Bible Commentaries

Psalms 141:5 — to invoke God in the midst of trials yet to be experienced.The word “righteous” is evidently employed in the usual sense of the term. It refers to those who love and serve God. The word translated “smite” - חלם châlam - is rendered broken in Judges 5:22; Isaiah 16:8; Isaiah 28:1 (“margin,” but rendered by our translators “overcome,” sc. with wine); “smote,” Judges 5:26; Isaiah 41:7; “beaten,” Proverbs 23:35; “beating down,” 1 Samuel 14:16; “break down,” Psalms 74:6. It does not elsewhere occur,

Psalms 30 overview — Salomón, o por la dedicación de lo que se erigió después del regreso del cautiverio babilónico. Otros han supuesto que estaba destinado a ser utilizado en la dedicación de la casa o palacio que David construyó para sí mismo en el Monte Sión, 2 Samuel 5:11. Era usual que los hebreos "dedicaran" una casa cuando estaba terminada; es decir, dedicarlo de manera solemne a Dios, probablemente con ejercicios religiosos apropiados. Deuteronomio 20:5, "¿qué hombre hay que haya construido una casa nueva y no

Psalms 38 overview — composed by him. There is no tradition to the contrary, and there is nothing in the psalm inconsistent with such a supposition.II. “The title” - The psalm is said in the title to be designed “to bring to remembrance.” The same title occurs in Psalms 70:1-5, though there is no resemblance between the two, except that they both have reference to the attempts and purposes of the enemies of David, and to trials in different forms which had come from them. The Latin Vulgate renders this: “A Psalm of David,

Isaiah 26:19 — well known.Together with my dead body shall they arise - The words ‘together with’ are not in the original. The words rendered ‘my dead body’ (נבלתי nebēlâthiy) literally means, ‘my dead body,’ and may be applied to a man, or to a beast Leviticus 5:2; Leviticus 7:24. It is also applied to the dead in general; to the deceased; to carcasses, or dead bodies (see Leviticus 11:11; Psalms 79:2; Jeremiah 7:33; Jeremiah 9:22; Jeremiah 16:18; Jeremiah 26:23; Jeremiah 34:20). It may, therefore, be rendered,

Daniel 1:20 — supernatural means. - Passow. The Hebrew word (הרטמים chareṭummı̂ym), occurs only in the following places in the Scriptures, in all of which it is rendered “magicians:” - Genesis 41:8, Genesis 41:24; Exodus 7:11, Exodus 7:22; Exodus 8:7 (3), 18 (14), 19 (15); Exodus 9:11; Daniel 1:20; Daniel 2:2. From this it appears that it applied only to the magicians in Egypt and in Babylon, and doubtless substantially the same class of persons is referred to. It is found only in the plural number, “perhaps” implying

Daniel 12:2 — casas en una ciudad", "muchos de los árboles en un bosque", "muchos de los ríos en un país ”, etc. En las Escrituras, sin embargo, es innegable que la palabra a veces se usa para denotar el todo considerado como constituido por muchos, como en Romanos 5:15, . En estos pasajes, nadie puede dudar de que la palabra muchos se usa para denotar todo, considerado como compuesto por los "muchos" que componen la raza humana, o los "muchos" delitos que el hombre ha cometido. Entonces, si se usara respetando

Hosea 5:5 — tribe. Their present political eminence was endangered, when God chose David out of their great rival, the tribe of Judah; their hope for the future was cut off by His promise to the posterity of David. They accordingly upheld, for seven years 2 Samuel 5:5, the house of Saul, knowing that they were acting against the will of God 2 Samuel 3:9. Their religious importance was aggrieved by the removal of the ark to Zion, instead of its being restored to Shiloh Psalms 78:60, Psalms 78:67-69.Absalom won them

Amos 5:26 — in the wilderness worshiped as “their king,” and him whose worship Solomon, in his decay, brought into Jerusalem, the god whom the Ammonites worshiped as “the king, Hammolech,” or, as he is once called, “Molech , and three times “Milchom” 1 Kings 11:5, 1Ki 11:33; 2 Kings 23:13 (perhaps an abstract, as some used to speak of “the Deity”). He is mostly called “Hammolech,” the Ammonite way of pronouncing what the Hebrews called “Hammelech, the king.”But since the name designates the god only as “the

Amos 5:8 — constellation which we call Orion.And turneth the shadow of death into the morning - This is no mere alternation of night and day, no “kindling” of “each day out of night.” The “shadow of death” is strictly the darkness of death, or of the grave Job 3:5; Job 10:21-22; Job 34:22; Job 38:17; Psalms 23:4; Jeremiah 13:16. It is used of darkness intense as the darkness of the grave Job 28:3, of gloom Job 24:17, or moral benightening (Isaiah 9:2, (1 Hebrew)) which seems to cast “the shadow of death” over

