Bible Commentaries

Psalms 118 overview — they are all of them mere conjecture, and as no certainty can now be arrived at.What is apparent on the face of the psalm is, that it was a psalm of thanksgiving, to be employed in the temple when an offering or sacrifice was led up to the altar Psalms 118:27 to be presented as an acknowledgment of mercy from God, on some occasion of deliverance from danger, by someone whose claim to rule had been rejected, but who was now victorious over his enemies, and recognized as the rightful leader and ruler

Psalms 41 overview — him in life. it is certain that his bodily sufferings were either caused or aggravated by the neglect of his friends; by their cold treatment of him; by their ingratitude toward him; by the reports which they circulated in regard to him. See Psalms 38:11-12; compare Psalms 41:5-9. It was this unkindness certainly which greatly increased his suffering, and which probably gave occasion to the psalm. Who the persons were that thus treated him with neglect and coldness cannot now be ascertained; nor is

Psalms 41 overview — relacionados con él en la vida. Es cierto que sus sufrimientos corporales fueron causados ​​o agravados por la negligencia de sus amigos; por su trato frío de él; por su ingratitud hacia él; por los informes que distribuyeron con respecto a él. Ver Salmo 38:11; compare Salmo 41:5. Fue esta crueldad, sin duda, lo que aumentó en gran medida su sufrimiento, y que probablemente dio ocasión al salmo. Quienes eran las personas que lo trataban así con negligencia y frialdad ahora no se pueden determinar; ni es

Psalms 84:6 — cierto árbol, no probablemente un árbol de morera, sino algunas especies de bálsamo, por su llanto; es decir, porque parecía destilar lágrimas, o gotas de bálsamo que se asemejan a lágrimas en tamaño y apariencia. Se traduce moreras en 2 Samuel 5:23; 1 Crónicas 14:14; y así, en el margen aquí, "los moreras lo hacen un pozo". Sin embargo, no hay razón para pensar que tiene ese significado aquí. La verdadera interpretación es "valle de lamentación" o llanto; y puede hacer referencia a algún valle solitario

Isaiah 13:17 — the nations, and of his power to excite and direct them as he pleases.The Medes - This is one of the places in which the prophet specified, “by name,” the instrument of the wrath of God. Cyrus himself is subsequently mentioned Isaiah 44:28; Isaiah 45:1 as the agent by which God would accomplish his purposes. It is remarkable, also, that ‘the Medes’ are mentioned here many years before they became a separate and independent nation. It was elsewhere predicted that the Medes would be employed in this

Isaiah 19 overview — diseño es simple. Tiene la intención de describir las calamidades que vendrían sobre Egipto, y el efecto que tendrían al convertir al pueblo a Dios. La escena está puesta en Egipto; y las siguientes cosas pasaron ante la mente del profeta en visión: 1. Él ve a Yahweh viniendo en una nube a Egipto Isaías 19:1. 2. El efecto de esto es producir alarma entre los ídolos de esa nación Isaías 19:2. 3. Un estado de conmoción interna y discordia se describe como existente en Egipto; un estado de calamidad

Isaiah 53:8 — la tierra de Israel; los pecados que mi pueblo ha pecado vendrán incluso a ellos. 'La palabra hebrea que se usa aquí (עצר ‛ otser, de עצר ‛ âtsar, "callar, cerrar", significa "callar" o "cierre", y luego restricción, opresión , o vejación. En Salmo 107:39, significa restricción violenta u opresión. No significa prisión en el sentido en que esa palabra se usa ahora. Se refiere más bien a restricción y detención; y sería mejor traducido por confinamiento, o por violentas opresiones. El Señor Jesús,

Daniel 11:21 — And in his estate - In his place. See the notes at Daniel 11:7, Daniel 11:20.Shall stand up a vile person - There shall succeed to the throne. The reference here is to Antiochus Epiphanes, who reigned from 175 b.c. to 163 b.c. The epithet “vile” here given him was one which his subsequent history showed was

Daniel 2:44 — que hablar de algo que ocurriera en los días de los reyes británicos, no deberíamos, por supuesto, entenderlo como si estuviera pasando por todos sus reinados, sino simplemente como si ocurriera en alguno de ellos". - Prof. Bush. Así se dice en Rut 1:1: "Sucedió en los días en que los jueces dictaminaron que había una hambruna en la tierra". es decir, la hambruna ocurrió en algún momento bajo esa administración general, o antes de que hubiera pasado, evidentemente no significa que hubo una hambruna

