Bible Commentaries

Genesis 39:1-23 — - José en la casa de Potifar Según nuestro cómputo, Pérez y Zera nacieron cuando Judá tenía veintiocho años, y por lo tanto José veinticuatro. Aquí, entonces, retrocedemos siete años para retomar la historia de José. Génesis 39:1 A Joseph le va bien con su primer amo. “Potifar”. Esta es una racapitulación de la narración en : “El Señor”; el Dios del pacto está con José. "En la casa." José era un sirviente doméstico. “Y su amo vio”. La prosperidad que acompañó a todos los hechos

Job 10:17 — traducida "cambios" (חליפה chălı̂yphâh) significa correctamente "cambios" o intercambios, y se aplica a las prendas, 2Ki 5: 5 , 2 Reyes 5:22. Puede usarse también para soldados que vigilan hasta que un guardia sucesivo los releva; vea la nota en Job 14:14. Aquí no se emplea de manera improbable en el sentido de una sucesión de ataques realizados contra él. Uno sucede a otro, como si pelotón tras pelotón, usara los términos modernos, o falange tras falange, debería enfrentarse a él. Tan pronto como

Psalms 127 overview — that it was composed by David; and there is nothing in the psalm which would seem to be especially appropriate to address to a young monarch just entering on his reign, unless it was the mere filet of dependence on God. The allusion to children Psalms 127:3-5, beautiful and proper as it is, would seem to have no particular pertinency to an entrance on the administration of a government, and would not be the topic which Would most naturally be suggested in such circumstances. The probability, therefore,

Numbers 5:11-31 — África como si todavía trataran habitualmente de obtener toda la fuerza de un hechizo escrito bebiendo el agua en la que lo han lavado. Hará beber a la mujer: así se simbolizaba tanto su aceptación total de la maldición hipotética (comparar Ezequiel 3:1 ; ; ), y su operación real sobre ella si ella fuera culpable ( comparar ). El memorial de la misma - Ver la referencia marginal. “Memorial” aquí no es lo mismo que “memorial” en . Por sí misma, la bebida no era nociva; y sólo podía producir los efectos

Romans 4 overview — apostle was defending, was found in the Old Testament. The argument is to be regarded as addressed particularly to a Jew, to show him that no new doctrine was advanced. The argument is derived, first, from the fact that Abraham was so justified, Romans 4:1-5; Secondly, from the fact that the same thing is declared by David Romans 4:6-8.A question might still be asked, whether this justification was not in consequence of their being circumcised, and thus grew out of conformity to the Law? To answer this,

1 Corinthians 14:13 — interpretation is that which is given above; and this proceeds only on the supposition that the power of speaking foreign languages and the power of interpreting were not always united in the same person - a supposition that is evidently true, as appears from 1 Corinthians 12:10.

1 Corinthians 15:9 — For - A reason for the appellation which he had given to himself in 1 Corinthians 15:8.I am the least of the apostles - Not on account of any defect in his commission, or any lack of qualification to bear witness in what he saw, but on account of the great crime of his life, the fact that he had been a persecutor. Paul

Philippians 2:21 — proposed to some of them to go and visit the church at Philippi, and they had declined it because of the distance and the dangers of the way. When the trial of Paul came on before the emperor, all who were with him in Rome fled from him 2 Timothy 4:16, and it is possible that the same disregard of his wishes and his welfare had already begun to manifest itself among the Christians who were at Rome, so that he was constrained to say that, as a general thing, they sought their own ease and comfort,

Joshua 12:7-24 — Los nombres de los reyes se dan en el orden de su encuentro real con Josué. Los enumerados en Josué 12:10 pertenecían a la liga de los cananeos del sur ( ss), cuyo poder fue quebrantado en la batalla de Bet-horón, o fueron conquistados en la campaña siguiente. esa batalla Los mencionados en Josué 12:19 estaban igualmente relacionados con los confederados

