Bible Commentaries

Genesis 21:1-34 — - The Birth of Isaac7. מלל mı̂lēl “speak,” an ancient and therefore solemn and poetical word.14. חמת chêmet “bottle,” akin to חמה chāmâh, “surround, enclose,” and הוּם chûm “black. באר שׁבע beêr-sheba‛, Beer-sheba‘, “well of seven.”22. פיכל pı̂ykol, Pikhol, “mouth or spokesman of all.”23. נין nı̂yn “offspring, kin;” related: “sprout, flourish.”

Genesis 21:1-34 — - El nacimiento de Isaac 7. מלל mı̂lēl “hablar”, una palabra antigua y por lo tanto solemne y poética. 14. חמת chêmet “botella”, similar a חמה chāmâh , “rodear, encerrar”, y הוּם chûm “negro. באר שׁבע b e êr - sheba ‛ , Beer-sheba', “pozo de siete”. 22. פיכל pı̂ykol , Pikhol, “boca o portavoz de todos”. 23. נין nı̂yn “descendencia, pariente”; relacionado:

Isaiah 14:13 — Lowth supposes that it refers to the place where God promised to meet with his people Exodus 25:22; Exodus 29:42-43, and to commune with them, and translates it ‘the mount of the divine presence.’ But to this interpretation there are great objections: (1) The terms here employed ‘the mount of the congregation,’ ‘the sides of the north,’ are not elsewhere applied to mount Zion, and to mount Moriah. (2) It does not correspond with the evident design of the king of Babylon. His object was not to make himself

Isaiah 14:13 — 74:8. Entonces Lowth supone que se refiere al lugar donde Dios prometió reunirse con su pueblo Éxodo 25:22; Éxodo 29:42, y comunicarse con ellos, y lo traduce "el monte de la presencia divina". Pero para esta interpretación hay grandes objeciones: (1) Los términos aquí empleados "el monte de la congregación", "los lados del norte" no se aplican en ninguna otra parte al monte Sión ni al monte Moriah. (2) No corresponde con el diseño evidente del rey de Babilonia. Su objetivo no era hacerse dueño

Isaiah 58:14 — meet with his people, and to commune with them and bless them; and no one ever properly observed the Sabbath who did not find, as a consequence, that he had augmented pleasure in the existence, the character, and the service of Yahweh. Compare Job 22:21-26, where the principle stated here - that the observance of the law of God will lead to happiness in the Almighty - is beautifully illustrated (see also Psalms 37:4).And I will cause thee to ride upon the high places of the earth - A phrase like this

Isaiah 58:14 — que elige reunirse con su pueblo y comunicarse con ellos y bendecirlos; y nadie observó correctamente el sábado que no descubrió, como consecuencia, que había aumentado el placer en la existencia, el carácter y el servicio de Yahweh. Compare Job 22:21, donde el principio establecido aquí - que la observancia de la ley de Dios conducirá a la felicidad en el Todopoderoso - está bellamente ilustrado (ver también Salmo 37:4). Y haré que cabalgues sobre los lugares altos de la tierra - Una frase como

Daniel 4:25 — eagle, a lion, an ox, and a man. In support of the opinion that there was a real transformation, an appeal has been made to the common belief among ancient nations, that such metamorphoses had actually occurred, and especially to what Herodotus (iv. 105) says of the “Neuri” (Νευροι Neuroi) “It is said by the Scythians, as well as by the Greeks who dwell in Scythia, that once in every year they are all of them changed into wolves, and that after remaining in that state for the space of a few days,

Daniel 4:25 — león, un buey y un hombre. En apoyo de la opinión de que hubo una transformación real, se hizo un llamamiento a la creencia común entre las naciones antiguas, de que tales metamorfosis realmente habían ocurrido, y especialmente a lo que Heródoto (iv. 105) dice de los "Neuri" (Νευροι Neuroi) "Es dicho por los escitas, así como por los griegos que habitan en Escitia, que una vez cada año todos ellos se convierten en lobos, y que después de permanecer en ese estado por unos días, retoman su forma anterior

Daniel 7 overview — order to its more clear exposition, to state the different methods which have been proposed for interpreting it, or the different views of its application which have been adopted. The chapter comprises the following main points: the vision, Daniel 7:1-14; and the explanation, Daniel 7:15-28.I. The vision, Daniel 7:1-14. The dream occurred in the first year of the reign of Belshazzar, and was immediately written out. Daniel is represented as standing near the sea, and a violent wind rages upon the

