Bible Commentaries

Exodus 25:23-30 — copas y sus copas de incienso y sus cántaros y sus cálices para derramar “las libaciones”. La mesa del pan de la proposición se colocó en el lugar santo en el lado norte . Las instrucciones para preparar el pan de la proposición se dan en Levítico 24:5 . Consistía en doce grandes tortas de pan sin levadura, que estaban dispuestas sobre la mesa en dos montones, con una copa de oro de incienso en cada montón. Se renovaba cada día de reposo. Los panes rancios se entregaron a los sacerdotes, y el incienso

Psalms 30:9 — él? El argumento que el salmista insta es que podría servir mejor a Dios con su vida que con su muerte; que su muerte, al sacarlo de la tierra, evitaría que prestara el servicio que podría con su vida. El mismo argumento se presenta también en Salmo 6:5 (vea las notas en ese versículo), y se encuentra nuevamente en Salmo 88:10, y en el himno de Ezequías, Isaías 38:18. Ver las notas en ese pasaje. La oración utilizada aquí debe entenderse, no como una oración en el momento de la composición del salmo,

Psalms 5:3 — Mi voz oirás por la mañana, oh Señor - La voz de la oración. Compare las notas en Salmo 3:5. Probablemente se refiere aquí a un hábito general de orar por la mañana, aunque hace una referencia particular a sus circunstancias en ese momento. Compare Salmo 55:17. El salmista sintió, sin duda, que si bien era un deber y un privilegio general

Psalms 68:14 — El hebreo aquí es: "En la dispersión de (es decir, por) el Todopoderoso de los reyes". La referencia es al acto de Dios al hacer que los reyes abandonen sus propósitos de invasión o huyan cuando sus propios países fueron invadidos. Compare Salmo 48:5. El lenguaje aquí es tan general que podría aplicarse a tales actos en la historia del pueblo hebreo; a cualquier guerra de defensa u ofensa que libraron. Puede tener referencia a la dispersión de reyes y personas cuando Joshua invadió la tierra de

Psalms 74:8 — usa en la Biblia para denotar "lugares" para las reuniones de tales asambleas, ni se traduce en otras partes como "sinagogas". Se traduce por la palabra "estaciones", Génesis 1:14; Éxodo 13:1, "et al .; establecer tiempo, ” Génesis 17:21; Éxodo 9:5, "et al .; hora designada, ” Éxodo 23:15; 2 Samuel 24:15, "et al .; congregación, ” Levítico 1:1, Levítico 1:3, Levítico 1:5; Levítico 3:2, Levítico 3:8, Levítico 3:13, “y muy a menudo; fiestas, ” Levítico 23:2, Levítico 23:4, Levítico 23:37,"

Isaiah 11 overview — it, the former object sinks out of view, and the person and reign of the Messiah becomes the sole theme of the prophetic description. This is the case here. Isaiah had commenced the prophecy with an account of the invasion of Sennacherib; Isaiah 10:5, ... He had described the deliverance from that danger; Isaiah 10:33-34. The mention of this deliverance directs his thoughts to that far greater deliverance which would take place under the Messiah; and immediately Isaiah 11:0 he commences a glowing

Isaiah 2:6 — Esos juicios los remonta a los crímenes que enumera: crímenes que surgen principalmente de una gran prosperidad comercial, que producen orgullo, lujo e idolatría. Has abandonado - La dirección cambia de la exhortación a la casa de Jacob Isaías 2:5 a Dios, como suele ser el caso en el Escritos de Isaías. Indica un estado donde la mente está llena del sujeto, y donde se expresa de manera rápida y apresurada. Ha abandonado - Ha retirado su protección, y los entregó a las calamidades y los juicios

Isaiah 5:2 — significado en árabe, y en un lugar en el Talmud judío. - "Kimchi." La Vulgata y la Septuaginta lo entienden como hacer un seto o cerca, probablemente el primer trabajo en la preparación de un viñedo. Y como "una cobertura" se menciona expresamente en Isaías 5:5, parece más probable que ese sea su significado aquí. Y recogió las piedras ... - Para que se pueda cultivar fácilmente. Este fue, por supuesto, un trabajo necesario y adecuado. Y lo plantó con la vid más selecta - En hebreo, 'Con el sorek'. Era

Colossians 2 overview — against the arts of that philosophy; and a specification of the particular errors to which they were exposed: I. A statement of the reasons why they should not allow themselves to be drawn away by the influence of the prevalent philosophy;Colossians 2:1-15; Colossians 2:1-15. This also consists of two parts.The importance of the subject; Colossians 2:1-7. (1)The apostle felt great solicitude for them, and for all whom he had not seen, that they might hold the truth in reference to the divine existence

