Bible Commentaries

Job 1:15 — paráfrasis, καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ἠχμαλώτευσαν kai elthonia hoi aichmalōteuontes ēchmalōteusan, "Y vinieron los saqueadores, los saquearon", o los hicieron cautivos. Sobre la situación de Sheba y Seba, ver Isaías 43:3, nota; Isaías 45:14, nota; Isaías 9:6, nota. Las personas aquí mencionadas eran, sin duda, habitantes de alguna parte de Arabia Felix. Hay tres personas del nombre de Saba mencionadas en las Escrituras. (1) Un nieto de Cush; Génesis 10:7. (2) un hijo de Joktan; Génesis

Job 2:10 — convirtió en "tonto" נבל nâbâl de נבל nâbêl, significa propiamente estúpido o tonto, y luego malvado, abandonado, impío - la idea de "pecado" y "locura" están estrechamente relacionados en las Escrituras, o el pecado es considerado como locura suprema; 1 Samuel 25:25; 2 Samuel 3:33; Salmo 14:1; Salmo 53:2. Los árabes todavía usan la palabra con la misma brújula de significación. "Gesenius". La palabra se usa aquí en el sentido de "malvado"; y la idea es que el sentimiento que pronunció era impío, o

Psalms 109 overview — the most trying in the life of David, when his enemies were most bitter against him. It is one of the “imprecatory” psalms, and one which is as difficult to reconcile with a kind and forgiving spirit as any other in the book.In the New Testament Acts 1:20 a part of the psalm is applied to Judas the traitor, but without its being necessary to conclude that it had any original reference to him. The conduct of Judas was like the conduct of the enemy of David; the language used in the one case might be

Psalms 18:7 — manifiesta y tan sublime, como si hubiera interpuesto así. Hay frecuentes referencias en las Escrituras a tormentas y tempestades que ilustran la majestad, el poder y la gloria de Dios, y la manera en que se interpone en nombre de su pueblo. Ver Salmo 144:5; Salmo 46:6; Salmo 29:1; Job 37:21; Job 38:1; Nahúm 1:3; y particularmente Habacuc 3:3. La descripción en Habacuc se parece mucho al pasaje que tenemos ante nosotros, y ambos fueron extraídos sin duda de una observación real de la furia de una

Psalms 20:3 — Recuerda todas tus ofrendas - Sobre el significado de la palabra aquí utilizada, mira la nota en Isaías 1:13, donde se traduce oblaciones. La palabra aparece a menudo en las Escrituras, y a veces se ofrece ofrenda, y a veces oblación. La palabra significa una ofrenda de cualquier tipo o cualquier cosa que se presente a Dios, excepto un sacrificio sangriento,

Psalms 24:4 — El que tiene las manos limpias - En el pasaje paralelo en Salmo 15:2, la respuesta a la pregunta es: "El que camina con rectitud, y obra justicia ". El sentimiento es sustancialmente el mismo allí que en el pasaje que tenemos ante nosotros. El significado es que el que sería reconocido como amigo y adorador de Yahvé

Psalms 80 overview — This very touching and beautiful psalm purports also to be a psalm of Asaph. Compare the notes at the title to Psalms 73:0. On the phrase “upon Shoshannim-eduth” in the title, see the notes at the title to Psalms 45:0. and notes at Psalms 60:1-12. The word rendered eduth, which means testimony, may have been used here with reference to the contents of the psalm as a public testimony in regard to the dealings of God with his people. But it is not possible now to determine with certainty the

John 1:7-8 — For a witness - To give testimony. He came to prepare the minds of the people to receive him Matthew 3:0; Luke 3:0; to lead them by repentance to God; and to point out the Messiah to Israel when he came, John 1:31.Of the Light - That is, of the Messiah. Compare Isaiah 60:1.That all men ... - It was the object of John’s testimony that all people might believe. He designed to prepare them for it; to announce that the Messiah was about to come, to direct the

John 3:18 — his merits and promises for salvation. To believe on him is to feel and act according to truth that is, to go as lost sinners, and act toward him as a Saviour from sins; relying on him, and looking to him “only” for salvation. See the notes at Mark 16:16.Is not condemned - God pardons sin, and delivers us from deserved punishment, because we believe on him. Jesus died in our stead; he suffered for us, and by his sufferings our sins are expiated, and it is consistent for God to forgive. When a stoner,

Acts 15:41 — These were countries lying near to each other, which Paul, in company with Barnabas, had before visited.Confirming the churches - Strengthening them by instruction and exhortation. It has no reference to the rite of confirmation. See the notes on Acts 14:22.In regard to this unhappy contention between Paul and Barnabas, and their separation from each other, we may make the following remarks:(1) That no apology or vindication of it is offered by the sacred writer. It was undoubtedly improper and evil.

