Bible Commentaries

2 Kings 2:23 — aún conservan algunos árboles, y en la época de Eliseo cubierto con un denso bosque, el refugio de animales salvajes. Compare 1 Reyes 13:24; y para la prevalencia general de las bestias de presa en el país, tanto antes como después, ver Jueces 14:5; 1Sa 17:31 ; 2 Reyes 17:25; Amós 5:19, etc.

1 Chronicles 28:11 — pattern, which consisted of a set of directions in writing, David now handed over to Solomon.The houses - The “holy place” and the “holy of holies “ - called respectively “the house” and the “inner house” 1 Kings 6:17, 1 Kings 6:27, and 2 Chronicles 3:5, 2 Chronicles 3:8 “the greater house” and “the most holy house.”The upper chambers - Compare 2 Chronicles 3:9 note.The inner parlours - The small rooms of the “lean-to” (1 Kings 6:5 note), entered one from another.

Psalms 109:18 — As he clothed himself with cursing like as with a garment - Moral qualities are often compared with raiment - as that in which we “appear” to our fellow-men. See 1 Peter 5:5; Job 29:14.So let it come into his bowels like water - Margin, “within him.” Hebrew, “In his midst.” Let it penetrate him through and through. Let no part of him be unaffected by it.And like oil into his bones - As if oil flowed through all his bones,

Psalms 2:6 — vez por la palabra habitual "y:" "Y he establecido o constituido mi rey", etc. Esto debe considerarse propiamente como la expresión de Dios mismo; como lo que dice en respuesta a sus propósitos declarados Salmo 2:3, y como lo que se refiere en Salmo 2:5. El significado es que les hablaría con ira y les diría: "A pesar de todos tus propósitos y de toda tu oposición, he puesto a mi rey en la colina de Sión". Es decir, tenían sus planes y Dios tenía los suyos; pretendían deshacerse de su autoridad y evitar

Psalms 47:3 — Psalms 33:9), or that he could do it by a word. Compare, however, on the use of the word here, Gesenius (Lexicon), on the word - דבר dâbar, 2, Hiphil.And the nations under our feet - That is, they shall be entirely or effectually subdued. See Psalms 7:5, note; Psalms 44:5, note. As God would enable them to do this, it was an occasion for thankfulness and triumph.

Psalms 61:1 — Hear my cry, O God - See the notes at Psalms 5:2. The word rendered cry in this place sometimes denotes a joyful shout - a shout of triumph; but the connection makes it certain that it here refers to the voice of prayer. It is implied that it was audible prayer, or that the psalmist gave utterance

Psalms 61:1 — Escucha mi clamor, oh Dios - Consulta las notas en Salmo 5:2. La palabra traducida como grito en este lugar a veces denota un grito alegre: un grito de triunfo; pero la conexión asegura que aquí se refiere a la voz de la oración. Se da a entender que era una oración audible, o que el salmista expresó sus deseos

Song of Solomon 4:7 — Section 4:7–5:1: The king meeting the bride in the evening of the same day, expresses once more his love and admiration in the sweetest and tenderest terms and figures. He calls her now “bride” (spouse, Song of Solomon 4:8) for the first time, to mark it as the hour

Lamentations 5:22 — Literalmente, "a menos que nos hayas rechazado por completo", a menos que "estés muy enojado contra nosotros". Esto se afirma como una imposibilidad virtual. La ira de Dios puede ser temporal Salmo 30:5 y, por lo tanto, la suposición misma es una expresión indirecta de esperanza. Este versículo habla de la posibilidad de un rechazo total a través de la ira de Dios. Por lo tanto, para eliminar un pensamiento tan doloroso y hacer que el libro sea más

Micah 5:8 — estaba en Cristo reconciliando consigo al mundo, y nos ha confiado la palabra de reconciliación; ahora somos embajadores de Cristo, como si Dios te hubiera suplicado por nosotros: te rogamos en lugar de Cristo, ¡reconcíliate con Dios! " 2 Corintios 5:19-6. ¿Qué más dulce que el rocío del amor, la lluvia del verdadero afecto? Y así, a eso, "nuestro corazón se agranda". Son gotas de rocío que nadie podría dudar de "el Señor, el Padre de nuestro Señor Jesucristo, el Padre de las misericordias y el

