Bible Commentaries

Genesis 49:8 — 8. ¡Judá! ¡tú! Tus hermanos te alabarán. Tu mano, en el cuello de tus enemigos. Los hijos de tu padre se inclinarán a ti. 9. El cachorro de león es Judá: De la presa, hijo mío, subiste, Se recostó, acostado como un león fuerte Y como una leona; ¿quién lo despertará? 10. De Judá no se apartará el cetro, Ni maestro de su descendencia, Hasta que venga ese Siloh, Y a él se juntarán

Exodus 13:9 — Verso Éxodo 13:9. Y será una señal - en tu mano...  Esta dirección, repetida y ampliada Éxodo 13:16, dio lugar a la  filacteria o tefilina , y este es uno de los pasajes que escriben los judíos sobre ellos hasta el día de hoy. La forma en que los judíos entendieron

Exodus 9:29 — Verse Exodus 9:29. I will spread abroad my hands — That is, I will make supplication to God that he may remove this plague. This may not be an improper place to make some observations on the ancient manner of approaching the Divine Being in prayer. Kneeling

Exodus 9:29 — Verso Éxodo 9:29. Extenderé mis manos...  Es decir, haré súplica a Dios que él puede eliminar esta plaga. Este puede no ser un lugar inadecuado para hacer algunas observaciones sobre la antigua manera de acercarse al Ser Divino en oración. De rodillas, estirando

2 Kings 20:3 — los enemigos de Dios derrocados. Y por eso Dios promete que librará la ciudad de las manos del rey de Asiria, al mismo tiempo que le promete un respiro de quince años, , 2 Reyes 20:6 . Su lamentación en esta ocasión se puede ver en Isaías,  Isaías 38:9 .

Job 9:24 — Versículo Job 9:24 . La tierra es entregada en manos de los impíos.  ¿No es muy evidente que los peores hombres poseen la mayor parte de los bienes de este mundo, y que los justos apenas tienen poder o riqueza? Así era en la época de Job; así es todavía. Por lo tanto,

Psalms 19:9 — Versículo Salmo 19:9 . El temor del Señor. יראה yirah , de ירא yara, temer , venerar ; a menudo puesto para la totalidad de la adoración divina. La reverencia que debemos al Ser Supremo. ¿Está limpio...? טהורה tehorah , de טהר tahar , ser puro, limpio ; no difiere mucho

Psalms 26:1 — integridad, y desea que se le someta a la prueba divina para que se demuestre su   inocencia, 1-3; muestra que ha evitado toda comunión con los malvados, y caminado con los rectos, 4-8; ruega que no tenga su suerte final con los obreros de la  iniquidad, 9, 10; se propone caminar con rectitud ante Dios, 11, 12. NOTAS SOBRE EL SALMO XXVI Calmet supone que este salmo y los dos siguientes forman parte de una sola oda y que se refieren a la época del cautiverio, conteniendo las oraciones, súplicas, quejas

Psalms 52:9 — Verse Psalms 52:9. I will praise thee for ever — Because I know that all my good comes from thee; therefore, will I ever praise thee for that good.I will wait on thy name — I will expect all my blessings from the all-sufficient Jehovah, who is eternal and

Leviticus 24:10 — case the mention of the name of a strange god in the camp of Israel would constitute a very high crime, and certainly expose to the punishment mentioned in Leviticus 24:14.8. Probably the word השם hashshem was the proper name of some Egyptian deity.9. The fifteenth verse seems to countenance the supposition that the god whose name was produced on this occasion was not the true God, for it is there said, whosoever curseth his god, אלהיו elohaiv, shall bear his sin - shall have the punishment due

Isaiah 22:23 — are large nails, with square heads like dice, well made, the ends being bent so as to make them cramp-irons. They commonly place them at the windows and doors, in order to hang upon them, when they like, veils and curtains." Harmer's Observ. i. p. 191. And we may add, that they were put in other places too, in order to hang up other things of various kinds; as appears from this place of Isaiah, and from Ezekiel 15:3, who speaks of a pin or nail, "to hang any vessel thereon." The word used here for

