to which there would have been constructed a way of access from the outside” (J.P. Lange, <i>A Commentary on the Holy Scriptures</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Noah had many years in which to interest travelers in securing these animals for him. The five extra pairs of clean animals were for food, and for sacrifice later.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Possibly overhanging eaves which prevented the rain from coming through the perforated window space had also prevented Noah from seeing the mountaintops. It is well to remember that the Architect of Noah’s ark was the omniscient Scientist Whose “ways are past finding out,” though men have learned much from them through the centuries. Nothing was lacking in Noah’s ark to keep it from being suited for all that was required of it. The comfortable, light, well-ventilated, watertight, perfectly planned boat, large enough to accommodate all the original land animals intelligently and to permit the four human couples to live separately and in peace, needs no apology today. “In 1609 at Hoorn, in Holland, the Netherlandish Mennonite, P. Jansen, produced a vessel after the pattern of the ark, only smaller, whereby he proved it was well adapted for floating, and would carry a cargo greater by one-third than any other form of like cubical content” (J.P. Lange, <i>A Commentary</i>). It revolutionized shipbuilding. By 1900 every large vessel on the high seas was definitely inclined toward the proportions of Noah’s ark (as verified by “Lloyd’s Register of Shipping,” <i>The World Almanac</i>). Later, ships were built longer for speed, a matter of no concern to Noah.</span>


bookid: Gen
contenido:
<span class='footnote-text'>The language of Noah here is an actual prophecy and not merely an expression of personal feeling. That Noah placed a curse on his youngest grandchild, Canaan, who would naturally be his favorite, can only be explained on the ground that in the prophetic spirit he saw into the future of the Canaanites. God Himself found the delinquency of the Canaanites insufferable and ultimately drove them out or subdued them and put the descendants of Shem in their place. But Noah’s foresight did not yet include the extermination of the Canaanite peoples, for then he would have expressed it differently. He would not merely have called them “the servant of servants” if he had foreseen their destruction. The form of the expression, therefore, testifies to the great age of the prophecy (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Surely no greater proof is needed of the great antiquity of this portion of Genesis than the fact that it mentions as still standing these four cities of the plain, which were utterly destroyed in Abraham’s time (Gen. 19:27-29; Deut. 29:23).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Some noted philologists have declared that a common origin of all languages cannot be denied. One, Max Mueller (<i>The Science of Language</i>), said “We have examined all possible forms which language can assume, and now we ask, can we reconcile with these three distinct forms, the radical, the terminational, the inflectional, the admission of one common origin of human speech? I answer decidedly, ‘Yes’.” <i>The New Bible Commentary</i> says, “The original unity of human language, though still far from demonstrable, becomes increasingly probable.”</span>


bookid: Gen
contenido:
<span class='footnote-text'>Abram is only mentioned first by way of dignity. Noah’s sons also are given as “Shem, Ham, and Japheth” in Gen. 5:32, although Shem was not the oldest, but for dignity is named first, as is Abram here (Adam Clarke, <i>The Holy Bible with A Commentary</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Abram’s home town was Ur of the Chaldees. As the result of extensive archaeological excavations there by C. Leonard Woolley in 1922-34, a great deal is known about Abram’s background. Space will not permit more than a glimpse at excavated Ur, but a few items will show the high state of civilization. The entire house of the average middle-class person had from ten to twenty rooms and measured forty to fifty-two feet; the lower floor was for servants, the upper floor for the family, with five rooms for their use; additionally, there was a guest chamber and a lavatory reserved for visitors, and a private chapel. A school was found and what the students studied was shown by the clay tablets discovered there. In the days of Abram the pupils had reading, writing, and arithmetic as today. They learned the multiplication and division tables and even worked at square and cube root. A bill of lading of about 2040 <span class="small-caps">b.c.</span> (about the era in which Abram is believed to have lived) showed that the commerce of that time was far-reaching. Even the name “Abraham” has been found on the excavated clay tablets (J.P. Free, <i>Archaeology and Bible History</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>To look with disfavor on the Jews was to invite God’s displeasure; to treat the Jews offensively was to incur His wrath. But to befriend the Jews was to bring down upon one’s head the rewards of a promise that could not be broken.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Some books on archaeology frequently allude to the critical view that strangers could not have come into Egypt in earlier times, quoting Strabo and Diodorus to that effect; but later archaeological discoveries show that people from the region of Palestine and Syria were coming to Egypt in the period of Abraham. This is clearly indicated by a tomb painting at Beni Hassan, dating a little after 2000 <span class="small-caps">b.c.</span> It shows Asiatic Semites who had come to Egypt. Furthermore, the archaeological and historical indications of the coming of the Hyksos into Egypt around 1900 <span class="small-caps">b.c.</span> provided another piece of evidence that strangers could come into that land (J.P. Free, <i>Abraham in Egypt</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Sarai was Abraham’s half sister. They had the same father, but different mothers (Gen. 20:12).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Critics have set aside the statement that Abraham had camels in Egypt as an error. But archaeological evidence, including some twenty objects ranging from the seventh century <span class="small-caps">b.c.</span> to the period before 3000 <span class="small-caps">b.c.</span>, proves the authenticity of the Bible record concerning Abraham. It includes not only statuettes, plaques, rock carvings, and drawings representing camels, but also “camel bones, a camel skull, and a camel hair rope” (J. P. Free, <i>Archaeology and Bible History</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>One of the notable proofs of the antiquity of the early sections of Genesis is that many of the original names of places about which they speak were so old that Moses, the writer, had to add an explanation in order to identify these ancient names so that the Israelites returning from Egypt might recognize them. Chapter 14 alone contains six such explanatory notes (Gen. 14:2, 3, 7, 8, 15, and 17).</span>


bookid: Gen
contenido:
<span class='footnote-text'>This prophecy was literally fulfilled. Moses, for example, who led the Israelites back to Canaan after their 400 years in Egypt, was “in the fourth generation” from Jacob—Levi, Kohath, Amram, Moses.</span> <br><br> <span class='footnote-text'>The most important and powerful group of that region. The name “Amorite” later became virtually synonymous with that of the inhabitants of Canaan generally.</span>


bookid: Gen
contenido:
<span class='footnote-text'>“The Angel of the Lord” or “of God” or “of His presence” is readily identified with the Lord God (Gen. 16:11, 13; 22:11, 12; 31:11, 13; Exod. 3:1-6 and other passages). But it is obvious that the “Angel of the Lord” is a distinct person in Himself from God the Father (Gen. 24:7; Exod. 23:20; Zech. 1:12, 13 and other passages). Nor does the “Angel of the Lord” appear again after Christ came in human form. He must of necessity be One of the “three-in-one” Godhead. The “Angel of the Lord” is the visible Lord God of the Old Testament, as Jesus Christ is of the New Testament. Thus His deity is clearly portrayed in the Old Testament. <i>The Cambridge Bible</i> observes, “There is a fascinating forecast of the coming Messiah, breaking through the dimness with amazing consistency, at intervals from Genesis to Malachi. Abraham, Moses, the slave girl Hagar, the impoverished farmer Gideon, even the humble parents of Samson, had seen and talked with Him centuries before the herald angels proclaimed His birth in Bethlehem.”</span>


bookid: Gen
contenido:
<span class='footnote-text'>“Nothing can be more descriptive of the wandering, lawless, freebooting life of the Arabs than this. From the beginning to the present they have kept their independence, and God preserves them as a lasting monument of His providential care and an incontestable argument of the truth of divine revelation. Had the books of Moses no other proof of their divine origin, the account of Ishmael and the prophecy concerning his descendants during a period of nearly 4,000 years would be sufficient. To attempt to refute it would be a most ridiculous presumption and folly” (Adam Clarke, <i>The Holy Bible with A Commentary</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>This, “it is between Kadesh and Bered,” is further proof of the antiquity of the original names, since the place had to be identified to the reader in the time of Moses.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Ishmael was the first person whom God named before his birth (Gen. 16:11). Others were: Isaac (Gen. 17:19); Josiah (I Kings 13:2); Solomon (I Chron. 22:9); Jesus (Matt. 1:21); and John the Baptist (Luke 1:13).</span>


bookid: Gen
contenido:
<span class='footnote-text'>This prophecy and promise has been literally fulfilled countless times—for example, by all of the kings of Israel and Judah.</span>


bookid: Gen
contenido:
<span class='footnote-text'>One of the three guests was the Lord, and since God the Father was never seen in bodily form (John 1:18), only the “Angel of the covenant,” Christ Himself, can be meant here; see especially Gen. 18:22 and also the footnote on Gen. 16:7.</span>


bookid: Gen
contenido:
<span class='footnote-text'>The word “Lord” as applied to God is obviously the most important word in the Bible, for it occurs oftener than any other important word—by actual count more than 5,000 times. Nothing is “too hard <i>or</i> too wonderful” for Him when He is truly made Lord.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Lot’s wife not only “looked back” to where her heart’s interests were, but she lingered behind; and probably overtaken by the fire and brimstone, her dead body became incrusted with salt, which, in that salt-packed area now the Dead Sea, grew larger with more incrustations—a veritable “pillar of salt.” In fact, at the southern end of the Dead Sea there is a mountain of table salt called Jebel Usdum, “Mount of Sodom.” It is about six miles long, three miles wide, and 1,000 feet high. It is covered with a crust of earth several feet thick, but the rest of the mountain is said to be solid salt (George T. B. Davis, <i>Rebuilding Palestine According to Prophecy</i>). Somewhere in this area Lot’s wife looked back to where her treasures and her heart were, and “she became a pillar of salt.” Jesus said, “Remember Lot’s wife” (Luke 17:32).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Not only were Sodom and Gomorrah blazing ruins, but also Admah and Zeboiim (Deut. 29:23; Hos. 11:8), as well as all the towns in the Valley of Siddim; Zoar was the lone exception.</span>


bookid: Gen
contenido:
<span class='footnote-text'>“Primitive geographic expressions such as ‘the South country (the Negeb)’ (Gen. 12:9; 13:1, 3; 20:1; 24:62) and ‘the east country’ (Gen. 25:6) are used in the time of Abraham... After the time of Genesis they have well-known and well-defined names; I submit that they were written down in early days, and that no writer after Moses could have used such archaic expressions as these” (P. J. Wiseman, <i>New Discoveries in Babylonia About Genesis</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>This was probably when the child was about three years of age. Samuel served in the sanctuary from the time that he was weaned (I Sam. 1:22-28). A Hebrew mother is quoted in II Maccabees 7:27 as saying to her son that she gave him “suck three years.”</span>


bookid: Gen
contenido:
<span class='footnote-text'>Ishmael was born when Abraham was eighty-six years old (Gen. 16:16), so Ishmael was fourteen when Isaac was born. Isaac was weaned (Gen. 21:8) at least three years later probably (II Chron. 31:16; II Maccabees 7:27).</span>


bookid: Gen
contenido:
<span class='footnote-text'>The Hebrew says, “she lifted up her voice.” <i>The Septuagint</i> (Greek translation of the Old Testament) says “he.. .”—which the next verse seems to support. The circumstances allow either.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Abraham was not lying to his servants or trying to deceive them. He believed God, Who had promised him that this young man’s posterity was to inherit the promises made to Abraham (Gen. 12:2, 3).</span>


bookid: Gen
contenido:
<span class='footnote-text'>We must not suppose that this was the language merely of faith and obedience. Abraham spoke prophetically, and referred to that Lamb of God which He had provided for Himself, Who in the fullness of time would take away the sin of the world, and of Whom Isaac was a most expressive type (Adam Clarke, <i>The Holy Bible with A Commentary</i>). For Abraham was a prophet (Gen. 20:7). Jesus said Abraham hoped for “My day [My incarnation]; and he did see it and was delighted” (John 8:56).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Isaac, who was perhaps twenty-five years old (according to the ancient historian Josephus), shared his father’s confidence in God’s promise. Was not his very existence the result of God keeping His word? (Gen. 17:15-17.)</span>


bookid: Gen
contenido:
<span class='footnote-text'>We have the authority of the apostle Paul (Gal. 3:8, 16, 18) to restrict this promise to our blessed Lord, Who was the Seed through Whom alone all God’s blessings of providence, mercy, grace, and glory should be conveyed to the nations of the earth (Adam Clarke, <i>The Holy Bible with A Commentary</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Surely this indicates that this detail was written at a very early date—before Israel had entered the land. No one in later times would need to be told where Hebron was. Not only was it conspicuous in Joshua’s and Caleb’s day, but it became a “city of refuge.” Besides all this, David was king in Hebron for seven years. Obviously the Israelites had not yet entered Canaan and had to be told not only the name of the place where Abraham and Isaac had lived and were buried, but also its location (P. J. Wiseman, <i>New Discoveries in Babylonia About Genesis</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Here were buried Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah (Gen. 49:31; 50:13).</span>


bookid: Gen
contenido:
<span class='footnote-text'>This chapter is highly illustrative of God the Father, Who sends forth His Holy Spirit to win the consent of the individual soul to become the bride of His Son. Keep these resemblances constantly in mind as you read and see how the story unfolds. First meet the Father and note His concern about His Son’s bride. Then get acquainted with the Holy Spirit’s great, selfless heart, Whose one purpose is to win the girl for His Master’s Son. Then meet the Son and note His tenderness as He claims His bride. The longest chapter in Genesis is devoted to this important story.</span>


bookid: Gen
contenido:
<span class='footnote-text'>The Holy Spirit does not win unwilling souls, only “whosoever will.”</span>


bookid: Gen
contenido:
<span class='footnote-text'>The characteristics of a model servant of God are pictured here: 1. He is dependable and trustworthy (Gen. 24:2); 2. He is a praying person (Gen. 24:12); 3. He is so in earnest that he refuses to eat before attending to his Master’s business (Gen. 24:33); 4. He never speaks his own name but is always speaking about his Master (Gen. 24:35ff.); 5. He gives God all the glory (Gen. 24:48).</span>


bookid: Gen
contenido:
<span class='footnote-text'>This often repeated expression forms a remarkable testimony to the Old Testament belief in a life beyond the grave and to our recognition and fellowship with our loved ones there.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Isaac was seventy-five and Ishmael nearly ninety years of age when their father died. Jacob and Esau were fifteen, and may have been present.</span>


bookid: Gen
contenido:
<span class='footnote-text'>With Isaac God came first. Before doing anything else in the new place, he built an altar and then waited there to call upon the Lord. Second came his home; he pitched his tent. Third came his business; his servants dug a well.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Here began a feud that was to cost countless lives throughout succeeding centuries. Esau’s descendants, the Amalekites, were the first enemies to obstruct the flight of Jacob’s descendants from Egypt (Exod. 17:8); and the Edomites even refused to let their uncle Jacob’s children pass through their land (Num. 20:17-20). Doeg, an Edomite, all but caused the death of Christ’s chosen ancestor David (I Sam. 21, 22). Bloody battles were fought between the two nations in the centuries that followed. It was Herod, of Esau’s race (Josephus, <i>Antiquities of the Jews</i> 14:1, Section 3), who had the male infants of Bethlehem slain in an effort to destroy the Christ Child (Matt. 2:16). Satan needs no better medium for his evil plans than a family feud, a “mere quarrel” between two brothers.</span>


bookid: Gen
contenido:
<span class='footnote-text'>But Rebekah never saw her son Jacob again. He was well over 40 and probably 57 years old when he fled from Esau to Haran, and he stayed there at least 20 years.</span>


bookid: Gen
contenido:
<span class='footnote-text'>“There is an open way between heaven and earth for each of us. The movement of the tide and the circulation of the blood are not more regular than the intercommunication between heaven and earth. Jacob may have thought that God was local; now he found Him to be omnipresent. Every lonely spot was His house, filled with angels” (F. B. Meyer, <i>Through the Bible Day by Day</i>). When Jacob found God in his own heart, he found Him everywhere.</span>


bookid: Gen
contenido:
<span class='footnote-text'>We naturally wonder why we have not heard of this dream before and are tempted to question Jacob’s truthfulness; but the Samaritan text removes all such doubt by recording the whole dream in the previous chapter (Gen. 30), right after Gen. 30:36 (Adam Clarke, <i>The Holy Bible with A Commentary</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>See footnote on Gen. 16:7. Note especially Gen. 31:13, where the Angel says, “I am the God of Bethel.”</span>


bookid: Gen
contenido:
<span class='footnote-text'>Why was Laban making such a great commotion about some small idols? It had never been satisfactorily explained until the answer was found in the excavated Nuzi tablets (J. P. Free, <i>Archaeology Illuminates the Bible</i>), which showed that possession of the father’s household gods played an important role in inheritance (W. F. Albright, “Recent Discoveries in Bible Lands,” in <i>Young’s Analytical Concordance to the Bible</i>). One of the Nuzi tablets indicated that in the region where Laban lived, a son-in-law who possessed the family images could appear in court and make claim to the estate of his father-in-law (various authors cited by Allan A. MacRae, “The Relation of Archaeology to the Bible,” in American Scientific Affiliation, <i>Modern Science and Christian Faith</i>). Since Jacob’s possession of the images implied the right to inheritance of Laban’s wealth, one can understand why Laban organized his hurried expedition to recover the images (J. P. Free, <i>Archaeology and Bible History</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'><i>The Latin Vulgate</i> adds, “Each according to the idiom of his own tongue”—i.e., Laban in Aramaic and Jacob in Hebrew.</span>


bookid: Gen
contenido:
<span class='footnote-text'>This is God Himself (as Jacob eventually realizes in Gen. 32:30) in the form of an angel. See footnote on Gen. 16:7, as well as Hos. 12:3-4.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Ever the deceiver, Jacob had no intention of following Esau to Seir. In fact, he heads in the opposite direction.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Because of the similarity of the word ‘Horites’ to a Hebrew word for “cave,” the term Horite was formerly interpreted as “cave dweller.” But later archaeological discoveries have shown that the Horites are not to be explained as cave dwellers, but are to be identified with an important group in the Near East in patriarchal times (J. P. Free, <i>Archaeology and Bible History</i>). In fact, neither the Bible nor archaeology has any proof of aboriginal “cavemen.” Cities of great antiquity have been unearthed with ever-increasing evidence that “when civilization appears it is already fully grown,” and “pre-Semitic culture springs into view ready-made” (Hall, <i>History of the Near East</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>Benjamin, whom uninformed artists have frequently pictured as a mere youth when he met Joseph in Egypt, was in fact the father of 10 sons at this time. Joseph was 17 when his brothers sold him; he was in prison 13 years; he had been governor of Egypt during the 7 good years and through 2 years of the famine. So Joseph was 39 years of age at this time, and Benjamin was only a few years younger.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Abraham, Jacob’s grandfather, had lived to be 175 years old; Isaac, his father, lived to be 180. Jacob lived seventeen years after making this statement to Pharaoh, in which time he had an opportunity to get a much more optimistic view of God’s treatment of him. He died at 147, having said, “The redeeming Angel... has redeemed me continually from every evil” (Gen. 48:16).</span>


bookid: Gen
contenido:
<span class='footnote-text'>This was a customary manner of taking a solemn oath. The gesture was a reference to the mark of circumcision, the sign of God’s covenant, which is equivalent to our laying our hand upon the Bible. (Adam Clarke, <i>The Holy Bible with A Commentary</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>God acts independently of the claims of priority based on time of birth when He chooses men. He too “crossed His hands” in the case of Seth whom He chose over Cain; of Shem over Japheth; of Isaac over Ishmael; of Jacob over Esau; of Judah and Joseph over Reuben; of Moses over Aaron; of David over all his brothers; and of Mary over Martha.</span>


bookid: Gen
contenido:
<span class='footnote-text'>The “Angel of the Lord” is here identified as Christ Himself. See also the footnote on Gen. 16:7.</span>


bookid: Gen
contenido:
<span class='footnote-text'>This prophecy begins to be fulfilled “from the days of the judges onward, as the tribe of Ephraim in power and compass so increased that it became the head of the northern ten tribes, and its name became of like significance with that of Israel; although, in the time of Moses, Manasseh still outnumbered Ephraim by 20,000” (Karl F. Keil and F. Delitzsch, <i>Biblical Commentary on the Old Testament</i>). Joshua, whom Israel so long regarded as their ruler, was an Ephraimite. The ark of the covenant was placed in Shiloh in the territory of Ephraim, which increased the tribe’s prestige. How could Jacob have prophesied Ephraim’s supremacy so positively except by divine inspiration?</span>


bookid: Gen
contenido:
<span class='footnote-text'>See Deut. 33, where Moses blesses the same tribes in a similar prophetic way.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Reuben was the eldest of Jacob’s twelve sons and therefore entitled to the birthright, which would make him successor to his father as head of the family or tribe and inheritor of a double portion of his father’s estate. But Reuben forfeited all this by his conduct with Bilhah, his father’s concubine (Gen. 35:22). By adopting Joseph’s two sons, Ephraim and Manasseh, and giving each of them a portion of the inheritance, Jacob virtually gave Joseph Reuben’s extra portion of the land. And Judah became the tribal leader in Reuben’s place (Gen. 49:8-10).</span>


bookid: Gen
contenido:
<span class='footnote-text'>The whole fertile territory once occupied by the tribe of Reuben has long since been deserted by its settled inhabitants and given up to the nomad tribes of the desert. Reuben did “not excel,” and even before Jacob’s death he had lost his “preeminence of the firstborn” (John D. Davis, <i>A Dictionary of the Bible</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>This was literally fulfilled. Levi got no inheritance except 48 towns scattered throughout different parts of Canaan. As to Simeon, they were originally given only a few towns and villages in Judah’s lot (Josh. 19:1). Afterward, needing more room, they formed colonies in districts which they conquered from the Idumeans and the Amalekites <crossreference data-bibleref="1Chr.4.39-1Chr.4.40" href="/passage/?search=1Chr.4.39-1Chr.4.40&version=AMPC"><a class="bibleref" data-bibleref="1Chr.4.39-1Chr.4.40" href="/passage/?search=1Chr.4.39-1Chr.4.40&version=AMPC">I Chron. 4:39, 40</a></crossreference>. (Adam Clarke, <i>The Holy Bible with A Commentary</i>).</span>


bookid: Gen
contenido:
<span class='footnote-text'>The tribe of Benjamin is fitly compared to a ravenous wolf because of the rude courage and ferocity which they invariably displayed, particularly in their war with the other tribes, in which they killed more men than all of their own numbers combined (Adam Clarke, <i>The Holy Bible with A Commentary</i>). The tribe was absorbed by the tribe of Judah and is not mentioned after the return from the Babylonian captivity, except in connection with its former land or as the source of some individual person. Ehud, Saul, Jonathan, and the apostle Paul were Benjamites.</span>


bookid: Gen
contenido:
<span class='footnote-text'>Joseph’s body remained in Egypt until the exodus to the promised land of Canaan about 200 years later. Its final resting-place was Shechem, near Samaria, “in the parcel of ground which Jacob bought from the sons of Hamor, the father of Shechem” (Josh. 24:32). Here each of his brothers was also buried (Acts 7:15, 16).</span>


bookid: Exod
contenido:
<span class='footnote-text'>Is there in all human history a more amazing spectacle than the exodus? A family of 70 immigrants grows into a people of slavery. Suddenly, according to God’s detailed and preannounced plan, they are seen flinging away the shackles of generations of slavery and emigrating to a new country and a new life, with miraculous deliverances rescuing them from destruction again and again. The marvel of the exodus grows in wonder when, after more than 3,000 years, we see that same race, often persecuted almost to extinction, carrying out in startling detail God’s predictions for their amazing national revitalization and prominence “in the last days” (adapted from many historians).</span>


bookid: Exod
contenido:
<span class='footnote-text'>They launched the ark not only on the Nile but on God’s providence. He would be Captain, Steersman, and Convoy of the tiny ark. Miriam stood to watch. There was no fear of fatal consequences, only the quiet expectancy that God would do something worthy of Himself. They reckoned on God’s faithfulness and they were amply rewarded when the daughter of their greatest foe became the babe’s patroness (F. B. Meyer, <i>Through the Bible Day by Day</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>“There was true heroism in the act, when Moses stepped down from Pharaoh’s throne to share the lot of his brethren. But it would take many a long year of lonely waiting and trial before this strong and radiant nature could be broken down, shaped into a vessel meet for the Master’s use, and prepared for every good work.... One blow struck when God’s time is fulfilled is worth a thousand struck in premature eagerness” (F. B. Meyer, <i>Moses, the Servant of God</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>In this report of Moses and the burning bush, “the Angel of the Lord” is identified as the Lord Himself. See especially Exod. 3:4, 6. See also the footnote on Gen. 16:7.</span>


bookid: Exod
contenido:
<span class='footnote-text'>“There was something more than humility here; there was a tone of self-depreciation which was inconsistent with a true faith in God’s selection and appointment. Surely it is God’s business to choose His special instruments; and when we are persuaded that we are in the line of His purpose, we have no right to question the wisdom of His appointment. To do so is to depreciate His wisdom or to doubt His power and willingness to become all that is necessary to complete our need” (F. B. Meyer, <i>Moses, the Servant of God</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>To know the name of God is to witness the manifestation of those attributes and apprehend that character which the name denotes (Exod. 6:3; I Kings 8:33ff.; Ps. 91:14; Isa. 52:6; 64:2; Jer. 16:21) (John D. Davis, <i>A Dictionary of the Bible</i>). God’s name is His self-revelation (Charles Ellicott, <i>A Bible Commentary</i>). The name signifies the active presence of the person in the fullness of the revealed character (J.D. Douglas et al., eds., <i>The New Bible Dictionary</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>There need be no “buts” in our relationship to God’s will. Nothing will take the Lord by surprise. The entire field has been surveyed and the preparations are complete. When the Lord says, “I will send thee,” every provision has been made for the appointed task. “I will not fail thee.” He who gives the command will also give the equipment (John Henry Jowett, <i>My Daily Meditation</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>He who is on his way to liberate the people of the circumcision has in Midian even neglected to circumcise his second son Eliezer (J.P. Lange, <i>A Commentary</i>). It was necessary that at this stage of Moses’ experience he should learn that God is in earnest when He speaks, and will assuredly perform all that He has threatened (J.G. Murphy, <i>A Commentary on the Book of Exodus</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>Archaeologists became interested early in examining Egyptian bricks of Moses’ time to see if they contained straw. They found that, while many did contain straw, many also did not, leaving the impression that the Bible was wrong. But as usual in such cases, sooner or later it is shown that “the testimony of the Lord is sure, making wise the simple” (Ps. 19:7)—who know no better than to doubt the truth of God’s Word. It is now known that oat straw boiled in water, when added to clay, makes the clay much easier to handle. Without the organic material obtained from the straw, the difficulty of making bricks was greatly increased. The fact that brickmakers of Egypt found the use of straw essential, whether visible evidence remains or not, is fully borne out, as various writers have asserted. (See Allan A. MacRae’s, “The Relation of Archaeology to the Bible” in <i>Modern Science and Christian Faith</i>.)</span>


bookid: Exod
contenido:
<span class='footnote-text'>Melvin Grove Kyle has said that travelers who follow the coast of the Red Sea along the line of the exodus need no other guidebook than the Bible. The whole topography corresponds to that mentioned in the Biblical account (Floyd E. Hamilton, <i>The Basis of Christian Faith</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>See footnote on Gen. 16:7; here the “Angel of God” is associated with the cloud (Exod. 13:21).</span>


