Bible Commentaries

Psalms 45 overview — This psalm is entitled “To the chief Musician upon Shoshannim, for the sons of Korah, Maschil. A song of love.” On the phrase” To the chief Musician,” see the notes at the title to Psalms 4:1-8. The words “Upon Shoshannim” occur also, as a title, or part of a title, in Psalms 69:0; Psalms 80:0; and, in a different form, in the title to Psalms 60:1-12, “Shushan-eduth.” The word Shoshan - שׁושׁן shôshân - occurs in 1 Kings 7:22, 1 Kings

Leviticus 14:9 — The best of all types of the healing of the Spirit, was the healing of the leper. In his formal cleansing, consecration, and atonement by sacrifice (see the notes at Leviticus 14:9-20), the ministers of the sanctuary bore public witness that he was restored to the blessing of communion with his brethren and with Yahweh. Hence, when the Son of God proved His divine mission by healing the lepers Matthew 11:5, He did not excuse

Isaiah 13 overview — Análisis de Isaías 13 ; Isaías 14:1 El capítulo trece de Isaías comienza una nueva profecía y, según la división de Vitringa, un nuevo libro o parte de sus profecías. El primer libro, según él, que se extiende desde Isaías 1 hasta el final de Isaías 12:1, está ocupado

Isaiah 40:3 — tiene una referencia a Juan como el precursor del Mesías, es evidente a partir de Mateo 3:3, donde se aplica a él, y se introduce por esta observación: "Porque esto es de lo que se habló por el profeta Esaias, diciendo: La voz, etc. (ver también Juan 1:23) Los eventos fueron tan similares, en sus características principales, que el mismo lenguaje describiría ambos. John fue criado en el desierto y pasó su vida temprana allí, hasta que ingresó en su trabajo público Lucas 1:8. Comenzó a predicar en

Isaiah 53:4 — would be made sensible of their error, that they had judged improperly of the character of the sufferer. The word rendered ‘surely’ (אכן 'âkēn, Vulgate, vere), is sometimes a particle strongly affirming, meaning truly, of a certain truth Genesis 28:16; Exodus 2:14; Jeremiah 8:8. Sometimes it is an adversative particle, meaning but yet Psalms 31:23; Isaiah 49:24. It is probably used in that sense here, meaning, that though he was despised by them, yet he was worthy of their esteem and confidence,

Haggai 2:9 — room for a third temple. God holds out no vain hopes. To comfort those distressed by the poverty of the house of God which they were building, God promises a glory to this house greater than before. A temple, erected, after this had lain waste above 1800 years, even if Antichrist were to come now and to erect a temple at Jerusalem, could be no fulfillment of this prophecy.In material magnificence the temple of Solomon, built and adorned with all the treasures accumulated by David and enlarged by

Matthew 6:9-13 — existían en esta hermosa combinación. Esta oración se da como un "modelo". Está diseñado para expresar la "manera" en que debemos orar, evidentemente no las palabras o peticiones precisas que debemos usar. Lucas registra la sustancia de la oración, Lucas 11:2. En Lucas, sin embargo, varía de la forma dada en Mateo, mostrando que él tenía la intención de no prescribir esto como una forma de oración para usar siempre, sino para expresar la sustancia de nuestras peticiones, o para mostrar qué peticiones

Deuteronomy 18:1 — such as tithes and first-fruits. These were God’s portion of the substance of Israel; and as the Levites were His portion of the persons of Israel, it was fitting that the Levites should be sustained from these. On the principle here laid down, compare 1 Corinthians 9:13-14.

Deuteronomy 20:10-20 — Directions intended to prevent wanton destruction of life and property in sieges.Deuteronomy 20:16Forbearance, however, was not to be shown toward the Canaanite nations, which were to be utterly exterminated (compare Deuteronomy 7:1-4). The command did not apply to beasts as well as men (compare Joshua 11:11, Joshua 11:14).Deuteronomy 20:19The parenthesis

Deuteronomy 27:1 — which disobedience would involve. Deuteronomy 27:0 introduces this portion of the book by enjoining the erection of a stone monument on which the Law should be inscribed as soon as the people took possession of the promised inheritance Deuteronomy 27:1-10; and by next prescribing the liturgical form after which the blessings and cursings should be pronounced Deuteronomy 27:11-26.

