Bible Commentaries

Job 1:4 — diferentes ramas de la familia, y no con fines de juerga y disipación; y esto parece estar de acuerdo con la opinión de Job. Él, aunque era un hombre piadoso, no se opuso a él, pero apreció simplemente que podrían haber pecado en sus corazones, Job 1:5. Él conocía el peligro y, por lo tanto, era más asiduo al suplicarles la tutela divina. Cada uno su día - En su turno adecuado, o cuando llegó su día. Quizás se refiere solo a sus cumpleaños; vea Job 3:1, donde la palabra "día" se usa para denotar

Psalms 120:5 — temporal entre extraños. En Mesech - La Septuaginta y la Vulgata traducen esto, "que mi estadía es prolongada". La palabra hebrea - משׁך meshek - significa, apropiadamente "dibujar", a partir de la semilla "esparcida regularmente por los surcos" Salmo 126:6; y luego posesión, Job 28:18. La gente de Meshech o Moschi, era una raza bárbara que habitaba en las regiones de Moschian entre Iberia, Armenia y Colchis. Meshech era un hijo de Jafet, Génesis 10:2; 1 Crónicas 1:5. El nombre se relaciona comúnmente

Psalms 150:4 — Alabadle con el timbrel - hebreo, תף tôph. Consulte esto descrito en las notas en Isaías 5:12. Se representa tabret y tabrets en Génesis 31:27; 1Sa 10: 5 ; 1 Samuel 18:6; Isaías 5:12; Isaías 24:8; Isaías 30:32; Jeremias 31:4; Ezequiel 28:13; timbrel y timbrels en Éxodo 15:2; Jue 11:34 ; 2 Samuel 6:5; 1 Crónicas 13:8; Job 21:12; Salmo

Psalms 17:8 — hombrecito", y se le da a la niña o pupila del ojo, "en el cual, como en un espejo , una persona ve su propia imagen reflejada en miniatura ". Esta comparación se encuentra en varios idiomas. La palabra aparece en el Antiguo Testamento solo en Deuteronomio 32:1; Salmo 17:8; Proverbios 7:2; donde se traduce "manzana"; en Proverbios 7:9, donde se representa "negro" y en Proverbios 20:2, donde se vuelve "oscuro". La otra expresión en el hebreo - "la hija del ojo" - se deriva del uso de la palabra hebrea "hija",

Psalms 21 overview — that this was its design, and that it is the expression of a heart overflowing with gratitude, and, therefore, recalling not merely the immediate blessings of a recent victory, but also the other blessings with which God had crowned his life, Psalms 21:3-4.Thus understood in regard to its origin, the psalm may be regarded as divided into the following parts:I. Thanksgiving for success, or for granting the object which had been so earnestly sought, Psalms 21:1-7. In this thanksgiving the psalmist says

Psalms 21 overview — internas de que este fue su diseño, y que es la expresión de un corazón rebosante de gratitud y, por lo tanto, recordando no solo las bendiciones inmediatas de una victoria reciente, sino también las otras bendiciones con lo que Dios coronó su vida, Salmo 21:3. Así entendido con respecto a su origen, el salmo puede considerarse dividido en las siguientes partes: I. Acción de gracias por el éxito, o por otorgar el objeto que tanto se había buscado, Salmo 21:1. En esta acción de gracias, el salmista dice

Psalms 43:3 — traigan a tu santo monte - Monte Sión; el lugar donde se celebraba la adoración a Dios y, por lo tanto, se llamaba el "monte santo" de Dios. Y a tus tabernáculos - El tabernáculo era la tienda sagrada erigida para adorar a Dios (ver las notas en Salmo 15:1), y fue considerado como el lugar donde Yahweh tenía su morada. El tabernáculo estaba dividido, como lo estaba el templo después, en dos partes o habitaciones, el lugar sagrado y el lugar santísimo (vea las notas en Hebreos 9:1); y, por lo tanto,

Daniel 7:3 — heaving ocean. It is not uncommon for the prophets to make use of animals to represent or symbolize kingdoms and nations - usually by some animal which was in a manner peculiar to the land that was symbolized, or which abounded there. Thus in Isaiah 27:1, leviathan, or the dragon, or crocodile, is used to represent Babylon. See the note at that passage. In Ezekiel 29:3-5, the dragon or the crocodile of the Nile is put for Pharaoh; in Ezekiel 32:2, Pharaoh is compared to a young lion, and to a whale

Luke 2:34 — will be the effect of his coming.The fall - The word “fall” here denotes “misery, suffering, disappointment,” or “ruin.” There is a plain reference to the passage where it is said that he should be “a stone of stumbling and a rock of offence,” Isaiah 8:14-15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height

