Bible Commentaries

1 Chronicles 3:1 — The sons of David - The writer returns to the point at which he had left the posterity of Ram 1 Chronicles 2:9, 1 Chronicles 2:15, and traces out the family of David - the royal house of the tribe of Judah.Daniel - See the marginal note and reference.There are three lists of the sons of David, born in Jerusalem. 2 Samuel 5:14-16 1 Chronicles 3:5-8 1 Chronicles 14:4-7

Psalms 139:21 — understood in the sense that he disapproved of their conduct; that he did not desire to be associated with them; that he wished to avoid their society, and to find his friends among men of a different character. See the notes at Psalms 1:1. Compare Isaiah 5:5.And am not I grieved with those that rise up against thee? - The expression here - “grieved” - explains the meaning of the word “hate” in the former member of the verse. It is not that hatred which is followed by malignity or ill-will; it is that

Psalms 147:17 — He casteth forth his ice like morsels - The word rendered morsels means properly a bit, a crumb, as of bread, Genesis 18:5; Judges 19:5. The allusion here would seem to be to hail, which God sends upon the earth as easily as one scatters crumbs of bread from the hand.Who can stand before his cold? - Or, hail. The word is the same, except in pointing, as the preceding word

Leviticus 26:3-45 — divine will.Leviticus 26:4Rain in due season - The periodical rains, on which the fertility of the holy land so much depends, are here spoken of. There are two wet seasons, called in Scripture the former and the latter rain Deuteronomy 11:14; Jeremiah 5:24; Joel 2:23; Hosea 6:3; James 5:7. The former or Autumn rain falls in heavy showers in November and December. In March the latter or Spring rain comes on, which is precarious in quantity and duration, and rarely lasts more than two days.Leviticus

Leviticus 9:9 — Aaron did not act according to the ordinary Law Leviticus 4:5-7, Leviticus 4:16-18, but as Moses had done in the sin-offering of the consecration ceremony (Leviticus 8:15; compare also Leviticus 4:25, Leviticus 4:30, Leviticus 4:34). The probable reason of this was that he had not yet been formally introduced

Isaiah 1:20 — government, that if people persevere in rebelling against God, they shall be destroyed. The word devour is applied to the sword, as if it were insatiable for destruction. Whatever destroys may be figuratively said to devour; see the notes at Isaiah 34:5-6; compare Isaiah 5:24; Lamentations 2:3; Ezekiel 15:4; Joel 2:3; Revelation 11:5 - where fire is said to devour.The mouth of the Lord - Yahweh Himself. This had been spoken by the mouth of the Lord, and recorded, Leviticus 26:33 : And I will scatter

Isaiah 5:7 — unceasing care. This was his “only” vineyard; on this people alone, of all the nations of the earth, had he bestowed his special attention.His pleasant plant - The plant in which he delighted. As the farmer had been at the pains to plant the “sorek” Isaiah 5:2, so had God selected the ancient stock of the Jews as his own, and made the race the object of his chief attention.And he looked for judgment - For justice, or righteousness.But behold oppression - The word rendered “oppression” means properly “shedding

Lamentations 5:22 — Literally, “Unless thou hast utterly rejected us,” unless “thou art very wroth against us.” This is stated as a virtual impossibility. God’s anger can be but temporary Psalms 30:5, and therefore the very supposition is an indirect expression of hope.This verse speaks of the possibility of an utter rejection through God’s wrath. Therefore, to remove so painful a thought, and to make the book more suited for public reading, Lamentations

Amos 1:9 — Hiram’s contact with David and Solomon, it was a sin against light too. After David had expelled the Jebusites from Jerusalem, “Hiram King of Tyre sent messengers to David, and cedar trees and carpenters and masons; and they built David a house” 2 Samuel 5:11. The Philistines contrariwise invaded him 2 Samuel 5:17. This recognition of him by Hiram was to David a proof, “that the Lord had established him king over Israel, and that He had exalted his kingdom for His people, Israel’s sake” 2 Samuel 5:12.Hiram

Amos 1:9 — Hiram con David y Salomón, también era un pecado contra la luz. Después de que David expulsó a los jebuseos de Jerusalén, “Hiram King of Tire envió mensajeros a David, y cedros, carpinteros y albañiles; y le construyeron a David una casa ” 2 Samuel 5:11. Los filisteos al contrario lo invadieron 2 Samuel 5:17. Este reconocimiento de él por parte de Hiram fue para David una prueba, "de que el Señor lo había establecido como rey sobre Israel, y que había exaltado su reino por su pueblo, por el amor

