Bible Commentaries

Psalms 15 overview — declaraciones más explícitas y formales que tenemos en el Antiguo Testamento sobre ese tema. La forma en que se presenta el asunto es la de una pregunta en el primer verso, y la respuesta a esa pregunta en los otros versos del salmo. I. La pregunta. Salmo 15:1. La pregunta es, ¿a quién se le permitirá residir con Dios en su tabernáculo? ¿Quién tendrá derecho al privilegio de vivir en su santo monte (es decir, Sión, considerada como la morada de Dios y el emblema del cielo)? En otras palabras, ¿quién tiene

Psalms 55:15 — ir rápidamente al infierno - " Vivo", o "vivo", porque ese es el significado de la palabra "rápido" aquí - חיים chayiym - como es común en las Escrituras. Compare Levítico 13:1; Números 16:3; Hechos 10:42; 2 Timoteo 4:1; Hebreos 4:12; 1 Pedro 4:5. La palabra "infierno" se representa en el margen "la tumba". La palabra original es "sheol", y significa aquí ya sea la tumba o la morada de los espíritus difuntos. Vea las notas en Isaías 14:9; notas en Job 10:21. Hay una dureza en la traducción

Psalms 58 overview — was composed by David, and in the time of the persecutions under Saul. On the meaning of the expression in the title, “To the chief Musician,” see the notes at the Introduction to Psalms 4:1-8. On the phrase “Al-taschith,” see Introduction to Psalms 57:1-11. On the word “Michtam,” see Introduction to Psalms 16:1-11.The psalm consists of three parts:I. A description of the enemies of the psalmist, suggesting a “general” description of the character of the wicked, Psalms 58:1-5. The psalmist, by an

Psalms 94 overview — general that it may be made a vehicle of pious thought, and of the feelings of the people of God, in all ages.From the psalm itself it is plain that it was composed during some Impending or actual national calamity. This is evident from Psalms 94:3-5, Psalms 94:14, Psalms 94:20. It would seem, also, from Psalms 94:7-10, that it was probably some calamity which was brought upon the people by a foreign nation - a nation that defied Yahweh, and proclaimed that he was unable to defend his friends, or

Isaiah 29 overview — encamp against it and besiege it, and it would be greatly straitened and humbledIsaiah 29:3-4; Isaiah 29:3-4. 3. Yet the besieging army would be visited with sudden calamity and destruction - represented here by thunder, and tempest, and flame Isaiah 29:5-6. 4. The enemy would vanish as a dream, and all his hopes would be disappointed, as the hopes of a hungry and thirsty man are disappointed who dreams of having satisfied his hunger and thirst Isaiah 29:7-8.There can be no doubt, I think, that this

Isaiah 30:26 — a menudo por los poetas. Así Horacio: Soles melius nitent. Carm. liv.: Od. v. 8. La figura de aumentar la luz para denotar las bendiciones de la religión, y especialmente del evangelio, a menudo es empleada por Isaías (compare las notas en Isaías 2:5; Isaías 9:2; Isaías 10:17; Isaías 13:1; Isaías 58:8, Isaías 58:1; Isaías 60:1, Isaías 60:3, Isaías 60:19-2). El sentido de este pasaje es que en esos días futuros la luz brillaría intensamente y sin oscuridad; que aunque habían estado caminando

Daniel 11:33 — Hubo tales en los días de Judas Macabeo, y es razonable suponer que se esforzarían por inculcar puntos de vista justos entre la gente. Instruirá a muchos - En la naturaleza de la religión; en su deber a su país y a Dios. Ver Prideaux, "Con". iii) 265. Sin embargo, caerán por la espada - No serán inmediatos ni siempre exitosos. Su triunfo final sería solo después de que muchos de ellos hubieran caído en la batalla o fueran hechos cautivos. Matrathins, el padre de Judas Macabeo, quien comenzó la

Daniel 2:22 — investigación humana en la actualidad y, por supuesto, es oscura para el hombre. Y la luz habita con él - La palabra traducida como "habita" (שׁרא sh e rēl) significa, propiamente, soltar, desatar, resolver, como e. g., preguntas difíciles, Daniel 5:16; y luego se aplica a los viajeros que desatan las cargas de sus bestias para soportar la noche, y luego se trata de soportar la noche, alojarse, morar. Por lo tanto, el significado es que la luz permanece con Dios; está allí como en su lugar de residencia

Hosea 14:3 — no volver a caer en sus pecados anteriores. La confianza en el hombre, en su propia fuerza, en sus ídolos, había sido su mayor pecado. Ahora, uno por uno, los rechazan. Primero, niegan la confianza en el hombre y hacen de "carne su brazo" Jeremias 17:5. Su renuncia a la ayuda de los asirios, a quienes con tanta frecuencia se habían comprometido contra la voluntad de Dios, contiene, de una vez, la mejor entrega del arrepentimiento verdadero, la renovación de la confesión de los pecados pasados ​​y

