Bible Commentaries

Psalms 26:1 — Dios para que él lo decida; él presenta los hechos con respecto a sí mismo a Dios, para que pueda pronunciar sobre ellos si constituyen evidencia de piedad real. Porque he caminado en integridad mía - En la palabra "caminar", vea las notas en Salmo 1:1. La palabra "integridad" aquí es la misma que en otras partes se traduce como "perfección". Vea las notas en Job 1:1. Compare Salmo 37:37. Ver también Salmo 7:8; Salmo 25:21; donde se representa la palabra, como aquí, "integridad". Significa aquí

Psalms 93:1 — El Señor reina - El mismo comienzo de un salmo ocurre en Salmo 97:1; Salmo 99:1. La misma idea se encuentra a menudo en las Escrituras. 1 Crónicas 16:31; Salmo 47:8; Isaías 52:7; Apocalipsis 19:6. El pensamiento parece abrupto aquí. Parecería como si el salmista hubiera estado meditando sobre las cosas oscuras que

Isaiah 13:12 — defender la ciudad será más raro y valioso que el oro fino. La expresión indica que habría una gran matanza del pueblo de Babilonia. Que el oro fino - Oro puro, sin alear. La palabra utilizada aquí (פז pâz) a menudo se distingue del oro común Salmo 19:11; Salmo 119:127; Proverbios 8:19. Que la cuña dorada de Ofir - La palabra (כתם kethem) traducida 'cuña' significa correctamente " oro;" oro amarillo; lo que está escondido, precioso o acumulado; y se usa solo en poesía. No indica nada sobre la

Isaiah 47:8 — most menial offices. Here the prophet uses language without figure, and states directly her crimes, and her doom.That art given to pleasures - Devoted to dissipation, and to the effeminate pleasures which luxury engenders (see the notes at Isaiah 47:1). Curtius, in his History of Babylon as it was in the times of Alexander (v. 5. 36), Herodotus (i. 198), and Strabo Georg. xvi.), have given a description of it, all representing it as corrupt, licentious, and dissipated in the extreme. Curtius, in

Isaiah 47:8 — oficinas más serviles. Aquí el profeta usa un lenguaje sin figura, y declara directamente sus crímenes y su destino. Ese arte dado a los placeres - Dedicado a la disipación, y a los placeres afeminados que el lujo engendra (ver las notas en Isaías 47:1). Curtius, en su Historia de Babilonia como lo fue en los tiempos de Alejandro (v. 5. 36), Herodoto (i. 198) y Strabo Georg. xvi.), han dado una descripción de él, todos lo representan como corrupto, licencioso y disipado en extremo. Curtius, en el

Isaiah 48:19 — numeroso y poderoso. El vicio y las enfermedades, las guerras y los juicios divinos consecuentes con el vicio tienden a despoblar una nación y hacerla débil. Como la arena - Esto se usa a menudo para denotar un número grande e indefinido ( Génesis 22:17; Génesis 32:12; Génesis 41:49; Josué 11:4; Jdg 7:12 ; 1 Samuel 13:5; 2 Samuel 17:11; 1 Reyes 4:20; Job 29:18; Salmo 139:18; la nota en Isaías 10:22; Oseas 1:1 ; Apocalipsis 20:8). Y la descendencia de tus intestinos - Sobre el significado

Isaiah 62 overview — undoubtedly to the times of the Messiah. The chapter may be conveniently regarded as comprising the following portions: I. A speaker is introduced saying that he would have no rest until Zion should rise and obtain restoration from her degradation Isaiah 62:1-5. This portion contains assurances of the divine favor, and a promise of the future restoration and glory of Jerusalem. Who this speaker is, will be considered in Isaiah 62:1. The following are the assurances of the speaker. 1. He would give himself

Isaiah 62 overview — duda, a los tiempos del Mesías. Se puede considerar convenientemente que el capítulo comprende las siguientes porciones: I. Se presenta a un orador que dice que no descansará hasta que Zion se levante y obtenga restauración de su degradación Isaías 62:1. Esta porción contiene garantías del favor divino y una promesa de la futura restauración y gloria de Jerusalén. Quién es este orador será considerado en Isaías 62:1. Las siguientes son las garantías del hablante. 1. No se daría paz hasta que el esplendor

Amos 2:6 — En Israel, en quien descansa la sentencia divina en adelante, el profeta enumera cuatro clases de pecados, chocando entre sí, como lo hacen todos los pecados, ya que todos los pecados graves contienen muchos en uno, pero en cierto grado distintos: (1) Perversión de la justicia; (2) opresión de los pobres; (3) impureza; (4) lujo con idolatría. Vendieron a los justos por plata - Está claro en la declaración opuesta, "que podemos comprar a los pobres por plata y los necesitados por un par de zapatos"

