Bible Commentaries

Job 13:15 — me mató - " Dios puede multiplicar mis penas y dolores de tal manera que no pueda sobrevivir. Veo que puedo estar expuesto a mayores calamidades, pero estoy dispuesto a enfrentarlos. Si mantengo mi propia causa y demuestro que no soy hipócrita Job 13:16, debería suceder que mis sufrimientos aumentaran tanto que me muera, pero lo haré ". La palabra "matar" o "matar" aquí se refiere a la muerte temporal. No hace referencia al castigo en el mundo futuro, ni a la muerte del alma. Significa simplemente

Job 2:11 — sur ". Los geógrafos hebreos siempre están representados mirando hacia el Este, y no hacia el Norte, como lo hacemos nosotros; y por lo tanto, con ellos, la mano derecha denota el sur. Temán o Themán era hijo de Elifaz y nieto de Esaú; vea Génesis 36:15, donde se le conoce como "duque" o príncipe אלוּף 'alûph un jefe de una familia o tribu, un jefe. Se supone que vivió al este de Idumea. Eusebio coloca a Thaeman en Arabia Petrara, a cinco millas de Petra (ver las notas en Isaías 16:1), y dice que

Psalms 76:10 — traicionero de Judas, y las pasiones locas y los sentimientos de ira de los judíos, al realizar la obra de redención por la muerte de su Hijo; así se utilizarán los propósitos de Senaquerib para castigar a su propio pueblo (ver las notas en Isaías 10:5); así empleó a Cyrus para "ejecutar su consejo" Isaías 46:1; y así hizo uso de la ira manifestada al perseguir a la iglesia para asegurar su establecimiento permanente en el mundo. Si estas cosas podrían lograrse "sin" esa ira, es una pregunta que

Daniel 1:20 — trabajaban como consejeros en la corte. Los encontró diez veces mejor - Mejores consejeros, mejor informados. En hebreo, "diez" manos "sobre los magos"; es decir, diez "veces" o "muchas" veces. En este sentido, la palabra "diez" se usa en Génesis 31:7, Génesis 31:41; Números 14:22; Nehemías 4:12; Job 19:3. Los superaron mucho. Que todos los magos - griego, τοὺς ἐπαοιδοὺς tous epaoidous. La palabra griega significa: "los que cantan"; entonces los que proponen curar a los enfermos cantando;

Hosea 12:5 — hijos de Israel: El Señor "(literalmente, Él es, YeHeWeH," Dios de tus padres, el Dios de Abraham, el Dios de Isaac y el Dios de Jacob, me ha enviado a ustedes, este es mi nombre para siempre, y este es mi memorial para todas las generaciones ” Éxodo 3:13. Yo soy, expresa la autoexistencia; El que solo es. Soy lo que soy, expresa Su inmutabilidad, el atributo necesario del Autoexistente, quien, como Él es, siempre es todo lo que Él es. "Ser", dice Agustín, "es un nombre de inmutabilidad. Para todas

Joel 2:13 — público o privado. No se usó en ocasiones de muerte, a menos que hubiera algo muy grave en sus circunstancias. A veces se usaba como una expresión externa, una de profunda pena, como cuando se ordenó al leproso que mantuviera su ropa alquilada Levítico 13:45, o cuando David, para expresar su aborrecimiento por el asesinato de Abner, ordenó "Toda la gente con él, rasga tu ropa"; Acab lo usó, con ayuno y peinado, en la oración de Dios de Elijah y obtuvo una mitigación del castigo temporal de su pecado;

1 Corinthians 6:7 — principle, would apply to Christians carrying their causes into the courts at all.Why do ye not rather take wrong? - Why do ye not suffer yourself to be injured rather than to dishonor the cause of religion by your litigations? They should do this:(1) Because religion requires its friends to be willing to suffer wrong patiently; Proverbs 20:22; Matthew 5:39-40; Romans 12:17, Rom 12:19; 1 Thessalonians 5:15.(2) Because great injury results to the cause of religion from such trials. The private wrong

Galatians 1:8 — to salvation, yet that he had changed his views, and now held the same doctrine on the subject which they did. What they relied on in support of this opinion is unknown. It is certain, however, that Paul did, on some occasions (see the note at Acts 21:21-26), comply with the Jewish rites, and it is not improbable that they were acquainted with that fact, and interpreted it as proving that he had changed his sentiments on the subject.At all events, it would make their allegation plausible that Paul

Galatians 4 overview — to lead them to Christ, and that they were all the children of God. To illustrate this further, and to show them the true nature of the freedom which they had as the children of God, is the design of the argument in this chapter. He therefore states:(1) That it was under the gospel only that they received the full advantages of freedom; Galatians 4:1-5. Before Christ came, indeed, there were true children of God, and heirs of life. But they were in the condition of minors; they had not the privileges

