Bible Commentaries

Genesis 34:1-31 — - La deshonra de Dinah Este capítulo registra la violación de Dina y la venganza de sus hermanos. Génesis 34:1 Dina salió a ver a las hijas de la tierra. Los médicos judíos de un período posterior fijan la edad casadera de una mujer en doce años y un día. Es probable que Dina tuviera trece años cuando salió a visitar a las hijas de la tierra. Seis o siete años,

Genesis 45:1-28 — - José se dio a conocer a sus hermanos 10. גשׁן gôshen , Goshen, Gesem (Arabia relacionado quizás con גשׁם geshem “lluvia, aguacero”), una región en las fronteras de Egipto y Arabia, cerca del golfo de Suez. El llamado de Judá es irresistible para José. El arrepentimiento de sus hermanos y

Genesis 50:1-26 — - El entierro de Jacob 10. אטד 'āṭâd Atad, “el espino cerval”. 11. מצרים אבל 'ābêl - mı̂tsrayı̂m , Abel-Mitsraim, “luto de Mizraim”, o prado de Mizraim. Este capítulo registra el entierro de Jacob y la muerte de José, y así completa la historia de la familia escogida, y la

Job 19:24 — pasos, durante al menos la distancia de dos horas y media. Burckhardt, en sus viajes desde Akaba a El Cairo, por el Monte Sinaí, observó muchas inscripciones en las rocas, parte de las cuales ha copiado. Ver sus viajes en Siria, Lond. Ed. pp. 506, 581, 582, 606, 613, 614. Pococke, que también visitó las regiones del Monte Sinaí en 1777, ha descrito las inscripciones que vio en las rocas del Monte Sinaí. Vol. yo. 148, se dice, "Hay en muchas de las rocas, tanto cerca de estas montañas como en el camino,

Job 3:26 — infrecuente en la Biblia para denotar cualquier cosa que el lenguaje apenas puede describir. Entonces en Isaías 8:22: Y mirarán hacia arriba; Y a la tierra mirarán; Y he aquí! rublo y oscuridad, penumbra, opresión y oscuridad profunda. Entonces Job 10:21: A la tierra de la oscuridad y la sombra de la muerte, La tierra de la oscuridad como la oscuridad de la sombra de la muerte, Donde no hay orden, y donde la luz es como la oscuridad. Así, en el Hamasa (citado por el Dr. Good), "Muerte y devastación,

Job 37:5 — introducción más apropiada a la manifestación de Dios mismo como se describe en el próximo capítulo, y no pudo sino haber hecho mucho para preparar a Job y sus amigos para ese cierre sublime de la controversia. El pasaje ante nosotros Job 36:29; Job 37:1, es probablemente la primera descripción de una tormenta eléctrica registrada. Una tempestad es un fenómeno que debe haber llamado la atención desde el principio, y que podemos esperar encontrar descrito o aludido en toda la poesía temprana. Puede ser

Job 4:19 — de Dios, y mucho más propenso al pecado. El cuerpo se representa como una tienda temporal, tabernáculo o vivienda para el alma. Esa vivienda pronto será derribada, y su inquilino, el alma, será trasladado a otras moradas. Así que Paul 2 Corintios 5:1 habla del cuerpo como ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους hē epigeios hēmōn oikia tou skēnous - "nuestra casa terrenal de este tabernáculo". Entonces Platón habla de ello como γηΐ́νον σκῆνος gēinon skēnos - una tienda terrenal; y entonces

Ezekiel 40 overview — people; the priesthood denoted the mediation between God and man, the monarchy the sovereignty of God, the people the saints of God, the territory their inheritance.It was probably a jubilee year when this vision was seen (see the note at Ezekiel 40:1). The temple and city were in ruins, but God was pleased in this way to revive the hopes of His people.An examination of the vision shows the insufficiency of the explanation, which conceives that Ezekiel was simply guided to leave behind patterns on

Romans 12:2 — following its vain fashions and pleasures, but cultivate a spirit attached to God, and his kingdom and cause.By the renewing - By the making new; the changing into new views and feelings. The Christian is often represented as a new creature; 2 Corinthians 5:17; Galatians 6:15; Ephesians 4:24; 1 Peter 2:2.Your mind - The word translated “mind” properly denotes intellect, as distinguished from the will and affections. But here it seems to be used as applicable to the whole spirit as distinguished from the

