Bible Commentaries

Psalms 18:50 — reinar y administrar el gobierno por él. No reinó por su propia cuenta, pero reinó para Dios y con el fin de hacer su voluntad. Y muestra misericordia a su ungido - Al que había sido apartado para el cargo real por un acto solemne de unción. Compare 1 Samuel 16:13; 2Sa 2: 4-7 ; 2 Samuel 5:3, 2Sa 5:17 ; 2 Samuel 12:7; compare 2Ki 9: 3 , 2 Reyes 9:6, 2 Reyes 9:12. Es en alusión a esta costumbre que el Mesías se llama el Ungido, o el Cristo. Vea la nota en Mateo 1:1. A David, y a su simiente

Psalms 20 overview — chorus to be used by all. If it was intended to be employed in public service, it was doubtless to be sung by alternate choirs, representing the people and the king.The whole may be divided into three strophes or parts: I. The first strophe, Psalms 20:1-5. (a) the people,Psalms 20:1-5; Psalms 20:1-5. They pray that the Lord would defend the king in the day of trouble; that the name of the God of Jacob would defend him; that he would send him help from the sanctuary, and strengthen him out of Zion;

Psalms 66 overview — psalm is unknown. There is no certain evidence that it was composed by David, yet there is nothing in the psalm itself which is inconsistent with the supposition that he was the author. Perhaps the most natural and obvious interpretation of Psalms 66:13-15, would be that there is reference there to the temple; and if so, of course, the psalm must have been written by someone else. But it is not absolutely necessary to suppose that the temple is there referred to, for the language might be applied

Psalms 66 overview — este salmo es desconocido. No hay evidencia cierta de que fuera compuesta por David, sin embargo, no hay nada en el salmo mismo que sea inconsistente con la suposición de que él era el autor. Quizás la interpretación más natural y obvia de Salmo 66:13 sería que allí hay una referencia al templo; y si es así, por supuesto, el salmo debe haber sido escrito por otra persona. Pero no es absolutamente necesario suponer que se hace referencia al templo allí, ya que el lenguaje podría aplicarse al tabernáculo

Psalms 88:5 — a los muertos - (den Todten angehorend) - abatido, como los muertos, yazco en la tumba", y lo explica como: "Estoy tan bueno como muerto". La palabra traducida "libre" - חפשׁי chophshı̂y - significa correctamente, de acuerdo con Gesenius (Léxico), (1) postrado, débil, débil; (2) libre, en oposición a un esclavo o un cautivo; (3) libre de impuestos públicos o cargas. La palabra se traduce "libre" en Éxodo 21:2, Éxodo 21:5, Éxodo 21:26; Deuteronomio 15:12, Deuteronomio 15:18; 1 Samuel 17:25;

Isaiah 13:10 — rey de Egipto: Y cuando pondré tiempo fuera, Cubriré los cielos, y oscureceré su stoa, Cubriré el sol con una nube Y la luna no le dará luz. Y las brillantes luces del cielo oscurecerán sobre ti. Y pon la oscuridad sobre tu tierra. (Compare Joel 2:1; Joel 3:15.) Así, en Amós 8:9: Haré que el sol se ponga al mediodía Y oscureceré la tierra en un día despejado. Ver también Apocalipsis 6:12: Y vi cuando abrió el sexto sello, y he aquí, El sol se volvió negro como un saco de pelo, Y la luna se convirtió

Isaiah 40:28 — de la tierra", significa lo mismo que la tierra misma. A veces se habla de la tierra como una vasta llanura que tiene límites o fronteras (ver Isaías 40:22). Es probable que esta sea la idea predominante entre los antiguos (comparar Deuteronomio 33:17; 1 Samuel 2:1; Salmo 19:6; Salmo 22:27; Salmo 48:1; Salmo 65:5; Salmo 67:7; Salmo 98:3; Isaías 43:6; Isaías 45:22; Isaías 52:1). El argumento aquí es que el que ha formado la tierra no puede estar exhausto o cansado en un trabajo tan pequeño como

Isaiah 52 overview — This chapter is intimately connected with the preceding, and, with that, constitutes one connected portion (see the analysis of Isaiah 51:0) This portion, however, extends only to Isaiah 52:13 of this chapter, where there commences a prophecy extending through Isaiah 53:1-12, relating solely to the Messiah, and constituting the most important and interesting part of the Old Testament.

