Bible Commentaries

1 Kings 16:7 — La posición natural de este versículo sería después de 1 Reyes 16:4 y antes de 1 Reyes 16:5. Pero puede ser considerado como agregado por el escritor, algo irregularmente, como una ocurrencia tardía; su fuerza especial es señalar que la sentencia sobre Baasha tenía la intención de castigar, no solo su culto a los terneros, sino enfáticamente

1 Chronicles 21:18 — angel. The touch may be regarded as coming from the writer of Chronicles himself, who expresses the fact related by his authorities in the language of his own day (see Zechariah 1:9, Zechariah 1:14, Zechariah 1:19; Zechariah 2:3; Zechariah 4:1; Zechariah 5:5; etc.); language, however, which we are not to regard as rhetorical, but as strictly in accordance with truth, since Angels were doubtless employed as media between God and the prophet as much in the time of David as in that of Zechariah.

1 Chronicles 21:18 — puede considerar que el toque proviene del propio escritor de Crónicas, quien expresa el hecho relacionado por sus autoridades en el idioma de su propio día (ver Zacarías 1:9, Zacarías 1:14, Zacarías 1:19; Zacarías 2:3; Zacarías 4:1; Zacarías 5:5; etc.); lenguaje, sin embargo, que no debemos considerar retórico, sino estrictamente de acuerdo con la verdad, ya que los ángeles fueron indudablemente empleados como medios entre Dios y el profeta tanto en el tiempo de David como en el de Zacarías.

Psalms 143:8 — con los primeros rayos de la mañana. Que sea, por así decirlo, la primera cosa del día; Lo primero que se hace. La idea no es que esperaría otro día, sino que se interpondría como el primer acto, como cuando uno entra un día. Vea las notas en Salmo 46:5, donde está el margen, cuando aparece la mañana; Hebreo, en los rostros de la mañana. Porque en ti confío - No tengo otra confianza o fundamento de confianza; Pero tengo confianza en ti. Hazme saber la forma en que debo caminar ... - La forma segura;

Psalms 150:4 — Praise him with the timbrel - Hebrew, תף tôph. See this described in the notes at Isaiah 5:12. It is rendered tabret and tabrets in Genesis 31:27; 1Sa 10:5; 1 Samuel 18:6; Isaiah 5:12; Isaiah 24:8; Isaiah 30:32; Jeremiah 31:4; Ezekiel 28:13; timbrel and timbrels in Exodus 15:20; Jdg 11:34; 2 Samuel 6:5; 1 Chronicles 13:8; Job 21:12; Psalms

Psalms 150:4 — Alabadle con el timbrel - hebreo, תף tôph. Consulte esto descrito en las notas en Isaías 5:12. Se representa tabret y tabrets en Génesis 31:27; 1Sa 10: 5 ; 1 Samuel 18:6; Isaías 5:12; Isaías 24:8; Isaías 30:32; Jeremias 31:4; Ezequiel 28:13; timbrel y timbrels en Éxodo 15:2; Jue 11:34 ; 2 Samuel 6:5; 1 Crónicas 13:8; Job 21:12;

Psalms 18:8 — or to be caused by his breathing. The comparison, according to Rosenmuller and DeWette, is derived from wild beasts when excited with anger, and when their rage is indicated by their violent breathing. Compare Psalms 74:1; Deuteronomy 29:20; Isaiah 65:5.And fire out of his mouth devoured - That is, the clouds seemed to be poured forth from his nostrils, and the lightning from his mouth. So in Habakkuk 3:5 : “Before him went the pestilence, and burning coals went forth at his feet.”Coals were kindled

Psalms 38:8 — Soy débil - La palabra que se usa aquí significa que hace frío o no tiene calor; y luego, ser torpe o lánguido. Compare Génesis 45:26. ¿No estaría esto bien representado por la idea de un "frío"? Y dolor roto - Esta palabra significa romperse en pedazos; batir pequeño; aplastar y luego se puede usar para denotar estar roto en el espíritu, o aplastado por el dolor y la tristeza:

Leviticus 1:4 — And he shall put his hand upon the head of the burnt offering - The usual ceremony. By it the sacrificer identified himself with his victim Leviticus 3:2, Leviticus 3:8; Leviticus 4:15; Leviticus 8:14; Romans 12:1.To make atonement for him - This phrase belongs more especially to the sin-offerings and the trespass-offerings (compare Leviticus 4:20, Leviticus 4:26, Leviticus 4:31, Leviticus 4:35; Leviticus 5:16, Leviticus 5:18; Leviticus

Song of Solomon 8:4 — That ye stir not up - literally, as in the margin. For “my love” read as before love. The omission of “the roes and hinds” here is noticeable. Hebrew scholars regard this charge here and elsewhere Song of Solomon 2:7; Song of Solomon 3:5 as an admonition to Israel not to attempt obtaining a possession of, or restoration to, the promised land, and union or reunion there with the Holy One, before being inwardly prepared for it by the trials of the wilderness and the exile. This interpretation

Isaiah 24:2 — rangos de la gente, y muestra que todas las clases estarían involucradas en la inminente calamidad. Como con el tomador de usura - El que presta su dinero a interés. Era contrario a la ley mosaica que un israelita se interesara por otro Levítico 25:36; Deuteronomio 23:19; Nehemías 5:7, Nehemías 5:1; pero no es probable que esta ley se haya observado con mucho cuidado, y especialmente en los tiempos corruptos que precedieron al cautiverio babilónico.

