Bible Commentaries

Genesis 10:21-32 — - XXXIII. Shem21. אבר 'eber, “‘Eber, yonder side; verb: pass, cross.”22. עילם 'eylām, “‘Elam.” עוּל ‛ûl, “suckle.” עלם ‛ālam, “hide; be mature.” ארפכשׁד 'arpakshad, “Arpakshad.” כשׂד ארף 'arp keśed, “boundary of Kesed, or (von-Bohlen) Arjapakshata, beside Aria.”

Genesis 15:1-21 — - La Fe de Abram 1. דבר dābār , “una palabra, una cosa”; siendo la palabra el signo de la cosa. 2. אדני 'ǎdonāy , “Adonai, el Señor”; relacionado: “bajar, acostar”. Este es el nombre que suele leerse en lugar de Yahvé; pero cuando, como en el presente caso, יהוה y e hovâh

Genesis 17:1-27 — - The Sealing of the Covenant1. שׁדי shaday, Shaddai, “Irresistible, able to destroy, and by inference to make, Almighty.” שׁדד shādad “be strong, destroy.” This name is found six times in Genesis, and thirty-one times in Job.5. אברהם 'abrâhām, Abraham, from אברם 'abrām “high-father,”

Genesis 29:1-35 — - Jacob’s Marriage6. רחל rāchēl, Rachel, “a ewe.”16. לאה lê'âh, Leah, “wearied.”24. זלפה zı̂lpâh, Zilpah, “drop?”29. בלהה bı̂lhâh, Bilhah, “timidity.”32. ראוּבן re'uvbēn, Reuben, “behold a son.” A paronomasia in allusion to the phrase בעניי ראה be‛ānyı̂y rā'âh. Derivatives and compounds, being

Genesis 46:1-34 — - Jacob desciende a Egipto 9. פלוּא pallû' , Pallu, “distinguido”. חצרן chetsrôn , Chetsron, de la “corte” o “aldea”. כרמי karmı̂y , Karmi, “viñador”. 10. ימוּאל y e mû'êl , Jemuel, “día de El”. ימין yâmı̂yn , Jamin, “mano derecha”. אהד 'ôhad , Ohad, “juntar”. יכין yâkı̂yn , Jakin, “él establecerá”. צחר tsôchar , Tsochar, “blancura”. 11. גרשׁון gêr e shôn , Gereshon, “expulsar”. קהת q e hâth , Qehath,

Job 40:15 — toward settling the meaning of a difficult passage, we may refer to some of the opinions which have been entertained in regard to this animal. They are chiefly taken from the collection of opinions made by Schultens, in loc. Among them are the following:(1) That wild animals in general are denoted. This appears to have been the opinion of the translators of the Septuagint.(2) Some of the rabbis supposed that a huge monster was referred to, that ate every day “the grass of a thousand mountains.”(3) It

Isaiah 14:9 — ask, to demand, to require, to seek;” and this name (שׁאול she'ôl) is supposed to have been given to the grave, and to the regions of departed spirits, from the insatiable demand which they are constantly making of the living (see the note at Isaiah 5:14, where the word is explained). The word denotes, says Taylor (“Heb. Con.”), ‘The underground parts of the earth, otherwise called the nether, or lower parts of the earth; the earth beneath in opposition to the earth above, where people and other animals

Isaiah 19 overview — is plain. It is intended to describe the calamities that would come upon Egypt, and the effect which they would have in turning the people to God. The scene is laid in Egypt; and the following things passed before the mind of the prophet in vision: 1. He sees Yahweh coming in a cloud to Egypt Isaiah 19:1. 2. The effect of this is to produce alarm among the idols of that nation Isaiah 19:2. 3. A state of intrnal commotion and discord is described as existing in Egypt; a state of calamity so great

Isaiah 38:8 — Septuagint, Στρέψω Strepsō - ‘I will turn back.’ Few subjects have perplexed commentators more than this account of the sun-dial of Ahaz. The only other place where a sun-dial is mentioned in the Scriptures is in the parallel place in 2 Kings 20:9-10, where the account is somewhat more full, and the nature of the miracle more fully represented: ‘This sign shalt thou have of the Lord, that the Lord will do the thing which he hath spoken: Shall the shadow go forward ten degrees, or go back ten degrees?