John 3:16 — complacency; when we desire simply their happiness, this is the love of benevolence.The world - All mankind. It does not mean any particular part of the world, but man as man - the race that had rebelled and that deserved to die. See John 6:33; John 17:21. His love for the world, or for all mankind, in giving his Son, was shown by these circumstances:All the world was in ruin, and exposed to the wrath of God. All people were in a hopeless condition. God gave his Son. Man had no claim on him; it was

Acts 2:11 — breadth, about 500 miles southwest of Constantinople, and about the same distance west of Syria or Palestine. The climate is mild and delightful, the sky unclouded and serene. By some this island is supposed to be the Caphtor of the Hebrews, Genesis 10:14. It is mentioned in the Acts as the place touched at by Paul, Acts 27:7-8, Acts 27:13. This was the residence of Titus, who was left there by Paul” to set in order the things that were missing,” etc., Titus 1:5. The Cretans among the Greeks were

Romans 13:3 — to detect and punish the evil. Magistrates, “as such,” are not a terror to good works.Are not a terror ... - Are not appointed to “punish the good.” Their appointment is not to inspire terror in those who are virtuous and peaceable citizens; compare 1 Timothy 1:9.But to the evil - Appointed to detect and punish evildoers; and therefore an object of terror to them. The design of the apostle here is evidently to reconcile Christians to submission to the government, from its “utility.” It is appointed

Galatians 4:27 — For it is written - This passage is found in Isaiah 54:1. For an exposition of its meaning as it occurs there, see my notes at Isaiah. The object of the apostle in introducing it here seems to be to prove that the Gentiles as well as the Jews would partake of the privileges connected with the heavenly Jerusalem.

Colossians 1:23 — done, they would be presented unblameable be fore God; if not, they would not be. The meaning is, that it will be impossible to be saved unless we continue to lead lives becoming the gospel.Grounded - On a firm foundation; see the notes at Ephesians 3:17, where the same word occurs.And settled - Greek, “firm;” as a building is that is founded on a rock; compare Matthew 7:25.And be not moved away from the hope of the gospel - By the arts of philosophy, and the allurements of sin.Which was preached to

Colossians 2:9 — against every thing that would go to undermine this; they were especially to be on their guard. Almost all heresy has been begun by some form of the denial of the great central truth of the incarnation of the Son of God.All the fulness - Notes, Colossians 1:19.Of the Godhead - Of the Divinity, the divine nature - θεότης theotēs. The word is one that properly denotes the divine nature and perfections. Robinson, Lexicon. It occurs nowhere else in the New Testament.Bodily - σωματικῶς sōmatikōs. This

1 Thessalonians 1:8 — abroad. The word rendered “sounded out” - ἐξήχηται exēchētai - refers to the sounding of a trumpet (Bloomfield), and the idea is, that the gospel was proclaimed like the sonorous voice of a trumpet echoing from place to place; compare Isaiah 58:1; Revelation 1:10. Their influence had an effect in diffusing the gospel in other places, as if the sound of a trumpet echoed and reechoed among the hills and along the vales of the classic land of Greece. This seems to have been done:(1) Involuntarily;

Philemon 1:10 — I beseech thee for my son Onesimus - That is, my son in the gospel; one to whom I sustain the relation of a spiritual father; compare the notes at 1 Timothy 1:2. The address and tact of Paul here are worthy of particular observation. Any other mode of bringing the case before the mind of Philemon might have repelled him. If he had simply said, “I beseech thee for Onesimus;” or, “I beseech thee for

2 Peter 1:3 — According as his divine power hath given unto us - All the effects of the gospel on the human heart are, in the Scriptures, traced to the power of God. See the notes at Romans 1:16. There are no moral means which have ever been used that have such power as the gospel; none through which God has done so much in changing the character and affecting the destiny of man.All things that pertain unto life and godliness - The reference

Revelation 12:12 — Therefore rejoice, ye heavens - It is not unusual in the Scriptures to call on the heavens and the earth to sympathize with the events that occur. Compare the notes on Isaiah 1:2. Here the heavens are called on to rejoice because of the signal victory which it was seen would be achieved over the great enemy. Heaven itself was secure from any further rebellion or invasion, and the foundation was laid for a final victory over

Revelation 21:6 — And he said unto me - That is, he that sat on the throne - the Messiah.It is done - It is finished, complete; or, still more expressively, “it is” - γέγοναν gegonan. An expression remarkably similar to this occurs in John 19:30, when the Saviour on the cross said, “It is finished.” The meaning in the passage before us evidently is, “The great work is accomplished; the arrangement of human affairs is complete. The redeemed are gathered in; the wicked are cut off; truth