Bible Commentaries

Genesis 15:1 — and complaint, 2, 3. God promises him a son, 4; and an exceedingly numerous posterity, 5. Abram credits the promise, and his faith is counted unto him for righteousness, 6. Jehovah proclaims himself, and renews the promise of Canaan to his posterity, 7. Abram requires a sign of its fulfilment, 8. Jehovah directs him to offer a sacrifice of five different animals, 9; which he accordingly does, 10, 11. God reveals to him the affliction of his posterity in Egypt, and the duration of that affliction,

Psalms 130:8 — purificación. I. Reconociendo su miserable condición, ora para ser escuchado, Salmo 130:1 . II. Él desea la remisión del pecado, Salmo 130:3 . III. Expresa su esperanza y confianza, Salmo 130:5 . IV. Exhorta al pueblo de Dios a confiar en él, Salmo 130:7 . I. El salmista se asemeja a un hombre en el fondo de un pozo: -. 1. "Un verdadero penitente llora desde la profundidad de su miseria y desde la profundidad de un corazón sensible a ella. 2. "Señor, escucha mi voz". Aunque sea tan bajo, tú puedes oírme. 3.

Psalms 143:12 — no por su propia dignidad, Salmo 143:2 . II. Una narración del triste estado de sus asuntos, Salmo 143:3 . III. El consuelo que recibió en su triste condición, y de ahí, Salmo 143:5 . IV. Su petición, que contiene muchos detalles y razones, Salmo 143:7 . I. Ora por la audiencia: "Escucha mi oración, oh Señor"... No expresa claramente el asunto por el que oró, pero puede deducirse del contexto que era para la remisión de los pecados. 1. "En tu fidelidad"... Tú eres un Dios fiel y has prometido perdonar

Psalms 148:14 — profundidades". Toda clase de aguas. 3. "Fuego y granizo"... Meteoros... 4. "Montañas y colinas"... 5. "Árboles fructíferos", etc. Árboles aptos para construir y árboles frutales. 6. "Bestias y todo el ganado". Tanto los salvajes como los domesticados. 7. "Cosas que se arrastran"... Gusanos y serpientes. 8. "Y todas las aves voladoras". Y, por último, cita a toda la humanidad para alabar a Dios. 1. "Los reyes más altos"... Los que mandan y los que obedecen. 2. "Los príncipes, y todos los jueces"...

Isaiah 63:1 — which the destruction of Babylon, the capital of Chaldea, and of Bozra, the chief city of the Edomites, was the prototype, 1-6. At the seventh verse commences a penitential confession and supplication of the Jews, as uttered in their present dispersion, 7-19.The very remarkable passage with which this chapter begins seems to me to be, in a manner, detached from the rest, and to stand singly by itself; having no immediate connexion with what goes before, or with what follows, otherwise than as it may

Isaiah 63:1 — destrucción de Babilonia, la capital de Caldea, y de Bozra, la ciudad principal de los edomitas, fue el prototipo, 1-6. En el séptimo versículo comienza una confesión penitencial  y súplica de los judíos, tal como se expresan en su actual dispersión, 7-19. El muy notable pasaje con el que comienza este capítulo me parece, en cierto modo, separado del resto, y que se sostiene por sí solo; no teniendo conexión inmediata con lo que va antes, o con lo que sigue, de otra manera que pueda seguir el diseño

Lamentations 5:22 — composed on the death of his son Absalom, and on the death of his friend Jonathan. And we have those made by Isaiah, Jeremiah, and Ezekiel, on the desolation of Egypt, Tyre, Sidon, and Babylon. See Isaiah 14:4-5; Isaiah 15:1-9; Isaiah 16:1-14; Jeremiah 7:29; Jeremiah 9:10; Jeremiah 48:32; Ezekiel 19:1; Ezekiel 28:11; Ezekiel 32:2; Jeremiah 9:17. Besides these, we have fragments of others in different places; and references to some, which are now finally lost.In the two first chapters of this book, the

Lamentations 5:22 — David compuso a la muerte de su hijo Absalón y a la muerte de su amigo Jonatán. Y tenemos los que hicieron Isaías, Jeremías y Ezequiel sobre la desolación de Egipto, Tiro, Sidón y Babilonia. Véase Isaías 14:4 ; Isaías 15:1 ; Isaías 16:1 ; Jeremias 7:29 ; Jeremias 9:10 ; Jeremias 48:32 ; Ezequiel 19:1 ; Ezequiel 28:11 ; Ezequiel 32:2 ; Jeremias 9:17 . Además de éstos, tenemos fragmentos de otros en diferentes lugares; y referencias a algunos, que ahora se han perdido definitivamente. En los dos

Haggai 2:23 — delegates of Jehovah, governing in his name and by his authority, a peculiar propriety will appear in their being resembled to signets, or royal seals contained in rings. Compare Genesis 41:42 Esther 3:10; Esther 3:12; Esther 8:2; Esther 8:8; Daniel 6:7. And the promise to Zerubbabel will be equivalent to those which clearly predict the preservation of the Jewish people by the Divine command. see Zechariah 2:4-13; and the faithfulness of God to his covenant concerning the Messiah, who should be born

