Bible Commentaries

Job 4:10 — occurred under his own observation. The expressions have much of a proverbial cast, and are designed to convey in strong poetic language what he supposed usually occurred. There can be no reasonable doubt here that he refers to men in these verses, for(1) It is not true that the lion is destroyed in this manner. No more frequent calamity comes upon him than upon other animals, and perhaps he is less frequently overcome than others.(2) Such a supposition only would make the remarks of Eliphaz pertinent

Psalms 10:3 — desire, and made no secret of it, and obtained the object of his wishes. The natural explanation of the manner in which he did this is, that it was by plunder, rapine, or spoil, for this would be most literally expressed by the word used. Compare Proverbs 1:19; Proverbs 15:27; Jeremiah 6:13; Jeremiah 8:10; Ezekiel 22:12. It might be, however, by unjust gains, or dishonest dealing, 1 Samuel 8:3; Isaiah 33:15; Isaiah 57:17. The word bless here may mean, as in the margin, blesses himself; or, as Prof. Alexander

Isaiah 1:4 — or burdensome; from כבד kâbad, “to be heavy.” It means that they were oppressed, and borne down with the “weight” of their sins. Thus we say, Sin sits “heavy” on the conscience. Thus Cain said, ‘My punishment is greater than I can bear;’ Genesis 4:13. The word is applied to an “employment” as being burdensome; Exodus 18:18 : ‘This thing is too “heavy” for thee.’ Numbers 11:14 : ‘I am not able to bear eli this people alone; it is too “heavy” for me.’ It is applied also to a “famine,” as being heavy,

Isaiah 1:5 — body that is all covered over with weals or marks of blows, and the idea is, that the whole frame is one continued bruise, and there remains no sound part to be stricken. The particular chastisement to which the prophet refers is specified in Isaiah 1:7-9. In Isaiah 1:5-6, he refers to the calamities of the nation, under the image of a person wounded and chastised for crimes. Such a figure of speech is not uncommon in the classic writers. Thus Cicero (de fin. iv. 14) says, ‘quae hie reipublicae vulnera

Hosea 9:1 — to exuberant mirth, whether at harvest-time, or on any other ground, enjoying the present, secure for the future. On this rejoicing Hosea breaks in with his stern, “rejoice not.” “In His presence is fulness of joy,” true, solid, lasting joy” Psalms 16:11. How then could Israel joy, “who had gone a whoring from his God?” Other nations might joy, for they had no imminent judgment to fear.Their sins had been sins of ignorance; none had sinned like Israel. They had not even Jeremiah 2:11 “changed their

Micah 4:1 — de aquellos días anteriores, que cerraron los tiempos de "la ley", emitida en su primera venida. Entonces estamos viviendo al mismo tiempo en los últimos tiempos, y estamos esperando una última vez por venir. En el sentido en que Pedro habla Efesios 1:2 de los últimos tiempos, o el fin de los tiempos, en que Cristo se manifestó por nosotros, en contraste con los fundamentos del mundo, antes de lo cual fue preordenado. Y Pablo contrasta el Hebreos 1:1 de Dios hablando a los padres en los profetas,

Micah 7:5-6 — so that God’s visitations are seasons of the most frightful recklessness as to everything but sell: So had God foretold Deuteronomy 28:53; so it was in the siege of Samaria 2 Kings 6:28, and in that of Jerusalem both by the Chaldeans Lamentations 4:3-16 and by the Romans . When the soul has lost the love of God, all other is but sceming love, since “natural affection” is from Him, and it too dies out, as God gives the soul over to itself Romans 1:28. The words describe partly the inward corruption,

Matthew 22:41-46 — Jesus proposes a question concerning the Messiah - See also Mark 12:35-37; Luke 20:41-44.Matthew 22:41While the Pharisees ... - Jesus, having confounded the great sects of the Jews, proceeds, in his turn, to propose to them a question for their solution.This was done, not for the purpose of vain parade and triumph,

Matthew 26:2 — After two days is - the feast of the Passover.See the notes at Matthew 12:1-8. The festival of the Passover was designed to preserve among the Jews the memory of their liberation from Egyptian servitude, and of the safety of their first-born in that night when the firstborn of the Egyptians perished, Exodus 12:0. The name

Luke 9:10-17 — Vea las notas Mateo 14:13 y las notas Marco 6:30. Lucas 9:1 Betsaida - Una ciudad en la orilla este del río Jordán, cerca de donde el río entra en el Mar de Tiberíades. En los alrededores de esa ciudad había extensos desechos o desiertos. Lucas 9:12 El día comenzó a desgastarse - A declinar, o cuando se acercaba la noche.