Amos 5:5 — Hag-gilgal galo yigleh, porque el nombre Gilgal aún conservaba su primer significado, “el gran rodar, y la palabra unida a él tenía un significado similar. Originalmente probablemente significa "barrido". Dios primero “quitó la reproá de Egipto” Josué 5:9 de su pueblo allí. Entonces, cuando se hizo como el pagano, debería ser retirado Jeremias 51:25. Gilgal estaba originalmente en Benjamin, pero Israel probablemente lo había anexado a sí mismo, al igual que Bethel y Jericho 1 Reyes 16:34, los cuales

Micah 6:15 — Levítico 26:16; Deuteronomio 28:3, Deuteronomio 28:38, que habían estado rompiendo habitualmente. Esas profecías se habían cumplido antes, a lo largo de su historia; se han cumplido últimamente en Israel por la opresión similar de los pobres Amós 5:11. Su cumplimiento frecuente hablaba tanto de una ley de la justicia de Dios, castigando el pecado, como el suministro anual en el curso ordinario de la naturaleza hablaba de su amorosa Providencia. Es el castigo más amargo para los codiciosos tener

Romans 14 overview — it is probable that no small part of the church was composed of them. The New Testament everywhere shows that they were disposed to bind the Gentile converts to their own customs, and to insist on the observance of the unique laws of Moses; see Acts 15:1-2, etc.; Galatians 2:3-4. The “subjects” on which questions of this kind would be agitated were, circumcision, days of fasting, the distinction of meats, etc. A part of these only are discussed in this chapter. The views of the apostle in regard to

Romans 14:4 — compare Luke 12:14. There is reference here particularly to the “Jew,” who on account of his ancient privileges, and because he had the Law of God, would assume the prerogative of “judging” in the case, and insist on conformity to his own views; see Acts 15:0. The doctrine of this Epistle is uniformly, that the Jew had no such privilege, but that in regard to salvation he was on the same level with the Gentile.That judgest ... - compare James 4:12. This is a principle of common sense and common propriety.

1 Corinthians 11:14 — Greeks; and some of the Asiatic nations adopted the same custom. But the general habit among people has been different. Among the Hebrews, it was regarded as disgraceful to a man to wear his hair long, except he had a vow as a Nazarite, Numbers 6:1-5; Judges 13:5; Judges 16:17; 1 Samuel 1:11. Occasionally, for affectation or singularity, the hair was suffered to grow, as was the case with Absalom 2 Samuel 14:26; but the traditional law of the Jews on the subject was strict. The same rule existed

2 Corinthians 1:6 — sufferings. Those sufferings were necessary; and a patient endurance of them would tend to promote their salvation. The doctrine that the patient endurance of affliction tends to promote salvation, is every where taught in the Bible; see the notes on Romans 5:3-5.In the enduring - By your enduring; or by your patience in such sufferings. You are called to endure the same kind of sufferings; and patience in such trials will tend to promote your salvation.Or whether we be comforted ... - One design of our

2 Corinthians 7:2 — reason why they should admit him to their full confidence and affection. It is not improbable that he had been charged with injuring the incestuous person by the severe discipline which he had found it necessary to inflict on him; note, 1 Corinthians 5:5. This charge would not improbably be brought against him by the false teachers in Corinth. But Paul here says, that whatever was the severity of the discipline, he was conscious of having done injury to no member of that church. It is possible, however,

Galatians 2:3 — Mosaic laws on the Gentile converts.It is quite evident from the whole statement here that Paul did not intend that Titus should be circumcised; that he maintained that it was not necessary; and that he resisted it when it was demanded; Galatians 2:4-5. Yet on another occasion he himself performed the act of circumcision upon Timothy; Acts 16:3. But there is no inconsistency in Paul’s conduct. In the case of Titus, it was demanded as a matter of right and as obligatory upon him, and Paul resisted

Ephesians 4:24 — And that ye put on the new man - The new man refers to the renovated nature. This is called in other places, the “new creature, or the new creation” (see the notes on 2 Corinthians 5:17), and refers to the condition after the heart is changed. The change is so great, that there is no impropriety in speaking of one who has experienced it as “a new man.” He has new feelings, principles, and desires. He has laid aside his old principles

Titus 3:15 — those who were residing in the place where he was, but to those who had gone with him from Crete as his companions.Greet them that love us in the faith - In the faith of the gospel, or as Christians. No names are here mentioned; compare 1 Thessalonians 5:26; Colossians 4:15.Grace be with you all - Notes, Romans 1:7; Romans 16:20.The subscription, “It was written to Titus,” etc., is, like the other subscriptions at the close of the epistles, of no authority whatever; see the close of the notes at 1 Cor.

1 Peter 4:11 — the responsibility of delivering a message from him. The word rendered “oracles” (λόγια logia) means, properly, something “spoken” or “uttered”; then anything uttered by God - a divine communication - a revelation. See the Romans 3:2 note; Hebrews 5:12 note. See the general duty here inculcated illustrated at length in the notes at Romans 12:6-8. The passage here has a strong resemblance to the one in Romans.If any man minister - διακονεῖ diakonei. This may refer either, so far as the word is