Bible Commentaries

Exodus 23:6-9 — to God Himself, who would “not justify the wicked,” nor suffer him to go unpunished though he might be acquitted by an earthly tribunal. Exodus 23:7. (c) To take no bribe or present which might in any way pervert judgment Exodus 23:8; compare Num 16:15; 1 Samuel 12:3; Acts 26:26. (d) To vindicate the rights of the stranger Exodus 23:9 - rather, the foreigner. (Exodus 20:10 note.) This verse is a repetition of Exodus 22:21, but the precept is there addressed to the people at large, while it is here

Exodus 28:1-43 — Numbers 3:12-13. Moses, as the divinely-appointed and acknowledged leader of the nation, had, on a special occasion, appointed those who were to offer sacrifice, and had himself sprinkled the consecrating blood of the victims on the people Exodus 24:5-6, Exodus 24:8. On the completion of the tabernacle, after Aaron and his sons had been called to the priesthood, he took chief part in the daily service of the sanctuary Exodus 40:23-29, Exodus 40:31-32 until the consecration of the family of Aaron,

Psalms 30 overview — Solomon built, or the dedication of that which was erected after the return from the Babylonian captivity. Others have supposed that it was intended to be used at the dedication of the house or palace which David built for himself on Mount Zion, 2 Samuel 5:11. It was usual for the Hebrews to “dedicate” a house when it was finished; that is, to devote it in a solemn manner to God, probably with appropriate religious exercises. Deuteronomy 20:5, “what man is there that hath built a new house, and hath not

Leviticus 8:3 — especially called together in an unequivocal manner to receive directions to provide the first sacrifices for the nation to be offered by the newly consecrated priests Leviticus 9:1, and the body of the people afterward assemble as they do here Leviticus 9:5. The spot designated was the portion of the court in front of the tabernacle (see Leviticus 1:3 note). Toward this space the people were commanded to assemble to witness the great national ceremony of the consecration of the priesthood, the solemn setting

Joel 2:32 — Nombre del Señor" Génesis 4:26 , yo. e., en el culto público. La adoración de Abraham, en presencia de las idolatrías de Canaán, se habla, bajo las mismas palabras, "invocó el Nombre del Señor" Génesis 12:8; Génesis 13:4; Génesis 21:33; Génesis 26:25. Elijah les dice a los profetas de Baal: "Invocad el nombre de vuestros dioses, y yo invocaré el Nombre del Señor" 1 Reyes 18:24. Naamán el Pagano dice de Eliseo: "Pensé que él vendría a mí y se pararía a invocar el Nombre del Señor su Dios" 2 Reyes

Zechariah 6:13 — almost always used of the special glory of God, and then, although seldom, of the Majesty of those, on whom God confers majesty as His representatives, as Moses, or Joshua Numbers 27:20, or “the glory of the kingdom” given to Solomon 1 Chronicles 29:25. It is used also of Him, a likeness of whom these vicegerents of God bare, in a Psalm whose language belongs (as Jews too have seen,) to One more than man , although also of glory given by God, either of grace or nature .So in our Lord’s great High

Deuteronomy 27:4 — 27:6-7, the publication of the Law in writing, form altogether a solemn renewal of the covenant on the entrance of the people into the promised land, and recall the ceremonies observed on the original grant of the covenant at Sinai (compare Exodus 24:5). And Ebal (the mount of “barrenness “),the mount of cursing, was the fitting spot on which to celebrate them. For the curses were the penalties under which the children of Israel bound themselves to keep the Law. Suitably also was the same place selected

Deuteronomy 28:1-14 — circumstantial; and the fulfillment of them has been literal, complete, and undeniable.The Blessing. The six repetitions of the word “blessed” introduce the particular forms which the blessing would take in the various relations of life.Deuteronomy 28:5The “basket” or bag was a customary means in the East for carrying about whatever might be needed for personal uses (compare Deuteronomy 26:2; John 13:29).The “store” is rather the kneading-trough Exodus 8:3; Exodus 12:34. The blessings here promised

Deuteronomy 31:14-23 — to the office to which he had some time before Numbers 27:22 been called, and his recognition in it by God, which were manifested by his being summoned into the tabernacle with Moses while the Lord appeared in the pillar of cloud (compare Numbers 11:25; Numbers 12:5).Deuteronomy 31:16The future apostasy of the people is announced in the presence of Joshua that the latter might be fully aware of the danger and strive in his day to avert it. This he faithfully did (compare Joshua 24:31); but we find

Deuteronomy 4:41-43 — into the Desert of Arabia, and which form a striking contrast alike to the rugged country west of the river, and to the higher and remarkable districts belonging to Bashan northward.Bezer is, with little certainty, identified with Bostra, or (1 Macc. 5:36) Bosor. Golan gave the name of Gaulonitis to a district of some extent east of the sea of Galilee and north of the Hieromax; but the exact site of the city if uncertain.