bookid: Exod
contenido:
<span class='footnote-text'>Observe here the expansion of the meaning of the seventh commandment in many catechisms to include whoredom in all its forms, as well as unchastity [premarital relations, sexual impurity, and lustful desire under whatever name] (J.P. Lange, <i>A Commentary</i>). Not only is adultery forbidden here, but also fornication and all kinds of mental and sensual uncleanness. All impure books, songs, pictures, etc., which tend to inflame and debauch the mind are against this law (Adam Clarke, <i>The Holy Bible with A Commentary</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>The contemporary evidence, supplied by archaeology, that writing had long been in common use before the time of Moses now makes conjectures about the contents of the earlier books of the Old Testament being handed down orally look absurd. Not only is much of the misleading criticism of the Bible now recognized as unjustified, it is out of harmony with the scientific outlook of the present day (Sir Charles Marston, <i>New Bible Evidence</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>The two tables were “written with the finger of God” (Exod. 31:18), and “the tables were the work of God” (Exod. 32:16). A man may be said to write what a secretary writes at his dictation; but if he expressly states that certain things are written with his own hand, it is unreasonable to suppose that they were written by the hand of another (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>Certain Biblical critics in the past doubted the existence of the tabernacle and asserted that the concept of a sevenfold lamp was unknown until hundreds of years later, in Babylonian times (600 <span class="small-caps">b.c.</span>). The first objective evidence to the contrary came to light in W. F. Albright’s excavation of Tell Beit Mirsim, south of Jerusalem, where he found seven-sprouted lamps from about 1200 <span class="small-caps">b.c.</span> The seventh season at Dothan yielded three sevenfold lamps from the period 1200-1400 <span class="small-caps">b.c.,</span> showing again that this was not a late idea (Joseph P. Free, <i>Near Eastern Archaeology</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>The two tables of stone are believed to have been pocket-size, easily carried in one hand. The pictures of Moses carrying tombstone-size tables are the result of the misconception of artists, and are not supported by the Bible.</span>


bookid: Exod
contenido:
<span class='footnote-text'>The apostle Paul expressly refers to this incident when he says that we all may, with unveiled faces, behold the glory of the Lord, and be transformed (II Cor. 3:13-18). That blessed vision, which of old was given only to the great leader of Israel, is now within reach of each individual believer. The Gospel has no fences to keep the crowd off the mount of vision; the lowliest and most unworthy of its children may pass upward where the shining glory is to be seen. “We all... are changed” (F. B. Meyer, <i>Moses, the Servant of God</i>).</span>


bookid: Exod
contenido:
<span class='footnote-text'>The final coverings of the tabernacle tent are not to be confused with the second one of goats’ hair (Exod. 36:14). There were four distinct coverings of the tabernacle tent: 1. A covering of fine twined linen woven with blue, purple, and scarlet, with figures of cherubim upon it. It was made of two long pieces, one running from north to south, the other from east to west [and overlapping for the ceiling] (Exod. 26:1, 6; 36:8ff.). 2. Over this a covering of woven goats’ hair was thrown (Exod. 26:7; 36:14). 3. A third covering of rams’ skins made red (Exod. 26:14; 36:19). 4. And “above it” another covering of dolphin or porpoise skins, weighing the others down and giving perfect protection from the weather (Exod. 26:14; 36:19).</span>


bookid: Exod
contenido:
<span class='footnote-text'>Why was it necessary for one exact position for the laver to be demanded of Moses by God? Those who have published charts of the tabernacle furniture arrangement, with the laver off to one side or the other of the door into the sanctuary, have missed a point here. The laver was to be placed directly “between [the doors of] the Tent of Meeting and the altar [of burnt offering],” thus completing the “cross” made by the arrangement of the furniture, from the ark to the altar. It could have no significance to the Jews of that time, but the One Who planned it had those in mind to whom Christ would one day say, “And these [very Scriptures] testify about Me!” (John 5:39.) How fitting that at the foot of that “cross” there should be the altar, picturing our complete surrender, and then the laver, picturing our cleansing, that we may enter in through Him Who alone is “the Door” to the eternal Holy of Holies (John 10:1-9).</span>


bookid: Lev
contenido:
<span class='footnote-text'>The first step toward understanding the message of Leviticus is to appreciate its viewpoint indicated here—“The Lord called to Moses out of the Tent of Meeting,” and talked to him. Before this a forbidding God had spoken from the burning mountain. But now the tabernacle is erected according to the God-given pattern, and the God Who dwells among His people in fellowship with them talks with His servant Moses “out of the Tent of Meeting.” The people, therefore, are not treated as sinners alienated from God, “but as being already brought into a new relationship, even that of fellowship, on the ground of a blood-sealed covenant” (J. Sidlow Baxter, <i>Explore the Book</i>).</span>


bookid: Lev
contenido:
<span class='footnote-text'>To render the self-sacrifice perfect, it was necessary that the offerer should spiritually die, sinking it as it were into the death of the sacrifice that had died for him, so that through the mediator of his salvation he should put his soul into a living fellowship with the Lord and bring his bodily members within the operations of the gracious Spirit of God. Thereby he would be renewed and sanctified [separated for holy use], both body and soul, and enter into union with God (Karl Keil and F. Delitzsch, <i>Biblical Commentary on the Old Testament</i>).</span>


bookid: Lev
contenido:
<span class='footnote-text'>There is to be no division between one’s spiritual life and one’s secular life, but the whole of one’s life is to be of the nature of a sacrament (Col. 3:23, 24).</span>


bookid: Lev
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) so reads.</span>


bookid: Lev
contenido:
<span class='footnote-text'>We have, every one of us, a charge to keep, an eternal God to glorify, an immortal soul to provide for, needful duty to be done, our generation to serve; and it must be our daily care to keep this charge, for it is the charge of the Lord our Master (Matthew Henry, <i>Commentary on the Holy Bible</i>). The laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly instructive (Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>). The Scripture references recorded within the text are intended to be a guide to its spiritual implications.</span>


bookid: Lev
contenido:
<span class='footnote-text'>Perhaps few believers have ever identified themselves with Nadab and Abihu, and yet few, if any, of us have not done exactly what they did in principle. Their sin, which God took so seriously and which proved fatal to them, was not a mere matter of failing to obey the letter of God’s law for priests. Their inexcusable folly was in trying to please the Lord their way instead of His way. Who of us cannot recognize himself as the offerer of this prayer, with only the details lacking: “O Lord, make me rich! Then I will make large donations to Your interests!” Yet our very poverty may be the means to the end which He has in love and wisdom planned for us, the ultimate purpose of our creation, perhaps, which substitution of our will for His will would utterly defeat. No wonder God removed Nadab and Abihu from the earth! They, like ourselves, had acted like the child of a great painter who attempted to work on his father’s priceless canvas instead of on the tablet assigned to him. They, like the child, were banished from the father’s presence. And every believer does well to recognize the importance of being entirely surrendered to “God’s will; nothing more; nothing less; nothing else; at any cost.” And that does not mean first making an unholy alliance in marriage, or in business, or in thought, and then adjusting it to God’s will. Remember Nadab and Abihu, who “offered strange <i>and</i> unholy fire before the Lord.” It does not pay.</span>


bookid: Lev
contenido:
<span class='footnote-text'>At first thought the laws given here seem only to have been made obsolete by Jesus. He taught that it is not what goes into the mouth but what comes out of it that defiles a man (Matt. 15:17-20), and Paul said that when the complete and perfect came, the incomplete and imperfect would become void and superseded (I Cor. 13:9, 10), for “there is nothing unclean of itself” (Rom. 14:14 <span class="small-caps">kjv</span>). But while all these specific laws have become void, we must not lose sight of the fact that they are “superseded” by the underlying spiritual principle, which is just as binding. Christ’s teaching relates to the whole area of our living, including our eating and drinking, and is dominated by the principle, “Whatever you may do, do all for the honor <i>and</i> glory of God” (I Cor. 10:31). We do well to remember that it was Jesus Christ Himself who said, “Do not think that I have come to do away with <i>or</i> undo the Law...; I have come not to do away with <i>or</i> undo but to complete <i>and</i> fulfill” it (Matt. 5:17).</span>


bookid: Lev
contenido:
<span class='footnote-text'>Authorities are generally agreed that there certainly was true leprosy as it is known today in the Near East in New Testament times. But from the details of the disease in Lev. 13, it is believed that other very serious skin disorders were also included under the heading of “leprosy” in earlier times. Leprosy in the Old Testament, therefore, is not to be considered as confined to the traits by which it is known today, but rather defined by the symptoms, the treatment, and the history of individual cases as recorded in Leviticus and elsewhere. That it was worse than death is implied by the words of Aaron when his sister Miriam was stricken with it: “Alas, my lord [Moses],. .. Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb” (Num. 12:11, 12 <span class="small-caps">kjv</span>).</span>


bookid: Lev
contenido:
<span class='footnote-text'>Since the priests have been warned by the death of Nadab and Abihu to approach God with reverence and godly fear, directions are here given how the nearest approach might be made ... Within the veil none must ever come but the high priest only, and he but one day in the year. But see what a blessed change is made by the Gospel of Christ; all good Christians now have boldness to enter into the Holy of Holies, through the veil, every day (Heb. 10:19, 20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy seat (Heb. 4:16)... Now therefore we are welcome to come at all times into the Holy Place “not made with hands.” In the past Aaron could not come near “at all times,” lest he die; we now must come near “at all times,” that we may live. It is [keeping our] distance only that is our death (Matthew Henry, <i>A Commentary</i>).</span>


bookid: Lev
contenido:
<span class='footnote-text'>This is suggestive of the part the personal worker has to play in showing the sinner that Christ the great Sin-bearer has made full substitution for him, if he will accept it. Notice the qualifications of this man, sent along to complete the picture of the transaction between the sinner and his only sin-bearer. He is to be a man, says the Hebrew, “timely (ready, fit)” to do such a task.</span>


bookid: Lev
contenido:
<span class='footnote-text'>This requirement, that an animal to be killed was to be brought as an offering to the Lord, was no privation for the owner, for after offering it on the altar of burnt offering he received most of it back as a gift from God.</span>


bookid: Lev
contenido:
<span class='footnote-text'>This chapter abounds in prophecies of what God would do for, or against, His people if they did, or did not, meet His conditions. Each of these prophecies was literally fulfilled in the following centuries. The Scripture references indicate where these fulfillments are recorded; there are at least a dozen of them. Yet some people do not seem to have awakened to the fact that God keeps His word, whether for us or against us. It all depends on us.</span>


bookid: Lev
contenido:
<span class='footnote-text'>No greater evidence that God keeps His word is available than the fact of the existence today of the Jews as a nation. Scattered for twenty-five centuries throughout the world with powerful forces determined to wipe them out, yet they are restored to their homeland because, in spite of all their sins against Him, God refuses to break His covenant with their forefathers and with them. The presence of even a small number of Jews in the world, after all the centuries of diabolical effort to exterminate them, would alone be sufficient assurance that God will keep His promises, whether good or bad, to individuals or to nations.</span>


bookid: Num
contenido:
<span class='footnote-text'>This ban against “the excluded” from coming near the sanctuary (the sacred tent, the tabernacle proper) is not to be construed as discrimination against people who were not Israelites. It included everyone except the ordained descendants of Levi of the house of Aaron. The tabernacle proper was made up of two small rooms which no one except the priest or priests who had the assignment was ever to enter. The congregation entered the outside enclosure only. This was true also of the later temples. Neither Jesus nor any of his disciples or Paul ever entered the sanctuary. When Jesus “taught in the temple” or “entered into the temple,” the Greek word invariably indicates that He was in the temple enclosure (<i>hieron</i>) and not in the sanctuary (<i>naos</i>). (For more information, see Richard Trench, <i>Synonyms of The New Testament</i>). For a violation of this ban see II Chron. 26:16-21, which tells of King Uzziah, who attempted to enter the sanctuary to burn incense and while being forcibly put out by eighty priests became a leper—for the rest of his life.</span>


bookid: Num
contenido:
<span class='footnote-text'>Verses 12 to 17 give the detailed description of one tribe leader’s offering. Then, instead of saying that the gifts of the other tribe leaders were exactly like this one and naming the leaders, the record goes on for seventy verses repeating what has already been said eleven more times! Why? These things “were written for our learning” (Rom. 15:4 <span class="small-caps">kjv</span>). Let us seek the answer. Other commentators give Matthew Henry credit for giving the correct view. He says that both in dictating that each tribal leader have a separate day for his gift and in giving the reports equal space, regardless of the contrast in the tribe’s strength and rank in the camp, God had a definite purpose: “that an equal honor might thereby be put on each several tribe... Thus it was intimated that all the tribes of Israel had an equal share in the altar and an equal share in the sacrifices that were offered upon it. Though one tribe was posted more honorably in the camp than another, yet they and their services were all alike acceptable to God... Rich and poor meet together before God... He was letting us know that what is given is lent to the Lord, and He carefully records it, with everyone’s name prefixed to his gift, because what is so given as a labor of love (Heb. 6:10 <span class="small-caps">kjv</span>) He will repay. Christ took particular notice of what was cast into the treasury (Mark 12:41)” (Matthew Henry, <i>A Commentary</i>).</span>


bookid: Num
contenido:
<span class='footnote-text'>There are many lessons for the Christian in this section (Num. 8:5-22). He sees here the importance of each member of God’s family having his own particular task (I Cor. 12). It is necessary that special men be designated for particular duties in order that the work of God’s kingdom shall be done in orderly fashion. Those who do the work of God must be cleansed from all defilement of flesh and spirit. No one is fit in himself to serve God. It is only as we see ourselves as guilty sinners saved through the sacrifice of the Lord Jesus Christ at Calvary that we can do anything that is worthwhile in God’s sight. Apart from Him, “all our righteousnesses <i>are</i> as filthy rags” (Isa. 64:6 <span class="small-caps">kjv</span>). (F. Davidson, ed., <i>The New Bible Commentary</i>).</span>


bookid: Num
contenido:
<span class='footnote-text'>The record does not say so, but Hobab seems to have remained with the Israelites, for later history shows that his descendants lived in Canaan (Judg. 1:16; I Sam. 15:6).</span>


bookid: Num
contenido:
<span class='footnote-text'>A council of seventy elders had existed the year before this (Exod. 24:9). It appears to be the source of the Sanhedrin, the highest Jewish assembly for government in the time of our Lord—usually translated “council.”</span>


bookid: Num
contenido:
<span class='footnote-text'>“Moses, the minister of God, rebukes our partial love,/ Who envy at the gifts bestow’d on those we disapprove./ We do not our own spirit know, who wish to see suppressed,/ The men that Jesus’ spirit show, the men whom God hath blest” (Charles Wesley).</span>


bookid: Num
contenido:
<span class='footnote-text'>Zipporah, Moses’ wife, seems to have died some time before. Marriage with a Canaanite was forbidden, but not with an Egyptian or Cushite. Joseph’s wife was an Egyptian (Gen. 41:45).</span>


bookid: Num
contenido:
<span class='footnote-text'>The scouts probably had not seen walled cities before, having lived their childhood in Goshen in Egypt. Those who forgot God’s power to help them naturally found the situation formidable, as happens in the lives of most people. “ ‘But God’ makes all the difference between cowards and Calebs.”</span>


bookid: Num
contenido:
<span class='footnote-text'>“And the Rock was Christ,” as I Cor. 10:4 explains. Once smitten at Rephidim (Exod. 17:6ff.), He did not need to be smitten, crucified, again. To smite the rock twice was to imply that Christ’s death on the cross was not effectual or sufficient for time and eternity.</span>


bookid: Num
contenido:
<span class='footnote-text'>Possibly Moses was not aware of the significance of what he had been ordered to do, but nevertheless God held him responsible for not obeying Him exactly. Obedience to His will is vitally important, whether we understand His purpose or not. The motto “God’s will: nothing more; nothing less; nothing else; at any cost” would have been priceless to Moses and Aaron that day, if they had only followed it.</span>


bookid: Num
contenido:
<span class='footnote-text'>Israel (Jacob’s offspring) did not fight Edom, the offspring of Jacob’s brother Esau, because of the Lord’s warning, later conveyed in definite instructions (Deut. 23:7). But what had begun as only a quarrel between twin brothers (Gen. 27:41) had now been passed on for generations and was to cost countless lives, extending throughout the Old Testament and into the New, where Herod, remotely related to Esau, tried to take the life of the Babe of Bethlehem, a descendant of Jacob. “See how much wood <i>or</i> how great a forest a tiny spark can set ablaze!” (James 3:5).</span>


bookid: Num
contenido:
<span class='footnote-text'>Jesus said that as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, “that everyone who believes in Him [who cleaves to Him, trusts Him and relies on Him] may <i>not perish, but</i> have eternal life <i>and</i> [actually] live forever!” (John 3:14, 15). Obviously this implies that the look that caused the victim of a fiery serpent to be healed was something far more than a casual glance. A “look” would save, but what kind of a look? The Hebrew text here means “look attentively, expectantly, with a steady and absorbing gaze.” Or, as Jesus said in the last verse of the chapter quoted above (John 3:36), “He who believes in (has faith in, clings to, relies on) the Son has (now possesses) eternal life.” But whoever does not so believe in, cling to, and rely on the Son “will never see... life.” The look that saves is not just a fleeting glance; it is a God-honoring, God-answered, fixed, and absorbing gaze!</span>


bookid: Num
contenido:
<span class='footnote-text'>The literal fulfillment of this prophecy has been obvious during the more than thirty-four centuries since it was spoken. The Jews have always been separate as a nation from other peoples. Though conquered many times, they have never been absorbed by their conquerors or lost their identity. The prophecy had to become true, for “the Lord put [it]... in Balaam’s mouth” (Num. 23:5).</span>


bookid: Num
contenido:
<span class='footnote-text'>“Agag” was the title of the Amalekite kings, and it represents here the kingdom of the Gentiles. The Amalekites at that time were the most powerful of all the desert tribes (Num. 24:20).</span>


bookid: Num
contenido:
<span class='footnote-text'>“This imagery in the hieroglyphic language of the East denotes some eminent ruler—primarily David, but secondarily and preeminently the Messiah” (Robert Jamieson, A.R. Fausett and David Brown, <i>A Commentary</i>). Notice that the principal time for these events is set in the prophecy for “the latter days” (Num. 24:14). “The prophecy [concerning Moab] was partially, or typically, fulfilled in the time of David (II Sam. 8:2). Moab and Edom represented symbolically the enemies of Christ and His church, and as such will eventually be subdued by the King of kings (see Ps. 60:8)” (Charles J. Ellicott, <i>A Bible Commentary</i>). “The star which the wise men from the East saw, and which led them in the way to the newborn ‘King of the Jews,’ refers clearly to the prophecy of Balaam (Matt. 2:1, 2)” (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Num
contenido:
<span class='footnote-text'>After the time of David (who was forced to rescue two of his wives from Amalekite bandits, I Sam. 30:18), the Amalekites are mentioned again only in Hezekiah’s time (I Chron. 4:43), before “they disappear from the field of history... So that the word of God here also stood fast; and the first of the surrounding tribes who impiously sought to measure their strength with the cause and people of God were likewise the first to lose their national existence” (Patrick Fairbairn, ed., <i>The Imperial Bible-dictionary</i>).</span>


bookid: Deut
contenido:
<span class='footnote-text'>All that is said here is that the Edomites and Moabites sold Israel bread and water. There is no denial, expressed or implied, of their hostility to Israel and their desire for her destruction. The passage is in entire harmony with Num. 20:17, 21, and Deut. 23:3, 4 (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Deut
contenido:
<span class='footnote-text'>“... the hornet” with the article, used in a collective sense as a species or kind, is thus evidently to be understood, as in Deut. 2:25, as the terrors of God which should go before Israel, with which also Josh. 24:12 and Ps. 44:2 fully agree (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Deut
contenido:
<span class='footnote-text'>One of the many misconceptions of articles and events mentioned in the Bible, innocently perpetuated by artists without adequate knowledge, is that of the size of the two tables of stone on which the Ten Commandments were written. They were not great tombstone-sized slabs, but probably small rectangular plates, two of which could easily be carried in one hand. Dr. George L. Robinson brought from the Sinai area a pair of “tables of stone” believed comparable to those mentioned here, which he put in his coat pocket. Moses says here, “I... went up the mountain with the two tables of stone in my [one] hand,” and he confirms it in Exod. 34:4.</span>


bookid: Deut
contenido:
<span class='footnote-text'>The “Name” of God is equivalent to His gracious presence in passages such as this one. The place where God puts His Name is the place where the Lord Himself chooses to dwell. When it stands for God’s presence at the sanctuary, “Name” is capitalized.</span>


bookid: Deut
contenido:
<span class='footnote-text'>“It has been too often overlooked that the Law of Moses had a prophetic side. It was given to him and to Israel when they were not in a position to keep it [fully]. It was the law of the land which God would give them. In many ways its observance depended on the completion of the conquest of the land and upon the quietness of the times in which they lived. This prophetic aspect was certainly not unrecognized by the Jews, or they would not (for example) have neglected to dwell in booths at the Feast of Tabernacles from the time of Joshua to Nehemiah (Neh. 8:17)” (Charles J. Ellicott, <i>A Bible Commentary</i>).</span>


bookid: Deut
contenido:
<span class='footnote-text'>The insertion of this promise in connection with the preceding prohibition might warrant the application which some make of it to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; in this view the gist of it is, “there is no need to consult with diviners and soothsayers, for I shall afford you the benefit of divinely appointed prophets, for judging of whose identity a sure clue is given” (Deut. 18:20, 22). But the prophet here promised was preeminently the Messiah, for He alone was “like unto Moses in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety, and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion.” This prediction was fulfilled 1,500 years afterwards, and was expressly applied to Christ by Peter (Acts 3:22, 23) and by Stephen (Acts 7:37) (Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>).</span>


bookid: Deut
contenido:
<span class='footnote-text'>It must be remembered that according to the Jewish law the children followed the father, not the mother. [Take the family of Boaz, for example. Although Boaz’s wife Ruth was a Moabitess, his family was considered Israelite, including his wife]. The case of Ruth would not, therefore, be touched by this precept (Charles J. Ellicott, <i>A Bible Commentary</i>).</span>


bookid: Deut
contenido:
<span class='footnote-text'>The informed reader scarcely needs to be reminded of how literally fulfilled have been many of these predictions of evil made against the chosen people because of their idolatry and rebellion against God. Such verses as Deut. 28:25, 32, 33, 36, 38, 41, 42, and 53 foretell historical facts now recorded in Jewish history, both sacred and secular. Here Deut. 28:62 foretells how the Jewish race has been “thinned and kept down,” again and again.</span>


bookid: Deut
contenido:
<span class='footnote-text'>The Roman emperor Hadrian issued a proclamation forbidding any Jews to reside in Judea, or even to approach its confines (James C. Gray and George M. Adams, <i>Bible Commentary</i>).</span>


bookid: Deut
contenido:
<span class='footnote-text'>“Observe the contrast: you came out from bondage by God’s high hand, monuments of His grace and power; you shall be carried back into bondage in men’s slave ships. This was literally fulfilled under [the Roman emperor] Titus, and also under Hadrian” (James C. Gray and George M. Adams, <i>Bible Commentary</i>). The curses... were also fulfilled in a terrible manner during the Middle Ages, and are still in a course of fulfillment, though frequently less sensibly felt (J.P. Lange, <i>A Commentary</i>). “Here, then, are prophecies delivered above 3,000 years ago and yet being fulfilled in the world at this very time... I must acknowledge that they not only convince but amaze and astonish me beyond expression; they are truly as Moses foretold (Deut. 28:45, 46) they would be, ‘a sign and a wonder forever’” (Bishop Thomas Newton, cited by Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>).</span>


bookid: Deut
contenido:
<span class='footnote-text'>It is on the strength of the Lord’s oath to be Israel’s God and so to protect them that this Israelite flatters himself into thinking he is secure, no matter how he may behave. In the history of religion such a delusion has been lamentably frequent, and persons depending upon the unlimited protection of election have presumed on this and recklessly indulged in evil (<i>The Cambridge Bible</i>). The Bible emphasizes the “security of the saints,” but it is equally emphatic concerning the insecurity of those in conscious and continued indifference to God (Ezek. 3:20; 18:24, 26; Gal. 6:8; James 1:21; II Pet. 1:10, 11; Rev. 22:14).</span>


bookid: Deut
contenido:
<span class='footnote-text'>The earlier Bible translators could not believe that Moses meant to say of Reuben, “let his men be few,” so they put “not” in italics: “let <i>not</i> his men be few.” But Reuben had committed a grave offense (Gen. 49:3, 4) which cancelled his birthright, and God meant exactly what He directed Moses to say, as continuous fulfillment of the prophecy proves. “In Judg. 5:16 the tribe [of Reuben] is scorned for its failure to join the others against the Canaanites, and except for I Chron. 5:3-20 it does not again appear in Israel’s history. Nor does Misha of Moab, ninth century, <span class="small-caps">b.c.</span>, name it” <i>(The Cambridge Bible</i>). Furthermore, by <span class="small-caps">a.d.</span> 1951 no Jew was permitted to enter the territory once allotted to the tribe of Reuben. “The whole territory, which is... quite capable of cultivation, is now deserted by its settled inhabitants” (John D. Davis, <i>A Dictionary of the Bible</i>). It was then being restored not by Israelites but by Arabs.</span>


bookid: Deut
contenido:
<span class='footnote-text'>The law required that the high priest act just as impartially when one of his immediate family died, as if the departed were no kin to him (Lev. 21:10-12). This throws light on Christ’s attitude toward His mother and brothers in Matt. 12:46-50 (see also Heb. 3:1-3; 8:1-6).</span>


bookid: Deut
contenido:
<span class='footnote-text'>The temple in Jerusalem was located almost between the ridges of the territory of Benjamin, suggesting “between his shoulders” (see also Josh. 15:8). Moses sees it as a symbol of the Lord’s presence covering Benjamin continually.</span>


bookid: Deut
contenido:
<span class='footnote-text'>Not until 1934 was this prophecy notably in process of fulfillment, when Haifa’s bay became one of the great harbors of the Mediterranean Sea, with commerce affecting the whole world.</span>


bookid: Deut
contenido:
<span class='footnote-text'>The great oil pipeline path across Palestine was first opened in 1935. Until then this prophecy fell far short of fulfillment. But 3,400 years before, Moses sent out the inspired headlines, “Zebulun... Issachar... shall suck the abundance of the seas, and the treasures hid in the sand.” Our omnipotent God was “declaring the end <i>and</i> the result from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand” (Isa. 46:10).</span>


bookid: Deut
contenido:
<span class='footnote-text'>For many centuries much of the territory of upper Naphtali was little more than a miasmic swamp, unfit for man or beast. But when the Jews returned to Palestine, they drained and redeemed the area, and by 1940 it was dotted over with thriving colonies, as Moses had foretold, “satisfied with favor and full of the blessing of the Lord.”</span>


