Bible Commentaries

Job 1:15 — paraphrase, καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ἠχμαλώτευσαν kai elthonia hoi aichmalōteuontes ēchmalōteusan, “And the plunderers coming, plundered them,” or made them captive. On the situation of Sheba and Seba, see Isaiah 43:3, note; Isaiah 45:14, note; Isaiah 9:6, note. The people here referred to were, undoubtedly, inhabitants of some part of Arabia Felix. There are three persons of the name of Sheba mentioned in the Scriptures.(1) A grandson of Cush; Genesis 10:7.(2) A son of Joktan; Genesis

Psalms 18:7 — sublime, as if he had thus interposed. There are frequent references in the Scriptures to such storms and tempests as illustrative of the majesty, the power, and the glory of God, and of the manner in which he interposes on behalf of his people. See Psalms 144:5-7; Psalms 46:6-8; Psalms 29:1-11; Job 37:21-24; Job 38:1; Nahum 1:3; and particularly Habakkuk 3:3-16. The description in Habakkuk strongly resembles the passage before us, and both were drawn doubtless from an actual observation of the fury of

Psalms 82:8 — parents, or what people are heirs to; and, in this sense, it is commonly applied to the land of Palestine, either as what was derived by the Jewish people from their ancestors the patriarchs, or as what they had received from God as a Father. Exodus 32:13; Deuteronomy 1:38; Deuteronomy 12:10. It is here used simply in the sense of possessing it. That is, the whole earth belonged to God, and the administration of its affairs pertained to him. As those had failed who had been appointed under him to the

Hosea 13:1 — goodness of God; his sin followed as a consequence of God’s goodness to him. God raised him, and he offended. The alliance with a king of Tyre and Sidon, which brought in the worship of Baal, was a part of the worldly policy of the kings of Israel (1 Kings 16:31, see Introduction). “As if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, he took to wife the daughter of Ethbaal, king of the Zidonians, and went and served Baal and worshiped him.” The twenty-two years

Amos 2:2 — enlargement, as Jerusalem received a dual form, as a double city. The name is, in different forms, very common . In the plain or high downs of Moab itself, there were both Kiriathaim, “double city” and Kerloth Jeremiah 48:23-24; in Naphthali, a Kiriathaim, (1 Chronicles 6:76, (1 Chronicles 6:61 in Hebrew)) or Kartan Joshua 21:32; in Judah, the Kerioth Joshua 15:25 from where the wretched Judas has his name Iscariot; in Zebulon, Kartah Joshua 21:34 also, which reappears as the Numidian Cirta. Moab had also

Amos 5:23 — Take thou away from Me - Literally, “from upon Me,” that is, from being a burden to Me, a weight on Me. So God says by Isaiah, “your new moons and your appointed feasts My soul hateth; they are a burden upon Me; I am weary to bear them” Isaiah 1:14. Their “songs” and hymns were but a confused, tumultuous, “noise,” since they had not the harmony of love.For - (And) the melody of thy viols I will not hear - Yet the “nebel,” probably a sort of harp, was almost exclusively consecrated to the service

Amos 8:5 — because they had, thereon, to rest from their frauds. He instances “the new moons” and “sabbaths,” because these, recurring weekly or monthly, were a regular hindrance to their covetousness.The “ephah” was a measure containing 72 Roman pints or nearly 1 1/10 of an English bushel; the shekel was a fixed weight, by which, up to the time of the captivity 2 Samuel 18:12; 1 Kings 20:39; Jeremiah 32:9, money was still weighed; and that, for the price of bread also Isaiah 55:2. They increased the price both

Micah 5:2 — Caesar, “Thou too, Brutus.” The like energetic conciseness lies in the words, “And thou! Bethlehem Ephratah.” The name Ephratah is not seemingly added, in order to distinguish Bethlehem from the Bethlehem of Zabulon, since that is only named once Joshua 19:15, and Bethlehem here is marked to be “the Bethlehem Judah” , by the addition, “too little to be among the thousands of Judah.” He joins apparently the usual name, “Bethlehem,” with the old Patriarchal, and perhaps poetic Psalms 132:6 name “Ephratah,”

Zechariah 11:6 — - Therefore were they a “flock of the slaughter,” because God would “have no pity” on those who went after shepherds “who had no Pity” upon them, but corrupted them; who “entered not in themselves, and those who were entering in, they hindered” Luke 11:52.The inhabitants of the land - “That land, of which he had been speaking,” Judaea. “And lo.” God, by this word, “lo,” always commands heed to His great doings with man; I, I, Myself, visibly interposing, “will deliver man,” the whole race of inhabitants,

Zechariah 9:9 — “not of her;” “of her,” since He was to be “her king,” “not of her,” since He was to “come to her.” As Man, He was born of her: as God, the Word made flesh, He “came to” her. “‘To thee,’ to be manifest unto thee; ‘to be thine by communion of nature’ 1 Timothy 3:16; ‘as He is thine, by the earnest of the Eternal Spirit and the gift of the Father, to procure thy good’ Hebrews 2:14. ‘Unto us a Child is born, unto us a Son is given’ Isaiah 9:6.” Of this, His entry into Jerusalem was an image. But how

