Bible Commentaries

Psalms 2:12 — set as King on his holy hill Psalms 2:6. The word “kiss” here is used in accordance with Oriental usages, for it was in this way that respect was indicated for one of superior rank. This was the ancient mode of doing homage or allegiance to a king, 1 Samuel 10:1. It was also the mode of rendering homage to an idol, 1 Kings 19:18; Hosea 13:2; Job 31:27. The mode of rendering homage to a king by a kiss was sometimes to kiss his hand, or his dress, or his feet, as among the Persians. DeWette. The practice

Psalms 2:12 — establecer como Rey en su colina sagrada Salmo 2:6. La palabra "beso" aquí se usa de acuerdo con los usos orientales, ya que de esta manera se indicaba respeto por alguien de rango superior. Este era el modo antiguo de rendir homenaje o lealtad a un rey, 1 Samuel 10:1. También era el modo de rendir homenaje a un ídolo, 1 Reyes 19:18; Oseas 13:2; Job 31:27. El modo de rendir homenaje a un rey con un beso era a veces besar su mano, su vestido o sus pies, como entre los persas. DeWette La práctica de

Psalms 49:4 — mi oído a una parábola - La frase "Inclinaré mi oído" significa que él escucharía o atendería, mientras inclinamos nuestro oído hacia aquellos a quien estamos ansiosos por escuchar, o en la dirección de donde parece venir un sonido. Compare Salmo 5:1; Salmo 17:1; Salmo 39:12; Isaías 1:2. En la palabra "parábola" aquí משׁל mâshâl - vea las notas en Isaías 14:4. Compare Job 13:12, tenga en cuenta; Job 27:1, nota. La palabra propiamente significa similitud; luego, una oración, un dicho sentencioso,

Psalms 50 overview — Este salmo pretende ser un "salmo de Asaf". Este es el primero de los salmos que se le atribuyen. doce en total se le atribuyen, a saber, Salmo 5; 73-83. Asaf era un levita, un hijo de Berachiah, 1 Crónicas 6:39; 1 Crónicas 15:17. Era eminente como músico, Nehemías 12:46; 1 Crónicas 16:7, y fue designado por "el jefe de los levitas", a las órdenes de David, junto con otros dos, Heman y Ethan, para presidir una parte de los sagrados servicios

Psalms 75 overview — Este salmo, como los dos salmos anteriores, se le atribuye a Asaph (vea Introducción a Salmo 73), y no hay razón para dudar de que se le atribuye correctamente. En la frase en el título, "Para el músico jefe", vea Introducción a Salmo 4:1. En la frase "Al-taschith", vea las notas en el título de Salmo 57:1. La frase "Un salmo o canción" (en hebreo, "un salmo - una canción"), aparece también en el título, a otros salmos, como Salmo 30:1; Salmo 65:1, etc. Ahora no es posible determinar

Isaiah 22:1 — La carga - (vea la nota en Isaías 13:1). “El valle” גיא gay'. Septuaginta, Φάραγγος Pharangos - 'Valle'. Caldeo, 'La carga de la profecía respecto a la ciudad que habita (es decir, está construida) en el valle, que los profetas he profetizado al respecto. 'No puede haber ninguna duda

Isaiah 25:6 — expresiones usadas aquí se citan en el Nuevo Testamento, mostrando que la referencia es al Mesías y al hecho de que su reino comenzaría en Jerusalén. y luego extenderse a todas las personas. Deberá el Señor de los ejércitos - (Ver la nota en Isaías 1:9.) Hacer a todas las personas - Proporcionar a todas las personas. Adaptará las provisiones de salvación no solo a los judíos, sino a las personas en todas partes. Esta es una de las verdades en las que a Isaías le encantaba pensar, y que de hecho

Isaiah 44:28 — That saith of Cyrus - This is the first time in which Cyrus is expressly named by Isaiah, though he is often referred to. He is mentioned by him only in one other place expressly by name Isaiah 45:1. He is several times mentioned elsewhere in the Old Testament 2 Chronicles 26:22-23; Ezra 1:1-2, Ezra 1:7; Ezra 3:7; Ezra 4:3; Ezra 5:13, Ezra 5:17; Daniel 1:21; Daniel 6:28; Daniel 10:1. He began his reign about 550 b.c., and this prophecy was therefore

Daniel 8:12 — sacrificios impuros ". Lengerke lo expresa, como en nuestra traducción, "un anfitrión, ein Heer, era Wen al mismo tiempo con la ofrenda diaria, a causa del mal". La palabra "host" (צבא tsâbâ') sin duda debe tomarse aquí en el mismo sentido que en Daniel 8:1, donde está conectado con el cielo - "el ejército del cielo". Si se refiere allí al pueblo judío, sin duda lo hace aquí, y la denominación es tal que no se usaría de forma antinatural. Es equivalente a decir "el ejército del Señor", o "el pueblo del