bookid: Deut
contenido:
<span class='footnote-text'>The maps of the territory of Asher sometimes suggest the shape of the sole of a foot, sometimes that of a leg and foot; but in either case the Great International Iraq-Petroleum Enterprise, opened in 1935, crossed the area just at the toe of Asher’s “foot.” Oil brought nearly 1,000 miles across the sands from Mesopotamia began pouring through pipes into the Haifa harbor, a million gallons of oil a day. Jacob had prophesied about Asher, “... his bread <i>shall be</i> fat” (Gen. 49:20 <span class="small-caps">kjv</span>), and here Moses says of Asher, “Let him dip his foot in oil”!</span>


bookid: Josh
contenido:
<span class='footnote-text'>Although the Hittites are mentioned forty-eight times in the Bible, some critics long refused to accept the possibility, or at least the probability, of the importance of such an ancient people. But archaeological discoveries of the twentieth century have confirmed the importance of the Hittites beyond all question. For instance, G. A. Barton in <i>Archaeology and the Bible</i> records the existence of an archive of clay tablets containing among other things a military treaty made by the Egyptians and the Hittites nearly thirteen centuries before the birth of Christ.</span>


bookid: Josh
contenido:
<span class='footnote-text'>This is the only place in the early English versions where the word “success” is found. The secret of success is given in verses 5 through 9. Joshua accepted Moses’ place of leadership without misgivings. God’s will for him was his will, and he did not hesitate. To go “all out” for God was already habitual with him; it is the unfailing prerequisite of eternal success (Deut. 6:3-5; Ps. 1:1-3; Luke 10:25-28).</span>


bookid: Josh
contenido:
<span class='footnote-text'>What the blood on the doorposts on the first Passover night in Egypt was to the houses of Israel (Exod. 12:13), the scarlet cord in the window was to the house of Rahab. Her sinful years of ignorance God ignored (Acts 17:30, 31); she became an ancestress, as did Ruth, of David and of Jesus Christ (Matt. 1:1, 5, 6).</span>


bookid: Josh
contenido:
<span class='footnote-text'>The city of Adam has been placed 16 miles up the river from Jericho, and it seems probable that a stretch of 20 or 30 miles of the riverbed was left dry. An interesting parallel of the event here recorded has been found in the pages of an Arabic historian telling how in <span class="small-caps">a.d.</span> 1266, near a place many experts have identified with Adam, the bed of the [Jordan] river was left dry for ten hours as the result of a landslide. John Garstang (<i>The Story of Jericho</i>) cites other parallels. But to accept this “natural” explanation of what happened centuries earlier does not detract in any way from the supernatural intervention which opened the way to Israel just at the moment when they needed to cross. The sight of the priests standing in the dry bed of the river as the whole nation passed over was the sign (Josh. 3:10) that this was the doing of the Lord (F. Davidson, ed., <i>The New Bible Commentary</i>).</span>


bookid: Josh
contenido:
<span class='footnote-text'>“The real character of this personage was disclosed by His accepting the homage of worship (cf. Acts 10:25, 26; Rev. 19:10), and still further in the command, ‘Loose thy shoe from off thy foot’” (<span class="small-caps">kjv</span>) (Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>). <i>The New Bible Commentary</i> supports this position (as do J.P. Lange, <i>The Cambridge Bible</i>, Charles Ellicott, and many others) when it says, “We believe that this was the Son of God Himself.”</span>


bookid: Josh
contenido:
<span class='footnote-text'>Any walled town was called a “city” and its headman was called “a king” in ancient times, but the fact that Joshua’s army could march around the whole of Jericho seven times in one day shows that it was a very small place. Sir Charles Marston (<i>New Bible Evidence</i>) echoes the reports of other archaeologists when he says that the excavations of ancient Jericho do not confirm the conceptions of our youth. Though the walls were so formidable, the area they enclosed only measures seven acres. The whole circumference of the city was about 650 yards. Our disappointment is somewhat modified by the fact that Jebusite Jerusalem, which David captured, was about the same size. Schliemann experienced a similar disillusionment in 1873 when he excavated the city of Troy, which Homer tells us so long withstood the Grecian hosts. Indeed it would almost seem that these ancient cities were more in the nature of places of refuge resorted to when an enemy approached. Under peaceful conditions a large proportion of the inhabitants would dwell outside the city’s walls (Sir Charles Marston, <i>New Bible Evidence</i>).</span>


bookid: Josh
contenido:
<span class='footnote-text'>Important details of this story are fully substantiated by the findings of Dr. J. B. Garstang in his several excavations of Jericho: 1. The city was thoroughly burned by fire. 2. It had not been thoroughly plundered. Stored grain, for example, was found burned but undisturbed. 3. The “silver, the gold, and the vessels of bronze and of iron” were missing. 4. The walls had fallen, but the one gate had a tower left standing. 5. Well-supported houses had been built on the walls. 6. The gate tower was “an imposing edifice,” 54 ft. by 24 ft., remarkably well built of gray brick. Its ruins still stand 16 ft. high. 7. Only on one side of Jericho is there a mountain, and that is a mountain ridge beginning a mile west of the city (John Garstang, <i>The Story of Jericho</i>, Joseph P. Free, <i>Archaeology and Bible History</i>, and other sources).</span>


bookid: Josh
contenido:
<span class='footnote-text'>As the presence of “the Prince of the Lord’s host” (Josh. 5:13-15) indicates, the Lord will take part in this conflict not as an ally or an adversary but as Commander In Chief. It is not Israel’s quarrel, in which they are to ask divine assistance. It is the Lord’s own quarrel, and Israel and Joshua are but a division in His host. The wars of Israel in Canaan are always presented by the Old Testament as “the wars of the Lord.” The conquest of Canaan is too often treated as an enterprise of the Israelites, carried out with great cruelties, for which they claimed divine sanction. The Old Testament presents the matter in an entirely different light. The Lord fights for His own right hand, and Israel is but a fragment of His army. “The sun stood still”(Josh. 10:13), the stars in their courses fought against His foes (Judg. 5:20) (Charles Ellicott, <i>A Bible Commentary</i>).</span>


bookid: Josh
contenido:
<span class='footnote-text'>“Infidels say that it seems wholly inconsistent with what we should suppose to be the merciful character of God that He should thus command whole nations to be destroyed by the sword... [But] when we see juries in our own country bringing in a verdict of guilty, the judge pronouncing the sentence of death, and that sentence executed, we do not complain that there is anything unjust in the act. These Canaanites are proved to have polluted and stained the land with [intolerable] crimes; it was merely the holy Judge [the Lord] pronouncing the sentence on flagrant criminals and [Joshua] the righteous governor executing that sentence to the letter. It was not an act of arbitrary or private revenge, but the execution of the sentence of retributive justice, and as such had perhaps as great mercy to the innocent as justice to the guilty” (John Cumming, cited by James C. Gray and George M. Adams, <i>Bible Commentary</i>).</span>


bookid: Josh
contenido:
<span class='footnote-text'>The Levites were divided into three groups, the descendants of Levi’s three sons, Gershon, Kohath, and Merari. But only those Israelites who were descendants of Levi through Kohath’s grandson Aaron could be priests. The priesthood was made hereditary in the family of Aaron and restricted to it; however, even some of these were debarred by legal disabilities (Lev. 21:16ff.). The other families of Levi’s descendants, the Gershonites and Merarites and those Kohathites who were not descended from Aaron, were charged with the care of the sanctuary. The priests ministered at the altar.</span>


bookid: Josh
contenido:
<span class='footnote-text'>All through the time of Joshua’s leadership he kept giving as his warrant of faith the fact that the Lord had spoken, the Lord had promised. The word of God is the guaranty of faith. Genuine faith always advances on the authority expressed in Heb. 13:5, 6, “He [God] Himself has said,... So we take comfort <i>and</i> are encouraged <i>and</i> confidently <i>and</i> boldly say...” (emphasis added).</span>


bookid: Josh
contenido:
<span class='footnote-text'>Everything depended on whether or not Israel would continue to be faithful to the covenant. Joshua’s words do not conceal his apprehension. Seven times he refers to the idolatrous nations still left in Canaan. He knew the snare they would be to Israel, and he therefore prescribed three safeguards. First, there must be brave adherence to God’s word (Josh. 23:6). Second, there must be a vigilantly continued separation from the Canaanite nations (Josh. 23:7). Finally, there must be a cleaving to the Lord with real and fervent love (Josh. 23:8-11) (J. Sidlow Baxter, <i>Explore the Book</i>).</span>


bookid: Josh
contenido:
<span class='footnote-text'>Anything which we keep in our hearts in the place which God ought to have is an idol, whether it be an image of wood or stone or gold, or whether it be money, or desire for fame, or love of pleasure, or some secret sin which we will not give up. If God does not really occupy the highest place in our hearts, controlling all, something else does, and that something else is an idol (J. R. Miller, <i>Devotional Hours with the Bible</i>).</span>


bookid: Judg
contenido:
<span class='footnote-text'>According to Num. 11:25, the prophetic gift has its source in the “Spirit of the Lord.” The prophet is a spokesman of God and for God. Miriam was the first prophetess who praised God before all the people (Exod. 15:20). Deborah was not like Miriam, the sister of such men as Moses and Aaron. The objective Spirit of her God elevates her above her people, above heroes before and after her. Not only the ecstasy of enthusiasm, but also the calm wisdom of that Spirit Who informs the law dwells in her. Of no judge until Samuel [the last of the major judges] is it expressly said that he was a “prophet.” Of none until him can it be said that he was possessed of the popular authority necessary for the office of judge. The position of Deborah in Israel is therefore a twofold testimony: it proves the relaxation of spiritual and manly energy, and, secondly, the undying might of divine truth, as delivered by Moses, comes brilliantly to view. History shows many instances where in times of distress, when men despaired, women arose and saved their nation; but in all such cases there must be an unextinguished spark of the old fire in the people themselves. Israel, formerly encouraged by the great exploit of a left-handed man—Ehud (Judg. 3:15), is now quickened by the glowing word of a noble woman (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Judg
contenido:
<span class='footnote-text'>F. F. Bruce in <i>The New Bible Dictionary</i> calls attention to the fact that the repeated Hebrew verb here “may be understood not as the normal first person singular (‘I arose’) but as an archaic second person singular (‘thou didst arise’).”</span>


bookid: Judg
contenido:
<span class='footnote-text'>Reference at this date (about 1150 <span class="small-caps">b.c.</span>) to a writer is no more surprising than the mention of “the city of books” in Judg. 1:11. Writing, and alphabetical writing at that, had been practiced for some centuries along the Syrian Coast... Quantities of papyrus [the pith of papyrus was used for writing] were exported from Egypt to Phoenicia at around 1100 <span class="small-caps">b.c.</span> (Judg. 8:14) (F. Davidson, ed., <i>The New Bible Commentary</i>). “Zebulun, formerly known only for [its] experts with the ciphering-pencil, had now become a people courageous unto death” (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Judg
contenido:
<span class='footnote-text'>“Who should first suffer anxiety [in the palace of the women] if not the mother? Of a wife, nothing is said; such love thrives not in the harem of a prince. He is his mother’s pride, the great hero, who had hitherto been invincible. What she has in him, and what she loses, concerns no other woman” (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Judg
contenido:
<span class='footnote-text'>Alluding to the insignificance of Gideon and his family, or perhaps his whole troop. Barley then, as it is still, was distinguished from “fine flour.” “To heare himselfe but a Barly-cake, troubled him not. It matters not how base wee be thought, so wee be victorious” (Bishop Joseph Hall, cited by <i>The Cambridge Bible</i>).</span>


bookid: Judg
contenido:
<span class='footnote-text'>“Gideon’s good words were as victorious as his sword” (Bishop Joseph Hall, cited by Charles Ellicott, <i>A Bible Commentary</i>). “He might have said that he could place but little dependence upon his brethren when, through faintheartedness, 22,000 left him at one time (Judg. 7:3), but he passed this by and took a more excellent way” (Adam Clarke, <i>The Holy Bible with A Commentary</i>). “The improving of a victory is often more honorable and of greater consequence than the winning of it... Humility of deportment is the. .. surest method of ending strife” (Matthew Henry, <i>Commentary on the Holy Bible</i>).</span>


bookid: Judg
contenido:
<span class='footnote-text'>The gold and purple of the spoil enabled Gideon to make an ephod, presumably on the pattern of that described in Exod. 28. It was not exactly an idol but a kind of fetish, and it diverted the thoughts of the people from Shiloh and the spiritual worship of the unseen and eternal God. So apt is the human heart to cling to some outward emblem—it may be a crucifix, a wafer, or a church—and miss that worship in spirit and in truth which the Father seeks (John 4:23) (F. B. Meyer, <i>Devotional Commentary on Joshua—II Kings</i>).</span>


bookid: Judg
contenido:
<span class='footnote-text'>This strewing of salt over Shechem was not intended (even if Abimelech had been able to supply enough salt) actually to make the ground unfruitful; but it was a symbol of perpetual desolation, and a sign that Shechem never would be rebuilt. However, such a forecast of a city’s fate made by a true prophet of God, or by the Lord Himself, was one thing. This forecast, symbolized by the wicked usurper Abimelech, was quite another thing. For Shechem was later rebuilt (I Kings 12:25), and so was denounced Jericho (I Kings 16:34; see also Josh. 6). But this is not true of Samaria (Mic. 1:6), or Nineveh (Nah. 1:9-12), or Ashkelon (Zeph. 2:4), or the cities of Edom (Ezek. 35:9), or Tyre (Ezek. 26:3, 14), or Chorazin, or Bethsaida, or Capernaum (Matt. 11:20, 21, 23). That these cities, as such, would never be rebuilt permanently was foretold on the authority and by order of God Himself. “Sky and earth will pass away, but My words will not pass away” (Matt. 24:35).</span>


bookid: Judg
contenido:
<span class='footnote-text'>Scholars fail to agree as to what Jephthah really did. For example, “This plain and restrained statement that ‘he did with her according to his vow’ is best taken as implying her actual sacrifice. Although human sacrifice was strictly forbidden to Israelites, we need not be surprised at a man of Jephthah’s half-Canaanite antecedents following Canaanite usage in this matter” (F. Davidson, ed., <i>The New Bible Commentary</i>). And, “Although the lapse of two months might be supposed to have afforded time for reflection and a better sense of his duty, there is but too much reason to conclude that he was impelled to the fulfillment by the dictates of a pious but unenlightened conscience” (Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>). And, “The religious system of Israel had fallen into suspension. From the days of Phinehas (Judg. 20:28) to the time of Samuel, we hear nothing of the high priest, the ark or the tabernacle” (<i>The Cambridge Bible</i>). On the other hand, J.P. Lange (<i>A Commentary</i>) articulates the position of many scholars when he calls attention to stories in Greek mythology in which the virginity of a goddess was celebrated by Greek maidens with song and dance. Summing up, Lange says, “At all events, it does not ‘stand there in the text,’ as Luther wrote, that she was offered in sacrifice.” And the fact that the maidens mourned her virginity and not her death seems to prove that she did not die.</span>


bookid: Judg
contenido:
<span class='footnote-text'>See footnote on Gen. 16:7. Note that in Judg. 13:22 the Angel of the Lord is identified with God.</span>


bookid: Judg
contenido:
<span class='footnote-text'>It is clear from Judg. 13:3, 21 that this messenger was the Angel of the Lord.</span>


bookid: Judg
contenido:
<span class='footnote-text'>This statement is made three times in these latter chapters. All was well while Joshua and those who assisted him lived; then gradually came disorder. “What is the meaning of this?... There was no king [or counselor] in Israel because in Israel there was no God. The Lord is King. You cannot have a [true] king if you have not a God. There was no nominal renunciation of God, no public and blatant atheism, no boastful impiety; there was a deadlier heresy—namely, keeping God as a sign but paying no tribute to Him as a King, worshiping Him possibly in outward form but knowing nothing of the subduing and directing power of godliness. That is more to be dreaded than any intellectual difficulty of a theological kind... Dead consciences, prayerless prayers, mechanical formalities—these are the impediments which overturn... the chariots of progress. This was the case in Israel. Where God is, the king is not [merely] a man with a crown on, but a king in the sense of kingliness, sovereignty, authority, rule—the spirit of obligation and responsibility... You find the right monarch where you find the right God” (Joseph Parker, cited by James C. Gray and George M. Adams, <i>Bible Commentary</i>).</span>


bookid: Ruth
contenido:
<span class='footnote-text'>“How many part with Christ at this crossway! Like Orpah they go a furlong or two with Christ, till He goes to take them off from their worldly hopes and bids them prepare for hardship, and then they fairly kiss and leave Him” (William Gurnall, cited by James C. Gray and George M. Adams, <i>Bible Commentary</i>).</span>


bookid: Ruth
contenido:
<span class='footnote-text'>“Ruth is a prophecy, than which none could be more beautiful and engaging, of the entrance of the heathen world into the kingdom of God. She comes forth out of Moab, an idolatrous people full of wantonness and sin, and is herself so tender and pure. In a land where dissolute sensuality formed one of the elements of idol worship, a woman appears, as wife and daughter, chaste as the rose of spring and unsurpassed in these relations by any other [human] character in Holy Writ.... Ruth’s confession of God and His people originated in the home of her married life. It sprang from the love with which she was permitted to embrace Israelites.... The conduct of one Israelitish woman [Naomi] in a foreign land was able to call forth a love and a confession of God like that of Ruth.... Ruth loves a woman, and is thereby led to the God Whom that woman confesses” (J.P. Lange, <i>A Commentary</i>).</span>


bookid: 1Sam
contenido:
<span class='footnote-text'>He would then be two or three years old. There were women engaged in tabernacle service to whose care he might have been committed. It was important that he should be dedicated as soon as possible. The earliest impressions of his boyhood were to be those of the house of God (<i>The Cambridge Bible</i>).</span>


bookid: 1Sam
contenido:
<span class='footnote-text'>Hannah’s prophetic prayer was but partially fulfilled in the king soon to be anointed by her son as the deliverer of Israel; it reaches forward to... the King Messiah, in Whom alone the lofty anticipations of the prophetess are to be completely realized (<i>The Cambridge Bible</i>).</span> <br><br> <span class='footnote-text'>Both <i>The Septuagint</i> (Greek translation of the Old Testament) and <i>The Latin Vulgate</i> read “His Christ” (Luke 2:26).</span>


bookid: 1Sam
contenido:
<span class='footnote-text'>This person is not identified, but this prophecy found its fulfillment from the standpoint of historical exposition in Samuel (J.P. Lange, <i>A Commentary</i>). Christian writers usually adopt also the Messianic interpretation. The text does not allow an exclusive reference to Christ, since it does look plainly to the then existing order of things; however, it also points to Christ as the consummation of the blessedness which it promises.</span>


bookid: 1Sam
contenido:
<span class='footnote-text'>The complete numbers in this verse are missing in the Hebrew. The word “forty” is supplied by the best available estimate.</span>


bookid: 1Sam
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) so reads. The Hebrew reads “David’s enemies.”</span>


bookid: 1Sam
contenido:
<span class='footnote-text'>Whenever God’s inspired Word says “[earnestly] remember,” one is certain to miss something if he does not stop, look, and really listen to what the Holy Spirit is wanting to tell him—or her. “[Earnestly] remember” Abigail, the woman whom God has specifically held up as a pattern of right behavior in an unfortunate marriage. Here a dozen vital questions are answered through Abigail’s example. She could not have known that thousands of years later people in similar circumstances would become “more than conquerors” because of her, but God knew. Study her until you know her God-given secrets of success; then pass them on to the people who are letting an unfortunate marriage wreck them rather than sanctify them for service. F.B. Meyer (<i>Through the Bible Day by Day</i>) said, “Never let the evil disposition of one mate hinder the devotion and grace of the other. Never let the difficulties of your home lead you to abdicate your throne. Do not step down to the level of your circumstances, but lift them to your own high calling in Christ. ‘Be not conformed... but be ye transformed’ (Rom. 12:1, 2 <span class="small-caps">kjv</span>).”</span>


bookid: 1Sam
contenido:
<span class='footnote-text'>“When for a moment a man is off guard, in all probability you will know more truth about him than in all his attempts either to reveal himself or to hide himself. The ever-present consciousness, habitually hidden, flashes forth. Later he may apologize and say he did not mean what he said. The fact is that he was surprised into saying what he was constantly thinking. In all probability Saul had never said that before and would never say it again, but he had been thinking it for a long time—‘I played the fool.’ There is no escape for any man, as long as reason continues, from the naked truth about himself. He may practice deceit so skillfully as not only to hide himself from his fellowmen, but in his unutterable folly to imagine he has hidden himself from God; but he can never hide himself from himself. In some moment of stress and strain he says what he has been thinking all the time.... Ere Saul knew it, he had said, ‘Behold, I have played the fool.’ That is the whole story of the man” (G. Campbell Morgan, cited by J. Sidlow Baxter, <i>Explore the Book</i>).</span>


bookid: 1Sam
contenido:
<span class='footnote-text'>How could David be “a man after His [God’s] own heart” (I Sam. 13:14) and lie and deceive like that? God hates lying (Prov. 12:22), and those who deal in falsehood and deception are to be excluded from heaven (Rev. 22:15). The truth is that David had gone through such a long period of persecution and threatening circumstances that he had fallen into a bit of mistrust of God Himself. God had sworn to make him king, to rid him of his enemies, to give him a sure house; yet here he was in a panic, concluding that God had forsaken him and that if he was to remain alive he must manage it himself. It was very dishonoring to God. But God was standing by His stricken child, waiting for the moment when he would realize his own utter helplessness and turn in blessed surrender to the almighty arms of Him who had been watching over him all along. That time came at Ziklag, when, in the bitterest hour of his life, we are told, “But David encouraged <i>and</i> strengthened himself in the Lord his God” (I Sam. 30:6), truly “a man after God’s own heart.”</span>


bookid: 1Sam
contenido:
<span class='footnote-text'>This account of Saul’s death obviously contradicts that given by the Amalekite who came to David with Saul’s spear and crown, claiming to have killed him (II Sam. 1:9ff). His story was probably a fabrication. He found the king’s body on the battlefield, stripped it, and brought the spoil to David hoping for a reward, as <i>The Cambridge Bible</i> comments. However, it is possible that Saul was not entirely dead when the Amalekite found him, though his armor-bearer had thought him dead and had killed himself, in which case the Amalekite’s story may have been true.</span>


bookid: 2Sam
contenido:
<span class='footnote-text'>The Israelites took as spoil the images of the Philistines, perhaps to display in triumphal procession, though they were afterward burned (I Chron. 14:12) in compliance with the law of Deut. 7:5, 25. Thus the old disgrace of the capture of the ark by the Philistines was avenged (I Sam. 4:4, 10, 11) (<i>The Cambridge Bible</i>).</span>


bookid: 2Sam
contenido:
<span class='footnote-text'>How long had the ark been in the house of Abinadab (see I Sam. 7:2)?</span>


bookid: 2Sam
contenido:
<span class='footnote-text'>“Name” is equivalent to “Me” in II Sam. 7:5. See also footnote on Deut. 12:5.</span>


bookid: 2Sam
contenido:
<span class='footnote-text'>This sentence was fulfilled in the agony brought on David by his lawless children: Amnon’s scandalous behavior with his half sister Tamar (13:14) and his consequent murder by his brother Absalom (13:28, 29); Absalom’s escape to a foreign land (13:38) and his return after three years; Absalom without recognition by David for two more years (14:28); Absalom’s deliberate, rebellious attempt to win the hearts of the people and supplant his father (15:6); David’s flight from Jerusalem, with the mass of the people against him (15:14), the terrible battle in the forest of Ephraim, won by David’s forces, with Absalom killed in flight (18:6ff.). David’s agony of heart is echoed repeatedly in the history of these tragedies <crossreference data-bibleref="2Sam.13.1-2Sam.19.8" href="/passage/?search=2Sam.13.1-2Sam.19.8&version=AMPC"><a class="bibleref" data-bibleref="2Sam.13.1-2Sam.19.8" href="/passage/?search=2Sam.13.1-2Sam.19.8&version=AMPC">II Sam. 13:1-19:8</a></crossreference> and in some of his psalms. Even when the great king was dying, his son Adonijah was attempting to usurp the throne, and was later executed as a traitor (II Kings 1:5; 2:25).</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>This is the high privilege of the child of God. Each one’s life tells what he has asked for—“in heaven above or in the earth beneath.” Which shall it be, God’s will and glory, or our own?</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>That King Solomon’s empire was as great as is definitely indicated here and in II Chron. 9:26 has frequently been questioned because of the great empires of Assyria on the Euphrates and Egypt on the Nile. But archaeological discoveries prove that “precisely during the period 1100-900 <span class="small-caps">b.c.,</span> when the kingdom of Israel was being built up, ‘the weak and inglorious twenty-first dynasty’ was ruling in Egypt and at the same time Assyria went into a period of decline” (J. P. Free, <i>Archaeology and Bible History</i>, citing A. T. Olmstead, <i>History of Assyria</i>).</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>“Wiser than all other men,” until Christ came. Jesus said, “Someone more <i>and</i> greater than Solomon is here” (Matt. 12:42).</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>These great foundation stones remain to this day. One of them is almost thirty-nine feet long, one of the most interesting stones of the world. It is the chief cornerstone of the Mosque of Omar’s massive wall, placed in its present position 3,000 years ago. Markings on the stones represent the culture of Phoenicia, the region around Tyre from which Solomon received building materials for the temple.</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>Solomon built God’s house first, then his own. That his took much longer is no reflection on Solomon, for David had made every possible preparation for building the temple, greatly reducing the time needed to finish it (I Chron. 22:2-5). David even left for Solomon plans and patterns for the temple and loyal friends eager to help (I Kings 5:1; I Chron. 28:14-19).</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>God acknowledged the ark as a token of His presence (Matthew Henry, <i>Commentary on the Holy Bible</i>). The ark of the covenant is the pledge of the divine gracious presence, and the cloud that filled the house (I Kings 8:10) is the sign that Yahweh will dwell here (J.P. Lange, <i>A Commentary</i>).</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>Once on the throne Solomon became a thoroughgoing despot. All political power was taken out of the hands of the tribal sheiks... and placed in the hands of officers who were simply puppets of Solomon. The resources of the nation were expended not on works of public utility but on the personal aggrandizement of the monarch. In the means he took to gratify his passions he showed himself to be little better than a savage (James Orr et al., eds., <i>The International Standard Bible Encyclopedia</i>). The division of the nation at Solomon’s death with all the weakness and misery that it caused [idolatry, ignoring God, captivity, exile, the loss of the ten tribes] through the coming centuries was the direct outgrowth of Solomon’s unholy self-indulgence (Amos R. Wells, <i>Bible Miniatures</i>). Because of his extensive building program and his extravagant expenditures in the maintenance of his luxurious court, he resorted to forced labor and heavy taxation. Bitter opposition to his rule thus engendered the division of the united kingdom after his death (<i>The New Jewish Encyclopedia</i>).</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>“Solomon brought the daughter of Pharaoh out of the City of David into the house he had built for her, for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy to which the ark of the Lord has come” (II Chron. 8:11). God had given Solomon the name “Jedidiah [beloved of the Lord]” (II Sam. 12:25), yet he chose to be the beloved of heathen women instead, in defiance of God’s covenant with him.</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>What all this did to Solomon’s sweet fellowship with God is to be seen in Ecclesiastes. Take the sun out of the sky, and all earth’s beauty and fruitfulness will go also. Take God out of your sky, and life’s joys will be turned to dregs, bitterness, and futility. Solomon had deliberately chosen to live “under the sun” instead of under God. In the awareness of his own unquestionable greatness, he had become indifferent to the fact that “here is more than Solomon” (Luke 11:31) and that to scorn or ignore God is fatal. With all his wisdom he failed to recognize that “God will not allow Himself to be sneered at (scorned, disdained, or mocked by mere pretensions or professions or by His precepts being set aside)... For whatever a man sows, that <i>and</i> that only is what he will reap” (Gal. 6:7).</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>The Hebrew text gives no particulars about the background of Jeroboam’s wife, but there is an insertion in <i>The Septuagint</i> (Greek translation of the Old Testament), found in the Vatican manuscript after I Kings 12:24, in which we find further information about her. When Jeroboam, then taskmaster over the forced labor of the house of Joseph, fled to Egypt to escape death at the hands of King Solomon, he went to King Shishak of Egypt and was with him until the death of Solomon. Jeroboam asked permission of King Shishak to return to his own land, and the king told him, “Ask of me a request, and I will give it to you.” And he gave to Jeroboam Ano, the elder sister of his own wife Thekemina (Tahpenes), to be his wife. She was great among the daughters of the king, and bore to Jeroboam Abias (Abijah) his son [who in this chapter lies dying in the palace of Jeroboam while Queen Ano, his mother, is about to hear what the old prophet has been required by God to tell her] (Charles Ellicott, <i>A Bible Commentary</i>).</span>


