Bible Commentaries

Genesis 20:1-18 — Abimelekh, “padre del rey”. 7. נביא nābı̂y' “profeta”, el que habla por Dios, de Dios y para Dios, que declara a la gente no sólo cosas futuras, sino también cosas pasadas y presentes, que no son evidentes al sentido oa la razón; relacionado: “fluir, salir”. 13. התעוּ hı̂t‛û es plural en puntuación, concordando gramaticalmente con אלהים 'ĕlohı̂ym . ו (w), sin embargo, puede considerarse como el tercer radical, y el verbo, por lo tanto, puede ser realmente singular. 16. נכהת nokachat una forma inusual, ya

Genesis 29:1-35 — - El matrimonio de Jacob 6. רחל rāchēl , Rachel, “una oveja”. 16. לאה lê'âh , Leah, “cansado”. 24. זלפה zı̂lpâh , Zilpah, “¿gotar?” 29. בלהה bı̂lhâh , Bilhah, “timidez”. 32. ראוּבן re'uvbēn , Rubén, “he aquí un hijo”. Una paronomasia en alusión a la frase בעניי ראה be‛ānyı̂y rā'âh . Los derivados y los compuestos,

Genesis 30:1-43 — - Jacob’s Family and Wealth6. דן dān, Dan, “judge, lord.”8. נפתלי naptālı̂y, Naphtali, “wrestling.”11. גד gād, Gad, “overcoming, victory.” בגד bāgād, “in victory or” =גד בא bā' gād, “victory cometh.” גוּד gûd, “press down.” גדוּד gedûd, “troop.”13. אשׁר 'ǎashēr, Asher, “prosperity, happiness.”18. ישׂשכר yı̂śāskār, Jissakar, “reward.” The

Genesis 37:1-36 — - Joseph Was Sold into Egypt17. דתין dotayı̂n Dothain, “two wells?” (Gesenius)25. נכאת neko't “tragacanth” or goat’s-thorn gum, yielded by the “astragalus gummifer”, a native of Mount Lebanon. צרי tsērı̂y “opobalsamum,” the resin of the balsam tree, growing in Gilead, and having

Genesis 4:17-24 — - XIX. The Line of Cain17. חניך chenôk, Chanok, “initiation, instruction.”18. עירד ‛ı̂yrād, ‘Irad, “fleet as the wild ass, citizen.” מחוּיאל mechûya'el, Mechujael, “smitten of ‘El, or life of ‘El.” מתוּשׁאל metûshā'ēl, Methushael, “man of ‘El, or man asked.” למך lāmek,

Genesis 47:1-31 — - Jacob in Goshen11. רעמסס ra‛mesês, Ra‘meses “son of the sun.”31. מטה mı̂ṭṭāh, “bed.” מטה maṭṭeh “staff.”Arrangements are now made for the settlement of Israel in Goshen. The administration of Joseph during the remaining years of the famine is then recorded. For

Job 7:21 — but perhaps the following may be some of the reasons why Job had not the evidence of forgiveness which he now desired, and why the convicted sinner has not. The main reason is, that they are not in a state of mind to make it proper to forgive them.(1) There is a feeling that they have a claim on God for pardon, or that it would be wrong for God not to pardon them. When people feel that they have a claim on God for pardon, they cannot be forgiven. The very notion of pardon implies that it must be

Isaiah 59:21 — regard to the covenant which was to be established with his people. ‘So far as I am concerned, I will enter into a covenant with them and with their children.’This is my covenant with them - (Compare the notes at Isaiah 42:6; Isaiah 49:8; Isaiah 54:10). The covenant here referred to, is that made with people under the Messiah. In important respects it differed from that made with the Jewish people under Moses. The word, ‘covenant’ here is evidently equivalent, as it is commonly, when applied to

Isaiah 65:20 — of the prophet here is, to describe the times of happiness and prosperity which would succeed the calamities under which the nation had been suffering. This he does by a great variety of images, all denoting substantially the same thing. In Isaiah 65:17, the change is represented to be as great as if a new heaven and a new earth should be created; in this verse the image is, that the inhabitants would reach a great age, and that the comparatively happy times of the patriarchs would be restored; in

Zechariah 9:1 — Du’ar (Dor). As these names are associated with those of Samaria, Damascus, Arpad, Hamath, Carchemish, Hadrach, Zobah, there can be no doubt of the position of the cities” . In the Assyrian Canon, Hadrach is the object of three Assyrian expeditions , 9183 (b.c. 818), 9190 (811) and 9200 (801). The first of these follows upon one against Damascus, 9182 (817). In the wars of Tiglath-pileser II. (the Tiglath-pileser of Holy Scripture,) it has been twice deciphered;(1) In the war b.c. 738, 737, after the