Matthew 11:29 — service of anyone. The “yoke” is used in the Bible as an emblem: (1)Of bondage or slavery, Leviticus 26:13; Deuteronomy 28:38. (2)Of afflictions or crosses, Lamentations 3:27. (3)Of the punishment of sin, Lamentations 1:14, (4)Of the commandments of God. (5)Of legal ceremonies, Acts 15:10; Galatians 5:1.It refers here to the religion of the Redeemer; and the idea is, that they should embrace his system of religion and obey him. All virtue and all religion imply “restraint” - the restraint of our bad passions

Matthew 11:29 — cualquiera. El "yugo" se usa en la Biblia como emblema: (1) De esclavitud o esclavitud, Levítico 26:13; Deuteronomio 28:38. (2) De aflicciones o cruces, Lamentaciones 3:27. (3) Del castigo del pecado, Lamentaciones 1:14, (4) De los mandamientos de Dios. (5) De ceremonias legales, Hechos 15:1; Gálatas 5:1. Se refiere aquí a la religión del Redentor; y la idea es que deben abrazar su sistema de religión y obedecerlo. Toda virtud y toda religión implican "moderación" - la moderación de nuestras malas pasiones

Mark 16:18 — it is necessary for the sake of establishing religion, they shall handle poisonous reptiles without injury, thus showing that God was with them to keep them from harm. This was literally fulfilled when Paul shook the viper from his hand. See Acts 28:5-6.Any deadly thing - Any poison usually causing death.Shall not hurt them - There is a similar promise in Isaiah 43:2.They shall lay hands on the sick ... - See instances of this in the Acts of the Apostles, Acts 3:6-7; Acts 5:15, etc.

John 3:5 — Be born of water - By “water,” here, is evidently signified “baptism.” Thus the word is used in Ephesians 5:26; Titus 3:5. Baptism was practiced by the Jews in receiving a Gentile as a proselyte. It was practiced by John among the Jews; and Jesus here says that it is an ordinance of his religion, and the sign and seal of the renewing influences of his Spirit.

John 3:5 — Nacer del agua - Por "agua", aquí, evidentemente significa "bautismo". Por lo tanto, la palabra se usa en Efesios 5:26; Tito 3:5. Los judíos practicaban el bautismo al recibir a un gentil como prosélito. Fue practicado por Juan entre los judíos; y Jesús aquí dice que es una ordenanza de su religión, y el signo y sello de las influencias renovadoras de su Espíritu.

Acts 20:1 — The uproar - The tumult excited, by Demetrius and the workmen. After it had been quieted by the town-clerk, Acts 19:40-41.Embraced them - Saluted them; gave them parting expressions of kindness. Compare the Luke 7:45 note; Romans 16:16 note; 1 Corinthians 16:20 note; 2 Corinthians 13:12 note; 1 Thessalonians 5:26 note; 1 Peter 5:14 note. The Syriac translates this, “Paul caned the disciples, and consoled them, and kissed them.”To go into Macedonia - On his way to

1 Timothy 5:12 — notas en 1 Corintios 11:29. El significado es que contraerían la culpa si hubieran sido admitidos entre esta clase de personas y luego se hubieran casado nuevamente. El apóstol no dice que eso estaría mal en sí mismo (compare las notas en 1 Timoteo 5:14), o que estarían absolutamente prohibidos, pero que la lesión se haría si fueran admitidos entre aquellos que fueron “Viudas de hecho”, quienes fueron apoyados por la iglesia y a quienes se les confió un cierto grado de cuidado sobre las mujeres

Titus 1:6 — If any be blameless, the husband of one wife - See the notes at 1 Timothy 3:2.Having faithful children - See the notes at 1 Timothy 3:4-5. That is, having a family well-governed, and well-trained in religion. The word here - πιστὰ pista - applied to the children, and rendered faithful, does not necessarily mean that they should be truly pious, but it is descriptive of those who had been

Revelation 6:1 — And I saw - Or, I looked. He fixed his eye attentively on what was passing, as promising important disclosures. No one had been found in the universe who could open the seals but the Lamb of God Revelation 5:2-4; and it was natural for John, therefore, to look upon the transaction with profound interest.When the Lamb opened one of the seals - See the notes on Revelation 5:1, Revelation 5:5. This was the first or outermost of the seals, and its being broken

Revelation 6:1 — Y vi - O miré. Fijó su atención atentamente en lo que pasaba, como promesas revelaciones importantes. No se había encontrado a nadie en el universo que pudiera abrir los sellos sino el Cordero de Dios Apocalipsis 5:2; y era natural para John, por lo tanto, mirar la transacción con profundo interés. Cuando el Cordero abrió uno de los sellos - Vea las notas en Apocalipsis 5:1, Apocalipsis 5:5. Este fue el primero o el más externo de los sellos, y su rotura permitiría