Bible Commentaries

Psalms 19:7 — commonly, refer exclusively to the commands of God, but it includes all that God has revealed to teach and guide us. It refers here to revealed truth as contradistinguished from the truth made known by the works of creation. Compare the note at Psalms 1:2. There are six epithets used in these verses Psalms 19:7-9 to describe the revealed truth of God, all referring to the same truths, but with reference to some distinct view of the truths themselves, or of their effect on the soul: to wit, law, testimony,

Psalms 19:7 — exclusivamente a los mandamientos de Dios, pero incluye todo lo que Dios ha revelado para enseñarnos y guiarnos. Se refiere aquí a la verdad revelada como algo que se diferencia de la verdad dada a conocer por las obras de la creación. Compare la nota en Salmo 1:2. Hay seis epítetos utilizados en estos versículos Salmo 19:7 para describir la verdad revelada de Dios, todos referidos a las mismas verdades, pero con referencia a una visión distinta de las verdades mismas, o de su efecto sobre el alma. : a saber,

Psalms 6 overview — 1. “Title of the psalm.” This psalm is inscribed “To the chief Musician on Neginoth upon Sheminith.” On the meaning of the phrase “Chief Musician on Neginoth,” see the notes at the title to Psalms 4:1-8 : The phrase “upon Sheminith” occurs here for the

Psalms 90 overview — This psalm is one of the most remarkable in the whole collection. It is said, in the title, to be “A Prayer of Moses, the man of God;” or, as it is in the margin, “being a Psalm of Moses.” The original word - תפלה tephillâh - means properly (1) intercession, supplication for anyone; (2) prayer or supplication in general; (3) a hymn or inspired song.Gesenius, Lexicon. In Psalms 72:20, the word is applied to the whole preceding part of the Book of Psalms - “The prayers of David, the son of

Isaiah 13:19 — And Babylon, the glory of kingdoms - That is, the capital or chief ornament of many nations. Appellations of this kind, applied to Babylon, abound in the Scriptures. In Daniel 4:30, it is called ‘great Babylon;’ in Isaiah 14:4, it is called ‘the golden city;’ in Isaiah 47:5, ‘the lady of kingdoms;’ in Jeremiah 51:13, it is, spoken of as ‘abundant in treasures;’ and, in Jeremiah 51:41, as ‘the praise of the whole earth.’ All these expressions are designed to indicate its

Isaiah 40:9 — the message that was to convey joy. The Vulgate, in a similar way, renders it, ‘Ascend a high mountain, thou who bringest good tidings to Zion’ (qui evangelizas Zion). So the Chaldee, understanding this as an address to the prophet, as in Isaiah 40:1, ‘Ascend a high mountain, ye prophets, who bring glad tidings to Zion.’ So Lowth, Noyes, Gesenius. Grotius, and others. The word מבשׂרת mebas'eret, from בשׂר bâs'ar, means cheering with good tidings; announcing good news; bearing joyful intelligence.It

Isaiah 66:3 — their children to their idols, then they came the same day into my sanctuary to profane it’ Ezekiel 23:39.There can be no doubt that such offences were often committed by those who were very strict and zealous in their religious services (compare Isaiah 1:11-14, with Isaiah 66:21-23. But the generality of interpreters have supposed that a different sense was to be affixed to this passage. According to their views, the particles as if are to be supplied; and the sense is, not that the mere killing of

Hosea 6:2 — should be given, and a “third day, on” which the resurrection should take place. What else can this be than the two days in which the Body of Christ lay in the tomb, and the third day, on which He rose again, as “the Resurrection and the life” John 11:25, “the first fruits of them that slept” 1 Corinthians 15:20, the source and earnest and pledge of our resurrection and of life eternal? The Apostle, in speaking of our resurrection in Christ, uses these self-same words of the prophet; “God, who is

Micah 7:10 — that about it which God hates. God hates the evil in us, even while lie loves us, being, or having been, evil. He forgives, but chastens. His displeasure is the channel of His goodpleasure. Nathan said to David, “The Lord hath put away thy sin” 2Sa 12:10, 2 Samuel 12:13, but also, “the sword shall never depart from thy house”. It is part of His forgiveness to cleanse the soul with a “spirit of burning” Isaiah 4:4. “It seemeth to me,” says Jerome, “that Jerusalem is every soul, which had been the

Habakkuk 3:4 — y su brillo - aquello en lo que Dios habita Ezequiel 10:4, "el brillo de la gloria del Señor", ante el cual huye la oscuridad Salmo 18:12, "era como la luz" o como el sol. En medio de la oscuridad, con Dios, por así decirlo Éxodo 19:9, Éxodo 19:16; Éxodo 20:21, se escondió, el brillo de la "Luz inaccesible"