Philippians 1:13 — not for crime, but for being a Christian for had he not been a Christian, he would have escaped all this. The manner of Paul’s imprisonment was, that he was permitted to occupy a house by himself, though chained to a soldier who was his guard; Acts 28:16. He was not in a dungeon indeed, but he was not at liberty, and this was a severe mode of confinement. Who would wish to be chained night and day to a living witness of all that he did; to a spy on all his movements? Who would wish to have such a man

Philippians 2:3 — could be taken out of human conduct which is performed merely from “strife,” or from “vain-glory,” how small a portion would be left!But in lowliness of mind - Modesty, or humility. The word used here is the same which is rendered “humility” in Acts 20:19; Colossians 2:18, Colossians 2:23; 1 Peter 5:5; humbleness, in Colossians 3:12; and lowliness, in Ephesians 4:2; Philippians 2:3. It does not elsewhere occur in the New Testament. It here means humility, and it stands opposed to that pride or self-valuation

Philippians 3:10 — know him - That I may be fully acquainted with his nature, his character, his work, and with the salvation which he has worked out. It is one of the highest objects of desire in the mind of the Christian to know Christ; see the notes at Ephesians 3:19.And the power of his resurrection - That is, that I may understand and experience the proper influence which the fact of his resurrection should have on the mind. That influence would he felt in imparting the hope of immortality; in sustaining the

2 Timothy 4:16 — imprisonment, it is not easy to determine. The former is the most natural supposition; for, if he had had a trial during his present imprisonment, it is difficult to see why he was still held as a prisoner. See this point examined in the introduction, section 1.No man stood with me - Paul had many friends in Rome (2 Timothy 4:21; compare Romans 16:0); but it seems that they did not wish to appear as such when he was put on trial for his life. They were doubtless afraid that they would be identified with him,

Hebrews 11:31 — By faith the harlot Rahab - She resided in Jericho; Joshua 2:1. When Joshua crossed the Jordan, he sent two men as spies to her house, and she saved them by concealment from the enemies that would have destroyed their lives. For this act of hospitality and kindness, they assured her of safety when the city should

Hebrews 12:22 — glorious city. They were citizens of the heavenly Jerusalem (compare note, Philippians 3:20), and were entitled to its privileges.And unto the city of the living God - The city where the living God dwells - the heavenly Jerusalem; compare notes on Hebrews 11:10. God dwelt by a visible symbol in the temple at Jerusalem - and to that his people came under the old dispensation. In a more literal and glorious sense his abode is in heaven, and to that his people have now come.The heavenly Jerusalem - Heaven

Hebrews 4 overview — Analysis Of The ChapterThis chapter Hebrews 4:0 comprises two parts. In the first Hebrews 4:1-13, the apostle pursues and completes the exhortation which he had commenced in the previous chapter, drawn from the comparison of the Saviour with Moses (see the analysis of Hebrews 3:0); and in the second part Hebrews 4:14-16, he enters on the consideration

James 4:6 — meek and the humble. Wherefore submit yourselves to his arrangements; resist the devil; draw nigh to God; purify yourselves, and weep over your past offences, and you shall find that the Lord will lift you up, and bestow his favor upon you,” James 4:10.Wherefore he saith - The reference here is to Proverbs 3:34, “Surely he scorneth the scorners; but he giveth grace unto the lowly.” The quotation is made exactly from the Septuagint, which, though not entirely literal, expresses the sense of the Hebrew

1 Peter 4:18 — And if the righteous scarcely be saved - If they are saved with difficulty. The word used here (μόλις molis) occurs in the following places: Acts 14:18, “scarce restrained they the people;” Acts 27:7, “and scarce were come over against Cnidus;” 1 Peter 4:8, “and hardly passing it;” 1 Peter 4:16, “we had much work to come by the boat” - literally, we were able with difficulty to get the boat; Romans

1 Peter 4:6 — that it refers to the sinners of the old world (Saurin), expressing a hope that some of them might be saved; and others, that it means that the Saviour went down and preached to those who are dead, in accordance with one of the interpretations given of 1 Peter 3:19. It seems to me that the most natural and obvious interpretation is to refer it to those who were then dead, to whom the gospel had been preached when living, and who had become true Christians. This is the interpretation proposed by Wetstein,

2 Peter 1:15 — idea runs through all this beautiful description of the feelings of Peter as he contemplated death. Hence he speaks of taking down the “tabernacle” or “tent,” the temporary abode of the soul, that his spirit might be removed to another place 2 Peter 1:13; and, hence, he speaks of an “exodus” from the present life - a journey to another world. This is the true notion of death; and if so, two things follow from it: (1)We should make preparation for it, as we do for a journey, and the more in proportion