2 Samuel 7:14-15
father <01> [I will be.]
sins <05753> [If he.]
father ............. correct <01 03198> [I will.]
loyal love <02617> [But my.]
removed ...... removed ....... removed <05493> [as I took.]
2 Samuel 12:9-12
contempt <0959> [despised.]
doing evil <06213 07451> [to do evil.]
struck <05221> [thou hast.]
sword <02719> [the sword.]
For <06118> [because.]
taking <03947> [hast taken.]
bring <06965> [I will raise.]
take <03947> [I will take.]
That is, in the course of my providence I will permit this to be done. Such phrases in Scripture do not mean that God either does or can do evil himself; but only that he permits such evil to be done as he foresaw would be done, and which, had he pleased, he might have prevented.
secret <05643> [secretly.]
2 Samuel 12:1
Lord <03068> [A.M. 2970. B.C. 1034. An. Ex. Is. 457. the Lord.]
David <01732> [unto David.]
came <0935> [he came.]
two <08147> [There were.]
There is nothing in this parable which requires illustration. Its bent is evident; and it was wisely constructed, by not having too near a resemblance, to make David unwittingly pass sentence on himself. The parable was in David's hand what his own letter was in the hands of the brave Uriah. Nathan at length closed in with him in the application of it. In beginning with a parable he shewed his prudence, and great need there is of prudence in giving reproof; but now he speaks as an ambassador from God. He reminds David of the great things God had designed and done for him, and then charges him with a high contempt of the Divine authority, and threatens an entail of judgments upon his family for this sin. Those who despise the word and law of God, despise God himself, and will assuredly suffer for such contempt.
2 Samuel 13:24
king ............ king <03212 04428> [let the king.]
Jeremiah 25:29
bring <02490> [I begin.]
call ... own .................. proclaiming <07121 08034> [which is called by my name. Heb. upon which my name is called.]
avoid ... punished ...... unpunished <05352> [Ye shall.]
call .................... proclaiming <07121> [I will.]
Jeremiah 25:1
fourth <07243> [A.M. 3398. B.C. 606. in the.]
first <07224> [the first.]
Nebuchadnezzar was associated with his father Nabopollasar two years before the death of the latter; and from this time the Jewish computation of Nebuchadnezzar's reign begins; that is, from the end of the third year of Jehoiakim; and therefore, according to them, the fourth year of Jehoiakim was the first year of Nebuchadnezzar. But the Babylonians date the commencement of his reign two years later, that is, on the death of his father; which computation is followed by Daniel, who wrote in Chaldee.
Colossians 1:1
an apostle <652> [an.]
Timothy <5095> [Timotheus.]
Colossians 1:1
an apostle <652> [an.]
Timothy <5095> [Timotheus.]
Colossians 4:17-18
Archippus <751> [Archippus.]
See <991> [Take.]
ministry <1248> [the ministry.]
complete <4137> [fulfil.]
Remember <3421> [Remember.]
Grace <5485> [Grace.]
CONCLUDING REMARKS ON THE EPISTLE TO THE COLOSSIANS. Colosse was a large and populous city of Phrygia Pacatiana, in Asia Minor, seated on an eminence to the south of the river Meander. It is supposed to have occupied a site now covered with ruins, near the village of Konous or Khonas, and about twenty miles N. W. of Degnizlu. By whom, or at what time, the church at Colosse was founded is wholly uncertain; but it would appear from the apostle's declaration, ch. 2:1, that he was not the honoured instrument. It appears from the tenor of this epistle to have been, upon the whole, in a very flourishing state; but some difficulties having arisen among them, they sent Epaphras to Rome, where the apostle was now imprisoned, (ch. 4:3) to acquaint him with the state of their affairs. It is remarkable for a peculiar pathos and ardour, which is generally ascribed to the extraordinary divine consolations enjoyed by the apostle during his sufferings for the sake of Christ. Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other epistle.