Habakkuk 1:11 — Entonces su mente cambiará - o, mejor, "Luego barre, se usa חלף châlaph del desbordamiento de un río, Isaías 8:8, de un viento persiguiendo, Isaías 21:1, de la presencia invisible de Dios que pasa, Job 9:11, o un espíritu, Job 4:15, del rápido paso de nuestros días, como barco o águila, Job 10:26, de ídolos que mueren por completo. Isaías 2:18, de lluvia pasada y desaparecida, Cantares de los Cantares 2:11. Es, junto con עבר ‛ âbar, usado para transgredir la ley de Dios Isaías

Luke 12:15 — of its danger.Covetousness - An unlawful desire of the property of another; also a desire of gain or riches beyond what is necessary for our wants. It is a violation of the tenth commandment Exodus 20:17, and is expressly called idolatry Colossians 3:5. Compare, also, Ephesians 5:3, and Hebrews 13:5.A man’s life - The word “life” is sometimes taken in the sense of happiness or felicity, and some have supposed this to be the meaning here, and that Jesus meant to say that a man’s comfort does not depend

Romans 3:23 — sought to be justified, or approved, by God; but all had failed. Their works of the Law had not secured his approbation; and they were therefore under condemnation. The word “glory” (δόξα doxa) is often used in the sense of praise, or approbation, John 5:41, John 5:44; John 7:18; John 8:50, John 8:54; John 12:43.

1 Corinthians 5:13 — yourselves - Excommunicate him; expel him from your society. This is the utmost power which the church has; and this act the church is bound to exercise upon all those who have openly offended against the laws of Jesus Christ.Remarks On 1 Corinthians 5:01. A public rumor with regard to the existence of an offence in the church should lead to discipline. This is due to the church itself that it may be pure and uninjured; to the cause, that religion may not suffer by the offence; and to the individual,

1 Corinthians 5:13 — ustedes, excomundelo; expulsarlo de tu sociedad. Este es el mayor poder que tiene la iglesia; Y este acto, la Iglesia está obligada a ejercer a todos aquellos que han ofendido abiertamente contra las leyes de Jesucristo. Observaciones en 1 Corintios 5. 1. Un rumor público con respecto a la existencia de un delito en la iglesia debe llevar a la disciplina. Esto se debe a la iglesia en sí misma que puede ser pura y poco ajurada; a la causa, esa religión puede no sufrir por la ofensa; y para el individuo,

1 Corinthians 6:9 — mentioned - they who did injustice to others, and attempted to do it under the sanction of the courts.Shall not inherit - Shall not possess; shall not enter into. The kingdom of heaven is often represented as an “inheritance;” Matthew 19:29; Matthew 25:34; Mark 10:17; Luke 10:25; Luke 18:18; 1 Corinthians 15:50; Ephesians 1:11, Ephesians 1:14; Ephesians 5:5.The kingdom of God - Cannot be saved; cannot enter into heaven; see the note at Matthew 3:2. This may refer either to the kingdom of God in heaven;

Joshua 10:1 — righteousness”); probably an official title of the Jebusite kings.Jerusalem - i. e. “foundation of peace,” compare Genesis 14:18. The city belonged to the inheritance of Benjamin Joshua 18:28, but was on the very edge of the territory of Judah Joshua 15:8. Hence, it was the strong and war-like tribe of Judah which eventually captured the lower part of the city, most likely in the days of Joshua’s later conquests Judges 1:8, and after the warlike strength of the Jebusites had been weakened by the defeat

Joshua 4:19 — Gilgal, mentioned here by anticipation (compare Joshua 5:9), the modern Jiljulieh (Conder), was on rising ground (compare Joshua 5:3), and, according to Josephus, nearly five miles from the river, and consequently about two from the city itself. The site of the camp was no doubt fortified by Joshua, as it

Joshua 5:8 — disabled from war (compare the marginal reference), though they would not necessarily be debarred from keeping the feast. The submission of the people to the rite was a proof of faith, even though we remember that the panic of the Canaanites Joshua 5:1 would render any immediate attack from them unlikely, and that there must have been a large number of “men of war” who would not need to be circumcised at all (see the note at Joshua 5:4).

2 Samuel 21:15 — This, like the preceding paragraph 2 Samuel 21:1-14, is manifestly a detached and unconnected extract. It is probably taken from some history of David’s wars, apparently the same as furnished the materials for 2 Samuel 5:0; 2 Samuel 8:0; 2 Samuel 23:8-39. There is no direct clue to the time when the events here related took place, but it was probably quite in the early part of David’s reign, while he was still young and active, after the war described in 2 Samuel 5:0.