Isaiah 9:5 — Verse Isaiah 9:5. Every battle of the warrior - "The greaves of the armed warrior"] שאון שאון seon soen. This word, occurring only in this place, is of very doubtful signification. Schindler fairly tells us that we may guess at it by the context. The Jews have explained

Nahum 1:1 — OF THE PROPHET NAHUM Chronological Notes relative to this Book, upon the supposition that it was written about seven hundred and thirteen years before the commencement of the Christian era -Year from the Creation, according to Archbishop Usher, 3291. -Year of the Julian Period, 4001. -Year since the Flood, 1635. -Year from the vocation of Abram, 1208. -Year since the first celebration of the Olympic games in Elis by the Idaei Dactyli, 741. -Year from the destruction of Troy, according to the general

Matthew 21:46 — a secular kingdom.4. What he did at this time was to fulfil a declaration of God delivered by two prophets, upwards of 700 years before, relative to his lowliness, poverty, and total deadness to all secular rule and pomp. See Isaiah 62:11; Zechariah 9:9.5. All the time he spent now in Jerusalem, which was about five days, he spent in teaching, precisely in the same way he had done for three years past; nor do we find that he uttered one maxim dissimilar to what he formerly taught, or said a word

Luke 18:13 — - his eyes] Holding down the head, with the eyes fixed upon the earth, was,1. A sign of deep distress.2. Of a consciousness and confession of guilt. And,3. It was the very posture that the Jewish rabbins required in those who prayed to God.See Ezra 9:6; and Mishna, in Berachoth, chap. v.; and Kypke's note here. So the Pharisee appears to have forgotten one of his own precepts.But smote upon his breast — Smiting the breast was a token of excessive grief, commonly practised in all nations. It

1 Corinthians overview — Gibraltar on the west to the port of Alexandria on the east, with the coasts of Egypt, Palestine, Syria, and Asia Minor. It is supposed, by some, to have been founded by Sisyphus, the son of Eolus, and grandfather of Ulysses, about the year of the world 2490 or 2500, and before the Christian era 1504 years. Others report that it had both its origin and name from Corinthus, the son of Pelops. It was at first but a very inconsiderable town; but at last, through its extensive commerce, became the most opulent

1 Corinthians 12:31 — "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in 1 Corinthians 12:29; 1 Corinthians 12:30, where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain δυναμεις, miracles or

1 Corinthians 12:31 — después de todo lo que dicen los comentaristas sobre ellas, no las entiendo; y en ninguna otra parte del Nuevo Testamento se menciona ninguna de ellas, en ningún sentido, como el don del Espíritu; especialmente es observable que en  1 Corintios 12:29 ; 1 Corintios 12:30,  donde se enumeran de nuevo los dones del Espíritu, no se hace mención de nada parecido a ellos, mientras que todas las demás partes diversas se enumeran exactamente. Tal vez estas palabras fueron puestas al margen para explicar

Joshua 8:1 — Hai en sus manos, y le instruye cómo debe proceder contra ella , 1, 2. Josué toma treinta mil de sus mejores tropas, y  les dio instrucciones acerca de su intención de tomar Hai por estratagema , 3-8. Los hombres se disponen según estas indicaciones , 9-13. El rey de Hai ataca a los israelitas, quienes, fingiendo ser vencidos, vuelan delante de él, en consecuencia de lo cual todas las tropas Salieron de Hai , y perseguieron a los israelitas , 14-17. Josué, por mandato de Dios, extiende su lanza hacia Hai,

James 1:1 — THE GENERAL EPISTLE OF JAMES. Chronological Notes relative to this Epistle. -Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, and other eastern writers, 5569. -Year of the Alexandrian era of the world, 5563. -Year of the Antiochian era of the world, 5553. -Year of the world, according to Archbishop Usher, 4065. -Year of the world, according to Eusebius, in his Chronicon, 4289. -Year of the minor Jewish era