1 Timothy 3:13 — teaching that the office of a deacon is a subordinate office, “with a view” to an ascent to a higher grade.And great boldness in the faith - The word here rendered “boldness” properly refers to boldness “in speaking;” see it explained in the Acts 4:13 note; 2 Corinthians 3:12 note; Philippians 1:20 note. But the word is commonly used to denote boldness of any kind - openness, frankness, confidence, assurance; John 8:13, John 8:26; Mark 8:32; 2 Corinthians 7:4. As it is here connected with “faith”

Hebrews 12:26 — Whose voice then shook the earth - When he spake at Mount Sinai. The meaning is, that the mountain and the region around quaked; Exodus 19:18. The “voice” here referred to is that of God speaking from the holy mount.But now hath he promised, saying - The words here quoted are taken from Haggai 2:6, where they refer to the changes which would take place under the Messiah. The meaning is,

Hebrews 8:3 — presented. This was indisputable in regard to the Jewish high priest, and this is involved in the nature of the priestly office everywhere. A “priest” is one who offers sacrifice, mainly in behalf of others. The principles involved in the office are: (1)That there is need that some offering or atonement should be made for sin; and, (2)That there is a fitness or propriety that some one should be designated to do it.If this idea that a priest must offer sacrifice be correct, then it follows that the

Hebrews 9:22 — And almost all things - It is a general custom to purify everything by blood. This rule was not universal, for some things were purified by fire and water, Numbers 31:22-23, and some by water only; Numbers 31:24; Leviticus 16:26, Leviticus 16:28. But the exceptions to the general rule were few. Almost everything in the tabernacle and temple service, was consecrated or purified by blood.And without shedding of blood

James 2:2 — Rings were common ornaments of the rich; and probably then, as now, of those who desired to be esteemed to be rich. For proof that they were commonly worn, see the quotations in Wetstein, in loc.In goodly apparel - Rich and splendid dress. Compare Luke 16:19.A poor man in vile raiment - The Greek here is, filthy, foul; the meaning of the passage is, in sordid, shabby clothes. The reference here seems to be, not to those who commonly attended on public worship, or who were members of the church, but

James 4:3 — offered for improper objects, or with improper motives.Because ye ask amiss - Ye do it with a view to self-indulgence and carnal gratification.That you may consume it upon your lusts - Margin, “pleasures.” This is the same word which is used in James 4:1, and rendered lusts. The reference is to sensual gratifications, and the word would include all that comes under the name of sensual pleasure, or carnal appetite. It was not that they might have a decent and comfortable living, which would not be improper

1 Peter 4:14 — If ye be reproached for the name of Christ, happy are ye - That is, in his cause, or on his account. See the notes at Matthew 5:11. The sense of the word “happy” here is the same as “blessed” in Matthew 5:3-5, etc. It means that they were to regard their condition or lot as a blessed one; not that they would find personal and positive enjoyment on being reproached and vilified.

Jude 1:15 — ungodly deeds ... - Of their wicked actions and words. This is the common doctrine of the Bible, that all the wicked actions and words of men will be called into judgment. In regard to this passage, thus quoted from an ancient prophecy, we may remark:(1) That the style bears the marks of its being a quotation, or of its being preserved by Jude in the language in which it had been handed down by tradition. It is not the style of Jude. It is not so terse, pointed, energetic.(2) It has every probable

Revelation 14:10 — The same shall drink of the wine of the wrath of God - See notes on Revelation 14:8. The “wine of the wrath of God” is the cup in the hand of the Lord, which, when drunk, makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See

Revelation 18:4 — passages in the Old Testament as the following: “Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing,” Isaiah 48:20. “Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity,” Jeremiah 51:6. “My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord,” Jeremiah 51:45. Compare Jeremiah 50:8.That ye be not partakers of her sins - For the meaning of this expression, see the notes on 1 Timothy

Revelation 4:8 — - An emblem common to them all, denoting that, in reference to each and all the things here symbolized, there was one common characteristic - that in heaven there is the utmost promptness in executing the divine commands. Compare Isaiah 6:2; Psalms 18:10; Psalms 104:3; Jeremiah 48:40. No mention is made of the manner in which these wings were arranged, and conjecture in regard to that is vain. The seraphim, as seen by Isaiah, had each one six wings, with two of which the face was covered, to denote