bookid: 1Kgs
contenido:
<span class='footnote-text'>Ahab had again fallen under the sway of Jezebel. Therefore, Baal worship would recover from the blow dealt it by Elijah. Elijah is accordingly instructed to take the necessary steps for the destruction of Baal worship. They were three. First, Ahab was to be attacked from without by the Syrians, and for that purpose warlike Hazael was to take the Syrian throne. Second, when Ahab was thus weakened, Jehu was to seize his throne, since Jehu was a known opponent of Baal worship, and also a ruthless soldier. Third, Elijah was to appoint as his own successor the vigorous and wholehearted Elisha, who might be trusted under Jehu to complete the destruction of the adherents of Baal (<i>The Cambridge Bible</i>).</span>


bookid: 2Kgs
contenido:
<span class='footnote-text'>This incident has long been misunderstood because the Hebrew word “naar” was translated “little boys.” That these characteristic juvenile delinquents were old enough to be fully accountable is obvious from the use of the word elsewhere. For example, it was used by David of his son Solomon and translated “young and inexperienced,” when Solomon was a father (I Chron. 22:5; cf. I Kings 14:21 and II Chron. 9:30 ). It was used of Joseph when he was seventeen (Gen. 37:2). In fact, not less than seventy times in the <i>King James Version</i> this word “naar” is translated “young man” or “young men.”</span>


bookid: 2Kgs
contenido:
<span class='footnote-text'>This name of the king of Moab occurs in the first line of the Moabite Stone. In that inscription the Moabite king mentions his successes against Omri and Omri’s successor (I Kings 16:23).</span>


bookid: 2Kgs
contenido:
<span class='footnote-text'>Judah and Israel each had a king named Joash or Jehoash, and the Hebrew uses the two forms of the name interchangeably. Since the time of their reigns overlapped, it became difficult not to confuse them. So this version will call the first one Joash, referring to the king of Judah who began his reign at seven years of age, and the other one Jehoash (as the Hebrew does in II Kings 13:10 and 14:17), referring to the king of Israel who began his reign thirty-seven years later.</span>


bookid: 2Kgs
contenido:
<span class='footnote-text'>Abraham, Isaac, and Jacob had been dead a thousand years, yet God’s covenant with them was undiminishingly effective.</span>


bookid: 2Kgs
contenido:
<span class='footnote-text'>This savage conduct was among the enormities that a heathen ruler might perpetrate, but only here do we find such cruelty employed by an Israelite. It shows the great degradation and barbarity of the times (<i>The Cambridge Bible</i>).</span>


bookid: 2Kgs
contenido:
<span class='footnote-text'>Good King Hezekiah’s prayer life holds a mighty challenge and a clear and terrible warning for every believer. In his nation’s darkest hour (18:13-17), he prayed (19:15), and God performed a miracle, one He had foretold (19:20, 32-37). It is a wonderful thing to have such power as that with God! But in this chapter (20) and the next, that power has become a terrible thing; for Hezekiah had put himself on God’s “ways and means committee,” as chairman in fact. God virtually said, “Your time has come to die” (20:1). But Hezekiah’s words and tears implied, “No! I want to live and have sons who will do mighty things, and I myself have my best years ahead of me!” Read this chapter and the next, and note at least ten terrible things (see also footnote on II Kings 20:17) that resulted which only God could foresee and that only Hezekiah’s death executed at the time God intended it would have prevented. But Hezekiah interfered. The only safe prayer policy is “God’s will; nothing more; nothing less; nothing else; at any cost” (see Luke 22:42, Acts 21:14). It pays triumphantly! Martin Luther is quoted as saying, “Blessed is he who submits to the will of God; he can never be unhappy. Men may deal with him as they will...; he is without care; he knows that ‘all things work together for good’ for him” (Rom. 8:28) (Martin Luther, cited by J.P. Lange, <i>A Commentary</i>).</span>


bookid: 2Kgs
contenido:
<span class='footnote-text'>This is the first of ten tragic results of Hezekiah’s self-willed prayer, which God’s plan for Hezekiah’s death would have prevented (see the footnote on 20:6). For a listing of these results see II Kings 20:18; 21:1, 3, 4, 6, 9, 14, 16, 20.</span>


bookid: 1Chr
contenido:
<span class='footnote-text'>This clause, “These are the sons of Bithiah daughter of Pharaoh, whom Mered married,” has been transposed from I Chron. 4:18 to I Chron. 4:17.</span>


bookid: 1Chr
contenido:
<span class='footnote-text'>The “house” or “kingdom of God,” in which this preservation or confirming of the seed of David is to take place, has two points of reference: first, the Old Testament theocracy [government of a state by the immediate direction of God], and second, the Messianic kingdom of the new covenant. The text of II Sam. 7:16 (<span class="small-caps">kjv</span>) differs: “And thine house and thy kingdom shall be established forever before thee, and thy throne shall be established forever.” The sense of both is Messianic [though the writer in earlier verses definitely referred not to Christ but to Solomon (I Chron. 17:11-13 and II Sam. 7:13, 14)] (J.P. Lange, <i>A Commentary</i>). “The reference in this prophecy looks beyond Solomon to Him of Whom the greatest princes of the house of David were but imperfect types” (Charles Ellicott, <i>A Bible Commentary</i>).</span>


bookid: 1Chr
contenido:
<span class='footnote-text'>The reader may be tempted to consider these figures absurdly high if he does not get the whole picture. Note these features of it: 1. The Levites were divided into twenty-four rotating divisions (I Chron. 24:6-19). 2. One thousand Levites on duty at one time for Solomon’s temple, considering the many purposes and cost of the building, its ornate ritual, and the scale of the work, is not unreasonable according to authorities. 3. In the primitive simplicity of the wilderness, the worshiper killed the animal he brought for an offering, skinned it, cut it in pieces, and washed the entrails and legs. But now all these services were the duty of the Levites or Nethinim (servants of the temple); in addition, the number of worshipers had greatly increased (hence the need for a large number of Levites).</span>


bookid: 1Chr
contenido:
<span class='footnote-text'>God’s promises to men and women invariably are dependent upon the other party to the covenant meeting His conditions, whether He says so at the time or not. In I Chron. 28:7 we find Him promising to establish Solomon’s kingdom forever. Yet in I Kings 11:9-11 we find that God became angry with Solomon for all his degenerate and abominable conduct and his treachery of heart toward Him; and without mercy, except for David’s sake, God declared that the kingdom would be torn from him. Was God breaking His covenant with Solomon? No, Solomon had broken and nullified that covenant long before; it no longer existed. There was now no promise for God to keep. Christians are prone to think that God will keep His part of a bargain whether they do or not, but the wisest man who ever lived died knowing that God is not mocked; “[He inevitably deludes himself who attempts to delude God.] For whatever a man sows, that <i>and</i> that only is what he will reap” (Gal. 6:7). “If you seek Him [inquiring for and of Him and requiring Him as your first and vital necessity], you will find Him; but if you forsake Him, He will cast you off forever!” David was telling Solomon all this, but as the new king grew in power, popularity, and personal aggrandizement, step by step he set himself up as privileged to ignore God. In all his wisdom he failed to comprehend that “Something greater <i>and</i> more exalted <i>and</i> more majestic than the temple is here!... Someone more <i>and</i> greater than Solomon is here” (Matt. 12:6, 42).</span>


bookid: 2Chr
contenido:
<span class='footnote-text'>Solomon’s actions were in violation of the commands given through Moses in Deut. 17:16, 17 (see also I Kings 4:26; I Kings 10:26-11:1-4).</span>


bookid: 2Chr
contenido:
<span class='footnote-text'>I Kings 7:14 says that this woman was of the tribe of Naphtali. Doubtless her mother’s marriage identified her with a tribe of which she was not a native.</span>


bookid: 2Chr
contenido:
<span class='footnote-text'>This extreme height is believed by most scholars to be a copyist’s error, but II Chron. 7:21 seems to confirm it. It reads, “... this house, which was so high.. .”</span>


bookid: 2Chr
contenido:
<span class='footnote-text'>God is plainly saying here that it was not His desire for Israel to have a king. To be sure, when to Samuel’s attempt to dissuade them they replied, “No! We will have a king over us, that we also may be like all the nations” (I Sam. 8:19-20), God said to Samuel, “They have rejected Me, that I should not be King over them... appoint them a king” (I Sam. 8:7, 22). But Saul was originally the people’s choice, not God’s choice. The Bible nowhere teaches that “the voice of the people is the voice of God.” But it does teach that when people make demands of God that are not in harmony with His will, He may grant them to their sorrow, and send “leanness into their souls” (Ps. 106:15).</span>


bookid: 2Chr
contenido:
<span class='footnote-text'>Young Solomon seems, and doubtless is, utterly sincere as he offers this prayer of which God shows His approval by the miraculous demonstration of His presence in the next verse. It raises the ever-present question, How could Solomon have begun his career like this, and have written his unquestionably divinely inspired books, and yet have fallen eventually into utter defiance of God’s will? Not as the result of one false step, as with David, but as the habit of his life for the remainder of his days! Not broken with unspeakable sorrow for his awful sin, as was his penitent father (Ps. 51), but without ever apparently repenting or confessing his awful defiance of God and His explicit commands and warnings, given specifically to Solomon himself (II Chron. 7:17-22). Possibly in this closing sentence of Solomon’s prayer we detect the fallacy in the young king’s thinking. He seems to be saying in substance, “O Lord God, I am Your responsibility now; it will be for You to see that my face does not turn away from You; and not for my sake, but [since my name is identified with this temple as well as Yours, You must keep my face turned toward You] for Your own sake!” God lost no unnecessary time in attempting to set the young man straight as to whose is the responsibility for sin—in his case specifically (II Chron. 7:12, 17-22). But there is no evidence that Solomon applied it to himself; though he preached a bit to others, he seems to have considered himself exempt from obeying God’s commands—an attitude which has brought disaster upon every person who has ever taken it, however great, or wise, or rich, or otherwise sufficient.</span>


bookid: 2Chr
contenido:
<span class='footnote-text'>God permitted the revolt of the northern tribes, intending it as a punishment of the house of David for Solomon’s apostasy (Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>).</span>


bookid: 2Chr
contenido:
<span class='footnote-text'>No one but an ordained priest was permitted by law to enter the tabernacle or later the temple proper, even in Jesus’ time. See footnote on Num. 3:38.</span>


bookid: 2Chr
contenido:
<span class='footnote-text'>Postponement from the first month is graciously permitted by God (see Num. 9:10-11).</span>


bookid: Ezra
contenido:
<span class='footnote-text'>Cyrus, a heathen ruler of a heathen empire (Persia), was “twice named [before his birth] in the book of Isaiah as anointed of God and predestined to conquer kings and fortified places and to set the Jews free from captivity (Isa. 44:28; 45:1-14). Daniel... records that during the night that followed a great feast, Belshazzar, the king of the Chaldeans, was slain, and Darius the Mede received the kingdom (Dan. 5:30, 31). Darius was the predecessor of Cyrus, or his regent, in Babylonia (Dan. 6:28)” (John D. Davis, <i>A Dictionary of the Bible</i>). God gave Cyrus the resolution and the desire to execute His intention. That the Lord at this time chose a heathen as His instrument was in accordance with the new position that the empires of the world were henceforth to assume toward the kingdom of God (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Ezra
contenido:
<span class='footnote-text'>But the effort doubtless would have been in vain. Long-standing disobedience had apparently caused Israel’s priests to forfeit the divine gift of guidance through Urim and Thummim, and it was never recovered. Except for a similar incident in Neh. 7:65, Urim and Thummim are not again mentioned in the Scriptures. The higher revelation by the prophets superseded them as interpreters of the will of God (see also Exod. 28:30; Amos 3:7).</span>


bookid: Ezra
contenido:
<span class='footnote-text'>The Hebrew word here is <i>torah</i>, and although usually translated “law,” that is only one phase of its meaning, and so to use it, to the exclusion of its fuller sense, may defeat its intended purpose at times. The word <i>torah</i> is used more than 200 times in the Old Testament. When capitalized, <i>Torah</i> means the whole of the Pentateuch, the five books of Moses. Says <i>Baker’s Dictionary of Theology</i> (E.F. Harrison et al., eds.), “The Hebrew <i>torah</i> originally signified authoritative instruction (Prov. 1:8); hence it most commonly means an ‘oracle’ or ‘word’ of the Lord, whether delivered through an accredited spokesman such as Moses, or a prophet or priest. Thus <i>torah</i> comes to have the wider sense of ‘instruction’ (as in <span class="small-caps">rv</span> margin) from God.... It is therefore a synonym for the whole of the revealed will of God—the word, commandments, ways, judgments, precepts, etc., of the Lord, as in Gen. 26:5, and especially throughout Ps. 119.”</span>


bookid: Ezra
contenido:
<span class='footnote-text'>The long digression in Ezra 4:6-23 describes later opposition to Jewish efforts to restore the walls and rebuild the city during the reigns of Xerxes (486-465 <span class="small-caps">b.c.</span>) and Artaxerxes I (465-424). Here in Ezra 4:24 Ezra reverts back to the time of Darius I (522-486) and the rebuilding of the temple, which ceased because of the discouragement described in Ezra 4:4-5, resumed again (Ezra 5:2), and was completed in the sixth year of the reign of Darius I (Ezra 6:15).</span>


bookid: Ezra
contenido:
<span class='footnote-text'>Seventeen or eighteen years had elapsed since Cyrus issued his decree. One other king had succeeded him. The second, Darius [I], was just assuring his position upon the throne after two years of incessant warring, and it was entirely possible that during this interval the affairs of a comparatively unimportant city... may well have been almost forgotten (<i>The Cambridge Bible</i>).</span>


bookid: Ezra
contenido:
<span class='footnote-text'>There is about a sixty-year silence in the book of Ezra between chapters six and seven, including the years 516-458 <span class="small-caps">b.c.</span> It is during this time that events of the book of Esther took place. The Ahasuerus of the book of Esther is identified with the Xerxes who invaded Greece, was stopped at Thermopylae, defeated at the naval battle at Salamis, and nearly annihilated at Plataea (479 <span class="small-caps">b.c.</span>). The French excavations at Susa in 1880-1890 disclosed the great palace of Xerxes (Ahasuerus), where Esther would have lived. The building covered two and one-half acres. The finds at Susa from this period were so astonishing that the Louvre in Paris devoted two large rooms to the exhibition of the treasures (J. P. Free, <i>Archaeology and Bible History</i>).</span>


bookid: Ezra
contenido:
<span class='footnote-text'>God can use mightily one whose whole heart craves a knowledge of Him and His Word like that. Watch Ezra throughout the remainder of his story, as he turns the homes of his nation back from heathendom to God—in the pouring rain! He was not merely righteous, he was “[uncompromisingly] righteous” (I Kings 8:32); he worshiped God, Who is not merely just and righteous, but “rigidly just <i>and</i> righteous” (Ezra 9:15.)</span>


bookid: Ezra
contenido:
<span class='footnote-text'>The apparently great severity which characterized Ezra’s divorce policy, as shown in chapters 9 and 10, becomes thoroughly justified when Israel’s tragic experiences because of marriages with heathen women are considered. The consequent idolatry, first of King Solomon, for example, and then of the whole nation, was fatal. God’s wrath had been so great that He not only took the kingship from Solomon, but eventually turned the Israelites over to their enemies and left the promised land desolate, while the people bewailed their fate as captives in a heathen country. Ezra, to whom the keeping of God’s law was of constant concern, had been born in captivity among exiles who hung their harps on the willow trees and grieved for the country, for the peace and prosperity which their now justly offended God had once given them. Nothing could have been more abhorrent to Ezra than that the Jews should again fall into the snare of idolatry. His action in leading the exiles to give up their foreign wives and their children was the only way out if God’s consuming wrath was not again to be incurred. That those still living of the 42,360 men who over eighty years before had made up the congregation (Ezra 2:64) also saw complete separation from the foreign women as the unavoidable solution is obvious from the fact that only four (Ezra 10:15) spoke against it. However, those who were now actually married to native heathen women were only 17 priests, 10 Levites, and 86 laymen—113 in all, according to the records, though the list may be incomplete.</span>


bookid: Esth
contenido:
<span class='footnote-text'>So says <i>The Septuagint</i> (Greek translation of the Old Testament).</span>


bookid: Esth
contenido:
<span class='footnote-text'>So <i>The Septuagint</i> (Greek translation of the Old Testament) reads. The name of God is nowhere mentioned directly in the Hebrew text.</span>


bookid: Esth
contenido:
<span class='footnote-text'>There seems to be little doubt that King Ahasuerus is to be identified with the well-known Xerxes, who reigned from 486 to 465 <span class="small-caps">b.c.</span> <i>The Zondervan Pictorial Bible Dictionary</i> (Merrill C. Tenney, ed.) gives four close similarities between them which support this identification. Also, “the Ahasuerus of Ezra 4:6, to whom were written accusations against the Jews of Jerusalem, is in all probability the same Xerxes, although sometimes identified with Cambyses son of Cyrus.”</span>


bookid: Job
contenido:
<span class='footnote-text'>This was written many centuries ago, but physicians and psychiatrists today are continually emphasizing the importance of recognizing the principle it lays down if one would avoid being among the constantly increasing number of the mentally ill and those killed by avoidable illnesses.</span>


bookid: Job
contenido:
<span class='footnote-text'>The next six verses leave the casual reader at a loss to know of whom Job is speaking—of God, of Eliphaz, or of Satan, each of whom has been the choice of various translators and commentators. But careful study of the text itself, particularly the eleventh verse, seems to leave no question that while Job is blaming God for abandoning him to Satanic forces, nevertheless the monstrous, appalling, and disgusting behavior which Job describes is by him being attributed to Satan himself. Verse eleven in any translation seems to reveal what the reader has known all along but which Job only now sees. He still does not understand God’s motive, but he is facing the facts as they are: he is at the mercy of Satan! But God’s thrilling and rewarding motive is still unknown to him.</span>


bookid: Job
contenido:
<span class='footnote-text'>For millenniums, various theories of what supports the earth—elephants, giants, and other fantastic means—were accepted by mankind as truth. The Bible made no such absurd error. How could Job, more than 3,000 years ago, possibly have known that God “hangs the earth upon <i>or</i> over nothing,” except by divine inspiration?</span>


bookid: Job
contenido:
<span class='footnote-text'>Blasting of rocks is said to have been practiced on a large scale by the ancients (<i>Speaker’s Commentary</i>).</span>


bookid: Job
contenido:
<span class='footnote-text'>Wisdom is capitalized as a reminder of its divine implications. Note that the pronouns referring to wisdom are not capitalized. See footnote on Prov. 1:23.</span>


bookid: Job
contenido:
<span class='footnote-text'>Blameless and upright as Job had been—and God had so pronounced him—his misunderstood afflictions had caused him to get dangerously off-center. Instead of keeping his mind stayed on God and justifying Him, he is giving his whole thought to justifying himself. Instead of humility there is only self-righteousness. In this chapter he uses pronouns referring to himself fifty times. But when he was able to see himself as God saw him, he loathed himself and repented “in dust and ashes” (Job 42:6).</span>


bookid: Job
contenido:
<span class='footnote-text'>How, except by divine inspiration, could Job have known that light does not dwell in a place, but a way? For light, as modern man has discovered, involves motion (wave motion). Traveling 186,000 miles a second, it can only dwell in a way.</span>


bookid: Job
contenido:
<span class='footnote-text'>This repeats the thought of verses ten and eleven of this chapter, which is the key and climax to God’s argument with Job.</span>


bookid: Ps
contenido:
<span class='footnote-text'>This has been called “The Preface Psalm” because in some respects it may be considered “the text upon which the whole of the Psalms make up a divine sermon.” It opens with a benediction, “Blessed,” as does our Lord’s Sermon on the Mount (Matt. 5:3).</span>


bookid: Ps
contenido:
<span class='footnote-text'>Charles Haddon Spurgeon (<i>The Treasury of David</i>) said, “Sinners cannot live in heaven. They would be out of their element. Sooner could a fish live upon a tree than the wicked in paradise.” The only way they will ever be able to endure heaven is to be born again and become new creatures with pure hearts able fully to enjoy the presence of God, His holy angels, and the redeemed.</span>


bookid: Ps
contenido:
<span class='footnote-text'>“Israel was originally not a mercantile people, and the law aimed at an equal diffusion of wealth, not at enriching some while others were poor. The spirit of the law still is obligatory—not to take advantage of a brother’s distress to lend at interest ruinous to him—but the letter of the law is abrogated, and a loan at moderate interest is often of great service to the poor. Hence, it is referred to by our Lord in parables, apparently as a lawful as well as recognized usage. (Matt. 25:27; Luke 19:23)” (A.R. Fausset, <i>Bible Encyclopedia and Dictionary</i>).</span>


bookid: Ps
contenido:
<span class='footnote-text'>“This is beyond all others ‘The Psalm of the Cross.’ It may have been actually repeated by our Lord when hanging on the tree; it would be too bold to say so, but even a casual reader may see that it might have been. It begins with, ‘My God, my God, why hast thou forsaken me?’ and ends [with the thought], ‘It is finished.’ For plaintive expressions uprising from unutterable depths of woe, we may say of this psalm, ‘There is none like it’” (Charles Haddon Spurgeon, The Treasury of David). Quoted in the Gospels (Matt. 27:46; Mark 15:34; and alluded to in Matt. 27:35, 39, 43 and John 19:23-24, 28) as being fulfilled at Christ’s crucifixion.</span>


bookid: Ps
contenido:
<span class='footnote-text'>It is difficult for those living in a temperate climate to appreciate, but it was customary in hot climates to anoint the body with oil to protect it from excessive perspiration. When mixed with perfume, the oil imparted a delightfully refreshing and invigorating sensation. Athletes anointed their bodies as a matter of course before running a race. As the body, therefore, anointed with oil was refreshed, invigorated, and better fitted for action, so the Lord would anoint His “sheep” with the Holy Spirit, Whom oil symbolizes, to fit them to engage more freely in His service and run in the way He directs—in heavenly fellowship with Him.</span>


bookid: Ps
contenido:
<span class='footnote-text'>This psalm has been called “The Song of the Thunderstorm,” a glorious psalm of praise sung during an earthshaking tempest which reminds the psalmist of the time of Noah and the deluge (see Ps. 29:10).</span>


bookid: Ps
contenido:
<span class='footnote-text'>Jesus spoke of what was written of Him “in the Psalms” (see Luke 24:44). This is one such Messianic psalm. However, the capitalization indicating the deity is offered provisionally. The chapter is written against the background of a secular royal wedding. But the New Testament reference to this psalm in Heb. 1:8, 9, where verses 6 and 7 of Psalm 45 are quoted and applied to Christ, makes any other interpretation seem incidental in importance.</span>


bookid: Ps
contenido:
<span class='footnote-text'>Psalm 48 is a celebration of the security of Zion. See the beauty of Zion as God’s unconquerable fortress.</span>


bookid: Ps
contenido:
<span class='footnote-text'>Asaph was a Levite and one of the leaders of David’s choir. He was the head of one of the three families permanently charged with the temple music. His family formed a guild which bore his name and is frequently mentioned (II Chron. 20:14; 29:13; 29:30). Twelve psalms (50; 73-83) are attributed in the titles to the family of Asaph. 128 of Asaph’s family members, all singers, came back from Babylon and took part when the foundations of Zerubbabel’s temple were laid (Ezra 2:41; 3:10).</span>


bookid: Ps
contenido:
<span class='footnote-text'>The thoughts of these verses (6-7) are fulfilled in Christ, David’s great Son.</span>


bookid: Ps
contenido:
<span class='footnote-text'>David sang of the ark of the covenant, which after a great victory was transferred or brought back to Zion. In this fact he sees the principle of the history of the kingdom of God appearing in ever-widening circles and nobler manner. The earthly celebration of victory in battle, with the processional bearing of the ark into the temple, is to him a type of the method and course of the Messiah’s kingdom, i.e., the certain triumph of God’s kingdom and Christ’s ascension to His place of enthronement. So the apostle Paul (in Eph. 4:8) is perfectly justified in finding the psalmist’s eye directed toward Christ, and so interpreting it. The “on high” in the psalm is first of all Mount Zion, but this is a type of heaven, as Paul makes clear (J.P. Lange, <i>A Commentary</i>).</span>


bookid: Ps
contenido:
<span class='footnote-text'>“This psalm, in highly wrought figurative style, describes the reign of a king as ‘righteous, universal, beneficent, and perpetual.’ By the older Jewish and most of the modern Christian interpreters it has been applied to Christ, Whose reign present and prospective alone corresponds with its statements. As the imagery of the Second Psalm was drawn from the martial character of David’s reign, that of this is from the peaceful and prosperous state of Solomon’s” (Robert Jamieson, A.R. Fausset and David Brown, A Commentary). “Jesus is here, beyond all doubt, in the glory of His reign, both as He now is and as He shall be revealed in the latter-day glory” (Charles Haddon Spurgeon, The Treasury of David).</span>


bookid: Ps
contenido:
<span class='footnote-text'>See footnote on Ps. 72:1. The ideal concept of the king and the glorious effects of his reign are described, the fulfillment of which is experienced in Christ.</span>


bookid: Ps
contenido:
<span class='footnote-text'>It is supposed that these three tribes represented the whole twelve tribes of Israel, Benjamin being incorporated with Judah, Manasseh embracing the country beyond the Jordan, and Ephraim the remainder. It was natural for the Israelites to think of the three in one group, for they had camped together on the west side of the tabernacle during the years in the wilderness, and also they were the only descendants of Jacob’s wife Rachel.</span>


