Bible Commentaries

Genesis 13:1-18 — - Abram and Lot Separate7. פרזי perı̂zı̂y, Perizzi, “descendant of Paraz.” פרז pārāz, “leader,” or inhabitant of the plain or open country.10. ככר kı̂kar, “circle, border, vale, cake, talent;” related: “bow, bend, go round, dance.” ירדן yardēn, Jardan, “descending.” Usually with the article in prose. צער tso‛ar, Tso‘ar, “smallness.”18. ממרא mamrē', Mamre, “fat, strong, ruler.” חברון chebrôn,

Exodus 32:7-35 — prefer that he should himself become the founder of a “great nation,” or that the Lord’s promise should be fulfilled in the whole people of Israel. This may have been especially needful for Moses, in consequence of his natural disposition. See Numbers 12:3; and compare Exodus 3:11. With this trial of Moses repeated in a very similar manner Numbers 14:11-23, may be compared the trial of Abraham Genesis 22:0 and of our Saviour Matthew 4:8-10.Exodus 32:8These be thy gods ... have brought - This is thy

Psalms 84:6 — certain tree - not probably a mulberry tree, but some species of balsam - from its weeping; that is, because it seemed to distil tears, or drops of balsam resembling tears in size and appearance. It is translated mulberry trees in 2 Samuel 5:23-24; 1 Chronicles 14:14-15; and so in the margin here, “mulberry trees make him a well.” There is no reason, however, to think that it has that meaning here. The true rendering is, “valley of lamentation,” or weeping; and it may have reference to some lonely

Leviticus 8:14-36 — Moses as the mediator of the covenant of the Law Galatians 3:19; Hebrews 8:6 was called to perform the priestly functions, in consecrating those on whom henceforth those functions were to devolve, and in inaugurating the legal order of sacrifices. See Exodus 40:23 note. The sin-offering was now offered for the

Isaiah 46:1 — Bel boweth down - Bel or Belus (בל bēl, from בעל be‛ēl, the same as בעל ba‛al was the chief domestic god of the Babylonians, and was worshipped in the celebrated tower of Babylon (compare Jeremiah 50:2; Jeremiah 51:44). It was usual to compound names of the titles of the divinities that were worshipped, and hence, we often meet with this name, as in Bel-shazzar, Bel-teshazzar, Baal-Peor, Baal-zebub, Baal-Gad, Baal-Berith. The Greek and Roman writers compare Bel

Isaiah 7:18 — probably from the “number,” but also is intended to indicate the troublesome character, of the invaders. Perhaps, also, there is an allusion here to the well-known fact that one of the ten plagues of Egypt was caused by numerous swarms of flies; Exodus 8:21-24. An army would be brought up from that country as numerous, as troublesome, and as destructive as was that swarm of flies. The following description, by Bruce, of a species of flies in Abyssinia and the adjacent regions, will give an idea of the

Daniel 12 overview — Analysis of the ChapterThere are several general remarks which may be made respecting this, the closing chapter of the book of Daniel.I. It is a part, or a continuation of the general prophecy or vision which was commenced in Daniel 10:0, and which embraces the whole of the eleventh chapter. Except for the length of the prophecy there should have been no division whatever, and it should be read as a continuous whole; or if a division were desirable, what was made by Cardinal Hugo

Daniel 7:4 — a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?” The warlike character, the conquest, the supremacy of that tribe are here undoubtedly denoted. So in Ezekiel 19:2-3. “What is thy mother? A lioness: she lay down among lions, she nourished her whelps among young lions.” Here is an allusion, says Grotius, to Genesis 49:9. Judea was among the nations like a lioness among the beasts of the forest; she had strength

1 Corinthians 7:14 — been a great variety of opinions in regard to the sense of this word. It does not comport with my design to state these opinions. The usual meaning of the word is, to make holy; to set apart to a sacred use; to consecrate, etc; see the note at John 17:17. But the expression cannot mean here:(1) That the unbelieving husband would become holy, or be a Christian, “by the mere fact” of a connection “with” a Christian, for this would be to do violence to the words, and would be contrary to facts everywhere;

1 Corinthians 7:14 — de opiniones con respecto al sentido de esta palabra. No se comporta con mi diseño para indicar estas opiniones. El significado habitual de la palabra es, para hacer santo; para apartarse de un uso sagrado; para consagrar, etc; Vea la nota en Juan 17:17. Pero la expresión no puede significar aquí: (1) que el marido increíble se volvería santo, o sería un cristiano, "por el mero hecho" de una conexión "con" un cristiano, porque esto sería hacer violencia a las palabras, y sería contraria a los hechos

2 Corinthians 6:18 — earth as their Father and their eternal Friend. How poor are all the honors of the world compared with this!The Lord Almighty - The word used here (παντοκράτωρ pantokratōr) occurs nowhere except in this place and in the book of Revelation; Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:6, Revelation 19:16; Revelation 21:22. It means one who has all power; and is applied to God in contradistinction from idols that are weak and powerless.

