Bible Commentaries

Genesis 15:1-21 — - The Faith of Abram1. דבר dābār, “a word, a thing;” the word being the sign of the thing.2. אדני 'ǎdonāy, “Adonai, the Lord;” related: “bring down, lay down.” This is the name usually read in place of Yahweh; but when, as in the present case, יהוה yehovâh and אדני

Exodus 34:6-7 — This was the second revelation of the name of the God of Israel to Moses. The first revelation was of Yahweh as the self-existent One, who purposed to deliver His people with a mighty hand Exodus 3:14; this was of the same Yahweh as a loving Saviour who was now forgiving their sins. The two ideas that mark these revelations are found combined, apart from their historical development, in the second commandment, where the divine unity is shown on

Job 22:3 — eminent for piety, wisdom, or learning? Do we not feel as if God could not do without him, and that there was a sort of necessity that he should keep him alive? Yet, how often are such people cut down, in the very midst of their usefulness, to show(1) that God is not dependent on them; and(2) to keep them from pride, as if they were necessary to the execution of the divine plans; and(3) to teach his people their dependence on “Him,” and not on frail, erring mortals. When the church places its reliance

Job 35:10 — look to him that they may find relief. It was a principle with Elihu, that if when a man was afflicted he would apply to God with a humble and penitent heart, he would hear him, and would withdraw his hand; see this principle fully stated in Job 33:19-26. This Elihu now says, was not done by the oppressed, and this, according to him, is the reason why the hand of God is still upon them.Where is God my Maker - That is, they do not appeal to God for relief. They do not inquire for him who alone can

Psalms 12:2 — They speak vanity - This is a statement of the “manner” in which the “godly” and the “faithful” fail, as stated in Psalms 12:1. One of the ways was that there was a disregard of truth; that no confidence could be placed on the statements of those who professed to be pious; that they dealt falsely with their neighbors. The word “vanity” here is equivalent to “falsehood.”

Psalms 2:10 — therefore, O ye kings - This is to be understood as the language of the psalmist. See introduction to the psalm, Section 3. It is an exhortation addressed to the rulers and princes whom the psalmist saw engaged in opposition to the purpose of Yahweh Psalms 2:1-3 - and hence, to all rulers and princes - to act the part of wisdom, by not attempting to resist the plans of God, but to submit to him, and secure his friendship. The psalmist cautions them to take warning, in view of what must certainly come upon

Psalms 5:11 — But let all those that put their trust in thee rejoice - Compare the notes at Psalms 2:12. That is, they have occasion to rejoice in thee and in thy protection. The wicked have everything to dread, for they must be cut off; but the righteous have every reason to be happy, for they shall partake of the favor of God. This is, at the same

Psalms 9:5 — the pagan in general, or the nations at large, but those who are particularly referred to in this psalm - those who are described as the enemies of the writer and of God. On the word rendered “heathen” here - גוים gôyim - see the notes at Psalms 2:1. The word rebuke here does not mean, as it does usually with us, to chide with words, but it means that he had done this by deeds; that is, by overcoming or vanquishing them. The reference is, undoubtedly, to some of those nations with whom the writer

Leviticus 17:3-7 — Every domesticated animal that was slain for food was a sort of peace-offering Leviticus 17:5. This law could only be kept as long as the children of Israel dwelt in their camp in the wilderness. The restriction was removed before they settled in the holy land, where their numbers and diffusion over the country would have rendered its strict

Daniel 2:45 — and, as a system, to human view, entirely inadequate to so great a work as that of bringing other kingdoms to an end, and subduing it to itself. The complete fulfillment of the prophetic statement would be found in such circumstances as the following:(1) The humble origin of the head of this new power hlmself - the Messiah - the King of Sion. He was, in fact, of a decayed and dilapidated family; was ranked among the poor; was without powerful friends or political connections; possessed no uncommon

Daniel 2:45 — como un sistema, a la vista humana, totalmente inadecuado para un trabajo tan grande como el de poner fin a otros reinos y someterlo a sí mismo. El cumplimiento completo de la declaración profética se encontraría en circunstancias como las siguientes: (1) El origen humilde de la cabeza de este nuevo poder: el Mesías, el Rey de Sión. Era, de hecho, de una familia decaída y en ruinas; fue clasificado entre los pobres; estaba sin amigos poderosos o conexiones políticas; no poseía ventajas poco comunes