Romans 5:14 — período, y en general esas generaciones. Debajo de su oscuridad y la gente de reinado se hundió a la tumba. Tenemos una expresión similar cuando representamos la muerte como "el rey de los terrores". Es una personificación sorprendente y que afecta. (1) Su reinado es absoluto. Él golpea a quien agrada, y cuando le plazca. (2) No hay escape. Todos deben inclinarse ante su cetro, y ser humillado bajo su mano,. (3) es universal. Viejos y jóvenes son los sujetos de su imperio sombrío. (4) Sería un reinado

1 Corinthians 2:16 — For who hath known ... - This passage is quoted from Isaiah 40:13. The interrogative form is a strong mode of denying that anyone has ever known the mind of the Lord. The argument of Paul is this, “No one can understand God. No one can fully comprehend his plans, his feelings, his views, his designs. No one by nature,

Philippians 2:17 — dioses, antes de probarlo él mismo, se derramó sobre el altar. Passow También se usa para denotar el hecho de que, cuando un animal estaba a punto de ser sacrificado, se derramaba vino sobre él como un acto solemne de dedicarlo a Dios; compare Números 15:5; Números 28:7, Números 28:14. De la misma manera, Pablo pudo haberse considerado una víctima preparada para el sacrificio. En el Nuevo Testamento se encuentra solo en este lugar, y en 2 Timoteo 4:6, donde se representa, "Estoy listo para ser ofrecido";

Colossians 1:20 — Y habiendo hecho las paces - Margen, "hacer". El griego lo soportará tampoco. El significado es que, mediante su expiación, produce la reconciliación entre los que estaban alienados el uno del otro; vea las notas en Efesios 2:14. No significa aquí que realmente había efectuado la paz con su muerte, sino que había sentado las bases para ello; había hecho lo que lo aseguraría. Por la sangre de su cruz - Por su sangre derramada en la cruz. Esa sangre, que hacía expiación por

1 Timothy 5:19 — Contra un anciano - La palabra "anciano" aquí parece usarse en el sentido en que está en el verso anterior en relación con "oficio", y no en el sentido de un hombre mayor, como en 1 Timoteo 5:1. La conexión exige esta interpretación. No reciba una acusación - No debía considerar tal cargo como fundado a menos que sea sostenido por dos o tres testigos. De esto se desprende que Pablo supuso que Timothy sería llamado a escuchar

2 Timothy 2:19 — 2:2, "Y están construidos sobre la base de los apóstoles y profetas, siendo Jesucristo mismo el principal pilar". Mientras esta base permaneciera firme, no había razón para preocuparse por los pocos casos de apostasía que habían ocurrido; compare Salmo 11:3. No es raro comparar la iglesia con un edificio construido sobre una base sólida; Efesios 2:20; 1 Corintios 3:9-1; Mateo 16:18. Tener este sello - O más bien un sello con esta inscripción. La palabra "sello" a veces se usa para denotar el instrumento

Hebrews 12 overview — Análisis del capítulo El apóstol, habiendo ilustrado la naturaleza y el poder de la fe en el capítulo anterior Hebreos 11, procede en este capítulo Hebreos 12, para exhortar a aquellos a quienes escribió a aplicar los mismos principios a sus propio caso, e instarlos a manifestar la misma confianza constante en Dios y perseverancia en su santo camino. Para este propósito,

James 1:19 — nuestras almas a la obediencia práctica total ". La necesidad de la obediencia, o la doctrina de que el evangelio no solo se aprende sino que se practica, se persigue ampliamente en este y en el siguiente capítulo. La declaración particular aquí Santiago 1:19 es que la religión requiere que seamos mansos y dóciles; dejar de lado toda irritabilidad contra la verdad, y todo orgullo de opinión, y toda corrupción de corazón, y recibir mansamente la palabra incrustada. Ver el análisis del capítulo. Que cada

1 Peter 4:17 — literalmente el templo, o los judíos, sino aquellos que en su tiempo fueron considerados como el pueblo de Dios, los cristianos, la iglesia. Entonces la frase (בּית יהוה bēyt Yahweh) "casa de Yahweh" se usa para denotar la familia o pueblo de Dios, Números 12:7; Oseas 8:1. Compare también 1 Timoteo 3:15 y la nota sobre ese versículo. El sentido aquí es, por lo tanto, que la serie de calamidades mencionadas debían comenzar con la iglesia, o iban a venir primero sobre el pueblo de Dios. Schoettgen aquí

Revelation 1:13 — semejanza del Hijo del hombre pudiera estar en medio de ellos. Uno como el Hijo del hombre - Evidentemente, este era el mismo Señor Jesucristo, en otro lugar tan a menudo llamado "el Hijo del hombre". Que era el Salvador mismo se desprende de Apocalipsis 1:18. La expresión traducida como "como el Hijo del hombre" debería haber sido "como el hijo del hombre"; es decir, como un hombre, un ser humano o en forma humana. Las razones para interpretarlo son: (a) Que el griego no tiene el artículo, y (b) Que,