Bible Commentaries

Genesis 28:1-22 — - Jacob’s Journey to Haran3. קהל qâhāl, “congregation.”9. מחלת māchălat, Machalath, “sickness, or a harp.”19. לוּז lûz, Luz, “almond.”The blessing of his sons was the last passage in the active life of Isaac, after which he retires from the scene. Jacob now becomes the leading figure in the sacred history. His spiritual character has yet come out to view.

Isaiah 44:5 — nuestros, sino que pertenecemos a Dios. Es que no solo sentimos que estamos obligados a adorarlo, sino que en realidad le pertenecemos; que nuestros cuerpos y espíritus, y todo lo que tenemos y somos, deben ser empleados sagradamente en su servicio (ver 1 Corintios 6:2; 2 Corintios 7:5; 2 Corintios 5:14 ) Nada, en pocas palabras, puede describir más adecuadamente la verdadera naturaleza de una profesión religiosa que la expresión utilizada aquí (אני ליהוה layhovâh 'ānı̂y) 'Para Yahweh soy yo' - 'Soy

Isaiah 6:13 — la explicación de las frases particulares. El pensamiento principal es que la tierra no debe ser "completamente" y finalmente abandonada. Habría restos de vida, como en un roble o en un terebinth cuando el árbol ha caído; compare las notas en Isaías 11:1. Una décima - Es decir, una décima parte de los habitantes, o una parte muy pequeña. En medio de la desolación general, se debe preservar una pequeña parte. Esto se logró en el tiempo del cautiverio de los judíos por Nabucodonosor. No debemos suponer

Hosea 2:19 — bestowing on her a title to all which is His. And this, forever. The betrothal and union of grace in this life passeth over into the union of glory, of which it is said, “Blessed are they who are called to the marriage supper of the Lamb” Revelation 19:9.He, by His Spirit, shall be with His Church “unto the end of the world,” and so bind her unto Himself that “the gates of hell shall not prevail against her.” The whole Church shall never fail. This “betrothal” implies and involves a new covenant,

Amos 3:9 — disbelieve, I will manifest to Ashdodites and Egyptians the transgressions of which ye are guilty.” Amos had already pronounced God’s sentence on “the palaces of Ashdod” and all Philistia, for their sins against Himself in His people (see the notes at Amos 1:6-8). Israel now, or a little later, courted Egypt Hosea 7:11; Hosea 12:1. To friend then and to foe, to those whom they dreaded and those whom they courted, God would lay open their sins. Contempt and contumely from an enemy aggravate suffering: man

Amos 3:9 — manifestaré a los ashdoditas y egipcios las transgresiones de las cuales son culpables . " Amós ya había pronunciado la sentencia de Dios sobre "los palacios de Ashdod" y toda Filistea, por sus pecados contra sí mismo en su pueblo (ver las notas en Amós 1:6). Israel ahora, o un poco más tarde, cortejó a Egipto Oseas 7:11; Oseas 12:1. Para ser amigo y enemigo, para aquellos a quienes temían y a quienes cortejaban, Dios abriría sus pecados. El desprecio y el continuo de un enemigo agravan el sufrimiento:

Habakkuk 3:13 — David,” by Kimchi Sal. b. Mel. God, from the first, helped His people through single persons - Moses, Joshua, each of the Judges - accustoming them to receive deliverance by one, and to gather together all their hopes in One. To Moses He said, Exodus 3:12 : “I will be with thee,” and to Joshua, Joshua 1:5 : “As I was with Moses, so I will be with thee,” and to Cyrus, Isaiah 45:2 : “I will go before thee,” preparing His people to receive that nearer Presence with His Christ, of which our Lord says: “Believest

Zephaniah 1:8 — “because thine heart was tender, and thou hast humbled thyself before the Lord - I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace, and thou shalt not see all the evil which I will bring upon this place” 2 Kings 22:19-20. In remarkable contrast to Jeremiah, who had to be, in detail and continual pleading with his people, a prophet of judgment to come, until these judgments broke upon them, and so was the reprover of the evil sovereigns who succeeded Josiah, Zephaniah

Zephaniah 1:8 — años antes de su muerte, recibió la promesa de Dios, "porque tu corazón era tierno, y te has humillado delante del Señor. Te reuniré con tus padres, y serás reunido en tu tumba en paz, y tú no verás todo el mal que traeré sobre este lugar ” 2 Reyes 22:19-2. En notable contraste con Jeremías, que tenía que ser, en detalle y suplicar continuamente con su pueblo, un profeta del juicio venidero, hasta que estos juicios se rompieron sobre ellos, y así fue el reprobador de los malvados soberanos que sucedieron