Zechariah 12:10 — And I will pour - As He promised by Joel, “I will pour out My Spirit upon all flesh” (Joel 2:28. See vol. i. pp. 193, 194), largely, abundantly, “upon the house of David and the inhabitants of Jerusalem,” all, highest and lowest, from first to last, the “Spirit of grace and supplication,” that is, the “Holy Spirit” which conveyeth “grace,” as “the Spirit of wisdom

Romans 2:12 — man. Sin is the transgression of a rule of conduct, however made known to mankind.Without law - ἀνόμως anomōs. This expression evidently means without revealed or written law, as the apostle immediately says that they had a law of nature, Romans 2:14-15. The word “law,” νόμος nomos. is often used to denote the revealed Law of God, the Scriptures, or revelation in general; Matthew 12:5; Luke 2:23-24; Luke 10:26; John 8:5, John 8:17.Shall also perish - ἀπολοῦνται apolountai. The Greek word used

2 Corinthians 6:14 — necesariamente se entendería que eran partícipes con ellos en esas cosas. Este es evidentemente el principio aquí establecido, y este principio es tan aplicable ahora como lo era entonces. En el resto de este verso y los siguientes versos 2 Corintios 6:15, él explica las razones por las cuales no deberían tener tal contacto. No hay ningún principio del cristianismo que sea más importante que el que aquí declara el apóstol; y ninguno en el que los cristianos corran más peligro de equivocarse, o en el

1 Timothy 4:3 — Forbidding to marry - That is, “They will depart from the faith through the hypocritical teaching - of those who forbid to marry;” see notes on 1 Timothy 4:2. This does not necessarily mean that they would prohibit marriage altogether, but that it would be a characteristic of their teaching that marriage would “be forbidden,” whether of one class of persons or many. They would “commend” and “enjoin”

1 Timothy 5:23 — his water, as a suitable medicine in his case. Thus considered, this direction is as worthy to be given by an inspired teacher as it is to counsel a man to pay a proper regard to his health, and not needlessly to throw away his life; compare Matthew 10:23. The phrase, “drink no longer water,” is equivalent to, “drink not water only;” see numerous instances in Wetstein. The Greek word here used does not elsewhere occur in the New Testament.But use a little wine - Mingled with the water - the common

Hebrews 11:5 — By faith Enoch was translated - The account of Enoch is found in Genesis 5:21-24. It is very brief, and is this, that “Enoch walked with God, and was not, for God took him.” There is no particular mention of his “faith,” and the apostle attributes this to him, as in the case of Abel, either because it was involved in the very

Hebrews 11:5 — Por fe Enoch fue traducido - La cuenta de Enoch se encuentra en Génesis 5:21. Es muy breve, y es esto, que "Enoc caminó con Dios, y no lo fue, porque Dios se lo llevó". No hay mención particular de su "fe", y el apóstol se lo atribuye a él, como en el caso de Abel, ya sea porque estaba involucrado en la naturaleza misma de la

1 Peter 3:19 — preached,” etc. πορευθεὶς poreutheis. It is well known that such expressions are often redundant in Greek writers, as in others. So Herodotus, “to these things they spake, saying” - for they said. “And he, speaking, said;” that is, he said. So Ephesians 2:17, “And came and preached peace,” etc. Matthew 9:13, “but go and learn what that meaneth,” etc. So God is often represented as coming, as descending, etc., when he brings a message to mankind. Thus, Genesis 11:5, “The Lord came down to see the city and

Jude 1:9 — be inconsistent with the design of these notes to go into an extended examination of this passage. Those who wish to see a full investigation of it may consult Michaelis’ Introduction to the New Testament, vol. iv. pp. 378-393; Lardner, vol. vi. p. 312ff; Hug, Introduction Section 183; Benson, in loc.; Rosenmuller’s Morgenland, iii. pp. 196, 197; and Wetstein, in loc. The principal methods of relieving the difficulty have been the following: I. Some have supposed that the reference is to the passage

Jude 1:9 — con el diseño de estas notas para entrar en un examen extendido de este pasaje. Aquellos que deseen ver una investigación completa de ella puede consultar a Michaelis ' Introducción al Nuevo Testamento , vol. IV. pp. 378-393; Lardner, vol. vi. pag. 312FF; Abrazo, introducción Sección 183; Benson, en loc.; Rosenmuller's morgenland , iii. PP. 196, 197; y Wetstein, en LOC. Los principales métodos para aliviar la dificultad han sido los siguientes: I. Algunos han supuesto que la referencia es para

Revelation 11:19 — Analysis of the Chapter 11:19–12This portion of the book commences, according to the view presented in the closing remarks on the last chapter, a new series of visions, designed more particularly to represent the internal condition of the church; the rise of antichrist, and