Joel 3:19 — by the murder of their male children, to extirpate them. Edom was, by birth, the nearest allied to them, but had, from the time of their approach to the promised land, been hostile to them, and showed a malicious joy in all their calamities (Obadiah 1:10-14; Ezekiel 25:12; Ezekiel 35:15; Ezekiel 36:5; Lamentations 4:22; Psalms 137:7; see the note at Amos 1:11). “Their land,” in which Egypt and Edom shed the “innocent blood of the children of Judah,” may either be Edom, Egypt, or Judaea. If the land

Joel 3:19 — sus hijos varones, extirparlos. Edom era, por nacimiento, el aliado más cercano a ellos, pero desde el momento en que se acercaron a la tierra prometida, había sido hostil hacia ellos y mostró una alegría maliciosa en todas sus calamidades ( Abdías 1:10; Ezequiel 25:12; Ezequiel 35:15; Ezequiel 36:5; Lamentaciones 4:22; Salmo 137:7; vea la nota en Amós 1:11). "Su tierra", en la que Egipto y Edom derraman la "sangre inocente de los hijos de Judá", puede ser Edom, Egipto o Judea. Si la tierra

Matthew 18:35 — parables, we are to receive it just as he has explained it, and not attempt to draw spiritual instruction from any parts or circumstances which he has not explained. The following seems to be the particulars of the general truth which he meant to teach: 1.That our sins are great. 2.That God freely forgives them. 3.That the offences committed against us by our brethren are comparatively small. 4.That we should therefore most freely forgive them. 5.That if we do not, God will be justly angry with us, and

Galatians 3:16 — Now to Abraham and his seed - To him and his posterity.Were the promises made - The promise here referred to was that which is recorded in Genesis 22:17-18. “In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore; and in thy seed shall all the nations of the earth be blessed.”He saith not, And to seeds, as of many,

Ephesians 3:21 — A él sea la gloria - vea las notas, Romanos 16:27. En la iglesia - O, por la iglesia; Efesios 3:1. La iglesia debía ser el instrumento por el cual se mostraría la gloria de Dios; y fue por la iglesia que se celebraría su alabanza. A lo largo de todas las edades, un mundo sin fin - Aquí hay

Philippians 4:23 — The grace of our Lord Jesus Christ, ... - notes, Romans 16:20.In regard to the subscription at the end of this Epistle, it may be remarked, as has been done of the other subscriptions at the end of the Epistles, that it is of no authority whatever. There is no reason, however, to doubt that in this case it

Hebrews 11:4 — of the faith of Abel. It has been commonly asserted, that it was faith in Christ - looking forward to his coming, and depending on his sacrifice when offering what was to he a type of him.But of this there is no positive evidence, though from Hebrews 12:24, it seems to be not improbable. Sacrifice, as a type of the Redeemer’s great offering, was instituted early in the history of the world. There can be no reason assigned for the offering of “blood” as an atonement for sin, except that it had originally

Hebrews 5:7 — to denote human nature, and especially human nature as susceptible of suffering. The Son of God still is united to human nature, but it is human nature glorified, for in his case, as in all others, “flesh and blood cannot inherit the kingdom of God,” 1 Corinthians 15:50. He has now a glorified body Philippians 3:21, such as the redeemed will have in the future world; compare Revelation 1:13-17. The phrase “days of his flesh,” means the “time” when he was incarnate, or when he lived on earth in human

Revelation 10:6 — of the voice of the seventh angel, whensoever he may be about to sound, then the mystery of God shall be finished.” Mr. Lord, “that the time shall not be yet, but in the days of the voice of the seventh angel,” etc. Andrew Fuller (Works, vol. vi. p. 113), “there should be no delay.” So Dr. Gill. Mr. Daubuz, “the time shall not be yet.” Vitringa (p. 432), tempus non fore amplius, “time shall be no more.” He explains it (p. 433) as meaning, “not that this is to be taken absolutely, as if at the sounding

Revelation 10:6 — pero en los días de la voz del séptimo ángel, cuando esté a punto de sonar, entonces el misterio de Dios será terminado ". Señor Lord, "que el tiempo aún no será, sino en los días de la voz del séptimo ángel", etc. Andrew Fuller (Works, vol. Vi. P. 113), "no debería haber demora". Entonces Dr. Gill. Sr. Daubuz, "aún no será el momento". Vitringa (pág. 432), tempus non fore amplius, "el tiempo no habrá más". Él lo explica (p. 433) como significando, "no es que esto deba tomarse absolutamente, como

Revelation 16:16 — Y los reunió - ¿Quién los reunió? El profesor Stuart lo traduce como "los reunieron", suponiendo que se refiere a los "espíritus" - πνέυματα pneumata - en Apocalipsis 16:13, y que esta es la construcción del plural neutro con un verbo singular. Entonces DeWette lo entiende. Hengstenberg supone que significa que Dios los reunió; otros suponen que fue el sexto ángel; otros que era Satanás; otros que era la bestia; y