Zechariah 12:1 — La carga de la palabra del Señor para - Más bien, "sobre (ver en Nahúm 1:1, p. 129) Israel". Si esta profecía es una continuación de la última, a pesar de su nuevo título, entonces "Israel" debe ser la Iglesia cristiana, formada por el verdadero Israel que creyó, y los gentiles que fueron injertados en ellos. Entonces Cirilo;

Matthew 2:23 — declivity of a hill, Luke 4:29. A hill is yet pointed out, to the south of Nazareth, as the one from which the people of the place attempted to precipitate the Saviour. It was a place, at that time, proverbial for wickedness, John 4:46. It is now (circa 1880’s) a large village, with a convent and two churches. One of the churches, called the Church of the Annunciation, is the finest in the Holy Land, except that of the Holy Sepulchre in Jerusalem.A modern traveler describes Nazareth as situated upon

Matthew 3:6 — tinge, to dye, to stain, as those who dye clothes. It here means to cleanse or wash anything by the application of water. See the notes at Mark 7:4. Washing, or ablution, was much in use among the Jews, as one of the rites of their religion, Numbers 19:7; Hebrews 9:10. It was not customary, however, among them to baptize those who were converted to the Jewish religion until after the Babylonian captivity. At the time of John, and for some time previous, they had been accustomed to administer a rite

Acts 23:6 — had been brought up in Jerusalem, and had been before acquainted with the Sanhedrin Acts 9:2, he would have an acquaintance, doubtless, with the character of most of those present, though he had been absent from them for fourteen years, Galatians 2:1.The one part ... - That the council was divided into two parts, Pharisees and Sadducees. This was commonly the case, though it was uncertain which had the majority. In regard to the opinions of these two sects, see the notes on Matthew 3:7.He cried

Acts 4:20 — For ... - This is given as a reason why they should obey God rather than man. They had had so clear evidence that God had sent the Messiah, and they had received a direct and solemn command Mark 16:15 to preach the gospel, that they could not be restrained. There was a necessity laid on them to preach. See 1 Corinthians 9:16. Compare Jeremiah 20:9; Acts 18:5; Job 32:18-19; Psalms 39:1-3.It has already been remarked that these two verses contain

2 Corinthians 4:4 — Dios de este mundo". el dios de este mundo - No puede haber ninguna duda de que Satanás está aquí designado por esta denominación; Aunque algunos de los padres supusían que significa el verdadero Dios, y Clarke se inclina ante esta opinión. En Juan 12:31, se llama "el príncipe de este mundo". En Efesios 2:2, se llama "el príncipe del poder del aire". Y en Efesios 6:12, la misma mala influencia se menciona en los nombres de los "principados y poderes", "los gobernantes de la oscuridad de este mundo,

Ephesians 5:19 — purity of heart, by songs of praise. This has the force of a command, and it is a matter of obligation on Christians. From the beginning, praise was an important part of public worship, and is designed to be to the end of the world; see the notes on 1 Corinthians 14:15. Nothing is more clear than that it was practiced by the Saviour himself and the apostles (see Matthew 26:30), and by the primitive church, as well as by the great body of Christians in all ages.In psalms - The Psalms of David were

Philippians 1:21 — purpose of his soul - a purpose to which he devoted himself with as much singleness and ardor as ever did a miser to the pursuit of gold, or a devotee of pleasure to amusement, or an aspirant for fame to ambition. This implied the following things:(1) A purpose to know as much of Christ as it was possible to know - to become as fully acquainted as he could with his rank, his character, his plans, with the relations which he sustained to the Father, and with the claims and influences of his religion;

Philippians 2:13 — and to do.” Nothing is said of the mode in which this is done, and probably this cannot be understood by us here; compare John 3:8. In regard to the divine agency here referred to, however, certain things, though of a negative character, are clear:(1) It is not God who acts for us. He leads us to “will and to do.” It is not said that he wills and does for us, and it cannot be. It is man that “wills and does” - though God so influences him that he does it.(2) He does not compel or force us against

James 1:5 — them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Psalms 25:9; Isaiah 37:14; Joel 2:17.That giveth to all men liberally - The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their

Revelation 21 overview — Analysis Of Revelation 21:0 And Revelation 22:1-5The whole of Revelation 21:0, and the first five verses of Revelation 22:0, relate to scenes beyond the judgment, and are descriptive of the happy and triumphant state of the redeemed church, when all its conflicts shall have