Zephaniah 1:5 — Y los que adoran lo mejor del cielo sobre - techos de casas (planos) Esto fue cumplido por Josías que destruyó "los altares que estaban en la parte superior de la cámara superior de Acaz ” 2 Reyes 23:12. Jeremías habla como si esta adoración fuera casi universal, como si muy cerca de cada techo hubiera sido profanada por esta idolatría. “Las casas de Jerusalén, y las casas de Judá, se contaminarán como el lugar de Tofet, a causa de todas las casas

Zechariah 11:7 — visions, in that they are for the most part exhibited to the eye, and Zechariah’s own part is simply to enquire their meaning and to learn it, and to receive further revelation. In one case only, he himself interposes in the action of the vision Zec 3:1-10 :15; but this too, as asking that it might be done, not, as himself doing it. Here, he is himself the actor, yet as representing Another, who alone could cut off shepherds, abandon the people to mutual destruction, annulling the covenant which He

Matthew 3:7 — and by Josephus: the Herodians, probably political friends of Herod; the Galileans, a branch of the Pharisees; and the Therapeutae, a branch of the Essenes, but converts from the Greeks. The three principal sects are supposed to have originated about 150 years before Christ, as they are mentioned by Josephus at that time in his history. Of course nothing is said of them in the Old Testament, as that was finished about 400 years before the Christian era.I. The Pharisees were the most numerous and wealthy

Ephesians 1:3 — Blessed be the God and Father of our Lord Jesus Christ - This commences a sentence which continues to the close of Ephesians 1:12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground

Hebrews 3:13 — But exhort one another daily - This is addressed to the members of the churches; and it follows, therefore:(1) That it is their duty to exhort their brethren; and,(2) That it is their duty to do it “daily;” that is, constantly; see Hebrews 10:25; 1 Thessalonians 4:18; 1 Thessalonians 5:11; note, Romans 12:8. While this is the special duty of the ministers of

Hebrews 9:19 — question, therefore, whence Paul obtained a knowledge of these circumstances? Since the account is not contained in the Old Testament, it must have been either by tradition, or by direct inspiration. The latter supposition is hardly probable, because:(1) The information here can hardly be regarded as of sufficient importance to have required an original revelation; for the illustration would have had sufficient force to sustain his conclusion if the literal account in Exodus only had been given, that

1 Peter 4:3 — suficiente de estas cosas; Los hemos probado; No hay ninguna razón por la que más debemos disfrutar de ellos ". Una expresión bastante similar a esto ocurre en Horace - Lusisti Satis, Edisti Satis, Atque Bibisti. Tempus Abire Tibi Est, etc. Épis. II. 213. para haber forjado la voluntad de los gentiles - Esto no significa ser subordinado por su voluntad, sino de haber hecho lo que hicieran; Es decir, vivir como lo hicieron. Que los gentiles o paganos vivían de la manera inmediatamente especificada,

2 Peter 1:19 — palabra profética firme"; omitiendo la comparación. Una traducción literal del pasaje sería, "y tenemos la palabra profética más firme". Si se pretende una comparación, puede ser que la profecía sea más segura que las fábulas mencionadas en 2 Pedro 1:16; o que el milagro de la transfiguración; o que la palabra que se escuchó en el monte santo; o que las profecías incluso en el momento en que se hablaron por primera vez. Si se diseñara tal comparación, la más obvia de estas interpretaciones sería

Revelation 10:1 — which great obstacles existed, and where great power would be needed.Clothed with a cloud - Encompassed with a cloud, or enveloped in a cloud. This was a symbol of majesty and glory, and is often represented as accompanying the divine presence, Exodus 16:9-10; Exodus 24:16; Exodus 34:5; Numbers 11:25; 1 Kings 8:10; Psalms 97:2. The Saviour also ascended in a cloud, Acts 1:9; and he will again descend in clouds to judge the world, Matthew 24:30; Matthew 26:64; Mark 13:26; Revelation 1:7. Nothing can

Revelation 14:13 — for heaven. The phrase “to die in the Lord” implies the following things:That they who thus die are the friends of the Lord Jesus. The language “to be in the Lord” is often used to denote true attachment to him, or close union with him. Compare John 15:4-7; Romans 16:13, Romans 16:22; 1Co 4:17; 1 Corinthians 7:39; Philippians 1:14; Colossians 4:7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as