Isaiah 5:3 — mismos, con respecto a la justicia y la propiedad de lo que estaba a punto de hacer. Un llamado similar hace en Miqueas 6:3: ‘Oh pueblo mío, ¿qué te he hecho? y en donde te he cansado? Testifique contra mí ". Tenía la intención de" castigarlos " Isaías 5:5, y les pide justicia. Les haría lo mismo que harían con una viña que había sido cuidadosamente preparada y custodiada, y que sin embargo no tenía valor. Una apelación similar que hace en Isaías 1:18; y nuestro Salvador hizo una aplicación notablemente

Matthew 21:3 — The Lord hath need of them - This means no more than the “master” has need of them. The word “Lord” often means no more than “master” as opposed to servant, Matthew 10:24; Eph 6:5; 1 Peter 3:5-6. The word is sometimes used in the Bible as applied to God, or as a translation of the name Yahweh. Its common use is a mere title of respect given by an inferior to a superior, by a servant to a master, by a disciple to a teacher. As

Acts 17:31 — the notes on Romans 2:16.Judge the world - The whole world - Jews and Gentiles.In righteousness - According to the principles of strict justice.Whom he hath ordained - Or whom he has constituted or appointed as judge. See the Acts 10:42 notes; John 5:25 notes.Hath given assurance - Has afforded evidence of this. That evidence consists:(1) In the fact that Jesus declared that he would judge the nations John 5:25-26; Matthew 25:0; and,(2) God confirmed the truth of his declarations by raising him

Romans 5:9 — obstacles in the way. If, when we were enemies, he overcame all that was in the way of our salvation; much more have we reason to expect that he will afford us protection now that we are his friends. This is one ground of the hope expressed in Romans 5:5.Being now justified - Pardoned; accepted as his friends.By his blood - By his death; Note, Romans 3:25. The fact that we are purchased by his blood, and sanctified by it, renders us sacred in the eye of God; bestows a value on us proportionate to

2 Thessalonians 1 overview — especially for the manner in which they had been enabled to bear their trials; 2 Thessalonians 1:3-4. (3)An assurance that the manner in which they had been enabled to bear their trials was an evidence that they were true Christians; 2 Thessalonians 1:5. (4)A declaration that those who had persecuted them, and all others who were wicked, would be punished when the Lord Jesus should come, and that when this should occur the righteous would appear in glory and honor; 2 Thessalonians 1:6-10. (5)The expression

Judges 3:31 — From this verse and Judges 5:6 we may gather that Shamgar was contemporary with Jael, and that he only procured a temporary and partial deliverance for Israel by his exploit. He may have been of the tribe of Judah.An ox goad - An instrument of wood about eight feet long, armed

Judges 7:22 — Beth-shittah - - “House of the acacias,” the same trees which gave their name to “Shittim” Numbers 33:49 in the plains of Maab, and which grew plentifully also, in the peninsula of Sinai Exodus 25:5 perhaps “Shuttah”, in the valley of Jezreel; or it may be another name of Scythopolis, or Beth-shan (compare 1 Kings 4:12). “Zererath or Zeredath”, near Succoth Judges 8:5, the same as “Zeredah” in Ephraim the birth-place of Jeroboam 1 Kings 11:26,

Judges 8:24 — first decline of his glory, leading to a sad tarnishing of the luster of his bright name. The idolatrous honor paid to Gideon’s ephod was probably a source of revenue to his house. Contrast the conduct of Abraham Genesis 14:21-23, and of Elisha 2Ki 5:16, 2 Kings 5:26.The “ear-ring” here mentioned is properly a “nose-ring” (compare Genesis 24:22 note). The custom of wearing nose-rings prevails in Eastern countries to the present day. The circumstance of Job’s friends each contributing a nose-ring

Revelation 14:10 — Señor, que, cuando está borracho, los hace tambalearse y caer. La imagen parece haber sido tomada del acto de ofrecerle una copa de veneno a un condenado para que pueda beber y morir. Vea el sentimiento aquí expresado ilustrado en las notas en Isaías 51:17. Que se vierte sin mezcla - Sin diluirlo con agua, es decir, en toda su potencia. En otras palabras, no habría mitigación del castigo. En la copa de su indignación - La copa se sostenía en su mano y les daba de beber. Esto es expresivo de su