Hebrews 2 overview — should that be regarded which was spoken by the Son of God; Hebrews 2:1-4.(2) Jesus had been honored, as incarnate, in such a way as to show that he had a right to be heard, and that what he said should receive the profound attention of people; Hebrews 2:5-9. The world to come had not been put under the angels as it had been under him Hebrews 2:5; the general principle had been stated in the Scriptures that all things were put under man Hebrews 2:7-8, but this was fulfilled only in the Lord Jesus, who

James 1:18 — his children is to be traced solely to his will. He purposed it, and it was done. The antecedent in the case on which all depended was the sovereign will of God. See this sentiment explained in the notes at John 1:13. Compare the notes at Ephesians 1:5. When it is said, however, that he has done this by his mere will, it is not to be inferred that there was no reason why it should be done, or that the exercise of his will was arbitrary, but only that his will determined the matter, and that is the

James 5:13 — attended with laughter, or which causes laughter, as a merry jest. In the Scriptures, however, the word properly denotes “cheerful, pleasant, agreeable,” and is applied to a state of mind free from trouble - the opposite of affliction - happy, Proverbs 15:13, Proverbs 15:15; Proverbs 17:22; Isaiah 24:7; Luke 15:23-24, Luke 15:29, Luke 15:32. The Greek word used here (εὐθυμεῖ euthumei) means, literally, “to have the mind well” (εῦ eu and θυμὸς thumos;) that is, to have it happy, or free from trouble;

1 Peter 1:6 — In which hope of salvation. The idea is, that the prospect which they had of the future inheritance was to them a source of the highest joy, even in the midst of their many sufferings and trials. On the general grounds for rejoicing, see the Romans 5:1-2 notes; Philippians 3:1; Philippians 4:4 notes; 1 Thessalonians 5:16 note. See also the notes at 1 Peter 1:8. The particular meaning here is, that the hope which they had of their future inheritance enabled them to rejoice even in the midst of persecutions

2 Peter 2:14 — their corrupt desires by gazing on the females who were assembled with them. In the passion here referred to, the “eye” is usually the first offender, the inlet to corrupt desires, and the medium by which they are expressed. Compare the notes at Matthew 5:28. The wanton glance is a principal occasion of exciting the sin; and there is much often in dress, and mien, and gesture, to charm the eye and to deepen the debasing passion.And that cannot cease from sin - They cannot look on the females who may

1 John 1:7 — But if we walk in the light - Compare the notes at 1 John 1:5. Walking in the light may include the three following things:Leading lives of holiness and purity; that is, the Christian must be characteristically a holy man, a light in the world, by his example. (2)Walking in the truth; that is, embracing the

1 John 3 overview — ourselves under the influence of this hope, 1 John 3:3. II. The fact that he who is an adopted child of God does not commit sin, 1 John 3:4-10. (1)All sin is the transgression of the law, 1 John 3:4;Christ was manifested to take away our sins, 1 John 3:5; (3)He that commits sin is of the devil, 1 John 3:8; and, (4)As a matter of fact, he who is of God does not commit sin, 1 John 3:7, 1 John 3:9-10. III. True religion will be manifested by love to the Christian brotherhood, 1 John 3:10-18. (1)As a

1 John 5:19 — but it may be in the masculine gender, meaning “the wicked one;” and then the sense would be that the whole world is under his control or dominion. That this is the meaning of the apostle seems to be clear, because:(1) The corresponding phrase, 1 John 5:20, ἐν τῷ ἀληθινῷ en tō alēthinō, “in him that is true,” is evidently to be construed in the masculine, referring to God the Saviour, and meaning “him that is true,” and not that we are “in truth.”(2) It makes better sense to say that the world

Revelation 11:5 — that is, their words would be like burning coals or flames. There may possibly be an allusion here to 2 Kings 1:10-14, where it is said that Elijah commanded the fire to descend from heaven to consume those who were sent to take him (compare Luke 9:54); but in that case Elijah commanded the fire to come “from heaven”; here it proceedeth “out of the mouth.” The allusion here, therefore, is to the denunciations which they would utter, or the doctrines which they would preach, and which would have

Revelation 15:3 — And they sing the song of Moses the servant of God - A song of thanksgiving and praise, such as Moses taught the Hebrew people to sing after their deliverance from Egyptian bondage. See Exodus 15:0. The meaning here is, not that they would sing that identical song, but that, as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner.

Revelation 8:3 — usual array of things employed in the worship of God. The altar was the appropriate place for him to stand when about to offer the prayers of the saints for that is the place where the worshipper stood under the ancient dispensation. Compare the Matthew 5:23-24 notes; Luke 1:11 note. In the latter place an angel is represented as appearing to Zacharias “on the right side of the altar of incense.”Having a golden censer - The firepan, made for the purpose of carrying fire, on which to burn incense in time