Bible Commentaries

Psalms 44 overview — The title of this psalm, “To the chief Musician for the sons of Korah, Maschil,” is the same as the title prefixed to Psalms 42:1-11, except with a slight transposition. See the notes at the title to Psalms 42:1-11. This does not, however, prove that the psalm was by the same author; or that it was composed on the same occasion; or that the design and the contents of the two resemble

Psalms 8 overview — Section 1. “The author of the psalm.” This is another psalm purporting to have been written by David, and there is nothing in it that lead’s us to think otherwise.Section 2. “The title to the psalm.” The psalm is addressed To the chief Musician upon Gittith.

Isaiah 9:1 — Gentiles.’The dimness - The Hebrew word hero denotes obscurity, or darkness; and is used here, as the word darkness often is in the Scriptures, to denote calamity or affliction. The dimness, or calamity, here referred to, is that which is threatened, Isaiah 8:21-22.Shall not be such - It shall not be unbroken darkness, and unalleviated calamity; but it shall be interrupted by the rising of the great light that shall shine on the dark land of Zebulun and Naphtali.In her vexation - The word ‘her’ refers to the

Daniel 1:8 — But Daniel purposed in his heart - Evidently in concurrence with the youths who had been selected with him. See Daniel 1:11-13. Daniel, it seems, formed this as a “decided” purpose, and “meant” to carry it into effect, as a matter of principle, though he designed to secure his object, if possible, by making a request that he might be “allowed” to pursue that course Daniel

Daniel 2:2 — siquiera podía recordar el sueño con claridad, y resolvió convocar a su presencia a aquellos cuyo negocio era interpretar lo que se consideraban pronósticos del futuro. Los magos y los astrólogos - Estas son las mismas palabras que aparecen en Daniel 1:2. Ver la nota en ese lugar. Y los hechiceros - Hebreo מכשׁפים m e kash e pı̂ym. Vulgata, malefici - hechiceros. Griego, φαρμακεύς pharmakeus siríaco, "mago". La palabra hebrea se deriva de כשׁף kâshaph - que significa, en Piel, practicar magia;

Amos 4:5 — en su tipo era esencial para la idea de ofrecer. Por lo tanto, estaba expresamente prohibido. “Ninguna ofrenda de carne, que traeréis al Señor, se hará con levadura, porque no quemaréis levadura en una ofrenda del Señor hecha por fuego” ( Levítico 2:11; add. Levítico 6:17). En otras ocasiones, se ordena expresamente que se use “pan sin levadura”. Solo en dos casos, en los que la ofrenda no debía quemarse, eran ofrendas hechas de pan con levadura: (1) los dos panes de primicias en Pentecostés Levítico

Micah 5:2 — César asesinado: "Tú también, Bruto". La misma concisión energética se encuentra en las palabras: “¡Y tú! Belén Efrata ". Aparentemente, el nombre Efrata no se agrega, para distinguir a Belén del Belén de Zabulón, ya que solo se nombra una vez Josué 19:15, y Belén aquí está marcado como "el Belén Judá", por la adición , "Muy poco para estar entre los miles de Judá". Aparentemente se une al nombre habitual, "Belén", con el antiguo nombre patriarcal y quizás poético Salmo 132:6 "Efrata", ya sea en

Micah 5:4 — personal acts of this Ruler who was to be born. He was not to pass away, not to rule only by others, but by Himself. To stand is the attitude of a servant, as Jesus, although God and Lord of all, said of Himself, “He shall come forth and serve them” Luke 12:37; “The Son of Man came not to be ministered unto, but to minister” Matthew 20:28. “He shall stand” as a Shepherd Isaiah 61:5, to watch, feed, guard them, day and night; “He shall stand,” as Stephen saw Christ “standing on the Right Hand of God” Acts

Zechariah 11:13 — And the Lord said unto me, Cast it - As a thing vile and rejected, as torn flesh was to be cast to dogs Exodus 22:31, or a corpse was cast unburied Isaiah 14:19; Isaiah 34:3; Jeremiah 14:16; Jeremiah 22:19; Jeremiah 26:23; Jeremiah 36:30, or the dead body of Absalom was cast into the pit 2 Samuel 18:17, or the dust of the idolaltars into the brook Kedron by Josiah

Mark 2:23-28 — See Matthew 12:1-8.The cornfields - The fields sown with wheat or barley. The word “corn,” in the Bible, refers only to grain of that kind, and never to “maize” or “Indian corn.”To pluck the ears of corn - They were hungry, Matthew 12:1. They therefore gathered the