Isaiah 53:1 — ¿Quién ha creído nuestro informe? - El diseño principal del profeta en toda esta porción de su profecía es, sin duda, afirmar el hecho de que el Redentor sería muy exaltado (ver Isaías 52:13; Isaías 53:12). Pero para proporcionar una visión justa de su exaltación, también era necesario exhibir la profundidad de su humillación y la intensidad de sus penas, y también el hecho de que sería rechazado por aquellos a quienes fue enviado. Él,

Jeremiah 9:10-22 — El castigo descrito en términos generales en los tres versículos anteriores se detalla ahora en gran detalle. Jeremias 9:1 Las habitaciones i. e - los campamentos temporales de los pastores (ver Jeremias 6:3). Para que nadie pueda ... - O: "Están resecos, sin que nadie los atraviese; tampoco oyen la voz del ganado; desde las aves del cielo hasta las bestias "han huido,

Hosea 1:1 — yo. e., mi bien o mi bienestar ”. Dios ordenó que el nombre de su padre también significara la verdad. De Dios, como de la fuente de la vida, Oseas sacó las aguas vivas, que vertió al pueblo. “Con gozo sacarás agua de los pozos de salvación” Isaías 12:3. En los días de Uzías ... - Oseas, aunque un profeta de Israel, marca su profecía con los nombres de los reyes de Judá, porque el reino de Judá era el reino de la teocracia, la línea de David a la que se hicieron las promesas de Dios. Como Eliseo,

2 Corinthians 2 overview — chapter 2 Corinthians 2:0 Paul continues the discussion of the subject which had been introduced in the previous chapter. At the close of that chapter, he had stated the reasons why he had not visited the church at Corinth; see the notes on 2 Corinthians 1:23-24. The main reason was, that instead of coming to them in that disordered, and irregular state, he had preferred to send them an affectionate letter. Had he come to them personally he would have felt himself called on to exercise the severity of

Ephesians 6:18 — goes forth armed completely for the spiritual conflict, if he looks to God by prayer, he may be sure of a triumph. This prayer is not to be intermitted. It is to be always. In every temptation and spiritual conflict we are to pray; see notes on Luke 18:1.With all prayer and supplication - With all kinds of prayer; prayer in the closet, the family, the social meeting, the great assembly; prayer at the usual hours, prayer when we are specially tempted, and when we feel just like praying (see the notes,

1 Timothy 1:12 — And I thank Christ Jesus our Lord - The mention of the gospel 1 Timothy 1:11, and of the fact that it was committed to him, leads the apostle to express his gratitude to him who had called him to the work of preaching it. The Lord Jesus had called him when he was a blasphemer and a persecutor. He had constrained

1 Timothy 1:17 — fact that he has obtained mercy and has now the hope of heaven. The apostle Paul not unfrequently, in accordance with a mode of writing that was common among the Hebrews, interposes an expression of praise in the midst of his reasonings; compare Romans 1:25; 2 Corinthians 11:31. God is called King here, as he is often in the Scriptures, to denote that he rules over the universe. A literal translation of the passage would be, “To the King of ages, who is immortal,” etc. The meaning of this expression

1 Timothy 2:1 — I exhort, therefore - Margin, “desire.” The word exhort, however, better expresses the sense of the original. The exhortation here is not addressed particularly to Timothy, but relates to all who were called to lead in public prayer; 1 Timothy 2:8. This exhortation, it may be observed, is inconsistent with the supposition that a liturgy was then in use, or with the supposition that there ever would be a liturgy - since, in that case, the objects to be prayed for would be prescribed.

1 Timothy 3:3 — Not given to wine - Margin, “Not ready to quarrel and offer wrong, as one in wine.” The Greek word (πάροινος paroinos) occurs in the New Testament only here and in Titus 1:7. It means, properly, “by wine;” i. e., spoken of what takes place “by” or “over” wine, as revelry, drinking songs, etc. Then it denotes, as it does here, one who sits “by” wine; that is, who is in the habit of drinking it. It cannot be inferred, from

Revelation 1:8 — I am Alpha and Omega - These are the first and the last letters of the Greek alphabet, and denote properly the first and the last. So in Revelation 22:13, where the two expressions are united, “I am Alpha and Omega, the beginning and the end, the first and the last.” So in Revelation 1:17, the speaker says of himself, “I am the first and the last.” Among the Jewish rabbis it was common to use the first

Revelation 11:4 — These are the two olive-trees - These are represented by the two olive-trees, or these are what are symbolized by the two olive-trees. There can be little doubt that there is an allusion here to Zechariah 4:3, Zechariah 4:11, Zechariah 4:14, though the imagery is in some respects changed. The prophet Zechariah 4:2-3 saw in vision “a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon

Revelation 12:9 — And the great dragon was cast out - See the notes on Revelation 12:3. That there may be an allusion in the language here to what actually occurred in some far distant period of the past, when Satan was ejected from heaven, there can be no reason to doubt. Our Saviour seems to refer to such an event in the language