Bible Commentaries

Psalms 16 overview — loved the friends of God, Psalms 16:3.(3) A statement of the fact that he had no sympathy with those who rejected the true God; that he did not, and would not, participate in their worship. The Lord was his portion, and his inheritance, Psalms 16:4-5.(4) Thankfulness that the lines had fallen unto him in such pleasant places; that he had had his birth and lot where the true God was adored, and not in a land of idolaters, Psalms 16:6-7.(5) A confident expectation, on the ground of his attachment

Psalms 25 overview — letters is slightly changed; in other instances, some of the letters are omitted, while the general structure is observed. Specimens of this mode of composition occur in Psalms 34:0; Psalms 37:0; Psalms 111:1-10; Psalms 112:1-10; Psalms 119:0; Psalms 145:0; in Proverbs 31:0, from the tenth verse to the end of the chapter; and in the Lamentations of Jeremiah, the whole of which book is composed on this plan, except the last chapter. The same mode of composition is common in Syrian and Persian poetry.

Isaiah 15:2 — Beth-Baal-Meon Josué 13:17, al norte del Arnón, ahora "Macin". He adoptado la traducción propuesta por Kimchi para expresar mejor el sentido desde mi punto de vista que el que lo convierte en un nombre propio. Dibon, quizás el mismo lugar que Dimon en Isaías 15:9, fue una ciudad dada por Moisés a Gad, y luego cedió a Rubén Números 32:3, Números 32:33; Josué 13:9. Fue ocupado nuevamente por los moabitas Jeremias 48:18, Jeremias 48:2. Eusebio dice que era una ciudad grande al norte del río Arnon. Seetsen

Isaiah 41:1 — este, que debería ser capaz de vencer a los enemigos de los judíos y efectuar su liberación Isaías 41:2 Isaías 41:2 . III. La consternación de las naciones al acercarse a Ciro y su huida excitada y agitada hacia sus ídolos se describe Isaías 41:5. IV. Dios le da a su pueblo la seguridad de su protección y amistad Isaías 41:8. Esto es mostrado: 1. Porque eran los hijos de Abraham, su amigo, y estaban obligados en la fidelidad del pacto a protegerlos Isaías 41:8. 2. Asegurando directamente que

Isaiah 49:7 — "alma" aquí (נפשׁ nephesh) significa lo mismo que hombre; Es decir, todo hombre. Era una característica de él que fuera despreciado y rechazado por todos; y el profeta, en este verso, ha dado un resumen de todo lo que se ha dicho respetándolo en Isaías 53:1. Al que aborrece la nación - La palabra ‘nación’ aquí se refiere indudablemente al pueblo judío, como en Isaías 1:4; Isaías 10:6. La palabra traducida 'aborrece' significa "para una abominación" (למתעב lim e tâ‛ēb), participio de Piel, de תעב

Joel 1:7 — los árboles y La sequedad de las hierbas. Le agradó a Dios que las cosechas frescas ya estuvieran reunidas ”. La "vid" es el símbolo bien conocido del pueblo de Dios Salmo 80:8, Salmo 80:14; Cantares de los Cantares 2:13, Cantares de los Cantares 2:15; Oseas 10:1; Isaías 5:1; Isaías 27:2; el higo también, por su dulzura, es un emblema de su Iglesia y de cada alma en ella, produciendo el fruto de la gracia Oseas 9:1; Mateo 21:19; Lucas 13:6. Cuando Dios dice: "ha destruido mi vid", nos sugiere

Amos 8:9 — era débil, sin poder humano para resistir; su "corazón se conmovió, y el corazón de su gente, como los árboles del bosque se mueven con el viento" Isaías 7:2. Tiglath-pileser se encontró con Pekah y se llevó las tribus más allá de Jordania 2 Reyes 15:29. El sol de Pekah se puso, y todo fue de noche sin amanecer. Poco después, el propio Pekah fue asesinado por Hoshea 2 Reyes 15:3, ya que él mismo había asesinado a Pekahiah. Después de una anarquía de nueve años, Hoshea se estableció en el trono;

Acts 11:26 — the Messiah. The cause of reproach with the disciples was that they regarded Jesus of Nazareth as the Messiah; and hence, when their enemies wished to speak of them with contempt, they would speak of them as Galileans Acts 2:7, or as Nazarenes Acts 24:5, “And a ringleader of the sect of the Nazarenes.” It is possible that the name might have been given to them as a mere appellation, without intending to convey by it any reproach. The Gentiles would probably use this name to distinguish them, and it

Acts 4:28 — there as a sort of representation of all pagan nations, were easily prevailed on to join in the persecution, and to become the executioners. (4)That thus opposite factions, and dissimilar and prejudiced people, became united in opposing the Messiah. (5)That the rulers of the Roman people, the emperors, the statesmen, the philosophers, and the rulers of other nations, united to oppose the gospel, and brought all the power of persecution to stay its progress. (6)That the people of the empire, the mass