John overview — Preface to JohnJohn, the writer of this Gospel, was the son of Zebedee and Salome; compare Matthew 27:56 with Mark 15:40-41. His father was a fisherman of Galilee, though it would appear that he was not destitute of property, and was not in the lowest condition of life. He had hired men in his employ, Mark 1:20. Salome is described as one who attended our Saviour

Acts 4:36 — subsequently distinguished himself in the work of the ministry. He gave himself, his property, his all, to the service of the Lord Jesus, and went forth to the self-denying labors of the gospel. He is mentioned elsewhere with honor in the New Testament Acts 11:24, Acts 11:30, and usually as the companion of the apostle Paul. The occasion on which he became connected with Paul in the ministry was when he himself was sent forth by the church at Jerusalem to Antioch. There, it seems, he heard of the fame of

2 Corinthians overview — Introduction to 2 CorinthiansSection 1. The Design of the Second Epistle to the CorinthiansIn the Introduction to the First Epistle to the Corinthians, the situation and character of the city of Corinth, the history of the church there, and the design which Paul had in view in writing to

Galatians 4:5 — Para canjearlos - Por su muerte como sacrificio expiatorio; vea la nota en Gálatas 3:13. Los que estaban bajo la ley - Pecadores, que habían violado la Ley, y que estaban expuestos a su terrible pena. Para que podamos recibir la adopción de hijos - Ser adoptados como hijos o hijos de Dios; ver Juan 1:12, nota; Romanos 8:15, nota.

Galatians 5:24 — Y los que son de Cristo - Todos los que son verdaderos cristianos. Han crucificado la carne - Las pasiones corruptas del alma han sido ejecutadas; es decir, destruido. Son como si estuvieran muertos y no tienen poder sobre nosotros; vea la nota en Gálatas 2:2. Con los afectos - Margen, "Pasiones". Todos los deseos corruptos. Y lujurias - Vea la nota en Romanos 1:24.

2 Timothy 2:1 — Tú, por lo tanto - En vista del hecho declarado en el capítulo anterior, que muchos se habían alejado del apóstol y habían abandonado los caminos de la verdad. Sé fuerte en la gracia que es en Cristo Jesús; - compara las notas en Efesios 6:1. El significado es: Sé fuerte, confiando en la gracia que el Señor Jesús solo puede impartir.

Hebrews 1:14 — otros, a saber, a los cristianos. "Enviado". Designado por Dios para esto. Ellos son "enviados", están bajo su control, están en una capacidad subordinada. Por lo tanto, Gabriel fue enviado para transmitir un mensaje importante a Daniel; Daniel 9:21. "Para ministrar". Por la ayuda o socorro de los mismos. Vienen a prestarles ayuda, y si se emplean en este humilde oficio, ¡cuán inferior a la dignidad del Hijo de Dios, el Creador y Gobernante de los mundos! "¿Quiénes serán los herederos de la salvación?"

1 Peter 3:22 — Who is gone into heaven - See the notes at Acts 1:9.And is on the right hand of God - See the notes at Mark 16:19.Angels and authorities and powers being made subject unto him - See the notes at Ephesians 1:20-21. The reason why the apostle here adverts to the fact that the Lord Jesus is raised up

1 Peter 3:22 — Quién se fue al cielo - Vea las notas en Hechos 1:9. Y está a la diestra de Dios - Vea las notas en Marco 16:19. Ángeles, autoridades y poderes sujetos a él - Vea las notas en Efesios 1:20. La razón por la cual el apóstol aquí anuncia el hecho de que el Señor Jesús es levantado a la diestra de

2 Peter 1:18 — Y esta voz que vino del cielo escuchamos - A saber, Peter, James y John. Cuando estábamos con él en el monte sagrado - Llamado "santo" a causa de la manifestación extraordinaria de la gloria del Redentor allí. No se sabe con certeza qué montaña era, pero comúnmente se supone que es el Monte Tabor. Vea las notas en Mateo 17:1.