Acts 2:37 — expresses the usual feelings which sinners have when they are convicted of sin.Men and brethren - This was an expression denoting affectionate earnestness. Just before this they mocked the disciples, and charged them with being filled with new wine, Acts 2:13. They now treated them with respect and confidence. The views which sinners have of Christians and Christian ministers are greatly changed when they are under conviction for sin. Before that they may deride and oppose them; then, they are glad to be

Romans 11:9-10 — And David saith ... - This quotation is made from Psalms 69:22-23. This Psalm is repeatedly quoted as having reference to the events recorded in the New Testament. (See the note at Acts 1:2.) This quotation is introduced immediately after one that undoubtedly refers to the Lord Jesus. Psalms 69:21, “they gave me also gall for my meat, and in my thirst they gave me vinegar to drink.” The passage here quoted immediately follows as an imprecation

Romans 8:7 — it involves the sinner in a fearful controversy with God.Is enmity - Hostility; hatred. It means that such a regard to the flesh is in fact hostility to God, because it is opposed to his Law, and to his plan for purifying the soul; compare Jam 4:4; 1 John 2:15. The minding of the things of the flesh also leads to the hatred of God himself, because he is opposed to it, and has expressed his abhorrence of it.Against God - Toward God; or in regard to him. It supposes hostility to him.For it - The word

Romans 8:7 — al pecador en una terrible controversia con Dios. Es enemistad - Hostilidad; odio. Significa que tal consideración hacia la carne es, de hecho, hostilidad hacia Dios, porque se opone a su Ley y a su plan para purificar el alma; compare Jam 4: 4 ; 1 Juan 2:15. La mentalidad de las cosas de la carne también conduce al odio de Dios mismo, porque se opone a él y ha expresado su aborrecimiento por él. Contra Dios - Hacia Dios; o con respecto a él. Supone hostilidad hacia él. Para ello - La palabra

Ephesians 5:33 — Nevertheless - The apostle here resumes the subject which he had been discussing in Ephesians 5:21-29, and says that it was the duty of every man to love his wife as he did himself. This was the main topic, from which he had been diverted by the discussion respecting the love which the Redeemer had shown for his church.And the wife see that she reverence

Ephesians 5:33 — Sin embargo - El apóstol aquí retoma el tema que había estado discutiendo en Efesios 5:21, y dice que era el deber de cada hombre ama a su esposa como lo hizo él mismo. Este fue el tema principal, del cual se había desviado por la discusión sobre el amor que el Redentor había mostrado por su iglesia. Y la esposa ve que ella venera a su

Hebrews 7:28 — ceremonial law.Which have infirmity - Who are weak, frail, sinful, dying. Such were all who were appointed to the office of priest under the Jewish Law.But the word of the oath - By which one was appointed after the order of Melchizedek; note, Hebrews 7:21.Maketh the Son - The Son of God. That appointment has resulted in his being set apart to this work.Who is consecrated forevermore - Margin, “Perfected;” see the note at Hebrews 2:10. The idea is, that the appointment is “complete” and “permanent.” It

Revelation 16:7 — from the altar. The sense is essentially the same. The writer seemed to hear a voice coming from the altar responding to what had just been said in regard to the judgment of God, or to his righteousness in bringing the judgment upon people, Revelation 16:5. This was evidently the voice of someone who was interested in what was occurring, or to whom these things particularly pertained; that is, one who was particularly connected with the martyrs referred to, whose blood was now, as it were, to be avenged.

Revelation 16:7 — parecía venir desde el altar. El sentido es esencialmente el mismo. El escritor parecía escuchar una voz proveniente del altar que respondía a lo que se había dicho con respecto a la sentencia de Dios, o con su justicia al juzgar a las personas, Rev 16: 5 . Evidentemente, esta era la voz de alguien que estaba interesado en lo que estaba ocurriendo, o con quien estas cosas se relacionaban particularmente; Es decir, uno que estaba particularmente conectado con los mártires mencionados, cuya sangre

Revelation 7:9 — referencia a ninguna distinción, sino dividida por el discurso. El significado del todo es que las personas de todas partes de la tierra, como se contempla en estos puntos de vista, estarían entre los redimidos. Compare las notas en Daniel 3:4; Daniel 4:1. Se situó ante el trono - El trono de Dios. Vea las notas en Apocalipsis 4:2. El trono está allí representado como establecido en el cielo, y la visión aquí es una visión de lo que ocurrirá en el cielo. Está diseñado para llevar los pensamientos