Matthew 26:36-45 — Jesus’ agony in Gethsemane - This account is also recorded in Mark 14:32-42; Luke 22:39-46; John 18:1.Matthew 26:36Then cometh ... - After the institution of the Lord’s Supper, in the early part of the night, he went out to the Mount of Olives.In his journey he passed over the brook Cedron John 18:1, which bounded Jerusalem

Philemon 1:25 — The grace of our Lord Jesus Christ ... - Notes, 2 Timothy 4:22.The subscription to the Epistle is of no authority, but in this case is undoubtedly correct. Compare the remarks at the close of 1 Corinthians, and Titus.Remarks On PhilemonHaving now passed through with the exposition of this Epistle, it may be proper to copy, for comparison with it, one of the most beautiful specimens of epistolary composition to be found in profane literature,

Hebrews 10:26 — no hay manera de que podamos ser salvados. Sin embargo, este pasaje, como Hebreos 6:4, ha dado lugar a mucha diferencia de opinión. Pero que lo anterior es la interpretación correcta, me parece evidente a partir de las siguientes consideraciones: (1) Es la interpretación natural y obvia, tal como ocurriría probablemente a noventa y nueve lectores de cada cien, si no hubiera una teoría que respaldar, y sin temor a que entrara en conflicto con alguna otra doctrina. (2) Concuerda con el alcance de

Hebrews 10:5 — thou wouldest not - This is quoted from Psalms 40:6, Psalms 40:8. There has been much perplexity felt by expositorsin reference to this quotation, and after all which has been written, it is not entirely removed. The difficulty relates to these points.(1) To the question whether the Psalm originally had any reference to the Messiah. The Psalm “appears” to have pertained merely to David, and it would probably occur to no one on reading it to suppose that it referred to the Messiah, unless it had been

Hebrews 6:5 — con el bien, es decir, que promete el bien. El primero me parece el significado correcto: que la Palabra de Dios, o la verdad que él enseñó, era en sí misma una buena. Era lo que el alma deseaba, y en lo que encontraba consuelo y paz; compare Salmo 119:103; Salmo 141:6. El significado aquí es que habían experimentado la excelencia de la verdad de Dios; habían visto y disfrutado su belleza. Este es un lenguaje que no puede aplicarse a un pecador impenitente. No le gusta la verdad de Dios; no ve belleza

1 Peter 4:4 — en cristianos. Para ellos es una cosa extraña e inexplicable, que abandonan los placeres del mundo por un curso de la vida que les parece prometer cualquier cosa menos felicidad. Incluso la familia del Salvador lo consideraba "fuera de sí", Marco 3:21, y Festo suponía que Paul estaba loco, Hechos 26:24. Casi no hay nada que la gente del mundo comprenda tan poco como las razones que influyen en aquellos con amplios medios de disfrute mundano para abandonar los círculos de alegría y vanidad, y entregarse

3 John 1:10 — Por lo tanto, si vengo - Evidentemente esperaba visitar pronto a Cayo ya la iglesia, 3 Juan 1:14. Recordaré sus acciones que él hace - Es decir, castigaría su arrogancia y presunción; tomaría medidas para tratarlo de manera adecuada. No hay evidencia alguna de que esto se diga con un espíritu vengativo o vengativo, o que el escritor lo haya

Revelation 10:7 — período de tiempo abrazado por el sonido de la séptima trompeta. Es decir, los asuntos de este mundo no se consumarían en ese período abarcado por el sonido de la sexta trompeta, sino por el sonido de la séptima y última trompeta. Compare Apocalipsis 11:15. Cuando comenzará a sonar - Es decir, los eventos mencionados comenzarán en el período en que el ángel comenzará a sonar. No será solo durante o en ese período, sino que el sonido de la trompeta y el comienzo de esos eventos serán contemporáneos.

Revelation 5:1 — un libro de tamaño diminuto: una tableta o una carta (Liddell y Scott, Lexicon). Sin embargo, se usa para denotar un libro de cualquier tamaño: un rollo, pergamino o volumen; y se usa así: (a) Para denotar el Pentateuco, o la ley mosaica, Hebreos 9:19; Hebreos 10:7; (b) El libro de la vida, Apocalipsis 17:8; Apocalipsis 20:12; Apocalipsis 21:27; (c) Epístolas que también se enrollaron, Apocalipsis 1:11; (d) Documentos, como una carta de divorcio, Mateo 19:7; Marco 10:4. Cuando el diseño expreso