bookid: Ps
contenido:
<span class='footnote-text'>Joseph had once gone out over Egypt with the title “Zaphenath-paneah,” meaning, according to some, “Savior of the Age,” to bring deliverance from famine to the Egyptians (Gen. 41:45). Later they forgot their benefactor and severely oppressed his family and their descendants. “Then Joseph’s God arose and went forth over the land [of Egypt] in righteous judgment, yet still as Savior of that people [Israel], in whom dwelt the germ of blessing for all nations.” (David M. Kay, cited by James C. Gray and George M. Adams, <i>Bible Commentary</i>).</span>


bookid: Ps
contenido:
<span class='footnote-text'>“This covenant most incontestably had Jesus Christ in view. This is the Seed or Posterity Who would sit on the throne and reign forever and ever. David and his family have long since become extinct; none of his race has sat on the Jewish throne for more than two thousand years. But the Christ... will reign until all His enemies are put under His feet (Ps. 110:1; I Cor. 15:25, 27; Eph. 1:22); and to this the psalmist says, <span class="selah">Selah.</span>” (One of many similar 19th-century comments.)</span>


bookid: Ps
contenido:
<span class='footnote-text'>This psalm is credited to Moses, who is interceding with God to remove the curse which made it necessary for every Israelite over twenty years of age (when they rebelled against God at Kadesh-barnea) to die before reaching the promised land (Num. 14:26-35). Moses says most of them are dying at seventy years of age. This number has often been mistaken as a set span of life for all mankind. It was not intended to refer to anyone except those Israelites under the curse during that particular forty years. Seventy years never has been the average span of life for humanity. When Jacob, the father of the twelve tribes, had reached 130 years (Gen. 47:9), he complained that he had not attained to the years of his immediate ancestors. In fact, Moses himself lived to be 120 years old, Aaron 123, Miriam several years older, and Joshua 110 years of age. Note as well that in the Millennium a person dying at 100 will still be thought a child (Isa. 65:20).</span>


bookid: Ps
contenido:
<span class='footnote-text'>The rich promises of this whole chapter are dependent upon one’s meeting exactly the conditions of these first two verses (see Exod. 15:26).</span>


bookid: Ps
contenido:
<span class='footnote-text'>It is possible that the fifteen psalms known as the “Songs of Degrees or Ascents” were sung by the caravans of pilgrims going up to attend the annual feasts at Jerusalem. But it is equally possible that the title has reference to some peculiarity in connection with the music or the manner of using it.</span>


bookid: Prov
contenido:
<span class='footnote-text'>Over the doors of the school of Plato these words were written in Greek, “Let no one enter who is not a geometrician.” But Solomon opens wide the doors of his proverbs with a special message of welcome to the unlearned, the simple, the foolish, the young, and even to the wise—that all “will hear and increase in learning” (Prov. 1:5).</span> <br><br> <span class='footnote-text'>A key term in the book of Proverbs, “Wisdom” is capitalized throughout, as God’s design for living and as a reminder of Christ, Whom the apostle Paul calls “the wisdom of God... in Whom are hid all the treasures of wisdom and knowledge” (I Cor. 1:24; Col. 2:3 <span class="small-caps">kjv</span>).</span>


bookid: Prov
contenido:
<span class='footnote-text'>Wisdom here is personified. Read “the Wisdom of God” instead of “Wisdom” and see the wonderful power of this book.</span>


bookid: Prov
contenido:
<span class='footnote-text'>All of the Ten Commandments are reflected in the book of Proverbs; here it is the seventh, “You shall not commit adultery.”</span>


bookid: Prov
contenido:
<span class='footnote-text'>The Bible consistently teaches that one is not to forsake a friend, and this passage is not to be otherwise construed. But it is one thing to lend a friend money, and quite another thing to promise to pay his debts for him if he fails to do so himself. It might cost one, under the rigid customary laws governing debt, his money, his land, his bed, and his clothing—and if these were not sufficient, he and his wife and children could be sold as slaves, not to be released until the next Year of Jubilee—fifty years after the previous one. God’s Word is very plain on the subject of not underwriting another person’s debts (see Prov. 11:15; 17:18; 22:26).</span>


bookid: Prov
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) so reads at this point.</span>


bookid: Prov
contenido:
<span class='footnote-text'>See Wisdom here present and involved at creation as an attribute of God.</span>


bookid: Prov
contenido:
<span class='footnote-text'>Recall that “Wisdom” is capitalized throughout the book of Proverbs as a reminder of its divine implications. See footnotes on Prov. 1:2 and Prov. 1:20.</span>


bookid: Prov
contenido:
<span class='footnote-text'>The word “fool” in the Old Testament seldom, if ever, is used to describe the feebleminded, imbecile, idiot, or moron. Rather, it always has within it the meaning of a rebel, especially against God and the laws of order, decency, and justice. Notice in Proverbs how many such characteristics of rebelliousness are listed against the fool, and see God’s attitude toward them.</span>


bookid: Prov
contenido:
<span class='footnote-text'>This verse so reads in <i>The Septuagint</i> (Greek translation of the Old Testament). Its statement squarely addresses the problem of whether one has a moral right to neglect his body by “letting nature take its unhindered course” in illness.</span>


bookid: Prov
contenido:
<span class='footnote-text'>Several other texts, including <i>The Septuagint</i> (Greek translation of the Old Testament), so read.</span>


bookid: Prov
contenido:
<span class='footnote-text'>This is not to be understood as a revengeful act intended to embarrass its victim, but just the opposite. The picture is that of the high priest (Lev. 16:12) who, on the Day of Atonement, took his censer and filled it with “coals of fire” from off the altar of burnt offering, and then put incense on the coals to create a pleasing, sweet-smelling fragrance. The cloud or smoke of the incense covered the mercy seat and was acceptable to God for atonement. Samuel Wesley wrote:/ “So artists melt the sullen ore of lead,/ By heaping coals of fire upon its head:/ In the kind warmth the metal learns to glow,/ And pure from dross the silver runs below.”</span>


bookid: Prov
contenido:
<span class='footnote-text'>It is important to the purpose of this invaluable chapter that one realizes that it is first of all intended for young men. It is the mother’s God-given task to provide youth with this information directly from its inspired source, letting them grow up with it in their consciousness.</span>


bookid: Prov
contenido:
<span class='footnote-text'>It is most unfortunate that this description of God’s ideal woman is usually confined in readers’ minds merely to its literal sense—her ability as a homemaker, as in the picture of Martha of Bethany in Luke 10:38-42. But it is obvious that far more than that is meant. When the summary of what makes her value “far above rubies” is given (in Prov. 31:30), it is her spiritual life only that is mentioned. One can almost hear the voice of Jesus saying, “Mary has chosen the good portion... which shall not be taken away from her” (Luke 10:42).</span>


bookid: Prov
contenido:
<span class='footnote-text'>“Many daughters have done... nobly and well... but you excel them all.” What a glowing description here recorded of this woman in private life, this “capable, intelligent, and virtuous woman” of Prov. 31! It means she had done more than Miriam, the one who led a nation’s women in praise to God (Exod. 15:20, 21); Deborah, the patriotic military advisor (Judg. 4:4-10); Ruth, the woman of constancy (Ruth 1:16); Hannah, the ideal mother (I Sam. 1:20; 2:19); the Shunammite, the hospitable woman (II Kings 4:8-10); Huldah, the woman who revealed God’s secret message to national leaders (II Kings 22:14); and even more than Queen Esther, the woman who risked sacrificing her life for her people (Esth. 4:16). In what way did she “excel them all”? In her spiritual and practical devotion to God, which permeated every area and relationship of her life. All seven of the Christian virtues (II Pet. 1:5) are there, like colored threads in a tapestry. Her secret, which is open to everyone, is the Holy Spirit’s climax to the story, and to this book. In Prov. 31:30, it becomes clear that the “reverent <i>and</i> worshipful fear of the Lord,” which is “the beginning (the chief and choice part) of Wisdom” (Prov. 9:10), is put forth as the true foundation for a life which is valued by God and her husband as “far above rubies <i>or</i> pearls” (Prov. 31:10).</span>


bookid: Eccl
contenido:
<span class='footnote-text'>Ecclesiastes is the book of the natural man whose interests are confined to the unstable, vanishing pleasures and empty satisfactions of those who live merely “under the sun.” The natural man is not aware that all the affirmative answers to life are to be found in Him Who is above, not “under,” the sun. The natural man grovels in the dust and finds only earthworms, while the spiritual man may soar on wings like eagles (Isa. 40:31) above all that is futile and disappointing, and may live in the consciousness of God’s companionship, favor, and incomparable, everlasting rewards.</span>


bookid: Eccl
contenido:
<span class='footnote-text'>The “Wisdom” of Proverbs is not the “wisdom” of Ecclesiastes. The former is Godlike, the latter is usually human.</span> <br><br> <span class='footnote-text'>Throughout this book not once is the Supreme Being recognized as “Lord” [of lords and King of kings]. The word used to designate Him is invariably the one that may be applied to God or to idols—“Elohim,” the God recognized “under the sun.” The wisdom which is thus limited can end only in “a miserable business” and in vexation of spirit until it finds “the wisdom that is from above” (James 3:17 <span class="small-caps">kjv</span>), “the hidden wisdom, which God ordained before the world unto our glory” (I Cor. 2:7 <span class="small-caps">kjv</span>).</span>


bookid: Eccl
contenido:
<span class='footnote-text'>Solomon’s reign began under most promising conditions: he “loved the Lord, walking in the statutes of David his father... All Israel... feared the king [Solomon], for they saw that the wisdom of God was in him, to do judgment” (I Kings 3:3, 28 <span class="small-caps">kjv</span>). But soon his own “wisdom” alone was guiding him. He openly affronted God by taking many wives, including even heathen women. They seduced him into tolerating and even practicing idolatry (I Kings 11:1ff.).</span>


bookid: Eccl
contenido:
<span class='footnote-text'>According to <i>The Septuagint</i> (Greek translation of the Old Testament) and <i>The Syriac</i> reading: Jesus recognized the unprecedented glory which Solomon’s human wisdom had brought him, but He said that Solomon arrayed in all of it was not equal in glory to one tiny lily of the field—which God’s wisdom had made (Matt. 6:29).</span>


bookid: Eccl
contenido:
<span class='footnote-text'>Does the Bible really teach that “a man has no preeminence over a beast”? No! The Bible only records that the book of Ecclesiastes says it. Then why is this book in the Bible? Can it possibly be called inspired by God when it makes such “under the sun” pronouncements, some only partially true, others entirely false? Here is the tested answer: “Every scripture inspired of God is also profitable for teaching ... reproof... correction, for instruction... in righteousness.” (II Tim. 3:16 <span class="small-caps">asv</span>.) The divine purpose in including Ecclesiastes in the Bible is obvious. It gives a startling picture of how fatal it is for even the wisest of men to substitute man’s “wisdom” for God’s wisdom, and to attempt to live by it. Solomon’s reign began with God, gold, and glory. It ended with bafflement, brass, and bewildered acceptance of man’s having “no preeminence over a beast”!—man, who was made “in the image <i>and</i> likeness of God” (Gen. 1:27) and “but little lower than God [or heavenly beings]”! (Ps. 8:5.)</span>


bookid: Eccl
contenido:
<span class='footnote-text'>“Christianity calls upon us to make our old age into an aspect of youth. There is to be no old age in the sense of spiritual exhaustion or moral decrepitude or misanthropic isolation; old age is to be equivalent to increase of kingliness and bounty and holy influence.” “The path of the righteous is as the dawning light that shineth more and more unto the perfect day” (Prov. 4:18 <span class="small-caps">asv</span>).</span>


bookid: Eccl
contenido:
<span class='footnote-text'>The Hebrew “Adam” means man, of the ground. The very name witnesses to his frailty.</span>


bookid: Eccl
contenido:
<span class='footnote-text'>How impressive throughout Ecclesiastes is the evidence that, while Solomon is doing his utmost to prove that life is futile and not worth living, the Holy Spirit is using him to show that these conclusions are the tragic effect of living “under the sun”—ignoring the Lord, dwelling away from God the Father, oblivious of the Holy Spirit—and yet face to face with the mysteries of life and nature!</span>


bookid: Song
contenido:
<span class='footnote-text'>Does my spirit crave the Divine Shepherd, even in the presence of the best that the world can offer me?</span>


bookid: Song
contenido:
<span class='footnote-text'>Do I have a constant sense of my Shepherd’s presence, regardless of my surroundings?</span>


bookid: Song
contenido:
<span class='footnote-text'>Do I take time to meet my Good Shepherd each day, letting Him tell me of His love, and cheering His heart with my interest in Him?</span>


bookid: Song
contenido:
<span class='footnote-text'>Do I realize that my voice lifted in praise and song is sweet to Him, or do I withhold it?</span>


bookid: Song
contenido:
<span class='footnote-text'>What is my greatest concern, the thing about which most of all I want Christ’s help? When He asks to hear my voice, what do I tell Him?</span>


bookid: Song
contenido:
<span class='footnote-text'>Do I heed Christ when He bids me to come away from the lions’ den of temptation and dwell with Him?</span>


bookid: Song
contenido:
<span class='footnote-text'>Am I willing to have the north wind of adversity blow upon me, if it will better fit me for Christ’s presence and companionship?</span>


bookid: Song
contenido:
<span class='footnote-text'>In my weariness from earthly cares, do I hesitate to answer when the Divine Shepherd knocks at my door, and so turn Him from me?</span>


bookid: Song
contenido:
<span class='footnote-text'>Is my Savior unquestionably the One altogether lovely, the One above all others most precious to me? Can I tell how and why Christ is more to me than any human being or than all earthly possessions?</span>


bookid: Isa
contenido:
<span class='footnote-text'>Although more male babies are born than female babies, the number of marriageable men in the world is constantly decreasing. Over 57 percent of the enlisted men in World War I became casualties (according to <i>The World Almanac</i>), and the casualties in World War II have been estimated at 33 million. Not counting deaths in the armed forces, the ratio of deaths between males and females was (as of 1960) nine to seven. This had not been true in previous centuries. Isaiah here foresees a time when the ratio between marriageable men and women will be one to seven in Jerusalem.</span>


bookid: Isa
contenido:
<span class='footnote-text'>“Jesus was actually born in a time when the Holy Land found itself under the supremacy of [Assyria, when looked upon as] the universal empire, a condition which went back to the unbelief of Ahaz as its ultimate cause” (F. Delitzsch, cited by <i>The New Bible Commentary</i>).</span>


bookid: Isa
contenido:
<span class='footnote-text'>Samaria was overthrown by Assyria in 722 <span class="small-caps">b.c.,</span> ten years after the downfall of Damascus, fulfilling this prophecy.</span>


bookid: Isa
contenido:
<span class='footnote-text'>This prophecy was literally fulfilled, and although Syria and Israel were conquered and led into captivity, the kingdom of Judah was spared and continued for over 130 years.</span> <br><br> <span class='footnote-text'>In its fullest sense ‘Immanuel‘ [God with us] can apply only to the Messiah; the fact that Judah is His was and still is a pledge that, no matter how sorely overwhelmed, it shall be saved at last.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Isaiah’s own name means “Salvation of the Lord.” His two children’s names were “signs” pointing to the coming crisis and the need for God’s help: <i>Shear-jashub</i> means “A remnant shall return” (Isa. 7:3), and <i>Maher-shalal-hash-baz</i> means “They hasten to the spoil; they speed to the prey,” referring to the Assyrians (Isa. 8:1).</span>


bookid: Isa
contenido:
<span class='footnote-text'>During a single night this prophecy was fulfilled, when “the Angel of the Lord went forth and slew 185,000 in the camp of the Assyrians; and when the living arose early in the morning, behold, all these were dead bodies” (II Kings 19:35)—just when their victory over God’s people had seemed certain.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Babylon was taken by surprise on the night of Belshazzar’s sacrilegious feast, when Belshazzar was slain and Darius the Mede was made king over the realm of the Chaldeans (Dan. 5:30).</span>


bookid: Isa
contenido:
<span class='footnote-text'>“By the outbreak of [the Lord’s] wrath the material universe is [to be] shaken to its foundations. Such representations are common in the descriptions of the day of the Lord, and are not to be dismissed as merely figurative” (<i>The Cambridge Bible</i>). See also I Thess. 5:2; II Thess. 1:7, 8; II Pet. 3:10.</span>


bookid: Isa
contenido:
<span class='footnote-text'>This whole prophecy is generally conceded to have been written well over a century (170 years, according to archbishop James Ussher) before Babylon’s downfall, when the circumstances necessary for its fulfillment seemed most improbable—but it has been literally fulfilled in detail. Human keenness of foresight could not possibly have foreseen that great Babylon would be wiped from the face of the earth (Isa. 13:19), become ruins infested by wild animals (Isa. 13:21, 22), be feared because of superstition by the Arabs (Isa. 13:20)—with only a small village near the area to mark the place where, since the days of Nimrod, mighty kings had exalted themselves above the God of heaven. Various conquerors during the centuries contributed to Babylon’s downfall until, by the first century <span class="small-caps">b.c.</span>, it was as utterly and hopelessly destroyed as Sodom and Gomorrah (Isa. 13:19).</span>


bookid: Isa
contenido:
<span class='footnote-text'>This prophecy (Isa. 14:1, 2) was fulfilled literally and in detail under King Cyrus of Persia and Babylonia. (Ezra 1.)</span>


bookid: Isa
contenido:
<span class='footnote-text'>The Hebrew for this expression—“light-bringer” or “shining one”—is translated “Lucifer” in <i>The Latin Vulgate</i>, and is thus translated in the <i>King James Version</i>. But because of the association of that name with Satan, it is not now used in this and other translations. Some students feel that the application of the name Lucifer to Satan, in spite of the long and confident teaching to that effect, is erroneous. The application of the name to Satan has existed since the third century <span class="small-caps">a.d.,</span> and is based on the supposition that Luke 10:18 is an explanation of Isa. 14:12, which many authorities believe is not true. “Lucifer,” the light-bringer, is the Latin equivalent of the Greek word “Phosphoros,” which is used as a title of Christ in II Pet. 1:19 and corresponds to the name “radiant <i>and</i> brilliant Morning Star” in Rev. 22:16, a name Jesus called Himself. This passage here in Isa. 14:13 clearly applies to the king of Babylon.</span>


bookid: Isa
contenido:
<span class='footnote-text'>The city of Babylon was in the midst of a very fertile area, and it would have seemed reasonable to suppose that, regardless of what happened to the population, the region would always furnish pasturage for flocks. But Isaiah said it would become the possession of wild animals and would be covered with “marshes <i>and</i> pools of water.” This is how that prophecy was literally fulfilled: after Babylon was taken, the whole area around the city was put under water from neglect of the canals and dikes of the Euphrates River. It became stagnant “marshes <i>and</i> pools of water” among ruins haunted by wild animals, proclaiming to any who might see it that “surely, as [the Lord has] thought <i>and</i> planned, so shall it come to pass” (Isa. 14:24).</span>


bookid: Isa
contenido:
<span class='footnote-text'>The prophecy against Assyria had actually by this time already been fulfilled, but Isaiah attached it to the as yet unfulfilled prophecy against Babylon as a pledge or guarantee of the fulfillment of the latter.</span>


bookid: Isa
contenido:
<span class='footnote-text'>As King Mesha sent 100,000 lambs each year to King Ahab of Israel (II Kings 3:4), so now the Moabites are advised to win the king’s favor and protection by diverting their tribute to the king in Jerusalem, as an acknowledgment of subjection.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Isaiah apparently puts these words in the mouths of the Moabite ambassadors to the king of Judah, but in “language so divinely framed as to apply to ‘the latter days’ under King Messiah, when the Lord shall bring again [reverse] the captivity of Moab” (Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>).</span>


bookid: Isa
contenido:
<span class='footnote-text'>This prophecy was fulfilled after the death of King Ahaz of Judah (Isa. 14:28), somewhere around the third year of King Hezekiah’s reign. Moab was not left completely without population at this time; there was still a “remnant.” The final desolation of Moab was reserved for King Nebuchadnezzar of Babylon in around 582 <span class="small-caps">b.c.</span>, some five years after the taking of Jerusalem. The ruins of Elealeh, Heshbon, Medeba, Dimon, etc., still exist to confirm through modern research the accuracy of the fulfillment of this prophecy.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Isaiah foretells (in Isa. 14:25) that God will break the Assyrian conqueror and tread him underfoot. Now (in Isa. 17:14) further details seem to be furnished—“terror” (because the enemy has all but been victorious), but “before the morning, they [the terrorizing Assyrians] are not.” The startling fulfillment of this prophecy (cf. also Isa. 10:33-34; 30:31; 31:8) is found in Isa. 37:36, following the repetition of the prophecy first recorded in II Kings 19:29-36. Just when an overwhelming victory by the Assyrian Sennacherib seemed inevitable, during a single night 185,000 of his army died, and Judah was spared—as the Lord through Isaiah had promised.</span>


bookid: Isa
contenido:
<span class='footnote-text'>This whole prophecy (Isa. 23:14-18) was literally fulfilled in following centuries. Tyre was destroyed by Nebuchadnezzar in 572 <span class="small-caps">b.c.</span> and lay desolate for seventy years. The new city built on the island was taken by Alexander the Great in 332 <span class="small-caps">b.c.</span> (see footnotes on Ezek. 26:4, 14). Eventually the true religion prevailed at Tyre. Jesus visited there (Matt. 15:21) and so did Paul (Acts 21:3-6). Eusebius (Hist. 10:4) says that “when the church of God was founded in Tyre..., much of its wealth was consecrated to God... and was presented for the support of the ministry.” Jerome, also writing in the fourth century <span class="small-caps">a.d.</span>, says that the wealth of the churches of Tyre “was not treasured up or hidden but was given to those who dwelt before the Lord.”</span>


bookid: Isa
contenido:
<span class='footnote-text'>“The prophet transports himself in spirit to the end of all things. He describes the destruction of the world. He sees, however, that this destruction will be gradually accomplished. He here depicts the first scene: the destruction of all that exists on the surface of the earth... as even now occurs [in limited areas] as a consequence of wars... Jehovah empties, devastates, depopulates the surface of the earth...” (Johan P. Lange, <i>A Commentary</i>). “The writer feels that he is living in the last days, and in the universal wretchedness and confusions of the age he seems to discern the ‘beginning of sorrows.’ His thoughts glide almost imperceptibly from the one point of view to the other, now describing the distress and depression which exist, and now the more terrible visitation which is imminent” (<i>The Cambridge Bible</i>).</span>


bookid: Isa
contenido:
<span class='footnote-text'>The Hebrew word used here may mean visit in mercy as well as visit in punishment, but the context does not seem to indicate the possibility of mercy in this case.</span>


bookid: Isa
contenido:
<span class='footnote-text'><i>The Dead Sea Scrolls</i> read, “You [Lord] have been to me a strong wall.”</span>


bookid: Isa
contenido:
<span class='footnote-text'><i>The Bible in Aramaic: The Latter Prophets According to Targum Jonathan</i> reads, “In that time Messiah, the Lord of hosts, shall be a crown of joy and a diadem of praise to the residue of His people.” Commentators generally agree that this is the meaning of the passage.</span>


bookid: Isa
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) reads “be ashamed.”</span>


bookid: Isa
contenido:
<span class='footnote-text'>The Messianic age is again in view (Isa. 9:7; 11:4; 16:5; 33:17).</span>


bookid: Isa
contenido:
<span class='footnote-text'>Authorities find it impossible to be sure whether the “city” here means Nineveh, Jerusalem, or even Babylon. Some say it could be a composite of all the cities opposed to God.</span>


bookid: Isa
contenido:
<span class='footnote-text'>The place-names in this verse are all found on the Assyrian monuments. For further information, see E.S. Schrader, <i>Cuneiform Inscriptions and the Old Testament</i>, and his comments on II Kings 19:12.</span>


bookid: Isa
contenido:
<span class='footnote-text'>See footnote on Gen. 16:7.</span> <br><br> <span class='footnote-text'>A startling, literal fulfillment of the prophecy made in Isaiah 31:8, 9. See also Isa. 10:33-34; 14:25; 17:14; 30:31.</span>


bookid: Isa
contenido:
<span class='footnote-text'>God’s time for Hezekiah to die had come (Isa. 38:1), but he had no son. It was unthinkable to him, apparently, that he should die and leave no heir to his throne. As devout as he was, he could not trust the Lord to give His faithful servant what was best for him. So he took matters into his own hands and begged to be allowed to live on. The Lord granted his request—sons were born. How immense the grief that resulted! One of his sons, Manasseh, became Hezekiah’s disgraceful and ruthless successor, not for just a few years, but for fifty-five! (II Kings 21:1ff.) He undid everything reformatory that had been done, established idol worship, caused his son to go through the fire as an offering to the pagan god, defied God’s prophets, and caused the slaughter of those who opposed him (including perhaps Isaiah, his father’s best friend who, according to Jewish tradition, was sawed in half during Manasseh’s reign). How little Hezekiah knew of what was best for him or for Judah! How presumptuous is anyone who demands that his own shortsighted vision replace the wisdom of God’s plan for his own life or for that of others! See also footnote on II Kings 20:6.</span>


bookid: Isa
contenido:
<span class='footnote-text'>The apostle Peter quotes this verse (I Pet. 1:24-25) and then adds, “and this Word is the good news which was preached to you”—which confirms as fact that Isaiah is here referring to the times of Christ, the Messiah, the Anointed One.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Cyrus came from the east (Isa. 41:2), but defeated a number of kingdoms north of Babylon early in his reign. Palestinian authors frequently perceived invasions as coming primarily from the north.</span>


bookid: Isa
contenido:
<span class='footnote-text'>This is the first of the famous prophecies concerning the great future “Servant of the Lord” (Isa. 42:1-7; 49:1-9a; 50:4-9; 52:13-53:12). Interpreters have struggled with the question, “Who is meant by ‘the servant’?” Some think the “servant of the Lord” is the people of Israel. Others think it makes reference to the faithful part of the people, the “ideal” people of Israel. Still others think of the prophets as a group. Another large group of scholars believes that the “Servant of the Lord” is the Messiah, the One Who will establish God’s kingdom on earth.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Moral evil proceeds from the will of men, but physical evil proceeds from the will of God.</span>


bookid: Isa
contenido:
<span class='footnote-text'>It is difficult to know positively to whom the Lord is speaking in these next verses—whether (1) to the Messiah, (2) to Israel, or (3) to Isaiah. The large majority of early authorities favored interpretation (1); later scholars incline toward interpretation (2). See also footnote on Isa. 42:1.</span>


bookid: Isa
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) here reads, “In all the highways they shall be fed, and there shall be pasture for them in all the paths.”</span>


bookid: Isa
contenido:
<span class='footnote-text'>Although this chapter is primarily intended to express Zion’s joy over redemption, it has also a very personal, long-neglected, and often overlooked message for women—the lonely, the disappointed, the childless, the widow. It has all the glorious confidence and assurance, the incentive and understanding, for which feminine hearts have longed throughout the ages! Every woman who will read it every week for a year with receptive heart and mind will find herself not only spiritually prepared for her own childlessness or widowhood, should it come, but also supplied with rich treasure with which to address the similar needs of countless other aching hearts to whom the Holy Spirit is here speaking.</span>