Daniel 9 overview — things:I. The inquiry of Daniel into the time that the desolations of Jerusalem were to continue, and his determination to seek the Lord, to pray that his purpose in regard to the restoration of the city and temple might be speedily accomplished, Daniel 9:1-3. Daniel says Daniel 9:1, that this occurred in the first year of Darius of the seed of the Medes. He was engaged in the study of the books of Jeremiah. He learned from these books that seventy years were to elapse during which the temple, the city,

Daniel 9 overview — investigación de Daniel sobre el tiempo en que las desolaciones de Jerusalén continuarían, y su determinación de buscar al Señor, para rezar para que su propósito con respecto a la restauración de la ciudad y el templo pudiera cumplirse rápidamente, Daniel 9:1. Daniel dice Daniel 9:1, que esto ocurrió en el primer año de Darío de la semilla de los medos. Se dedicaba al estudio de los libros de Jeremías. Aprendió de estos libros que transcurrirían setenta años durante los cuales el templo, la ciudad y la

Daniel 9:26 — semanas, pero dice que sería "después" אחרי 'achărēy - "subsiguiente" a Al cierre de ese período. La palabra no significa necesariamente de inmediato, pero denota lo que es tener éxito, a seguir, y se expresaría bien con la palabra "después:" Génesis 15:14; Génesis 23:19; Génesis 25:26, y col. Ver Gesenius, Léxico. El significado natural aquí sería, que este sería el "próximo evento" en el orden de los eventos a tener en cuenta; sería sobre lo que descansaría el ojo profético después del cierre

Galatians 3:19 — departed from it. (3)It shows what is the just penalty of transgression, and is thus suited to reveal its true nature. (4)It is suited to produce conviction for sin, and thus shows how evil and bitter a thing transgression is; see the notes at Romans 4:15; Romans 7:7-11. (5)It thus shows its own inability to justify and save people, and is a preparatory arrangement to lead people to the cross of the Redeemer; see the note at Galatians 3:24. At the same time,The Law was given with reference to transgressions

Galatians 3:19 — la sanción justa de la transgresión, y así es adecuada para revelar su verdadera naturaleza. (4) es adecuado para producir convicción por el pecado, y así muestra lo malvado y amargo que es una cosa que es la transgresión; Vea las notas en Romanos 4:15; Romanos 7:7. (5), por lo tanto, muestra su propia incapacidad para justificar y salvar a las personas, y es un acuerdo preparatorio para llevar a las personas a la cruz del Redentor; Consulte la nota en Gálatas 3:24. Al mismo tiempo,.La ley se le

Hebrews 10:39 — of keeping them in the path to life. What could be a more effectual means than the assurance that if a Christian should apostatize “he must inevitably perish forever?” See the sentiment in this verse illustrated at length in the notes on Hebrews 6:4-10.Remarks(1) It is a subject of rejoicing that we are brought under a more perfect system than the ancient people of God were. We have not merely a rude outline - a dim and shadowy sketch of religion, as they had. We are not now required to go before

Hebrews 5:14 — is, that by long experience Christians come to be able to understand the more elevated doctrines of Christianity; they see their beauty and value, and they are able carefully and accurately to distinguish them from error; compare the notes at John 7:17.To discern both good and evil - That is, in doctrine. They will appreciate and understand what is true; they will reject what is false.Remarks1. Let us rejoice that we have a High Priest who is duly called to take upon himself the functions of that

Hebrews 5:14 — idea aquí. El significado es que, por una larga experiencia, los cristianos pueden comprender las doctrinas más elevadas del cristianismo; ven su belleza y valor, y pueden distinguirlos con cuidado y precisión del error; compare las notas en Juan 7:17. Para discernir tanto el bien como el mal - Es decir, en doctrina. Apreciarán y comprenderán lo que es verdad; rechazarán lo que es falso. Observaciones 1. Alegrémonos de que tenemos un Sumo Sacerdote que está debidamente llamado a asumir las funciones

Hebrews 6:6 — unido al grito "crucifícalo, crucifícalo". La "intensidad y agravación" de tal crimen tal vez el apóstol quiso indicarlo con el intensivo o enfático ἀνὰ ana en la palabra ἀνασταυροῦντας anastaurountas. Tal acto haría imposible su salvación, porque: (1) El crimen se agravaría más allá de aquellos que lo rechazaron y lo mataron, porque no sabían lo que hicieron; y, (2) Porque sería un rechazo del único plan posible de salvación después de haber tenido experiencia de su poder y haber conocido su eficacia. La

Revelation 16:16 — And he gathered them together - Who gathered them? Prof. Stuart renders it “they gathered them together,” supposing that it refers to the “spirits” - πνέυματα pneumata - in Revelation 16:13, and that this is the construction of the neuter plural with a singular verb. So DeWette understands it. Hengstenberg supposes that it means that God gathered them together; others suppose that it was the sixth angel; others that it was Satan; others

Revelation 21:4 — de sus ojos - Esta será una de las características de ese bendito estado, que nunca se derramará una lágrima allí. ¿Cuán diferente será eso de la condición aquí, para quién está allí y quién no ha aprendido a llorar? Vea las notas en Apocalipsis 7:17. Compare las notas en Isaías 25:8. Y no habrá más muerte - En todo ese futuro mundo de gloria, nadie morirá jamás; ¡Ni una tumba jamás será cavada! ¡Qué vista comenzamos a tener del cielo, cuando nos dicen que no habrá "muerte" allí! Qué diferente