1 Corinthians 10:2 — authority and direction of Moses as a leader, and was a public recognition of their being his followers, and being bound to obey his laws.Unto Moses - (εἰς eis). This is the same preposition which is used in the form of baptism prescribed in Matthew 28:19. See the note at that place. It means that they were thus devoted or dedicated to Moses; they received and acknowledged him as their ruler and guide; they professed subjection to his laws, and were brought under his authority. They were thus “initiated

2 Corinthians 4:7 — power of God in its propagation; that it had showed its value in sustaining them in their many trials; and “they” had showed their sense of its worth by being willing to endure all kinds of trial in order to make it everywhere known, 2 Corinthians 4:8-11. The expression here is similar to that which the Saviour uses when he calls the gospel “the pearl of great price,” Matthew 13:46.In earthen vessels - This refers to the apostles and ministers of religion, as weak and feeble; as having bodies decaying

2 Corinthians 6:2 — doctrine is, that people should seek reconciliation with God. To enforce that, he here says, that it was now the acceptable time, the time when God was willing to be reconciled to human beings. The general sentiment of this passage may be thus expressed: (1) Under the gospel it is an acceptable time, a day of mercy, a time when God is willing to show mercy to people. (2) There may be special seasons which may be especially called the acceptable, or accepted time:When the gospel is pressed on the attention

Galatians 4:24 — them. So in Galatians 4:28; “This is my blood of the new covenant;” that is, this represents my blood. The wine in the cup could not be the living blood of the Redeemer that was then flowing in his veins; see the note at that place; compare Genesis 41:26.The two covenants - Margin, “Testaments.” The word means here, covenants or compacts; see the note at 1 Corinthians 11:25. The two covenants here referred to, are the one on Mount Sinai made with the Jews, and the other that which is made with the

1 Timothy 4:2 — characteristic, or that this is understood by the leaders or prime movers in that apostasy. In regard to the applicability of this to the ministers of the Papal communion, and the question whether they teach what they know to be false, we may observe:(1) That many of them are men of eminent learning, and there can he no reason to doubt that they Know that many of the Catholic legends are false, and many of the doctrines of their faith contrary to the Bible.(2) Not a few of the things in that communion

1 Timothy 6:2 — which the apostle is here considering.Not despise them, because they are brethren - Not treat them with any want of the respect which is due to their station. The word here used sometimes denotes “to neglect,” or, “not to care for;” Matthew 6:24; Luke 16:13. Here it is not necessary to suppose that it denotes actual contempt, but only that want of respect which might possibly spring up in the mind if not well instructed, or not on its guard, among those who were servants or slaves. It was to be apprehended

Hebrews 12:4 — commentators what seems to me to be the true sense of this passage, and what gives an exquisite beauty to it, the allusion to the sufferings of the Saviour in the garden. The reasons which lead me to believe that there is such an allusion, are briefly these:(1) The connection. The apostle is appealing to the example of the Saviour, and urging Christians to persevere amidst their trials by looking to him. Nothing would be more natural in this connection, than to refer to that dark night, when in the severest

James 5:14 — here respecting the degree of sickness, whether it is that which would be fatal if these means were used or not; but the direction pertains to any kind of illness.Let him call for the elders of the church - Greek “presbyters.” See the notes at Acts 15:2; Acts 11:30. It cannot be supposed that this refers to the apostles, for it could not be that they would be always accessible; besides, instructions like this were designed to have a permanent character, and to be applicable to the church at all

2 Peter 3:9 — it should not be inferred from his delay that he would not return, but that the delay should be regarded as an evidence of his desire that men should have space for repentance, and an opportunity to secure their salvation. See the notes at 2 Peter 3:15.But is long-suffering to us-ward - Toward us. The delay should be regarded as a proof of His forbearance, and of His desire that all human beings should be saved. Every sinner should consider the fact that he is not cut down in his sins, not as a proof

1 John 3:16 — illustration of its nature. “Love itself” - its real nature, its power, its sacrifices, its influences - was seen in its highest form, when the Son of God gave himself to die on a cross. For an illustration of the sentiment, see the notes at John 3:16; John 15:13.Because he laid down his life for us - There can be no doubt that the Saviour is here referred to, though his name is not mentioned particularly. There are several instances in the New Testament where he is mentioned under the general appellation

Revelation 7:2 — As to the form of the seal, we have no information. It would be most natural to suppose that the name “of the living God” would be engraven on it, so that that name would appear on anyone to whom it might be affixed. Compare the notes on 2 Timothy 2:19. It was customary in the East to brand the name of the master on the forehead of a slave (Grotius, in loco); and such an idea would meet all that is implied in the language here, though there is no certain evidence that there is an allusion to that