Galatians 3:16 — Ahora a Abraham y su simiente - A él y su posteridad. Se hicieron las promesas - La promesa a la que se hace referencia aquí fue la que se registra en Génesis 22:17. “Al bendecirte te bendeciré, y al multiplicar multiplicaré tu simiente como las estrellas del cielo, y como la arena que está a la orilla del mar; y en tu simiente serán benditas todas las naciones de la tierra. Él no dice, Y a las semillas, como

Hebrews 11:4 — decir con "certeza" cuál era la naturaleza de la fe de Abel. Se ha afirmado comúnmente que era fe en Cristo: esperar su venida y depender de su sacrificio al ofrecerle lo que era un tipo de él. Pero de esto no hay evidencia positiva, aunque de Hebreos 12:24, no parece improbable. El sacrificio, como un tipo de gran ofrenda del Redentor, se instituyó temprano en la historia del mundo. No puede haber ninguna razón asignada para la ofrenda de "sangre" como una expiación por el pecado, excepto que originalmente

Hebrews 11:7 — occur again; or because this was the common belief of men, and it was easy to fall into this himself. It was simply because God had informed him of it, and he put unwavering reliance on the truth of the divine declaration.Being warned of God - Genesis 6:13.” The Greek word used here means divinely admonished; compare Hebrews 8:5.Of things not seen as yet - Of the flood which was yet future. The meaning is, that there were no visible signs of it; there was nothing which could be a basis of calculation

Hebrews 2:9 — al de los ángeles. El punto de esto es, no que él sufrió, y no que él haya probado la muerte para cada hombre; pero que "a causa de esto" o "como recompensa" por sufrir así, fue coronado con gloria y honor, y que cumplió así todo lo que David Salmo 8:1 había dicho sobre la dignidad y el honor de hombre. El objetivo del apóstol es mostrar que fue "exaltado", y para ello muestra por qué fue así, es decir, porque había sufrido la muerte para redimir al hombre; compare Filipenses 2:8. Quién se hizo

Hebrews 7:22 — esto el Señor Jesús es responsable. De un mejor testamento - Más bien, "de un mejor pacto". El antiguo pacto fue lo que Dios hizo con su pueblo bajo la dispensación mosaica; El nuevo pacto es el hecho por medio de Cristo. Esto es "mejor" porque: (1) Los términos son más simples y fáciles; (2) Las celebraciones y los ritos son mucho menos onerosos y duros; (3) Se relaciona con todas las personas, no se limita al pueblo judío; (4) Ahora es seguro. La primera fue administrada a través del instrumental

Hebrews 9:2 — room which was entered - called here “the first.” The same word - σκηνή skēnē - is used in Hebrews 9:3 to denote the “inner” sanctuary, or holy of holies. The tabernacle, like the temple afterward, was divided into two parts by the veil Exodus 26:31, Exodus 26:33, one of which was called “the holy place,” and the other “the holy of holies.” The exact size of the two rooms in the tabernacle is not specified in the Scriptures, but it is commonly supposed that the tabernacle was divided in the same

Hebrews 9:2 — que se ingresó, llamada aquí "la primera". La misma palabra - σκηνή skēnē - se usa en Hebreos 9:3 para denotar el santuario "interno" o santo de los santos. El tabernáculo, como el templo después, estaba dividido en dos partes por el velo Éxodo 26:31, Éxodo 26:33, uno de los cuales se llamaba "el lugar santo" y el otro "el santo de los santos ". El tamaño exacto de las dos habitaciones en el tabernáculo no se especifica en las Escrituras, pero comúnmente se supone que el tabernáculo se dividió

1 Peter 3:21 — and when it is properly a symbol of the putting away of sin, and of the renewing influences of the Holy Spirit, and an act of unreserved dedication to God - now saves us. On the meaning of the word “baptism,” see the notes at Matthew 3:6, Matthew 3:16.Doth also now save us - The water saved Noah and his family from perishing in the flood; to wit, by bearing up the ark. Baptism, in the proper sense of the term, as above explained, where the water used is a symbol, in like manner now saves us; that

1 Peter 3:21 — cuando se trata de un símbolo de la guardado. del pecado, y de las influencias renovadoras del Espíritu Santo, y un acto de dedicación sin reservas a Dios, ahora nos ahorra. En el sentido de la palabra "bautismo", consulte las notas en Mateo 3:6, MAT 3:16 . Doth también ahora nos ahorra: el agua ahorró que Noah y su familia perecen en la inundación; Para ingenio, al llevar el arca. El bautismo, en el sentido adecuado del término, como se explicó anteriormente, donde el agua utilizada es un símbolo,