James 5:13 — la risa, o lo que provoca la risa, como una broma alegre. En las Escrituras, sin embargo, la palabra denota adecuadamente "alegre, agradable, agradable" y se aplica a un estado mental libre de problemas, lo opuesto a la aflicción, feliz, Proverbios 15:13, Proverbios 15:15; Proverbios 17:22; Isaías 24:7; Lucas 15:23, Lucas 15:29, Lucas 15:32. La palabra griega usada aquí (εὐθυμεῖ euthumei) significa, literalmente, "tener la mente bien" (εῦ eu y θυμὸς thumos;) que es tenerlo feliz o libre

Judges 20:1 — Lord”, implies the presence of the tabernacle (Judges 11:11 note). Mizpeh in Benjamin Joshua 18:26, from its connection with Bethel and Ramah, is probably meant here. It is the same as that which appears as a place of national assembly in 1 Samuel 7:5; 1 Samuel 10:17; 2 Kings 25:23-25. It must have been near Shiloh and Gibeah, and in the north of Benjamin. The Benjamites were duly summoned with the other tribes; so that their absence was contumacious Judges 20:3.

2 Peter 2:14 — suelta a sus deseos corruptos mirando a las mujeres que se reunieron con ellos. En la pasión aquí mencionada, el "ojo" suele ser el primer delincuente, la entrada a los deseos corruptos y el medio por el cual se expresan. Compare las notas en Mateo 5:28. La mirada desenfrenada es una ocasión principal para excitar el pecado; y hay muchas veces en la vestimenta, la vestimenta y el gesto para encantar la vista y profundizar la pasión degradante. Y eso no puede dejar de pecar - No pueden mirar a

1 John 1:10 — affirmed the depravity of all the race. Compare the notes at Romans 1:0; Romans 2:0; Romans 3:0. On no point have his declarations been more positive and uniform than on the fact of the universal sinfulness of man. Compare Genesis 6:11-12; Job 14:4; Job 15:16; Psalms 14:1-3; Psalms 51:5; Psalms 58:3; Romans 3:9-20; Galatians 3:21.And his word is not in us - His truth; that is, we have no true religion. The whole system of Christianity is based on the fact that man is a fallen being, and needs a Saviour;

1 John 1:7 — Pero si caminamos en la luz - comparar las notas en 1 Juan 1:5. Caminar en la luz puede incluir las tres cosas siguientes:Liderar vidas de santidad y pureza; Es decir, el cristiano debe ser característicamente un hombre santo, una luz en el mundo, por su ejemplo. (2) caminar en la verdad; Es decir, abrazando la

1 John 4 overview — había venido a la carne, 1 Juan 4:2; (b) Los que negaron eso, no tenían el espíritu de Dios y la negación de este era el verdadero espíritu del anticristo, 1 Juan 4:3Ellos que tenían el espíritu de Dios no tenían el espíritu de este mundo, 1 Juan 4:4-5 (d) Los que tenían el espíritu de Dios escuchaban a los que eran sus apóstoles, o que fueron enviados por él, 1 Juan 4:6 II. El deber, el poder y la influencia del amor, 1 Juan 4:7-21. Este es un tema favorito con John, y aquí lo considera de longitud,

1 John 5:19 — puede estar en el género masculino, que significa "el malvado"; y entonces la sensación sería que todo el mundo está bajo su control o dominio. Que este es el significado del apóstol parece estar claro, porque: (1) La frase correspondiente, 1 Juan 5:2, ἐν τῷ ἀληθινῷ en tō alēthinō, "en el que es verdadero", evidentemente debe interpretarse en masculino, refiriéndose a Dios el Salvador y que significa "el que es verdadero", y no que estamos "en verdad". (2) Tiene más sentido decir que el mundo

Revelation 10:2 — otro lugar del Nuevo Testamento, excepto en Apocalipsis 10:8-1 de este capítulo. La palabra βιβλίον biblion - "libro" - aparece con frecuencia: Mateo 19:7; Marco 10:4 - aplicado a una carta de divorcio; Lucas 4:17, Lucas 4:2; Juan 20:3; Juan 21:25; Gal 3:10 ; 2 Timoteo 4:13; Hebreos 9:19; Hebreos 10:7. En el Apocalipsis, esta palabra es común: Apocalipsis 1:11; Apocalipsis 5:1, Apocalipsis 5:7; Apocalipsis 6:14, representado "desplazamiento"; Apocalipsis 17:8; Apocalipsis 20:12; Apocalipsis

Revelation 15:3 — Y cantan la canción de Moisés, el siervo de Dios - Una canción de acción de gracias y alabanza, como Moisés enseñó al pueblo hebreo a cantar después de su liberación de la esclavitud egipcia . Ver Éxodo 15. El significado aquí es, no que ellos cantarían esa canción idéntica, sino que, como Moisés enseñó a la gente a celebrar su liberación con un himno de alabanza apropiado, los redimidos celebrarían su entrega y redención de manera similar. Aquí hay una

Revelation 8:3 — en la adoración a Dios. El altar era el lugar apropiado para que él se parara cuando estaba a punto de ofrecer las oraciones de los santos porque ese es el lugar donde el adorador se encontraba bajo la antigua dispensación. Compare las notas Mateo 5:23; Lucas 1:11 nota. En este último lugar, se representa a un ángel que aparece ante Zacarías "en el lado derecho del altar del incienso". Tener un incensario de oro - La cacerola de fuego, hecha con el propósito de llevar fuego, para quemar incienso