Micah 7:11-12 — and even to river (the Euphrates;) And sea from sea, and mountain to mountain.It is not human might or strength which God promises to restore. He had before predicted, that the kingdom of the Messiah should stand, not through earthly strength Micah 5:9-13. He promises the restoration, not of city walls, but of the fence of the vineyard of God, which God foretold by Isaiah that He would “break down” Isaiah 5:5. It is a peaceful renewal of her estate under God’s protection, like that, with the promise

John 1:1 — entonces, una "criatura" o creada, y debe ser, por lo tanto, no creado y eterno. Solo hay un ser que no está creado, y Jesús debe ser, por lo tanto, divino. Compara las declaraciones propias del Salvador que se respetan en los siguientes lugares: Joh 8:58 ; Joh 17: 5 ; Joh 6:62 ; Joh 3:13 ; Joh 6:46 ; Joh 8:14 ; Joh 16:28 . fue la palabra - griego ", fue el λόγος span> span> logotipos ". Este nombre se le da a él que luego se convirtió en "carne", o fue encarnada ( Joh 1:14 : es decir, al Mesías .

John 1:14 — And the Word was made flesh - The word “flesh,” here, is evidently used to denote “human nature” or “man.” See Matthew 16:17; Matthew 19:5; Matthew 24:22; Luke 3:6; Romans 1:3; Romans 9:5. The “Word” was made “man.” This is commonly expressed by saying that he became “incarnate.” When we say that a being becomes “incarnate,” we mean that one of a higher order than man, and of a different

1 Corinthians 1:10 — Head and Leader of all his church. It was improper, therefore, that the church should be divided into portions, and its different parts enlisted under different banners.(2) “the whole family in heaven and earth should be named” after him Ephesians 3:15, and should not be named after inferior and subordinate teachers. The reference to “the venerable and endearing name of Christ here, stands beautifully and properly opposed to the various human names under which they were so ready to enlist themselves”

Philippians 3:12 — Testamento se usa en los siguientes lugares y se traduce de la siguiente manera: se traduce como "cumplido" en Lucas 2:23; Juan 19:28; "Perfecto" y "perfeccionado" en Lucas 13:32; Juan 17:23; 2 Corintios 12:9; Filipenses 3:12; Hebreos 2:1; Hebreos 5:9; Hebreos 7:19; Hebreos 9:9; Hebreos 10:1, Hebreos 10:14; Hebreos 11:4; Hebreos 12:23; Santiago 2:22; 1Jo 2: 5 ; 1 Juan 4:12, 1 Juan 4:17; "Terminar" y "terminar", Juan 5:36; Hechos 20:24; y "consagrado", Hebreos 7:28. En un caso Hechos

1 Timothy 1:9 — sense the law is made for a man who intends to do wrong.For the lawless - To bind and restrain them. The word here used means, properly, those who have no law, and then those who are transgressors - the wicked. It is rendered transgressors in Matthew 15:28; Luke 22:37, and wicked, Act 2:23; 2 Thessalonians 2:8.And disobedient - Those who are insubordinate, lawless, refractory. The word properly means those who are under no subjection or authority. It occurs in the New Testament only here, and Titus

James 5:14 — here respecting the degree of sickness, whether it is that which would be fatal if these means were used or not; but the direction pertains to any kind of illness.Let him call for the elders of the church - Greek “presbyters.” See the notes at Acts 15:2; Acts 11:30. It cannot be supposed that this refers to the apostles, for it could not be that they would be always accessible; besides, instructions like this were designed to have a permanent character, and to be applicable to the church at all times

1 John 5:7 — For there are three that bear record in heaven ... - There are three that “witness,” or that “bear witness” - the same Greek word which, in 1 John 5:8, is rendered “bear witness” - μαρτυροῦντες marturountes. There is no passage of the New Testament which has given rise to so much discussion in regard to its genuineness as this. The supposed importance of the verse in its bearing on the doctrine

1 John 5:7 — Porque hay tres que llevan récord en el cielo ... - Hay tres que "dan testimonio", o que "dan testimonio" - la misma palabra griega que, en 1 Juan 5:8, se convierte en "testigo testigo" - μαρτυροῦντες marturountes. No hay pasaje del Nuevo Testamento que haya dado lugar a tanta discusión con respecto a su autenticidad como esta. La supuesta importancia del verso en su relación con la doctrina de

Revelation 16:7 — the altar. The sense is essentially the same. The writer seemed to hear a voice coming from the altar responding to what had just been said in regard to the judgment of God, or to his righteousness in bringing the judgment upon people, Revelation 16:5. This was evidently the voice of someone who was interested in what was occurring, or to whom these things particularly pertained; that is, one who was particularly connected with the martyrs referred to, whose blood was now, as it were, to be avenged.

Revelation 16:7 — parecía venir desde el altar. El sentido es esencialmente el mismo. El escritor parecía escuchar una voz proveniente del altar que respondía a lo que se había dicho con respecto a la sentencia de Dios, o con su justicia al juzgar a las personas, Rev 16: 5 . Evidentemente, esta era la voz de alguien que estaba interesado en lo que estaba ocurriendo, o con quien estas cosas se relacionaban particularmente; Es decir, uno que estaba particularmente conectado con los mártires mencionados, cuya sangre era