Mark 2:23-28 — Ver Mateo 12:1. Los campos de maíz - Los campos sembrados con trigo o cebada. La palabra "maíz", en la Biblia, se refiere solo al grano de ese tipo, y nunca a "maíz" o "maíz indio". Para arrancar las mazorcas de maíz - Tenían hambre, Mateo 12:1. Por lo tanto,

Acts 2:30 — followed that he must have had reference to some other one.Being a prophet - One who foretold future events. That David was inspired is clear, 2 Samuel 23:2. Many of the prophecies relating to the Messiah are found in the Psalms of David: Psalms 22:1, compare Matthew 27:46; Luke 24:44 - Psalms 22:18, compare Matthew 27:35 - Psalms 69:21, compare Matthew 27:34, Matthew 27:48 - Psalms 69:25, compare Acts 1:20.And knowing - Knowing by what God had said to him respecting his posterity.Had sworn with

1 Corinthians 11:19 — For there must be - It is necessary (δεῖ dei); it is to he expected; there are reasons why there should be. What these reasons are he states in the close of the verse; compare Matthew 18:7; 2 Peter 2:1; 2 Peter 2:2. The meaning is, not that divisions are inseparable from the nature of the Christian religion, not that it is the design and wish of the Author of Christianity that they should exist, and not that they are physically impossible,

Galatians 1:10 — evidently, to express a contrast between his present and his former purpose of life. Before his conversion to Christianity, he impliedly admits, that it was his object to conciliate the favor of people; that he derived his authority from them Acts 9:1-2; that he endeavored to act so as to please them and gain their good esteem. But “now” he says, this was not his object. He had a higher aim. It was to please God, and to conciliate His favor. The object of this verse is obscure; but it seems to me

Philippians 4:8 — relación con los dioses y con las cosas que les pertenecían, como dignos de honor o veneración: Passow. Aplicado a las personas, comúnmente significa grave, digno, digno de veneración o consideración. En el Nuevo Testamento se convierte en "grave" en 1 Ti 3: 8 , 1 Timoteo 3:11 y Tito 2:2, los únicos lugares donde aparece la palabra excepto esto; y el sustantivo (σεμνότης semnotēs) se representa "honestidad" en 1 Timoteo 2:2, y "gravedad" en 1 Timoteo 3:4, y Tito 2:7. No ocurre en ningún otro

2 John 1:13 — sending her salutations, that she was either dead, or that she was absent. John mentions her, however, as a Christian - as one of the elect or chosen of God.Remarks On 2 JohnIn view of the exposition of this Epistle we may make the following remarks:(1) It is desirable for a family to have a character for piety so consistent and well understood that all who know it shall perceive it and love it, 2 John 1:1. In the case of this lady and her household, it would seem that, as far as they were known,

Revelation 11:3 — Y daré poder a mis dos testigos - Con respecto a este importante pasaje Apocalipsis 11:3 propongo seguir el mismo método que tengo perseguido todo el tiempo en esta exposición: primero, examinar el significado de las palabras y frases en el símbolo, con el propósito de determinar el significado justo de los símbolos; y, en segundo lugar,

Revelation 16:13 — Y vi tres espíritus inmundos - Asumieron una forma visible que representaría su odio, la de las ranas, pero aún así se los conoce como "espíritus". Eran poderes malvados o influencias malvadas ( Apocalipsis 16:14, "espíritus de demonios"), y el lenguaje aquí está indudablemente diseñado para representar algún poder o influencia que, en ese período, procedería del dragón , la bestia y el falso profeta. Como ranas - βατράχοι batrachoi. Esta palabra no aparece

Revelation 2:2 — acquaintance with the heart of man, a prerogative which is always attributed to the Saviour. See John 2:25. But no one can do this who is not divine; and this declaration, therefore, furnishes a strong proof of the divinity of Christ. See Psalms 7:9; Jeremiah 11:20; Jer 17:10; 1 Samuel 16:7; 1 Kings 8:39.And they labor - The word used here (κόπος kopos) means properly “a beating,” hence wailing, grief, with beating the breast; and then it means excessive labor or toil adapted to produce grief or sadness,

Revelation 4:4 — “throne” - θρόνος thronos. The word, indeed, properly denotes a seat, but it came to be employed to denote particularly the seat on which a monarch sat, and is properly translated thus in Revelation 4:2-3. So it is rendered in Matthew 5:34; Matthew 19:28; Matthew 23:22; Matthew 25:31; Luke 1:32; and uniformly elsewhere in the New Testament (53 places in all), except in Luke 1:52; Revelation 2:13; Revelation 4:4; Revelation 11:16; Revelation 16:10, where it is rendered “seat and seats.” It should