Matthew 10:16 — the Gentiles, as cunning as serpents."There is a beauty in this saying which is seldom observed. The serpent is represented as prudent to excess, being full of cunning, Genesis 3:1; 2 Corinthians 11:3; and the dove is simple, even to stupidity, Hosea 7:11; but Jesus Christ corrects here the cunning of the serpent, by the simplicity of the dove; and the too great simplicity of the dove, by the cunning of the serpent. For a fine illustration of this text, see the account of the Boiga:-"This species

Matthew 12:32 — that such a sin hath no forgiveness, is he not to be understood as meaning that the crime shall be punished under the Christian dispensation as it was under the Jewish, viz. by the destruction of the body? And is not this the same mentioned 1 John 1:7, called there the sin unto death; i.e. a sin that was to be punished by the death of the body, while mercy might be extended to the soul? The punishment for presumptuous sins, under the Jewish law, to which our Lord evidently alludes, certainly did

Matthew 5:18 — prostrated itself before the Lord, and said: 'O Lord of the world, thou hast written in me thy law; but now, a Testament defective in some parts is defective in all. Behold, Solomon endeavours to root the letter yod out of me.' (In this text, Deuteronomy 17:5. לא ירבה נשים lo yirbeh, nashim, he shall not multiply wives.) The holy blessed God answered, 'Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.'"In Shir Hashirim Rabba, are these words: "Should all the

Matthew 9:38 — as he pleases.6. Called Chanderaym, which is, to eat on the first day, only one mouthful; two on the second; and thus continue increasing one mouthful every day for a month, and then decreasing a mouthful every day, till he leaves off where he began.7. The person neither eats nor drinks for twelve days.8. Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night; the next three, he eats nothing, unless it be brought to him; and, during

Matthew 9:38 — place. 6. Llamado Chanderaym , que es, para comer el primer día, solo un bocado; dos en el segundo; y así continuar aumentando un bocado todos los días durante un mes, y luego disminuyendo un bocado todos los días, hasta que termine donde comenzó. 7. La persona no come ni bebe durante doce días. 8. Dura doce días: los primeros tres días come un poco una vez al día; los tres siguientes, come solo una vez por la noche; los tres siguientes, no come nada, a menos que se lo traigan; y, durante los últimos

1 Corinthians 13:12 — of those very articles, which we absurdly translate looking GLASSES, the brazen laver was made!In the Greek version the word εσοπτρον is not found but twice, and that in the apocryphal books.In the book of the Wisdom of Solomon, chap. 1 Corinthians 7:26, speaking of wisdom the author says: "She is the brightness of the everlasting light, και εσοπτρον ακηλιδωτον, and the unspotted mirror of the power of God, and the image of his goodness."In Ecclus. xii. 11, exhorting to put no trust in an enemy,

1 Corinthians 8:1 — concerning meats offered to idols, and the apostle's preface to his instructions on that head, 1-3. The nature of idolatry, 4, 5. Of genuine worship, 6. Some ate of the animals that had been offered to idols knowingly, and so defiled their conscience, 7. Neither eating nor abstinence in themselves recommend us to God, 8. But no man should use his Christian liberty so as to put a stumbling block before a brother, 9, 10. If he act otherwise, he may be the means of a brother's destruction, 11. Those who

2 Corinthians 3:18 — death, saying: Let not God speak to us any more, lest we die; Exodus 20:19; Deuteronomy 18:16; and thus they received the spirit of bondage to fear, Romans 8:15. Whilst we have given to us the spirit of power, and love, and of a sound mind, 2 Timothy 1:7; and the spirit of adoption, whereby we cry, Abba, Father! and to this difference the Epistle to the Hebrews alludes, Hebrews 12:18-24.2. Moses, with all his glory, was only the minister of the law, written on tables of stone; the apostles are ministers

1 Timothy 5:23 — punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτε των ελευθερων οἱ εφηβοι μεχρι τριακοντα ετων, nor youths of quality, drank any wine till they were thirty years of age." Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578. Πεπτωκε και ἡμιν ὁ στομαχος ταις συνεχεσιν ὑδροποσιαις· "Our stomach is weakened by continual water-drinking."From 1 Timothy 4:12,

Hebrews 1:3 — his glory — Απαυγασμα της δοξης The resplendent outbeaming of the essential glory of God. Hesychius interprets απαυγασμα by ηλιουφεγγος, the splendour of the sun. The same form of expression is used by an apocryphal writer, Wisdom Wisdom Hebrews 7:26, where, speaking of the uncreated wisdom of God, he says: "For she is the splendour of eternal light, απαυγασμα γαρ εστι φωτος αΐδιου, and the unsullied mirror of the energy of God, and the image of his goodness." The word αυγασμα is that which

Hebrews 1:6 — angels who worship him must be guilty of idolatry, and God the author of that idolatry, who commanded those angels to worship Christ.There has been some difficulty in ascertaining the place from which the apostle quotes these words; some suppose Psalms 97:7: Worship him, all ye gods; which the Septuagint translate thus: Προσκυνησατε αυτῳ, παντες αγγελοι αυτου. Worship him, all ye his angels; but it is not clear that the Messiah is intended in this psalm, nor are the words precisely those used here by