Micah 4:11 — in itself, either be that of the Assyrian hosts under Sennacherib out of all the nations subject to him; or that of the many petty nations in the time of the Maccabees, who took advantage of the Syrians’ oppression, to combine to eradicate the Jews (1 Macc. 5:1, 2). If understood of Sennacherib, the prophet, having foretold the entire captivity of the whole people to Babylon, would have prophesied the sudden destruction of a nearer enemy, whose miraculous and instantaneous overthrow should be the

Zechariah 9:13 — conflict and its issue. Yet here we have a definite prophecy later than Daniel, fitting in with his temporal prophecy, expanding part of it, reaching on beyond the time of Antiochus, and fore-announcing the help of God in two definite ways of protection;(1) “without war,” against the army of Alexander Zechariah 9:1-8;(2) “in the war” of the Maccabees; and these, two of the most critical periods in their history after the captivity Zech. 9-16.Yet, being expansions of part of the prophecy of Daniel, the

Matthew 4:14-16 — That it might be fulfilled ... - This place is recorded in Isaiah 9:1-2. Matthew has given the sense, but not the very words of the prophet. For the meaning of the passage as employed by Isaiah, see the notes at Isaiah 9:1-2.By the way of the sea - Which is near to the sea, or in the vicinity of the sea.Beyond Jordan

Matthew 4:14-16 — Para que se pueda cumplir ... - Este lugar se registra en Isaías 9:1. Mateo ha dado el sentido, pero no las mismas palabras del profeta. Para el significado del pasaje empleado por Isaías, vea las notas en Isaías 9:1. Por el camino del mar - Que está cerca del mar, o cerca del mar. Más allá de Jordania - Esto no

Acts 1:1 — The former treatise - The former book. The Gospel of Luke is here evidently intended. Greek: the former λόγος logos, meaning “a discourse,” or “a narrative.”O Theophilus - See the notes on Luke 1:3. Since this book was written to the same individual as the former, it was evidently written with the same design to furnish an authentic and full narrative of events concerning which there would be many imperfect and exaggerated accounts. See Luke

Acts 2:26 — Therefore - Peter ascribes these expressions to the Messiah. The reason why he would exult or rejoice was, that he would be preserved amidst the sorrows that were coming on him, and could look forward to the triumph that awaited him. Thus, Paul says Hebrews 12:2 that “Jesus ...“for the joy that was set before him,” endured the cross, despising the shame,” etc. Throughout the New Testament, the shame and sorrow of his sufferings were regarded as connected with his glory and his triumph, Luke 24:26; Philippians

1 Corinthians 1:26 — have rendered it, “ye do see; you are well apprised of it, and know it,” or it may be in the imperative, “see; contemplate your condition;” but the sense is substantially the same. “Your calling” (τὴν κλῆσιν tēn klēsin) means “those who are called” 1 Corinthians 1:9; as “the circumcision” means those who are circumcised. Romans 3:30. The sense is, “took upon the condition of those who are Christians.”Not many wise men - Not many who are regarded as wise; or who are ranked with philosophers. This

1 Corinthians 4:6 — And these things - The things which I have written respecting religious teachers 1 Corinthians 2:5-6, 1 Corinthians 2:12, and the impropriety of forming sects called after their names.I have in a figure transferred to myself and Apollos - The word used here μετεσχημάτισα meteschēmatisa denotes, properly, to put on another form or

1 Thessalonians 1:5 — For our gospel came not unto you - When first preached; Acts 17:1-3. Paul speaks of it as “our gospel,” because it was the gospel preached by him and Silas and Timothy; comp 2 Thessalonians 2:14; 2 Timothy 2:8. He did not mean to say that the gospel had been originated by him, but only that he had delivered the

Hebrews 13:23 — at liberty - Or, is sent away. So it is rendered by Prof. Stuart and others. On the meaning of this, and its importance in determining who was the author of the Epistle, see the Introduction section 3, (5) 4, and Prof. Stuart’s Introduction, section 19. This is a strong circumstance showing that Paul was the author of the Epistle, for from the first acquaintance of Timothy with Paul he is represented as his constant companion, and spoken of as a brother; 2 Corinthians 1:1 note; Philippians 1:1 note;

1 Peter 1:4 — To an inheritance - Through the resurrection of the Lord Jesus we now cherish the hope of that future inheritance in heaven. On the word inheritance, see the Acts 20:32 note; Ephesians 1:11, Ephesians 1:14, Ephesians 1:18 notes; Colossians 1:12 note. Christians are regarded as the adopted children of God, and heaven is spoken of as their inheritance - as what their Father will bestow on them as the proof of his love.Incorruptible -