Matthew 5:11 — Bendito seas cuando los hombres te denigren - Reprocharte; llamarte con nombres malvados y despectivos; ridiculizarte porque eres cristiano. Por lo tanto, dijeron de Jesús que era un samaritano y que tenía un demonio Juan 8:48; que estaba enojado Juan 10:2; y así lo injuriaron y se burlaron de él en la cruz, Mateo 27:39. Pero, siendo vilipendiado, no lo vilipendió nuevamente 1 Pedro 2:23; y así vilipendiados, debemos bendecir 1 Corintios 4:12; y así, aunque el desprecio del mundo no es deseable

Acts 14:26 — And thence sailed to Antioch - See the note at Acts 11:19.From whence they had been recommended ... - Where they had been appointed to this missionary tour by the church, Acts 13:1-4.To the grace of God - His favor and protection had been implored for them in their perilous undertaking.For the work which

Romans 15:12 — Esaias dice - Isaías 11:1, Isaías 11:1. Habrá una raíz - Un descendiente, o uno que debería proceder de él cuando estaba muerto. Cuando un árbol muere y cae, puede quedar una "raíz" que retendrá vida y que enviará un brote de un tipo similar. Entonces Job dice Job 14:7,

1 Corinthians 11:2 — Now I praise you, brethren - Paul always chose to commend Christians when it could be done, and never seemed to suppose that such praise would be injurious to them. See the note at 1 Corinthians 1:4-5. On this occasion he was the more ready to praise them as far as it could be done, because there were some things in regard to them in which he would have occasion to reprove them.That ye remember me in all things - That you are disposed

1 Corinthians 4:17 — companion and fellow laborer of Paul. This was probably when Paul was at Ephesus. He sent Timothy and Erastus into Macedonia, probably with instruction to go to Corinth if convenient. Yet it was not quite certain that Timothy would come to them, for in 1 Corinthians 16:10, he expresses a doubt whether he would. Paul was probably deeply engaged in Asia, and did not think it proper then for him to leave his field of labor. He probably supposed also, that Timothy, as his ambassador, would be able to settle

1 Corinthians 8:9 — But take heed - This is the reply of Paul to the argument of the Corinthians in 1 Corinthians 8:8. “Though all that you say should be admitted to be true, as it must be; though a man is neither morally better nor worse for partaking of meat or abstaining from it; yet the grand principle to be observed is, so to act as not to injure

Ephesians 3:13 — Wherefore I desire that ye faint not - The connection here is this. Paul was then a prisoner at Rome. He had been made such in consequence of his efforts to diffuse the Christian religion among the Gentiles; see the notes at Ephesians 3:1. His zeal in this cause, and the opinions which he held on this subject, had roused the wrath of the Jews, and led to all the calamities which he was now suffering. Of that the Ephesians. he supposes, were aware. It was natural that they should be distressed

1 Timothy 5:12 — Having damnation - Or, rather, having “condemnation;” or incurring guilt. This does not mean of necessity that they would lose their souls; see the phrase explained in the notes on 1 Corinthians 11:29. The meaning is, that they would contract guilt, if they had been admitted among this class of persons, and then married again. The apostle does not say that that would be wrong in itself (compare notes on 1 Timothy 5:14), or that

2 Timothy 3:14 — been confirmed in them by the instructions of Paul. Amidst the errors and seductions of false teachers, Paul now exhorts him to hold fast those doctrines, whoever might oppose them, or whatever might be the consequence; compare the notes at 2 Timothy 1:13.Knowing of whom thou hast learned them - To wit, of his mother 2 Timothy 1:5, and of Paul; 2 Timothy 1:13. The reference seems to be particularly to the fact that he had learned these truths first from the lips of a mother (see 2 Timothy 3:15); and

1 John 3:7 — Little children - Notes at 1 John 2:1.Let no man deceive you - That is, in the matter under consideration; to wit, by persuading you that a man may live in sinful practices, and yet be a true child of God. From this it is clear that the apostle supposed there were some who would

Revelation 22:10 — And he saith unto me - The angel.Seal not the sayings of the prophecy of this book - That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see the notes on Revelation 5:1 . Isaiah (Isaiah 8:16; Isaiah 30:8) and Daniel (Daniel 8:26; Daniel 12:4, Daniel 12:9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, and the idea in their being commanded to seal them was, that they should