bookid: Isa
contenido:
<span class='footnote-text'>The identification of the one here addressed is uncertain. A proportionately large number of authorities believe it to be Israel, as here indicated, but other interpreters think it is the Messiah [the second David], or David as His representative.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Prior to well into the twentieth century, scholars could only speculate as to what Isaiah might have meant here by “the abundant wealth of the [Dead] Sea” that would one day be turned over to Jerusalem. Of course, the Dead Sea, which for ages had been considered only a place of death and desolation, was ruled out as a possible meaning. Then suddenly it was discovered that the waters of the Dead Sea contain important chemicals. In <span class="small-caps">a.d.</span> 1935 G.T.B. Davis wrote, “One is almost staggered by the computed wealth of the chemical salts of the Dead Sea. It is estimated that the potential value of the potash, bromine, and other chemical salts of its waters is... four times the wealth of the United States!” (G.T.B. Davis, <i>Rebuilding Palestine</i>) Isaiah himself did not know this, but the God who caused the Dead Sea to play a part in His program in the last days knew all about it, and He led the prophet to so prophesy here in this verse.</span>


bookid: Isa
contenido:
<span class='footnote-text'>A new universe is meant here. The Hebrew language has no single word to express the concept of cosmos or universe, so heavens and earth are substituted.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Never in the history of the world had such a thing happened before—but God keeps His word. As definitely foretold here and in Ezekiel 37:21, 22, Israel became a recognized nation, actually “born in one day.” After being away from their homeland for almost 2,000 years, the Jews were given a national homeland in Palestine by the Balfour Declaration in November, 1917. In 1922, the League of Nations gave Great Britain the mandate over Palestine. On May 14, 1948, Great Britain withdrew her mandate, and immediately Israel was declared a sovereign state, and her growth and importance among nations became astonishing.</span>


bookid: Isa
contenido:
<span class='footnote-text'>Perhaps referring to the image of the Syrian god Adad. Some commentators also suggest that this may refer to the cultic leader in the center who shows by his example how to conduct the ceremonies.</span>


bookid: Jer
contenido:
<span class='footnote-text'>Jeremiah could not reconcile the doom he was now commanded to pronounce either with his own previous prophecy or with what he had read in the writings of the previous prophets. We have the apostle Peter’s comment on the perplexity of the prophets in I Pet. 1:10-12: “The prophets, who prophesied of the grace (divine blessing) which was intended for you, searched and inquired earnestly about this salvation. They sought [to find out] to whom or when this was to come which the Spirit of Christ working within them was indicating when He predicted the sufferings of Christ and the glories that should follow [them]. It was then disclosed to them that the services they were rendering were not meant for themselves <i>and</i> their period of time, but for you.... Into these things [the very] angels long to look!”</span>


bookid: Jer
contenido:
<span class='footnote-text'>A goddess of fertility, probably the Babylonian title for Ishtar. She is identified with the planet Venus. Offerings to this goddess included cakes made in the shape of a star (Jer. 44:19).</span>


bookid: Jer
contenido:
<span class='footnote-text'>“Of the motive of the disinterment [on the part of the Babylonian conquerors] the prophet says nothing. He had certainly no idea of its being the search for booty. He has in mind only the justice of God [which is concerned with punishment or penalties upon the rebellious people of God]” (Johan P. Lange, <i>A Commentary</i>).</span>


bookid: Jer
contenido:
<span class='footnote-text'>“Observe the irony. The stars look powerlessly down on the bones of their worshipers—while these send up a stench!” (Johan P. Lange, <i>A Commentary</i>).</span>


bookid: Jer
contenido:
<span class='footnote-text'>Idolatry is deceitful and false because in their idolatry men and women worship what is false, and it merely deludes the worshipers and causes them to believe a lie.</span>


bookid: Jer
contenido:
<span class='footnote-text'>The reader will no doubt notice that the name of the Babylonian ruler Nebuchadnezzar is frequently spelled Nebuchadrezzar in the book of Jeremiah, as well as on several occasions in the book of Ezekiel (Ezek. 26:7; 29:18-19; 30:10, 24). “The two forms represent different Hebrew methods of reproducing the name” (John D. Davis, <i>A Dictionary of the Bible</i>).</span>


bookid: Jer
contenido:
<span class='footnote-text'>As both sacred and secular history show, this prophecy was approximately literally fulfilled, whether it refers to the duration of the Babylonian Empire (with its heyday from the beginning of Nebuchadnezzar’s reign in 605 <span class="small-caps">b.c.</span> till its downfall in 539), or to the length of the Jewish captivity in Babylon (with the first deportation in 605 <span class="small-caps">b.c.</span> and the first return in 538). For the marvelous literal fulfillment of specific details concerning the destruction and perpetual desolation of Babylon, see footnotes on Isa. 13:22 and 14:23.</span>


bookid: Jer
contenido:
<span class='footnote-text'>This prophecy of Micah, made in the days of King Hezekiah, that Mount Zion would become a plowed field, was literally fulfilled. When Nebuchadnezzar and the Chaldeans took Jerusalem, they broke down the walls (II Kings 25:10). That was in 586 <span class="small-caps">b.c.</span> In <span class="small-caps">a.d.</span> 1542 the present walls of Jerusalem were built by Suleiman the Magnificent, the greatest of the sultans of the Turks. By some strange error, the part of the city known as Mount Zion was omitted from the enclosure and remained outside the walls; for centuries it was literally “plowed like a field.” That Mount Zion is the only part of Jerusalem ever known to be plowed is conclusive evidence of the divine inspiration and infinite foreknowledge of the word of the Lord which came to His prophet Micah. See also footnote on Mic. 3:12.</span>


bookid: Jer
contenido:
<span class='footnote-text'>Nebuchadnezzar besieged Jerusalem three times. The second time was during the reign of Jeconiah (Jehoiachin or Coniah), whom he took captive with all the nobles of Judah and Jerusalem (Jer. 27:20), at which time he carried away some of the sacred vessels of the temple. The third siege was now imminent.</span>


bookid: Jer
contenido:
<span class='footnote-text'>This prophesy was literally fulfilled. The remaining sacred vessels were carried to Babylon (II Kings 25:13; II Chron. 36:18; Jer. 52:17-23), where they were kept for seventy years (II Chron. 36:21), the length of the captivity as Jeremiah had foretold it (Jer. 29:10), and then brought back to Jerusalem (Ezra 1:7; 7:19).</span>


bookid: Jer
contenido:
<span class='footnote-text'>The mourning at Ramah is a forecast of that bitter wailing which would be raised by the mothers of the slaughtered babes of Bethlehem centuries later when Herod would attempt to kill the Christ Child (Matt. 2:17, 18). Rachel’s name, used in the prophecy, is naturally associated with Bethlehem by the fact that her tomb was in that neighborhood (<i>The Cambridge Bible</i>).</span>


bookid: Jer
contenido:
<span class='footnote-text'>The early church fathers believed this passage had reference to the mystery of Christ’s incarnation, but that interpretation is now generally rejected for various reasons. It is sufficient to say that the word “female” here used for “woman” absolutely excludes the idea that this refers to the virgin birth (for this was to be a “new thing”). To “compass” is to woo and win. That the early translators attached that meaning to it is clear from the fact that Shakespeare, their contemporary, so used it (Charles Ellicott, <i>A Bible Commentary</i>). Probably the implication is that Israel, the erring but deeply penitent wife, instead of going about after other lovers will devote herself to winning back and being worthy of the love of her divine Husband and Lord, Who had rejected her.</span>


bookid: Jer
contenido:
<span class='footnote-text'>Many times after the days of the Old Testament, Jerusalem was destroyed. Travelers in recent centuries reported it to be an almost deserted city—its buildings were ruins filled with rubble, its inhabitants numbered barely enough to populate a village. Yet not only did God’s word declare that it would be rebuilt, but also definitely and in detail it drew a word map of the exact outline which the future city would follow—from a well-known tower to the gate at a certain corner, then on over a particular hill, coming now outside the walls of the original city and taking in a large area definitely marked out by familiar landmarks. Eight details are unmistakably given here, and Zechariah adds another (Zech. 14:10). Moreover, the city’s enlargement was to be in one general direction—to the northwest. Twenty-five hundred years later, in <span class="small-caps">a.d.</span> 1935, the prophecy had been fulfilled to the letter, as if indeed with God’s “measuring line” (Jer. 31:39). What a God, and what a Book! So unlikely seemed this prophecy’s fulfillment that some commentators were of the opinion that it should be interpreted spiritually!</span>


bookid: Jer
contenido:
<span class='footnote-text'>This prophecy against King Jehoiakim was literally fulfilled. Several years after these events, the king rebelled against Babylon (II Kings 24:1) and was attacked by numerous bands from various nations subject to Babylon (II Kings 24:2). He thus came to a violent death and a disgraceful burial such as Jeremiah had foretold several chapters before this one (Jer. 22:13-19). There, after a stern and scathing censure of the king, the Lord foretells through his prophet that Jehoiakim will “be buried with the burial of a donkey—dragged out and cast forth beyond the gates of Jerusalem” (Jer. 22:19). How could Jeremiah possibly have foreseen these events except by divine inspiration?</span>


bookid: Jer
contenido:
<span class='footnote-text'>This clause has been supplied from the end of chapter 38, where, according to many authorities, many translations have wrongly placed it.</span>


bookid: Jer
contenido:
<span class='footnote-text'>Baruch plays a role familiar in normal human life today—that of having to take second place, having to play second fiddle. He was of high birth; his grandfather Maaseiah was governor of Jerusalem in the days of King Josiah (II Chron. 34:8). Considering all that Baruch was doing to make Jeremiah’s prophecies permanent by recording them for posterity, it is not surprising that he seems to have expected to share the prophet’s rewards. “To play a prominent part in the impending crisis, to be the hero of a national revival, to gain the favor of the conqueror he announced,” seems to have been his high ideal, his glorious dream. When its realization was denied him, “he sank in despair at the seeming fruitlessness of his efforts” (Sir William Smith, <i>A Dictionary of the Bible</i>). Yet Baruch is an excellent illustration of how little the gift of prophecy depended on men, and how completely it remained for God to grant or deny prominence and recognition to His perhaps equally deserving servants. But each man’s eternal rewards are proportioned according to his faithfulness, and not according to his earthly recognition or the lack of it (Matt. 25:14-30).</span>


bookid: Jer
contenido:
<span class='footnote-text'>It is startling to realize that God, through His prophets, accurately foretold in detail the future of every one of the prominent nations of Old Testament times, often specifying the fate of particular rulers and chief cities as well. It will greatly increase the reader’s interest if he or she will look up the literal fulfillment of these prophecies as he or she comes to them, as indicated in the textual references or the footnotes. Notice how definite and specific the prophecies are; what was said of Babylon, for instance, would not have been applicable to Egypt or Ammon or Sidon. And history proves their fulfillment. If there was no other evidence that there is a God and that the Bible is inspired by Him, the fulfillment of prophecy in history should be sufficient proof for any person capable of thinking it through. Nor are the prophecies against some nations recorded by only one writer, but a number of them, widely separated by time and circumstances, set them down in writing. Let us approach these records with awe and awakened vision; we are on holy ground.</span>


bookid: Jer
contenido:
<span class='footnote-text'>Dibon, known today as Dhiban, stands on two hills. The “Moabite Stone,” which contains a record of Moabite history, was found among the ruins of Dibon. The Aroer mentioned in this chapter (Jer. 48:19) stood on the north side of the river Arnon (Jer. 48:20), just south of Dibon. Mesha records on the “Moabite Stone” that he “built [restored] the city [Aroer] and made the road over the Arnon” (<i>The Cambridge Bible</i>).</span>


bookid: Jer
contenido:
<span class='footnote-text'>Nebuchadnezzar (605-562 <span class="small-caps">b.c.</span>) subjugated the Moabites, but they continued to exist as a race into the first century <span class="small-caps">a.d.</span> (though the national existence of both Moab and Ammon seems to have ended long before the time of Christ). This in itself is a remarkable fulfillment of prophecy; but the fact that Moab’s fortunes are to be restored “in the latter days” (Jer. 48:47), and have proceeded toward that end before our very eyes, is even more startling. Yet Moab is only one of the numerous nations whose fate was accurately written down in advance by the ancient prophets of God.</span>


bookid: Jer
contenido:
<span class='footnote-text'>As complete and continuous as the desolation of Moab and Ammon was for so many long centuries, yet God is keeping His word for their restoration “in the latter days” (Jer. 48:47) in a remarkable manner. For instance, Amman, the capital of the Hashemite Kingdom of Jordan (formerly called Transjordania, and in Bible times the ancient Rabbah of Ammon), was a mere village in 1900, but by 1960 it was a city of 200,000 inhabitants. One can only stand in awe and reverent amazement at the precision with which the prophecies of the Word of God are being carried out in the present day and age.</span>


bookid: Jer
contenido:
<span class='footnote-text'>How except by divine inspiration could the prophets have foretold that Edom’s desolation would be perpetual? After 2,500 years the statement is so literally true that in the land of Edom, where millions once lived, there are only a few people barely existing, and the land is in ruins. For there was no prophecy that Edom would recover “in the latter days” (Jer. 48:47), as was predicted for Moab and Ammon, but Edom’s desolation was to be lasting. The short book of Obadiah presents an interesting further clarification of God’s reason for this exceptional treatment of Edom. It was all the outcome of a mere quarrel, a family feud, between two brothers, Jacob and Esau, which erupted into acts of violence and which continued from Genesis to the Gospels. (Gen. 27 and footnote on Gen. 27:41).</span>


bookid: Jer
contenido:
<span class='footnote-text'>Petra, once an important Roman province in Edom, was lost for many centuries but rediscovered in 1812. On the height above its ruins is the great high place, and other evidences of idolatry stand on neighboring heights.</span>


bookid: Jer
contenido:
<span class='footnote-text'>This Hazor is not to be confused with three others mentioned elsewhere (Josh. 11:1; 15:23; Neh. 11:33). It was a region in the Arabian Desert east of Palestine. Jeremiah’s prophecy concerning it was literally fulfilled. Nebuchadnezzar conquered Arabia, according to historians, and Hazor’s exact situation is long since unknown. Hazor is also known as that part of the Arab nation which used fixed dwellings in unwalled towns, in contrast to nomad Arabs.</span>


bookid: Jer
contenido:
<span class='footnote-text'>Elam was a region beyond the Tigris River. After a long period of subjugation to foreign powers, it joined with Media and ultimately captured Babylon (Isa. 21:2, 9). Elam became a province of the Persian Empire. Elamites had been settled as colonists in Samaria long before the return of the Jews from Babylon, and they joined with others in attempting to prevent the rebuilding of Jerusalem and the temple (Ezra 4:9). There were also Elamites present on the Day of Pentecost (Acts 2:9), but they became extinct in the eleventh century. Elam in modern times is a province of modern Iran, bearing the name Khuzistan. Thus this prophecy of that nation’s destruction is long since fulfilled, with the restoration of Elam’s fortunes predicted in Jer. 49:39, the fulfillment of which we anticipate and await.</span>


bookid: Jer
contenido:
<span class='footnote-text'>Here is God’s forecast through Jeremiah of what was going to happen to great Babylon, of whom Herodotus said she had been “embellished with ornaments more than any city” of his acquaintance. The fact that all of the details of the prophecy were carried out is recorded by Daniel (5:1-30), and becomes more and more amazing and awe-inspiring as one reflects on it all after twenty-five verifying centuries. Truly only an “[empty-headed] fool” could say in his heart, “There is no God” (Ps. 14:1).</span>


bookid: Jer
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) renders this word “mill.” Hence it has been inferred that the Chaldeans ascribed to Zedekiah in his old age the same fate as that to which the Philistines assigned Samson (Judg. 16:21) (<i>The Cambridge Bible</i>).</span>


bookid: Jer
contenido:
<span class='footnote-text'>King Ahaz had previously removed the twelve bronze bulls or oxen (I Kings 7:25) from under the big laver and had replaced them with a substructure of stone (II Kings 16:17), but obviously he had not put them beyond the reach of the Chaldeans when they set their minds to find them.</span>


bookid: Jer
contenido:
<span class='footnote-text'>The latter of these clauses is probably an afterthought in order to prevent ending the book with the word “death.” The general object too of the paragraph [the last four verses] seems to have been to leave the reader with a parting ray of comfort and encouragement in the thought that even in exile the Lord remembered His people and softened the heart of the heathen tyrant toward David’s seed (<i>The Cambridge Bible</i>). Note also the contrast between Zedekiah, who remained in prison till the day he died (Jer. 52:11), and Jehoiachin, who was released from prison and treated well by the Babylonian kings till the day he died.</span>


bookid: Lam
contenido:
<span class='footnote-text'>It is possible to read the writings of the prophets only as valuable contributions to Old Testament history. And the reader may be enriched by familiarity with their forecasts of events which have been startlingly fulfilled, thus proclaiming the divine inspiration of the books and the wisdom and power of the God Who prompted their writings. But to stop there is by no means to grasp their full and outstanding purpose for today. Through the prophets God is speaking definitely and definitively to every individual and nation on earth, even right now demanding that we see ourselves as He sees us—a world of nations and individuals tobogganing toward disaster; and He declares that there is no alternative unless we repent and come to terms with Him.</span>


bookid: Lam
contenido:
<span class='footnote-text'>The Ammonites and Moabites, descendants of Lot and kinsmen of Israel, were forbidden to enter the congregation of the Lord, “even to their tenth generation,” because they refused assistance to the Israelites when they were fleeing from Egypt, and because they hired Balaam to curse Israel (Deut. 23:3, 4). The Israelites themselves never assembled any closer to the sanctuary of the temple than in the court outside its door. No Jew—not even David or Jesus Himself or any of His apostles—ever ventured into the sanctuary or temple proper except for certain Levites to whom such service was assigned. Two Greek words have customarily been translated “temple” in the New Testament. One (<i>hieron</i>) always means the temple enclosure (the porches, courts, chambers, and the like); the other word (<i>naos</i>) means the sanctuary proper—the Holy Place and the Holy of Holies—into which none but the authorized priests might go, and then only at stated times. But now, Jeremiah says, the forbidden heathen nations enter the very Holy of Holies for plunder! Nothing more humiliating could happen for a Jew than this.</span>


bookid: Lam
contenido:
<span class='footnote-text'>“This reference to the ancient predictions of judgment against Israel for their sins is of great importance, both because it shows that these prophecies were then extant and well known among the Jews, and because it shows that they were understood by the pious remnant exactly as we now explain them” (Johan P. Lange, <i>A Commentary</i>).</span>


bookid: Lam
contenido:
<span class='footnote-text'>Fathers and sons alike are responsible for the calamity that has befallen Jerusalem. The truth of the matter is: this generation too deserved their punishment. “Woe to us, for we have sinned! Because of this our hearts are faint and sick; because of these things our eyes are dim <i>and</i> see darkly” (Lam. 5:16, 17).</span>


bookid: Lam
contenido:
<span class='footnote-text'>“The Book of Lamentations, like so many of even the saddest of the psalms, does in fact end with the language of hope, a hope that is so little apparent on the first reading of the conclusion to Lamentations that in many Hebrew manuscripts the words of Lam. 5:21 are repeated at the end, right after Lam. 5:22, so that its words of hope and restoration rather than the somber ending of “Or are You exceedingly angry with us [still]?” may be the last to fall upon the ear. A similar expedient is used in the case of Ecclesiastes, Isaiah, and Malachi” (<i>The Cambridge Bible</i>). See also footnote on Jer. 52:34.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>It is noteworthy that the four faces of the living creatures as here described are symbolic of “the four portraits of Jesus” as given in the four Gospels. Matthew represents our Lord as the King (the lion), Mark portrays Him as the Servant (the ox), Luke emphasizes His humanity (man), and John proclaims especially His deity (the eagle).</span>


bookid: Ezek
contenido:
<span class='footnote-text'>On the basis of the fact that God uses it more often than any other important word in the Bible, the word “Lord” becomes the most essential term in any language for the welfare of any person. It is not enough that one knows that God is God, and that He is, for only a fool would deny that (Ps. 53:1), but God demands of every person who is to be recognized by Him that he accepts Him as Lord of his life, his Sovereign Ruler, to Whom he yields implicit obedience. When Thomas was able to say of Jesus, “My Lord and my God!” (John 20:28), his doubts ceased to exist. Nothing short of that kind of expression of Christ’s lordship meets God’s demands. Watch for the word “Lord” in the Bible; it occurs around 5,000 times. Watch also for this phrase (“you shall know, understand, <i>and</i> realize that I am the Lord”) throughout the book of Ezekiel.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>This prophecy was literally fulfilled as recorded in Jer. 52:7-11. King Zedekiah’s eyes were put out in Riblah, Palestine, before he was carried to Babylon, where he died. Thus he did “not see it,” even though he died there.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>This prophecy was literally fulfilled as recorded in several Old Testament passages (see textual references).</span>


bookid: Ezek
contenido:
<span class='footnote-text'>To prevent Nebuchadnezzar from getting her valuables, Tyre transported herself to an island a half mile out in the sea. The conqueror destroyed the city on the mainland and left. But more than two centuries later, Alexander the Great took the ruins of the old city, even scraping up the dust, and made a causeway to the island, thus fulfilling the prophecy exactly.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>According to Herodotus, Tyre’s history began in 2750 <span class="small-caps">b.c.</span> It was a fortified city in Joshua’s time (Josh. 19:29), and later became a great maritime commercial center (Isa. 23:8). Yet Jeremiah (27:2-7; 47:4) and Ezekiel (26:3-21; 28:6-10) foretold utter destruction for Tyre, naming not less than twenty-five separate details, each of which in the following centuries came true literally. Mathematicians have estimated, according to the “Law of Compound Probabilities,” that if a prophecy concerning a person, place, or event has twenty-five details beyond the possibility of human collusion, calculation, coincidence, and comprehension, there is only one chance in more than thirty-three and one-half million of its accidental fulfillment. Yet Tyre’s history at the hands of Nebuchadnezzar, and then more than two centuries later at the hands of Alexander the Great, and centuries after that at the hands of the Crusaders, was the striking fulfillment of each detail of the prophets’ forecasts. No other city in the world’s history could have fulfilled them. The authenticity and credibility of God’s Word leaves no chance for sane denial. See footnote on Zeph. 2:7 for information about a similar fulfillment of details of Bible prophecy with regard to Palestine and to the end of Christ’s life.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>Down to the thirteenth century <span class="small-caps">a.d.</span> the grandeur of the ancient city of Tyre was still visible. But God’s Word does not fail. Soon Tyre had become an almost uninhabited pile of ruins. A large part of the western section of “the island” became covered by the sea, and early travelers told of seeing “houses, towers, and streets far down in the deep.” In modern times the population of Tyre, made up largely of fishermen who spread their nets on its beaches, has increased to around 6,000, but the city as such has never been revived, and the original site has long since become obliterated.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>This speech, though not addressed to Satan in and of himself, seems to be ironically spoken against his evil genius fulfilling itself in and through the human ruler who appropriates to himself the honors due only to God, as in the case of the king of Babylon (Isa. 14:12-15). Here is to be seen a foreshadowing of “the beast” who is to attribute to himself divine rights in the time of the end (Dan. 7:8-28; II Thess. 2:1-12; Rev. 13; 19:20).</span>


bookid: Ezek
contenido:
<span class='footnote-text'>For a little while Egypt struggled against its oppressors, but its power was already broken. From the time of its conquest by Cambyses, it has never been for any length of time independent. There are few stronger contrasts in any inhabited country than between the ancient glory, dignity, power, and wealth of Egypt and its later [lack of] significance (Charles J. Ellicott, <i>A Bible Commentary</i>).</span>


bookid: Ezek
contenido:
<span class='footnote-text'>The traditional site of Eden was within the bounds of the Assyrian Empire. However, this in no sense implies that Assyria was in the garden of God told about in Gen. 2:8.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>The effectiveness of this comparison [of Egypt] with Assyria becomes clear when it is remembered that Assyria had conquered and held Egypt in vassalage, and had then herself been conquered and annihilated only thirty-seven years before the date of this prophecy—by the same Chaldean [Babylonian] power [then controlled by the father of Nebuchadnezzar, which is] now foretold as about to execute judgment upon Egypt. Egypt could not hope to resist the conqueror of her conqueror (Charles Ellicott, <i>A Bible Commentary</i>).</span>


bookid: Ezek
contenido:
<span class='footnote-text'>Though there were other circumcised peoples besides the Hebrews, especially the Egyptians (and they as early as 3000 <span class="small-caps">b.c.</span>), yet the Philistines, the Moabites, the Ammonites, the Syrians, the Assyrians, the Babylonians, and various other nationalities with whom the Jews were in contact were uncircumcised, so that the word “uncircumcised” as a term of reproach meant practically (though not etymologically) almost the same thing as heathen (John D. Davis, <i>A Dictionary of the Bible</i>).</span> <br><br> <span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) so reads at this point.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>The Edomites observed the rite of circumcision, but they were not spared because of that.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>The name of David is here put simply, as well as in Ezek. 34:24; Ezek. 37:24, 25; Jer. 30:9; Hos. 3:5, instead of the more usual designations of the Messiah as the Son (Matt. 1:1), the Branch (Jer. 23:5), the Offspring of David (Rev. 22:16). But there can be no possible doubt as to the meaning.... David, as the head of the theocracy and the ancestor of our Lord according to the flesh, constantly appears in the Scriptures as a type of the Messiah, and there can be no reasonable doubt that the prophecy would have been so understood, even at the time it was uttered (Charles Ellicott, <i>A Bible Commentary</i>).</span>


bookid: Ezek
contenido:
<span class='footnote-text'>One day when Jesus visited the synagogue in Nazareth (Luke 4:16-21), He was handed the roll of the book of Isaiah to read aloud. He deliberately turned to Isaiah 61, which tells in its eleven verses what His coming to the world would mean. But Jesus read only a few lines of the chapter, stopping in the midst of a sentence, and said, “This day is this scripture fulfilled in your ears” (Luke 4:21 <span class="small-caps">kjv</span>). He had just read of His coming to preach the Gospel, to proclaim release to the captives [of Satan], to give sight to the blind, to set at liberty the bruised, and to proclaim the acceptable year of the Lord. But He had to stop there, for the rest of the chapter could not be fulfilled until His second coming, of which Isaiah’s prophecy tells. This section before us in Ezekiel (34:24-31) is telling of the same Messianic reign of which so many Scripture passages speak, the Messianic reign for which Jesus definitely promised to return to earth. <crossreference data-bibleref="Matt.25.31-Matt.25.34,Matt.24.30,Rev.1.7,Rev.1.8,Luke.1.32-Luke.1.33,Acts.1.10-Acts.1.11" href="/passage/?search=Matt.25.31-Matt.25.34,Matt.24.30,Rev.1.7,Rev.1.8,Luke.1.32-Luke.1.33,Acts.1.10-Acts.1.11&version=AMPC"><a class="bibleref" data-bibleref="Matt.25.31-Matt.25.34" href="/passage/?search=Matt.25.31-Matt.25.34&version=AMPC">Matt. 25:31-34</a>; <a class="bibleref" data-bibleref="Matt.24.30" href="/passage/?search=Matt.24.30&version=AMPC">24:30</a>; <a class="bibleref" data-bibleref="Rev.1.7" href="/passage/?search=Rev.1.7&version=AMPC">Rev. 1:7</a>, <a class="bibleref" data-bibleref="Rev.1.8" href="/passage/?search=Rev.1.8&version=AMPC">8.</a> (See also <a class="bibleref" data-bibleref="Luke.1.32-Luke.1.33" href="/passage/?search=Luke.1.32-Luke.1.33&version=AMPC">Luke 1:32, 33</a>; <a class="bibleref" data-bibleref="Acts.1.10-Acts.1.11" href="/passage/?search=Acts.1.10-Acts.1.11&version=AMPC">Acts 1:10, 11</a>).</crossreference></span>