Acts 5:39 — No severer trial “can” await it than it has already experienced; and as it has survived so many storms and trials, we have every evidence that, according to the predictions, it is destined to live and to fill the world. See the Matthew 16:18; Isaiah 54:17; Isaiah 55:11 notes; Daniel 4:35 note.Lest - That is, if you continue to oppose it, you may be found to have been opposing God.Haply - Perhaps. In the Greek this is “lest at any time”; that is, at some future time, when too late to retract your

Romans 2:4 — forth in judgment and cut them off, but had continued to follow them with blessings, that therefore he did not regard them as sinners, or they inferred that they were innocent and safe. This argument the Jews were accustomed to use (compare Luke 13:1-5; John 9:2); and thus sinners still continue to abuse the goodness and mercy of God.The riches of his goodness - This is a Hebrew mode of speaking, for “his rich goodness,” that is, for his abundant or great goodness. Riches denote superfluity, or what

1 Corinthians 6:7 — take wrong? - Why do ye not suffer yourself to be injured rather than to dishonor the cause of religion by your litigations? They should do this:(1) Because religion requires its friends to be willing to suffer wrong patiently; Proverbs 20:22; Matthew 5:39-40; Romans 12:17, Rom 12:19; 1 Thessalonians 5:15.(2) Because great injury results to the cause of religion from such trials. The private wrong which an individual would suffer, in perhaps all cases, would be a less evil on the whole than the public

Ephesians 5:22 — Wives, submit yourselves unto your own husbands - On this passage, compare notes on 1 Corinthians 11:3-9. The duty of the submission of the wife to her husband is everywhere enjoined in the Scriptures; see 1 Peter 3:1; Colossians 3:18; Titus 2:5. While Christianity designed to elevate the character of the wife, and to make her a fit companion of an intelligent and pious husband, it did not intend to destroy all subordination and authority. Man, by the fact that he was first created; that the

1 Thessalonians 2 overview — had not sought the praise of people, and had not used the weight of authority which they might have done as the apostles of Christ; 1 Thessalonians 2:6. (4)That they had been gentle and mild in all their conversation with them; 1 Thessalonians 2:7-8. (5)That, in order not to be burdensome, or to subject themselves to the charge of selfishness, they had supported themselves by laboring night and day; 1 Thessalonians 2:9. (6)That the Thessalonians themselves were witnesses in what a holy and pure manner

1 Timothy 1:15 — matter claiming my profoundest attention; and the same is true of every human being. If not provided for me, I have nothing to do with it. It does not concern me at all.See this subject discussed at length in the supplementary note on 2 Corinthians 5:14.(3) The manner in which the provision of salvation has been made in the gospel is such as to make it worthy of universal acceptation. It provides for the complete pardon of sin, and the restoration of the soul to God. This is done in a way that is

1 Timothy 4:8 — austerities do little to promote holiness, but much to promote superstition. There must be a deeper work on the soul than any which can be accomplished by the mere mortification of the body; see the notes on Colossians 2:23, and compare 1 Corinthians 9:25-27.But godliness - Piety or religion.Is profitable unto all things - In every respect. There is not an interest of man, in reference to this life, or to the life to come, which it would not promote. It is favorable to health of body, by promoting temperance,

James 4:6 — scorneth the scorners; but he giveth grace unto the lowly.” The quotation is made exactly from the Septuagint, which, though not entirely literal, expresses the sense of the Hebrew without essential inaccuracy. This passage is also quoted in 1 Peter 5:5.God resisteth the proud - The proud are those who have an inordinate self-esteem; who have a high and unreasonable conceit of their own excellence or importance. This may extend to anything; to beauty, or strength, or attainments, or family, or country,

1 John 1:3 — their special joy. The nature of this, and the happiness resulting from it, is much of the same nature as the communion of friend with friend - of one mind with another kindred mind - that to which we owe no small part of our happiness in this world.(5) The Christian will have fellowship with his God and Saviour in the triumphs of the latter day, when the scenes of the judgment shall occur, and when the Redeemer shall appear, that he may be admired and adored by assembled worlds. Compare the notes

Revelation 16:13 — the frog is characterized, as a symbol: (1)For its rough, harsh, coarse voice; (2)On this account, as a symbol of complaining or reproaching; (3)As a symbol of empty loquacity; (4)As a symbol of heretics and philosophers, as understood by Augustine; (5)Because the frog has its origin in mud, and lives in mud, as a symbol of those who are born in sin, and live in pollution; (6)Because the frog endures all changes of the season cold and heat, summer, winter, rain, frost - as a symbol of monks who practice

Revelation 3:14 — the idea implied in the word “Amen” in a more complete form, but substantially the same thing is referred to. He is a witness for God and his truth, and he can approve of nothing which the God of truth would not approve. See the notes on Revelation 1:5.The beginning of the creation of God - This expression is a very important one in regard to the rank and dignity of the Saviour, and, like all similar expressions respecting him, its meaning has been much controverted. Compare the notes on Colossians