Ephesians 1:4 — rendered here “hath chosen” - ἐξελέξατο exelexato - is from a word meaning “to lay out together,” (Passow,) to choose out, to select. It has the idea of making a choice or selection among different objects or things. It is applied to things, as in Luke 10:42, Mary “hath chosen that good part;” - she has made a choice, or selection of it, or has shown a “preference” for it. 1 Corinthians 1:27, “God hath chosen the foolish things of the world;” he has preferred to make use of them among all the conceivable

Ephesians 1:4 — aquí “ha elegido” - ἐξελέξατο exelexato - proviene de una palabra que significa "estar juntos", (Passow,) elegir, seleccionar. Tiene la idea de hacer una elección o selección entre diferentes objetos o cosas. Se aplica a las cosas, como en Lucas 10:42, Mary "ha elegido esa buena parte;" - ella ha hecho una elección, o selección de ella, o ha mostrado una "preferencia" por ella. 1 Corintios 1:27, "Dios ha elegido las cosas necias del mundo"; él ha preferido utilizarlos entre todas las cosas concebibles

Ephesians 5:14 — says, or the Scripture. Much difficulty has been experienced in endeavoring to ascertain “where” this is said. It is agreed on all hands that it is not found, in so many words, in the Old Testament. Some have supposed that the allusion is to Isaiah 26:19, “Thy dead men shall live - awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs,” etc. But the objections to this are obvious and conclusive.(1) This is not a quotation of that place, nor has it a “resemblance” to it, except

Joshua 11:17 — See the margin and reference. The name serves to mark the southern limit of Joshua’s conquests. It suits equally well several of the ranges near the south border of Palestine, and it is uncertain which of them is the one here indicated.Baal-gad Joshua 12:7; Joshua 13:5 is probably Paneas, the Caesarea Philippi of later times. The name means “troop or city of Baal,” or a place where Baal was worshipped as the giver of “good luck.” Compare Isaiah 65:11. It was probably the same as Baal-Hermon (Jdg 3:3;

Joshua 11:3 — Bahr el Huleh. In a land abounding in striking points of view like Palestine, the name Mizpah was naturally, like “Belle Vue” among ourselves, bestowed on many places. The Mizpeh here mentioned must not be confounded with the Mizpeh of Gilead (Joshua 13:26, and Judges 11:29); nor with the Mizpeh of Judah Joshua 15:38; nor yet with that of Moab 1 Samuel 22:3.

Joshua 19:47 — border of the children of Dan was extended.” The Hebrew appears to mean “the children of Dan enlarged their border because they had not room enough.”The reason of this was that the Danites, a numerous tribe (Numbers 26:5 note), found themselves Judges 1:34-35 cooped up among the hills by the powerful and warlike Amorites. Hence, the Danite expedition (see the marginal reference), which surprised the Sidonion inhabitants of Leshem, an unwarlike and peaceable race, exterminated them, and annexed their

Hebrews 9:16 — este pasaje, sino también de otras partes de la Biblia, que puede ser apropiado explicarlo aquí más detenidamente. La palabra - διαθήκη diathēkē - aparece en el Nuevo Testamento treinta y tres veces. Se traduce “pacto” en la versión común, en Lucas 1:72; Hechos 3:25; Hechos 7:8; Romanos 9:4; Romanos 11:27; Gálatas 3:15, Gálatas 3:17; Gálatas 4:24; Efesios 2:12; Hebreos 8:6, Hebreos 8:9, "dos veces", Hebreos 8:1; Hebreos 9:4, "dos veces", Hebreos 10:16; Hebreos 12:24; Hebreos 13:2.

Judges 11:11 — Jephthah uttered all his words before the Lord in Mizpeh - This phrase designates the presence of the tabernacle, or the ark, or of the high priest with Urim and Thummim Judges 20:26; Judges 21:2; Jos 18:8; 1 Samuel 21:7. The high priest waited upon Jephthah with the ephod, and possibly the ark, at his own house (see Judges 20:18 here). A trace of Jephthah’s claim to unite all Israel under his dominion is found in Judges 12:2, and breathes

Revelation 10:2 — Aquí tenemos, sin embargo, un emblema que proporcionará una indicación de lo que iba a ocurrir como resultado de su aparición. Para poder aplicar esto, será necesario, como en todos los casos similares, explicar el significado natural del emblema: (1) "El librito". La palabra utilizada aquí - βιβλαρίδιον biblaridion - no aparece en ningún otro lugar del Nuevo Testamento, excepto en Apocalipsis 10:8-1 de este capítulo. La palabra βιβλίον biblion - "libro" - aparece con frecuencia: Mateo 19:7;

Ruth 3:15 — The vail - Quite a different word from that rendered “vail,” in Genesis 38:14. It seems rather to mean a kind of loose cloak, worn over the ordinary dress (see the margin).Six measures - i. e. six seahs, in all two ephahs, twice as much as she gleaned Ruth 3:17, and a heavy load to carry; for which reason he laid it on her,