Acts 2:14 — who were abiding at Jerusalem. This comprised, of course, the whole assembly, and was a respectful and conciliatory introduction to his discourse. Though they had mocked them, yet he treated them with respect, and did not render railing for railing 1 Peter 3:9, but sought to convince them of their error.Be this known ... - Peter did not intimate that this was a doubtful matter, or one that could not be explained. His address was respectful, yet firm. He proceeded calmly to show them their error.

Acts 2:22 — therefore Jesus was what he pretended to be.Which God did, by him - The Lord Jesus himself often traced his power to do these things to his commission from the Father, but he did it in such a way as to show that he was closely united to him, John 5:19, John 5:30. Peter here says that God did these works by Jesus Christ, to show that Jesus was truly sent by him, and that therefore he had the seal and attestation of God. The same thing Jesus himself said, John 5:36, “The work which the Father hath

Romans 14:4 — Who art thou ... - That is, who gave you this right to sit in judgment on others; compare Luke 12:14. There is reference here particularly to the “Jew,” who on account of his ancient privileges, and because he had the Law of God, would assume the prerogative of “judging” in the case, and insist on conformity to his own views; see Acts 15:0. The

1 Corinthians 1:29 — That no flesh - That no person; no class of people. The word “flesh” is often thus used to denote human beings. Matthew 24:22; Luke 3:6; John 17:2; Acts 2:17; 1 Peter 1:24; etc.Should glory - Should boast; Romans 3:27.In his presence - Before him. That man should really have nothing of which to boast; but that the whole scheme should be adapted to humble and subdue him. On these verses we may

Ephesians 4:6 — Holy Spirit, united in a mysterious manner, and constituting the one God, and that there is no other God. That the Father is divine, they all hold, as Paul affirms here; that the Son and the Holy Spirit are also divine, they also hold; see the John 1:0 note; Hebrews 1:0 note; Philippians 2:6 note; Romans 9:5 note. The meaning here is, that God is the common Father of “all” his people - of the rich and the poor; the bond and the free; the learned and the unlearned. He is no respecter of persons.

1 Peter 4:11 — the responsibility of delivering a message from him. The word rendered “oracles” (λόγια logia) means, properly, something “spoken” or “uttered”; then anything uttered by God - a divine communication - a revelation. See the Romans 3:2 note; Hebrews 5:12 note. See the general duty here inculcated illustrated at length in the notes at Romans 12:6-8. The passage here has a strong resemblance to the one in Romans.If any man minister - διακονεῖ diakonei. This may refer either, so far as the word is concerned,

2 Peter 3:3 — Knowing this first - As among the first and most important things to be attended to - as one of the predictions which demand your special regard. Jude Jude 1:18 says that the fact that there would be “mockers in the last time,” had been particularly foretold by thom. It is probable that Peter refers to the same thing, and we may suppose that this was so well understood by all the apostles that they made

Revelation 13:11 — And I beheld another beast - Compare the notes on Revelation 13:1. This was so distinct from the first that its characteristics could be described, though, as shown in the Analysis of the Chapter, there was in many points a strong resemblance between them. The relations between the two will be more fully indicated

Revelation 18:20 — not the language of vengeance, but it is the language of exultation and rejoicing in view of the fact, that the cause of truth might now spread, without hindrance, through the earth.Thou heaven - The inhabitants of heaven. Compare the notes on Isaiah 1:2. The meaning here is, that the dwellers in heaven - the holy angels and the redeemed - had occasion to rejoice over the downfall of the great enemy of the church.And ye holy apostles - Prof. Stuart renders this, “Ye saints, and apostles, and prophets.”

Revelation 8:2 — And I saw the seven angels which stood before God - Prof. Stuart supposes that by these angels are meant the “presence-angels” which he understands to be referred to, in Revelation 1:4, by the “seven spirits which are before the throne.” If, however, the interpretation of that passage above proposed, that it refers to the Holy Spirit, with reference to his multiplied agency and operations, be correct, then we must seek for another