bookid: Ezek
contenido:
<span class='footnote-text'>The Edomites gave whatever help they could to Nebuchadnezzar when he captured Judah (Ps. 137:7; Obad. 11-14). Later these cousins of the Israelites were pushed out of their own country into southern Judea; Hebron became their chief city. When in <span class="small-caps">a.d.</span> 70 the Romans under Titus besieged Jerusalem, Josephus says that the Edomites joined the Jews in rebellion against the attackers, and 20,000 were admitted into the city as defenders of the Holy City. But once in, they pillaged the city, raping and killing, not even sparing the priests—though these traitors themselves had been previously forced to become circumcised and recognized as Jews. The Roman conqueror slew them, and Edom ceased to be. The forecasts of the prophets regarding Edom are in striking contrast to those of their neighbors, Moab and Ammon. The latter two countries were to suffer great and severe judgments, as was Edom. But restoration and renewed prosperity were promised to them “in the latter days” (Jer. 48:47; 49:6), while Edom was never to be rebuilt. This is all obviously nearing fulfillment in the twentieth century. Truly Edom is the scene of “a perpetual desolation,” with no hint of restoration.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>No person needs to be reminded of the startling way in which this prophecy has been in the process of fulfillment since World War II. The Jews have for centuries been dispersed among all the nations with only a few left in the homeland which lay waste and desolate. It was said that travelers in Palestine had no difficulty in recognizing the appropriateness of Ezekiel’s label for the country: a “valley... full of bones” (Ezek. 37:1). But by <span class="small-caps">a.d.</span> 1960 one-sixth of the Jewish population of the world was in Palestine. Already they had been made “one nation” (Ezek. 37:22a)—between sunrise of one day and sunset of the next—“a nation born in one day” (Isa. 66:8)! But the greatest event of all is yet to come (Ezek. 37:22b-25). This prophecy will be fulfilled in its entirety.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>Reference to the coming Messianic ruler, Who would achieve for Israel what David had—only more fully. See also footnote on Ezek. 34:23.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>Gog is a symbolic name, representing the leader of the world powers antagonistic to God (see also Rev. 20:8). Meshech and Tubal are understood to have been the same as the Moschi and Tibareni of the Greeks—tribes that inhabited regions in the Caucasus. Rosh, which some would identify with Russia, must have designated a land and people somewhere in the same area. And therefore the Gog of Ezekiel must be viewed as in some sense the head of the high regions in the northwest of Asia. (Patrick Fairbairn, <i>The Imperial Bible-dictionary</i>).</span>


bookid: Ezek
contenido:
<span class='footnote-text'>The number of dead bodies left after the great catastrophe which God will send upon Gog and his hosts would necessarily amount to several millions. Their graves would naturally interfere with traffic on the interstate highway. The dead will not be slain in battle. God will slay them by a great “cosmic catastrophe” (Ezek. 38:18-23). And not just some, but “all” of Gog’s multitude will die then (Ezek. 39:4, 11); before they have had a chance to use their weapons, God will strike them from their hands (Ezek. 39:3). That one-sixth of the horde from the north will be left alive, as the <i>King James Version</i> says (Ezek. 39:2), is without noted exception conceded to be a mistaken translation by all authorities of modern times.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>As <i>The Septuagint</i> (Greek translation of the Old Testament) renders these verses. The Hebrew is obscure.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>Taken from <i>The Septuagint</i> (Greek translation of the Old Testament) for a clearer description.</span>


bookid: Ezek
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) does not contain this phrase, “which was the breadth of the tabernacle,” but most Hebrew manuscripts do contain it.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>Moriah is identified in Gen. 22:2 as the region where Abraham prepared to sacrifice Isaac, and is identified in II Chron. 3:1 as the site of the temple built by Solomon.</span>


bookid: Ezek
contenido:
<span class='footnote-text'>In Christ’s time the Golden Gate was the principal eastside thoroughfare. Through it the Prince of Peace would naturally make His triumphal entry. But by <span class="small-caps">a.d.</span> 1542-3, when Sultan Suleiman the Magnificent rebuilt the wall of Jerusalem, tradition says that the road which once led to this gate had fallen into disuse, and what is now St. Stephen’s Gate was the accepted entrance. So the Sultan walled up the Golden Gate with its double entrance, and it has remained so ever since.</span>


bookid: Ezek
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) so reads. The term “cubits” rather than “reeds” is supplied throughout this chapter only as the more probable reading. Neither is definitely designated in the Hebrew.</span>


bookid: Dan
contenido:
<span class='footnote-text'>Daniel’s interpretation of Nebuchadnezzar’s dream outlines the further history of Gentile world power. The four metals of which the image was made represented four successive empires, each with the power to possess the whole inhabited earth—though each stopped short of that. They were: (1) Babylon (Jer. 51:7) (2) Medo-Persia (3) Greece under Alexander (4) Rome. The latter power was divided first into the two legs, corresponding to the eastern and western Roman empires, and then (after a very long time apparently) into the ten toes, a confederacy made up largely of European nations (Dan. 7:24-27).</span>


bookid: Dan
contenido:
<span class='footnote-text'>The eternal kingdom of God, the Messianic kingdom, will extend over “the whole earth,” and all who reject Jesus, the Messiah, the Stone, will be crushed. See also Ps. 118:22-23; Isa. 8:14; Matt. 21:44; Luke 2:34; 20:18; I Pet. 2:3-8.</span>


bookid: Dan
contenido:
<span class='footnote-text'>For many people it may be difficult to understand why all the wise men, the magicians, the soothsayers, the Chaldeans, and the astrologers were unable to translate a few simple words, especially when Daniel’s prescribed education in languages was the same as their own—and he had no difficulty translating. The answer is that any wise man who was present there probably could recognize the four inscribed words, but only the uncompromising man of God—who knew God through daily fellowship and communion with Him, who was so dedicated to Him that God could speak to him and through him—only such a man could tell what the words really meant. Blessed (happy, fortunate, prosperous, and enviable) are those who dare to be a Daniel!</span>


bookid: Dan
contenido:
<span class='footnote-text'>The singular of <span class="small-caps">upharsin</span> (see Dan. 5:25).</span>


bookid: Dan
contenido:
<span class='footnote-text'>This chapter, in its subject matter as well as its position in the central part of the book, is to the book of Daniel what the eighth chapter of Romans is to that epistle. Next to the fifty-third chapter of Isaiah (and perhaps the ninth chapter also), we have here the most precious and prominent portion of the sure word of prophecy concerning the coming of the Messiah. The chapter is worthy of the most careful prayer and study. It is referred to directly or indirectly by Christ and His apostles perhaps more than other portions of the Old Testament of similar extent. It appears to have been regarded by the Old Testament saints in the centuries preceding the Messiah’s first advent as preeminently the “word of prophecy” (<i>Homiletical Commentary</i>).</span>


bookid: Dan
contenido:
<span class='footnote-text'>Notice that the four beasts of this seventh chapter of Daniel symbolize the same world kingdoms that were pictured by the images in Dan. 2, and the ten horns of the last beast correspond to the ten toes of the legs of iron (Dan. 2:41-42). Much of both prophecies has been fulfilled, and at this writing “the blessed hope” (Tit. 2:13) of the ages is also showing every evidence of nearing realization. Both visions portray the end of Gentile world power. View the events of the present in the light of these disclosures, and they fall into focus and make sense. The individual child of God is challenged as never before in the world’s history to let go of the trivial and the transient, and to yield himself unreservedly to Him Who is coming back to fulfill the longings of every true believer—forever and ever!</span>


bookid: Dan
contenido:
<span class='footnote-text'>Alexander the Great suddenly died at the height of his power, and his empire was divided into four parts—east, west, north, and south—ruled over by his four generals.</span>


bookid: Dan
contenido:
<span class='footnote-text'>This horn of Dan. 8:9-12 is not to be confused with the “little horn” of Dan. 7:8. This one is a prophetic forecast of Antiochus Epiphanes, who came out of Syria, one of the four dynasties into which Alexander’s empire was divided, and became a great conqueror. Hating God, he profaned the temple and persecuted the Jews terribly. However, he serves as a type of the “little horn” of Dan. 7:8, the even more ruthless beast of the last days (Rev. 13:4-9).</span>


bookid: Dan
contenido:
<span class='footnote-text'>There are many good reasons for identifying this mighty king as Alexander the Great, as well as identifying the other characters according to their relationship to the events of those times. “But the mere similarity which exists between certain things predicted here and what actually occurred in the times of the Ptolemies of Egypt is not sufficient to limit the fulfillment of the prophecy to those times—certainly [we find here what] was characteristic of Alexander, but there is nothing in the context which makes it necessary to limit the passage to him. Some autocrat may arise ‘in the latter days’ to whom it will apply with greater force than it did to Alexander.” (Charles Ellicott, <i>A Bible Commentary</i>).</span>


bookid: Dan
contenido:
<span class='footnote-text'>The reference here is undoubtedly to Seleucus Philopator [a king of Syria], the eldest son of Antiochus the Great and his immediate successor (Albert Barnes, <i>Notes on the Old Testament</i>).</span>


bookid: Dan
contenido:
<span class='footnote-text'>This contemptible conqueror is generally identified as Antiochus Epiphanes, the younger son of Antiochus the Great, king of Syria, and is a type of the final antichrist referred to in Dan. 11:36; II Thess. 2:3-12; I John 4:3; II John 7; and Rev. 13:5-8. “He [Antiochus Epiphanes] stirred up the Jews by robbing the temple and setting up a statue of Jupiter in the Holy of Holies. He also pulled down the walls of Jerusalem, commanded the sacrifice of [forbidden] swine, forbade circumcision, and destroyed all the sacred books that could be found” (John D. Davis, <i>A Dictionary of the Bible</i>).</span>


bookid: Dan
contenido:
<span class='footnote-text'>The antichrist is in view from this point in the prophecy to the end of the chapter. The details listed here do not fit what is known of Antiochus Epiphanes. See II Thess. 2:4; Rev. 13:5-8.</span>


bookid: Hos
contenido:
<span class='footnote-text'>Isaiah also made this prophecy (Isa. 31:8-9) and both he and Hosea lived to see its remarkable, literal fulfillment (Isa. 37:36). See also II Kings 19:35-37.</span>


bookid: Hos
contenido:
<span class='footnote-text'>Hosea bought Gomer back after she had become a slave. The combination of fifteen pieces of silver and a homer and a half of barley totaled the standard price of a slave (30 pieces of silver). See Exod. 21:7, 32; II Kings 7:1, 16, 18.</span>


bookid: Hos
contenido:
<span class='footnote-text'>“Vanities” is the rendering of <i>The Septuagint</i> (Greek translation of the Old Testament); “filth,” the rendering of <i>The Dead Sea Scrolls</i>.</span>


bookid: Hos
contenido:
<span class='footnote-text'>The apostle Paul in I Cor. 15:55 brings to mind this passage—but with a triumphant reversal of meaning made possible by our Lord’s resurrection.</span>


bookid: Joel
contenido:
<span class='footnote-text'>Joel was a prophet of Judah and possibly a contemporary of Elisha.</span>


bookid: Joel
contenido:
<span class='footnote-text'>The capitalization here is suppositional. Interpreters are divided as to whether it is the northern destroyer who has “done great things,” or the Lord; either, in different senses, is true. However, the latter view is strongly supported by the parallel phrase to the same effect in the next verse (Joel 2:21).</span>


bookid: Amos
contenido:
<span class='footnote-text'>God has always warned the world of coming judgments in order that it may not bring them upon itself. He warned Noah of the coming flood (Gen. 6:13ff.); Abraham and Lot of the future destruction of Sodom (Gen. 18:17; 19:14); Joseph of the seven-year famine (Gen. 41:30); Moses of the ten plagues on Egypt (Exod. 7:1ff.); Jonah of the destruction of Nineveh (Jonah 1:2; 3:4); Amos of the downfall of Syria, Philistia, Tyre, Edom, Ammon, Moab, Judah, and Israel (Amos 1 and 2). Various prophets were told in detail about the final events in connection with the captivities of the chosen people, and in every case the warnings were startlingly executed. Jonah announced the destruction of Nineveh, but judgment was postponed following repentance. When later generations of Ninevites backslid and reverted to extreme wickedness, the warning of Nahum was carried out completely against them. Christ’s coming was foretold throughout the Old Testament, from Genesis to Malachi. Equally plain and inevitable of fulfillment are the warnings of Jesus and the prophets concerning the future that each day comes nearer to every nation on earth.</span>


bookid: Obad
contenido:
<span class='footnote-text'>Edom, or Seir, was the country southeast of Judah extending from the Dead Sea to the eastern arm of the Red Sea. It included the city of Petra. The country of Moab formed Edom’s boundary on the north, and the descendants of Esau constituted its population. Edom and Moab have a remarkably prominent place in prophecy as “the scene of the final destruction of Gentile world power in the day of the Lord,” as revealed in the Scripture references accompanying Obad. 1 (which are important for the full, vivid picture of what lies ahead for the nations of the world).</span>


bookid: Jonah
contenido:
<span class='footnote-text'>That Jonah was a historical character is evidenced beyond question by the reference to him in II Kings 14:25: “Jeroboam restored Israel’s border... according to the word of the Lord... which He spoke through His servant Jonah son of Amittai, the prophet from Gath-hepher.”</span>


bookid: Jonah
contenido:
<span class='footnote-text'>In spite of the fact that Nineveh is called a “great city” three times in the Old Testament (Gen. 10:11, 12; Jonah 1:2; 3:3) and once in the Apocrypha (Judith 1:1), skeptical Bible critics long believed the statement to be greatly exaggerated. When the walled city was first excavated, it was found to be less than nine miles in circumference. That sparked cynical claims that the author, Jonah, did not know what he was talking about. But the real author, the Holy Spirit, was being overlooked. Later excavations have revealed that Nineveh had many suburbs, three of which are mentioned along with Nineveh in Gen. 10:11, 12. One first-century writer (Diodorus of Sicily) justifiably says that Nineveh was a quadrangle measuring about sixty miles in circuit—a “great city” indeed.</span>


bookid: Mic
contenido:
<span class='footnote-text'>Samaria was captured by the king of Assyria around 722 <span class="small-caps">b.c.</span> (II Kings 17:6), and was besieged and demolished by John Hyrcanus around 128 <span class="small-caps">b.c.</span> In his book <i>Syria and Palestine</i>, written in the nineteenth century, Van de Velde, after visiting Sebaste or Samaria, wrote: “Samaria, a heap of stones! Her foundations discovered, her streets plowed up and covered with corn fields and olive gardens! Samaria has been destroyed; her rubbish has been thrown down into the valley; her foundation stones lie scattered about on the slope of the hill.” Through the inspiration of the omniscient and omnipotent God, Micah was able to foretell all this more than 2,000 years before.</span>


bookid: Mic
contenido:
<span class='footnote-text'><i>The Septuagint</i> (Greek translation of the Old Testament) suggests this rendering: “in Acco weep not at all.” Acco was a coastal city about 25 miles south of Tyre.</span>


bookid: Mic
contenido:
<span class='footnote-text'>Over and over again the prophets unveiled the full dimensions of God’s judgment and salvation. God must punish His rebellious people but will afterward redeem them. Israel will be carried into captivity, yet a remnant will return. The Messiah, the One who breaks open the way, will lead them back home, and will restore the kingdom of David.</span>


bookid: Mic
contenido:
<span class='footnote-text'>In his book <i>The Land and the Book</i>, Dr. William Thomson wrote, “Mount Zion is now [in the eighteenth century], for the most part, a rough field. From the tomb of David I passed on through the fields of ripe grain. It is the only part of Jerusalem that is now or ever has been plowed.” When Sultan Suleiman the Magnificent rebuilt the walls of Jerusalem in <span class="small-caps">a.d.</span> 1542, the architect omitted Mount Zion, the City of David, from the area he enclosed, and strangely enough it was only partly built up again. How, except by divine inspiration, could Micah have foretold that this particular part of Jerusalem would be “plowed like a field”?</span>


bookid: Mic
contenido:
<span class='footnote-text'>God reminds His people of His gracious acts in their behalf—how Balak sought to oppose Israel through pagan divination, sending for Balaam to put a curse on the Israelites; how God saved Israel by causing Balaam to bless instead of curse; and how God later led them across the Jordan River into the promised land, from Shittim (Josh. 3:1) to Gilgal (Josh. 4:19).</span>


bookid: Nah
contenido:
<span class='footnote-text'>Under the preaching of Jonah, the king of Nineveh and all its people repented (Jonah 3:5). They must not only have heard his startling testimony of the terrible suffering which running away from obedience to God had cost him, but they must have been terrified at the evidence of the truth of his near-death experience in the belly of the great fish. So the whole city turned to God. But when Nahum came to Nineveh some 150 years later, all that was forgotten, and the later generations had become hopelessly godless. God’s wrath was not to be turned away this time. Jonah had been sent to preach, “Repent!” But Nahum’s one “burden (the thing to be lifted up)” is the message that Nineveh is to be destroyed—utterly.</span>


bookid: Nah
contenido:
<span class='footnote-text'>Countless authorities confirm the literal accuracy of this reference. Diodorus of Sicily refers to a legend that Nineveh could never be taken until the river became its enemy. Arbaces the Scythian had besieged the city in vain for two years, but in the third year, the river Khoser during a flood season washed away a considerable section of the very great wall, and through this opening the besiegers gained entrance. Nah. 2:6 refers to the devastating flood, and 3:13, 15 probably to the destruction of Nineveh by fire. The vivid descriptions of chapter 3 “are true to their records and their sculptures.”</span>


bookid: Nah
contenido:
<span class='footnote-text'>The reference here may be to Sennacherib, who reigned over Assyria from 705-681 <span class="small-caps">b.c.</span></span>


bookid: Hab
contenido:
<span class='footnote-text'>There is a curious passage in the Talmud [the body of Jewish civil and religious law] which says that Moses gave six hundred injunctions to the Israelites. As these commands might prove too numerous to commit to memory, David brought them down to eleven in Psalm 15. Isaiah reduced these eleven to six in [his] chapter 33:15. Micah (6:8) further reduced them to three; and Isaiah (56:1) once more brought them down to two. These two Amos (5:4) reduced to one. However, lest it might be supposed from this that God could be found only in the fulfillment of the law, Habakkuk (2:4 <span class="small-caps">kjv</span>) said, “The just shall live by his faith” (William H. Saulez, <i>The Romance of the Hebrew Language</i>).</span>


bookid: Zeph
contenido:
<span class='footnote-text'>God’s judgment, God’s mercy—the twin themes of the prophets. In this dramatic passage, the Lord describes the destruction that will sweep the earth in the day of God’s wrath. Yet the Lord is true to His promises—the remnant will be restored (Zeph. 3:18-20); the last day is also “the day of redemption” (Eph. 4:30). See also Matt. 24:31; John 14:3; I Thess. 4:15-17.</span>


bookid: Zeph
contenido:
<span class='footnote-text'>This is one of the more than twenty-five details of Bible prophecy concerning the land of Palestine that has been literally fulfilled. Probability computers estimate that if a prophecy concerning a person, place, or event has twenty-five details, there is one chance in more than thirty-three million of its accidental fulfillment. And such prophecy must be (1) above the possibility of human collusion; (2) beyond the ability of human calculation; (3) proof against human coincidence; (4) above all possibility of human comprehension. What inconceivable omniscience was behind the writing of the Bible! Twenty-five details also concerning the betrayal, trial, death, and burial of our Lord were fulfilled, fulfilled within twenty-four hours! And the fulfillment of the most remarkable prophecies of all time is predicted in the Bible for the rapidly approaching future! See footnote on Ezek. 26:14 for information about a similar fulfillment of details of Bible prophecy with regard to Tyre.</span>


bookid: Hag
contenido:
<span class='footnote-text'>It is with great reluctance that we refrain from capitalizing the word “desire” here, thus making the phrase point directly to the Messiah, as has been the accepted interpretation through many centuries until modern times. But the verb “shall come” has a plural referent, and, as many commentators agree, refers to the most desired treasures that all nations will bring as gifts to adorn the temple where the Messiah will one day come. Thus the Messianic reference of the prophecy is neither questioned nor obscured, but the picture presented is like that of the coming of the Magi (Matt. 2:1-12) to find the Babe of Bethlehem, the Desire of all of them; and when they found Him they fell down and worshiped Him, bringing Him their most desirable treasures—gold, frankincense, and myrrh.</span>


bookid: Zech
contenido:
<span class='footnote-text'>The interpreting angel, mentioned in Zech. 1:9, 13-14; 2:3; 4:1, 4-5; 5:5, 10; 6:4-5, not to be confused with the Man of Zech. 1:8 or the Angel of the Lord of Zech. 1:11.</span>


bookid: Zech
contenido:
<span class='footnote-text'>That the Angel of the Lord is an uncreated angel distinguished from other angels, and in many places identified with the Lord God, is undeniable. On the other hand there are passages in which He seems to be distinguished from God the Father. The simplest way of reconciling these two classes is to adopt the old view that this Angel is Christ, the second person of the Godhead, even at that early period appearing as the Revealer of the Father (Johan P. Lange, <i>A Commentary</i>). See also footnote on Gen. 16:7.</span>


bookid: Zech
contenido:
<span class='footnote-text'>This recalls the familiar proverb about “making mountains out of molehills,” with a surprising twist.</span>


bookid: Zech
contenido:
<span class='footnote-text'>The oil used in anointing symbolizes the Holy Spirit (Zech. 4:6). The combination of priest and ruler points ultimately to the Messianic Priest-King (Ps. 110; Zech. 6:13; Heb. 7).</span>


bookid: Zech
contenido:
<span class='footnote-text'>Tyre was utterly destroyed by Alexander the Great and has never been rebuilt. History records that after he had slain everyone except those who had fled to the temples, Alexander ordered the houses to be set afire. Yet Sidon, Tyre’s sister city (Zech. 9:2), though meeting with many adversities, has survived and has kept her identity (modern Saida) for an estimated 4,000 years (Gen. 10:15, 19). How did Zechariah know that it was Tyre, not Sidon, that was to be permanently destroyed? Ezekiel wrote of Tyre, after telling the details of her destruction, “You shall never be rebuilt, for I the Lord have spoken it, says the Lord God” (Ezek. 26:14).</span>


bookid: Zech
contenido:
<span class='footnote-text'>Ashkelon was one of the five strong, leading Philistine cities (Josh. 13:3)—Gath and Ashdod being the ones not named here in this verse. Ashkelon was the birthplace of Herod the Great, and the residence of his sister Salome. It was not until <span class="small-caps">a.d.</span> 1270 that Zechariah’s prophecy of its total destruction was fulfilled, when the Sultan Bibars reduced it to ruins and filled the harbor with stones. Nearly 700 years later the city is still uninhabited, and the seacoast has been and continues to be the site of “dwellings and cottages for shepherds and folds for flocks” (Zeph. 2:6 <span class="small-caps">kjv</span>).</span>


bookid: Zech
contenido:
<span class='footnote-text'>This Messianic referent reminds one of the “Cornerstone” imagery of Ps. 118:22-23; Isa. 28:16; Matt. 21:42; Acts 4:11; Eph. 2:19-22; I Pet. 2:6-8.</span>


bookid: Zech
contenido:
<span class='footnote-text'>See footnote on Zech. 1:11. See also Exod. 14:19; 23:20; 32:34; 33:2, 14-15, 22; Hos. 12:3-4.</span>


bookid: Zech
contenido:
<span class='footnote-text'>King Josiah was mortally wounded at the age of thirty-nine. His death sparked an extraordinarily deep sense of grief among the people. That same kind of deep grief will characterize the mourning of Israel when they recognize as their once-crucified Messiah Him Who has come to reign.</span>


bookid: Zech
contenido:
<span class='footnote-text'>The second advent of Christ is the coming of God to earth—hence the emphasis placed upon it in the Scriptures. It is heralded not just once, but many times—plainly, without opportunity for misinterpretation, such as in Deut. 30:3; Zech. 14:3, 4; Matt. 16:27; 24:3-14, 27, 36-39; 25:31, 32; 26:64; Luke 21:25-28; Acts 1:9-11; I Cor. 1:7, 8; 4:5; I Tim. 6:14; II Tim. 4:1; Tit. 2:13; Heb. 9:28; I John 2:28; Rev. 3:11; 16:15; 22:7, 20.</span>


bookid: Mal
contenido:
<span class='footnote-text'>Animals with defects or serious flaws were unacceptable as sacrifices.</span>


bookid: Mal
contenido:
<span class='footnote-text'>Instead of the edible portions of the sacrificed animals—the shoulder, cheeks, and stomach—which were the wages for the work of the priests (Deut. 18:3).</span>


bookid: Mal
contenido:
<span class='footnote-text'>This is fulfilled in John the Baptist (Matt. 11:10; Mark 1:2; Luke 1:76).</span> <br><br> <span class='footnote-text'>The Messiah as God’s representative will confirm and establish the covenant (see Isa. 42:6).</span>


bookid: Matt
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Henry Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>James Hope Moulton and George Milligan, <i>The Vocabulary of the Greek Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Capitalized because of what He is, the spotless Son of God, not what the speaker may have thought He was.</span>


bookid: Matt
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'><i>En</i>, the preposition used here, is translated both “in” and “with” in the Greek lexicons and concordances generally. The <i>King James Version</i> (the <i>Authorized Version</i>) gives preference to “with,” putting “in” in the margin; the <i>American Standard Version</i> gives preference to “in,” putting “with” in the margin. Many modern versions choose one or the other about equally.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Robert Young, <i>Analytical Concordance to the Bible</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon of New Testament Greek</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon of New Testament Greek</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon of the Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Some manuscripts insert here: “without cause.”</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this phrase as a definition of the word “forgive.”</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this phrase as a definition of the word “forgive.”</span>


bookid: Matt
contenido:
<span class='footnote-text'>Martin Luther, cited by Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>: the word translated “cubit” is used as a measurement of time, as well as a measurement of length.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Some manuscripts add “with anyone.”</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>; George Ricker Berry, <i>Greek-English New Testament Lexicon</i>; Alexander Souter, <i>Pocket Lexicon</i>; Joseph Thayer, <i>A Greek-English Lexicon</i>; W.J. Hickie, <i>Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Many manuscripts so read.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>Martin Luther, cited by Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Believed by many to mean the coming of the Holy Spirit at Pentecost. Other commentators observe that the saying seems to teach that the Gospel will continue to be preached to the Jews until Christ’s second coming.</span>


bookid: Matt
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Many manuscripts read “children” here, as in Luke 7:35.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>John Darby, <i>The New Testament, a New Translation</i>.</span> <br><br> <span class='footnote-text'>John Darby, <i>The New Testament, a New Translation</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Capitalized because of what He is, the spotless Son of God, not what the speakers may have thought He was.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>Martin Luther, cited by Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>. But according to James Moulton and George Milligan, <i>The Vocabulary</i>, the term refers to the type of material of which the basket is constructed (perhaps a wicker basket) and not necessarily the size of the basket.</span>


bookid: Matt
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>. See also footnote on Matt. 14:20.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Some manuscripts do not have the rest of verse 2 and all of verse 3.</span>


bookid: Matt
contenido:
<span class='footnote-text'>The rock on which the church is built is traditionally interpreted as either Peter’s inspired confession of faith in Jesus as the Messiah, or it may be Peter himself (see Eph. 2:20).</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: “The perfect passive participle, here referring to a state of having been already forbidden [or permitted].”</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: “The perfect passive participle, here referring to a state of having been already forbidden [or permitted].”</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: “suggested by the aorist (past) tense.”</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>: “Epilepsy is supposed to return and increase with the increase of the moon.”</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Literally, “throughout” <i>(dia)</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Many manuscripts do not contain this verse.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>See footnote on Matt. 16:19.</span> <br><br> <span class='footnote-text'>See footnote on Matt. 16:19.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: “Interrogative of quality.”</span>


bookid: Matt
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Literal meaning.</span> <br><br> <span class='footnote-text'>Capitalized because of what He is, the spotless Son of God, not what the speakers may have thought He was.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Literal meaning.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>James Orr et al., eds., <i>International Standard Bible Encyclopedia</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Some manuscripts do not contain verse 44.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>The camel was also unclean, one of the largest of unclean animals, whereas the gnat was the smallest of unclean animals (Lev. 11:4).</span>


bookid: Matt
contenido:
<span class='footnote-text'>Literal translation.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Literal meaning.</span> <br><br> <span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>George R. Berry, <i>Greek-English New Testament Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>H.A.W. Meyer, <i>Critical and Exegetical Handbook to the Gospel of Matthew</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Capitalized because of what He is, the spotless Son of God, not what the speakers may have thought He was.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Jeremy Taylor and Aristotle, cited by Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>Robert Young, <i>Analytical Concordance</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span>


bookid: Matt
contenido:
<span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this phrase as a definition of “always.”</span> <br><br> <span class='footnote-text'>Some manuscripts do not contain this ending.</span>


bookid: Mark
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary of the Greek Testament</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Literal translation of <i>eis</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon of the Greek New Testament</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Capitalized because of what He is, the spotless Son of God, not what the speakers may have thought He was.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Robert Young, <i>Analytical Concordance to the Bible</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>Capitalized for what He is, the spotless Son of God, not what the speakers may have thought He was.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Capitalized for what He is, the spotless Son of God, not what the speakers may have thought He was.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>A.T. Robertson, <i>Word Pictures</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Henry Swete, <i>The Gospel According to Saint Mark</i>; A.T. Robertson, <i>Word Pictures</i>; Marvin Vincent, <i>Word Studies</i>; and others.</span>


bookid: Mark
contenido:
<span class='footnote-text'>W. Robertson Nicoll, ed., <i>The Expositor’s Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>James C. Gray and George M. Adams, <i>Bible Commentary</i>; Kenneth Wuest, <i>Word Studies</i>; Albert Barnes, <i>Notes on the New Testament</i>; and others.</span> <br><br> <span class='footnote-text'>W. Robertson Nicoll, ed., <i>The Expositor’s Greek New Testament</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Some ancient manuscripts read “he,” while others read “they.”</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Notes on the Miracles of our Lord</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i> and Robert Young, <i>Analytical Concordance</i> agree with most lexicons in reading “beds” here. Some manuscripts end verse 4 after “utensils of copper.”</span>


bookid: Mark
contenido:
<span class='footnote-text'>Many manuscripts do not contain this verse.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>W. Robertson Nicoll, ed., <i>The Expositor’s Greek New Testament</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon of the Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>: The Greek uses the middle voice here to show that the charge is given with the speaker’s personal interest in view.</span>


bookid: Mark
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>W. Robertson Nicoll, ed., <i>The Expositor’s Greek New Testament</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Robert Jamieson, A.R. Fausett and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span> <br><br> <span class='footnote-text'>Robert Jamieson, A.R. Fausett and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Robert Jamieson, A.R. Fausett and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>W. Robertson Nicoll, ed., <i>The Expositor’s Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>Henry Swete, <i>The Gospel According to Saint Mark</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Verses 44 and 46, which are identical with verse 48, are not found in the best ancient manuscripts.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Ezra Palmer Gould, cited by A.T. Robertson, <i>Word Pictures</i> and Henry Swete, <i>The Gospel According to Saint Mark</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Henry Swete, <i>The Gospel According to Saint Mark</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Some manuscripts do not contain this last section of verse 7.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>W. Robertson Nicoll, ed., <i>The Expositor’s Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>Henry Alford, <i>The Greek New Testament</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Literal translation.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>: The Greek aorist (past tense) imperative.</span>


bookid: Mark
contenido:
<span class='footnote-text'>James Orr et al., eds., <i>The International Standard Bible Encyclopedia</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>A rebuke of emperor worship.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>A Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Some manuscripts do not contain this part of verse 30.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Literal meaning.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Most manuscripts do not contain this phrase.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>; Joseph Thayer, <i>A Greek-English Lexicon</i>; and G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>; William Tyndale, <i>The Tyndale Bible</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>H.A.W. Meyer, <i>Critical and Exegetical Handbook to the Gospel of Mark</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Some manuscripts add this sentence.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Some manuscripts contain this phrase instead.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Capitalized because of what He is, the spotless Son of God, not what the speakers may have thought He was.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'>Robert Young, <i>Analytical Concordance</i>.</span>


bookid: Mark
contenido:
<span class='footnote-text'>Some of the earliest manuscripts do not contain verses 9-20.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>This Greek word <i>parthenos</i> (virgin) is used in Isa. 7:14 in <i>The Septuagint</i>, the Greek Old Testament translation which Jesus read and quoted.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Literal translation.</span> <br><br> <span class='footnote-text'>Some manuscripts do not contain this phrase.</span>


bookid: Luke
contenido:
<span class='footnote-text'>James Gray and George Adams, <i>Bible Commentary</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>: “expressed by the Greek aorist tense.”</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>: in Greek imperfect tense.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon of New Testament Greek</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Some manuscripts so read.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Notes on the Miracles of our Lord</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Robert Young, <i>Analytical Concordance</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Literal translation.</span> <br><br> <span class='footnote-text'>Literal meaning.</span>


bookid: Luke
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Capitalized because of what He is, the spotless Son of God, not what the speakers may have thought He was.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Albert Barnes, <i>Notes on the New Testament</i>.</span> <br><br> <span class='footnote-text'>Albert Barnes, <i>Notes on the New Testament</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>J.H. Heinrich Schmidt, cited by Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: “The Greek imperfect tense expresses this idea of duration.”</span>


bookid: Luke
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Some manuscripts add this to verse 55 and continue into verse 56.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Many commentators interpret it thus.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Some ancient manuscripts read “a few things,” while others read “only one,” and still others read “a few and only one.”</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: The idea of continuing or repeated action is often carried by the present imperative and present participles in Greek.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: The idea of continuing or repeated action is often carried by the present imperative and present participles in Greek.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: The idea of continuing or repeated action is often carried by the present imperative and present participles in Greek.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: The idea of continuing or repeated action is often carried by the present imperative and present participles in Greek.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Some ancient manuscripts read “grain;” some read “produce” or “fruits.”</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>: “The indefiniteness is impressive.”</span>


bookid: Luke
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>: “A stage of growth, whether measured by age or stature.”</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>: “A stage of growth, whether measured by age or stature.”</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Robert Jamieson, A.R. Fausett and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Many ancient manuscripts so read.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this phrase as a definition of “plague” and “pestilence.”</span>


bookid: Luke
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: “in the Greek present imperative, denoting continued action.”</span>


bookid: Luke
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Literal translation.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: Luke
contenido:
<span class='footnote-text'>John Wycliffe, <i>The Wycliffe Bible</i>.</span> <br><br> <span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span>


bookid: John
contenido:
<span class='footnote-text'>In John’s vision (Rev. 19), he sees Christ returning as Warrior-Messiah-King, and “the title by which He is called is The Word of God... and Lord of lords” (Rev. 19:13, 16).</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>: “God” appears first in the Greek word order in this phrase, denoting emphasis—so “God Himself.”</span>


bookid: John
contenido:
<span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary of the Greek Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>: This reading is supported by “a great mass of ancient evidence.”</span>


bookid: John
contenido:
<span class='footnote-text'>The Greek can be translated “with” or “in;” also in verses 31 and 33. The <span class="small-caps">kjv</span> prefers “with,” while the <span class="small-caps">asv</span> prefers “in.”</span>


bookid: John
contenido:
<span class='footnote-text'>George M. Lamsa, <i>The New Testament According to the Ancient Text</i>.</span>


bookid: John
contenido:
<span class='footnote-text'>George M. Lamsa, <i>Gospel Light from the Aramaic</i>: In accordance with Oriental hospitality, the guests would be invited to remain that night also.</span>


bookid: John
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>: “a term of respect and endearment.”</span>


bookid: John
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span>


bookid: John
contenido:
<span class='footnote-text'>Many manuscripts omit the last part of verse 3 and all of verse 4.</span>


bookid: John
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>. See also footnote on Matt. 14:20.</span>


bookid: John
contenido:
<span class='footnote-text'>John 7:53 to 8:11 is absent from most of the older manuscripts, and those that have it sometimes place it elsewhere. The story may well be authentic. Indeed, Christ’s response of compassion and mercy is so much in keeping with His character that we accept it as authentic, and feel that to omit it would be most unfortunate.</span>


bookid: John
contenido:
<span class='footnote-text'>Capitalized because of Who He is, the everlasting Father, not who the speaker may have thought He was.</span>


bookid: John
contenido:
<span class='footnote-text'>Saint John Chrysostom, cited by Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: John
contenido:
<span class='footnote-text'>Origen (the greatest theologian of the early Greek Church); Adam Clarke, <i>The Holy Bible with A Commentary</i>; and others so interpret this passage. Notice the “in Me” emphasis in John 15, especially in verses 4-9, words spoken concerning the same subject, and on the same evening.</span>


bookid: John
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>.</span>


bookid: John
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>: “A term of respect and endearment.”</span>


bookid: Acts
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>: The preposition <i>dia</i> gives this force.</span>


bookid: Acts
contenido:
<span class='footnote-text'>The Greek word used here means both “Servant” and “Child” (“Son”).</span>


bookid: Acts
contenido:
<span class='footnote-text'>Robert Jamieson, A.R. Fausett and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Stephen greatly compresses Old Testament accounts of two land purchases and two burial places (at Hebron and Shechem). See Gen. 23:17-18 and Gen. 33:19.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon of New Testament Greek</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Adam Clarke, <i>The Holy Bible with A Commentary</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Many manuscripts do not contain this verse.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Many manuscripts do not contain this portion of verse 5 and the first part of verse 6.</span>


bookid: Acts
contenido:
<span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this phrase as a definition of “acceptable.”</span>


bookid: Acts
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'>Henry Alford, <i>The Greek New Testament, with Notes</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Many modern interpreters note that the Areopagus may also have been a reference to the Council of the Areopagus, the supreme court of Athens, custodians of teachings that introduced new religions and foreign gods. See also Acts 17:34.</span>


bookid: Acts
contenido:
<span class='footnote-text'>The Jews were claiming that Paul was advocating a religion not recognized by Roman law as Judaism was.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Some commentators (such as Marvin Vincent, <i>Word Studies</i> and Henry Alford, <i>The Greek New Testament</i>) believe Paul is the one who made the vow, while others think Aquila is meant.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>James Moulton and George Milligan, <i>The Vocabulary</i>.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>: Circumstantial participle expressing manner or means.</span>


bookid: Acts
contenido:
<span class='footnote-text'>Many manuscripts do not contain the remainder of verse 6, all of verse 7, and the first part of verse 8.</span>


bookid: Rom
contenido:
<span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a definition of “selves.”</span>


bookid: Rom
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span>


bookid: Rom
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Henry Alford, <i>The Greek New Testament, with Notes</i>.</span>


bookid: Rom
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Literal translation: “have” or “hold,” so “enjoy.”</span>


bookid: Rom
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Rom
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>: Greek <i>mele</i>—“Physical; though some commentators interpret it to include the mental faculties as well.”</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>: Greek <i>mele</i>—“Physical; though some commentators interpret it to include the mental faculties as well.”</span>


bookid: Rom
contenido:
<span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>.</span> <br><br> <span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>.</span>


bookid: Rom
contenido:
<span class='footnote-text'>Philip Melanchthon, cited by Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Rom
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Rom
contenido:
<span class='footnote-text'>H.A.W. Meyer, cited by Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>John Murray, <i>The Sovereignty of God</i>.</span>


bookid: Rom
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>. The literal translation is “standing in sight.”</span>


bookid: Rom
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Literal translation: “a return, a recompense.”</span>


bookid: 1Cor
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span>


bookid: 1Cor
contenido:
<span class='footnote-text'><i>The Cambridge Bible for Schools and Colleges</i>.</span> <br><br> <span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>.</span> <br><br> <span class='footnote-text'><i>The Cambridge Bible for Schools and Colleges</i>.</span> <br><br> <span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>.</span>


bookid: 1Cor
contenido:
<span class='footnote-text'>Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: 1Cor
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Henry Alford, <i>The Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: 1Cor
contenido:
<span class='footnote-text'>G.D. Kypke, cited by Adam Clarke, <i>The Holy Bible with A Commentary</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: 1Cor
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>.</span>


bookid: 1Cor
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>. Some manuscripts read: “he is not known.”</span>


bookid: 1Cor
contenido:
<span class='footnote-text'>Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>.</span> <br><br> <span class='footnote-text'>Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>.</span>


bookid: 1Cor
contenido:
<span class='footnote-text'>Although “his” may refer to Apollos, the probable reference here is to “God’s will.”</span>


bookid: 2Cor
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: 2Cor
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>: Primary meaning: “to draw to one’s self.”</span>


bookid: 2Cor
contenido:
<span class='footnote-text'>Brooke F. Westcott, <i>The Epistles of Saint John</i>, has a helpful insight here in his comment on I John 2:20.</span>


bookid: 2Cor
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon of the Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: 2Cor
contenido:
<span class='footnote-text'>Two Greek texts so read.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: 2Cor
contenido:
<span class='footnote-text'>James C. Gray and George M. Adams, <i>Bible Commentary</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Gal
contenido:
<span class='footnote-text'>Joseph P. Lightfoot, <i>Notes on the Epistles of Saint Paul</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span>


bookid: Gal
contenido:
<span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a definition of “redeem.”</span>


bookid: Gal
contenido:
<span class='footnote-text'>Joseph S. Exell, ed., <i>The Biblical Illustrator</i>.</span> <br><br> <span class='footnote-text'>Joseph S. Exell, ed., <i>The Biblical Illustrator</i>.</span>


bookid: Gal
contenido:
<span class='footnote-text'>Adam Clarke, <i>The Holy Bible with A Commentary</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Gal
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Diminutive (indicating small size) form of the Greek word.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Gal
contenido:
<span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Eph
contenido:
<span class='footnote-text'>Some commentators interpret “in Him” to mean “in Himself,” while others see it as “in Christ.”</span>


bookid: Eph
contenido:
<span class='footnote-text'>Arthur S. Way, <i>Way’s Epistles: The Letters of St. Paul to Seven Churches and Three Friends</i>.</span>


bookid: Eph
contenido:
<span class='footnote-text'>Arthur S. Way, <i>The Letters of St. Paul to Seven Churches and Three Friends</i>.</span>


bookid: Eph
contenido:
<span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>: The Jews persecuted and imprisoned Paul because he was an apostle to the Gentiles and preached the Gospel to them.</span> <br><br> <span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>: The Jews persecuted and imprisoned Paul because he was an apostle to the Gentiles and preached the Gospel to them.</span>


bookid: Eph
contenido:
<span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a definition of “manifold” (the <i>King James Version’s</i> rendering of the Greek <i>polupoikilos</i>).</span>


bookid: Eph
contenido:
<span class='footnote-text'>Many manuscripts consider that Paul here resumes the thread of verse 1.</span>


bookid: Eph
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Eph
contenido:
<span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>: “He conquered those who had conquered us—such as sin, the devil, and death.”</span>


bookid: Eph
contenido:
<span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a list of English words with the same (or nearly the same) essential meaning as “respect” and “reverence.” The latter (“reverence”) includes the concept of “adore” in the sense not applied to deity.</span> <br><br> <span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a list of English words with the same (or nearly the same) essential meaning as “respect” and “reverence.” The latter (“reverence”) includes the concept of “adore” in the sense not applied to deity.</span>


bookid: Eph
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>: Subjective genitive—a type of genitive of possession. Thus here the Spirit is the subject or agent of the verbal action.</span>


bookid: Phil
contenido:
<span class='footnote-text'>The order of verses 16 and 17 is that of the most ancient manuscripts; the <i>King James Version</i> has them reversed.</span>


bookid: Phil
contenido:
<span class='footnote-text'>B.B. Warfield, <i>Biblical Doctrines</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: Phil
contenido:
<span class='footnote-text'>“Should” is the past tense of “shall,” implying authority or compulsion.</span>


bookid: Phil
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon of the Greek New Testament</i>.</span>


bookid: Phil
contenido:
<span class='footnote-text'>Joseph P. Lightfoot, <i>Saint Paul’s Epistle to the Philippians</i> and James Moulton and George Milligan, <i>The Vocabulary of the Greek Testament</i>.</span>


bookid: Phil
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>: His “gains” are plural, but they are all counted as one combined “loss” (singular).</span>


bookid: Phil
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>: A spiritual, moral resurrection—not the final, physical one, which will be the climax.</span>


bookid: Phil
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>William Gurnall, cited by Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Phil
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Note that in Phil. 4:11, the Greek <i>autarkas</i>, translated “content,” is literally “self-sufficient.”</span>


bookid: Col
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>: “Continually” belongs with “give thanks,” not elsewhere.</span>


bookid: Col
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Col
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span>


bookid: Col
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Literal translation.</span>


bookid: Col
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>: Strong terms—thus translated “exact likeness.”</span>


bookid: Col
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Adam Clarke, <i>The Holy Bible with A Commentary</i>.</span>


bookid: Col
contenido:
<span class='footnote-text'>Johann Bengel, <i>Gnomon Novi Testamenti</i> and Henry Alford, <i>The Greek New Testament</i>.</span>


bookid: Col
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>: “The aorist tense puts the burial as contemporaneous with the circumcision.”</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: Col
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>James C. Gray and George M. Adams, <i>Bible Commentary</i>.</span>


bookid: Col
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation</i>: A very strong verb—thus translated “give him a hearty welcome.”</span>


bookid: 1Thess
contenido:
<span class='footnote-text'>Literal translation of the verb “to deliver.”</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span>


bookid: 1Thess
contenido:
<span class='footnote-text'><i>The American Standard Version</i> and others so read.</span> <br><br> <span class='footnote-text'>Some of the early versions of the Bible read “vessel” here. The reading “body” is supported by most lexicons, and by such translations as Ronald Knox, <i>The Holy Bible: A Translation from the Latin Vulgate</i>; J.B. Phillips, <i>New Testament in Modern English</i>; and Arthur S. Way, <i>Way’s Epistles: The Letters of St. Paul to Seven Churches and Three Friends</i>.</span>


bookid: 2Thess
contenido:
<span class='footnote-text'>Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span>


bookid: 2Thess
contenido:
<span class='footnote-text'>A possible rendering of the Greek <i>apostasia</i> is “departure [of the church].”</span> <br><br> <span class='footnote-text'>A possible rendering of the Greek <i>apostasia</i> is “departure [of the church].”</span>


bookid: 2Thess
contenido:
<span class='footnote-text'>Many believe this One Who restrains the antichrist to be the Holy Spirit, Who lives in all believers and will be removed with them at Christ’s coming; yet a majority thinks it refers to the Roman Empire.</span>


bookid: 2Thess
contenido:
<span class='footnote-text'>Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>.</span>


bookid: 2Tim
contenido:
<span class='footnote-text'>Neither of these men is mentioned in the Old Testament, but according to Jewish tradition they were the Egyptian court magicians who opposed Moses.</span>


bookid: 2Tim
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>: A primary meaning of the Greek <i>ruomai</i>: “draw to one’s self.”</span>


bookid: Titus
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>: The Greek verb here translated “train” means “to make sane or sober of mind, to moderate, to discipline.”</span>


bookid: Heb
contenido:
<span class='footnote-text'>Henry Alford, <i>The Greek New Testament, with Notes</i> and W. Robertson Nicoll, ed., <i>The Expositor’s Greek New Testament</i>.</span>


bookid: Heb
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Many manuscripts so read.</span>


bookid: Heb
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span>


bookid: Heb
contenido:
<span class='footnote-text'>Henry Alford, <i>The Greek New Testament, with Notes</i>: Not kept permanently in the Holy of Holies, but taken in on the Day of Atonement.</span>


bookid: Heb
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Henry Alford, cited by Kenneth Wuest, <i>Word Studies</i>.</span>


bookid: Heb
contenido:
<span class='footnote-text'>William Tyndale, <i>The Tyndale Bible</i>, Miles Coverdale, <i>The Coverdale Bible</i>, and others.</span>


bookid: Heb
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>: Three negatives precede the verb.</span> <br><br> <span class='footnote-text'>Kenneth Wuest, <i>Word Studies</i>: Three negatives precede the verb.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Jas
contenido:
<span class='footnote-text'>Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary on the Old and New Testaments</i>: “Religion in its rise interests us about ourselves; in its progress, about our fellow creatures; in its highest stage, about the honor of God.”</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span>


bookid: Jas
contenido:
<span class='footnote-text'>John Calvin, cited by Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary</i>.</span>


bookid: Jas
contenido:
<span class='footnote-text'>Adam Clarke, <i>The Holy Bible with A Commentary</i> and many other translators.</span>


bookid: 1Pet
contenido:
<span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon of New Testament Greek</i>.</span> <br><br> <span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a definition of “peace.”</span>


bookid: 1Pet
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span>


bookid: 1Pet
contenido:
<span class='footnote-text'>Some ancient manuscripts read “for us,” while some “for you.”</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon</i>.</span> <br><br> <span class='footnote-text'><i>The Cambridge Bible for Schools and Colleges</i>.</span>


bookid: 1Pet
contenido:
<span class='footnote-text'>Most commentators interpret this preaching to be a past event, done not after these people had died, but while they were still alive.</span>


bookid: 1Pet
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon of the Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>Hermann Cremer, <i>Biblico-Theological Lexicon</i>.</span>


bookid: 1Pet
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>: When Paul uses the word translated “crown,” he typically has the conqueror’s crown in mind, using the imagery of the winner of an athletic contest (see I Cor. 9:25). Peter seems to have this same imagery in mind as a symbol of the heavenly reward.</span>


bookid: 1Pet
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a definition of “peace.”</span>


bookid: 2Pet
contenido:
<span class='footnote-text'>Matthew Henry, <i>Commentary on the Holy Bible</i>.</span> <br><br> <span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a definition of “peace.”</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>.</span>


bookid: 2Pet
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Joseph P. Rotherham, <i>The Emphasized Bible</i>.</span>


bookid: 2Pet
contenido:
<span class='footnote-text'><i>Webster’s New International Dictionary</i> offers this as a definition of “peace.”</span>


bookid: 1John
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies in the New Testament</i>.</span> <br><br> <span class='footnote-text'>Literal translation.</span>


bookid: 1John
contenido:
<span class='footnote-text'>Brooke F. Westcott, <i>The Epistles of Saint John</i>: When John thinks of God in relation to men, he never thinks of Him apart from Christ.</span>


bookid: 1John
contenido:
<span class='footnote-text'>Robert Jamieson, A.R. Fausset and David Brown, <i>A Commentary on the Old and New Testaments</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: 1John
contenido:
<span class='footnote-text'>Bede, a translator of portions of the Bible from the Latin into Old English.</span>


bookid: 1John
contenido:
<span class='footnote-text'>An ancient reading.</span> <br><br> <span class='footnote-text'><i>The Latin Vulgate</i>.</span> <br><br> <span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span>


bookid: 1John
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Brooke F. Westcott, cited by <i>Speaker’s Commentary</i>.</span>


bookid: Jude
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span>


bookid: Rev
contenido:
<span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon of the Greek New Testament</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon of the Greek New Testament</i>.</span>


bookid: Rev
contenido:
<span class='footnote-text'>G. Abbott-Smith, <i>Manual Greek Lexicon of the New Testament</i>.</span> <br><br> <span class='footnote-text'>Richard of St. Victor, cited by Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Rev
contenido:
<span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>: “ever” and “once” captures the idea of ongoing and completed action contained within the Greek present and aorist (past) verb tenses used here.</span> <br><br> <span class='footnote-text'>Charles B. Williams, <i>The New Testament: A Translation in the Language of the People</i>: “ever” and “once” captures the idea of ongoing and completed action contained within the Greek present and aorist (past) verb tenses used here.</span>


bookid: Rev
contenido:
<span class='footnote-text'>Marvin Vincent, <i>Word Studies</i>.</span> <br><br> <span class='footnote-text'>Literal translation.</span> <br><br> <span class='footnote-text'>Many ancient manuscripts so read.</span>


bookid: Rev
contenido:
<span class='footnote-text'>Richard of St. Victor, cited by Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Rev
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>: The Greek, which we translate “of patient endurance,” paints a picture of “a patient, steadfast waiting” for someone or something.</span> <br><br> <span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon of the New Testament</i>: The Greek, which we translate “of patient endurance,” paints a picture of “a patient, steadfast waiting” for someone or something.</span>


bookid: Rev
contenido:
<span class='footnote-text'>George R. Berry, <i>Greek-English New Testament Lexicon</i>.</span> <br><br> <span class='footnote-text'>Richard of St. Victor, cited by Richard Trench, <i>Synonyms of the New Testament</i>.</span>


bookid: Rev
contenido:
<span class='footnote-text'>A description of the livid, ashen, discolored appearance of the dead; it symbolizes death and pestilence.</span>


bookid: Rev
contenido:
<span class='footnote-text'>Alternate translation: “recorded from the foundation of the world in the Book of Life of the Lamb that was slain [in sacrifice].”</span>


bookid: Rev
contenido:
<span class='footnote-text'>Joseph Thayer, <i>A Greek-English Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span> <br><br> <span class='footnote-text'>Alexander Souter, <i>Pocket Lexicon</i>.</span>


bookid: Rev
contenido:
<span class='footnote-text'>There is no consensus of opinion concerning the figure resembling a “son of man.” Thus the capitals are tentatively presented as a possible interpretation. Many commentators question whether this refers to Christ.</span>


bookid: Rev
contenido:
<span class='footnote-text'>Some manuscripts have “be with all,” while others have “be with the saints.”</span>


