Bible Commentaries

Job 42:11 — naciente revela a muchos amigos que la oscuridad se había alejado, o saca a la luz a muchos, reales o profesos, que estaban ocultos a medianoche. Y comió pan con él en su casa - Una antigua muestra de amistad y afecto; compare Salmo 41:9; Proverbios 9:5; Proverbios 23:6; Jeremias 41:1. Y cada hombre también le dio un pedazo de dinero - Este es probablemente uno de los primeros casos en los que se menciona el dinero en la historia. Es, por supuesto, imposible ahora determinar la forma o el valor

Psalms 73 overview — Este salmo (con los diez salmos siguientes, junto con Salmo 5 - doce en total) se le atribuye a Asaph, a menos que la lectura en el margen, "para Asaph" sea correcta. Sin embargo, el sentido más natural de la expresión en el título es que son salmos de Asaph; es decir, que fueron compuestos por él. Consulte la

Leviticus 26:3-45 — proverbialmente para recordarle al pueblo del pacto. Compare , ; ; ; . , La segunda advertencia es la esterilidad total del suelo. Compare ; ; ; Ezequiel 36:34 . , La tercera advertencia es la multiplicación de animales destructivos, etc. Compare ; ; ; Jueces 5:6 ; . Levítico 26:23 La cuarta advertencia. Yahweh ahora se coloca como si estuviera en una posición hostil hacia Su pueblo que “no será reformado” (más bien, llevado a Dios: ). Él vengará la causa ultrajada de Su pacto, con la espada, la pestilencia,

Isaiah 17 overview — nations; or to kingdoms out of the land of Canaan.Damascus was a celebrated city of Syria, and was long the capital of the kingdom of Damascus. It was a city in the time of Abraham, for the steward in his house, Eliezer, was said to be of Damascus Genesis 15:2. It is situated in a very fertile plain at the foot of mount Anti-Libanus, and is surrounded by hills. It is watered by a river which the ancients caned “Chrysorrhoas,” as if it flowed with gold. This river was divided into several canals, which were

Isaiah 17 overview — fuera de la tierra de Canaán. Damasco era una ciudad célebre de Siria, y fue durante mucho tiempo la capital del reino de Damasco. Era una ciudad en la época de Abraham, porque se decía que el mayordomo en su casa, Eliezer, era de Damasco Génesis 15:2. Está situado en una llanura muy fértil al pie del monte Anti-Libanus, y está rodeado de colinas. Está regado por un río que los antiguos llamaron "Chrysorrhoas", como si fluyera con oro. Este río se dividió en varios canales, que se condujeron a

Isaiah 44:5 — Dios. Es que no solo sentimos que estamos obligados a adorarlo, sino que en realidad le pertenecemos; que nuestros cuerpos y espíritus, y todo lo que tenemos y somos, deben ser empleados sagradamente en su servicio (ver 1 Corintios 6:2; 2 Corintios 7:5; 2 Corintios 5:14 ) Nada, en pocas palabras, puede describir más adecuadamente la verdadera naturaleza de una profesión religiosa que la expresión utilizada aquí (אני ליהוה layhovâh 'ānı̂y) 'Para Yahweh soy yo' - 'Soy total y completamente, y para

Isaiah 9:1 — de una grave y grave calamidad, una calamidad que bien se denotaría con la expresión ''. ellos viles; los expuso al desprecio y la burla. "El momento al que se hace referencia aquí, fue probablemente la invasión de la tierra por Tiglat-pileser; 2Ki 15:29 ; 1 Crónicas 5:26. En esa invasión, las partes de Zabulón y Neftalí fueron particularmente afectadas. ‘Tiglat-pileser tomó Ijon, y Galaad, y Galilea, y toda la tierra de Neftalí, y los llevó cautivos a Asiria;’ 2 Reyes 15:29. Esta región también

2 Corinthians 11 overview — but in a far more important point than that he had showed that he was not disqualified for the apostolic office. In knowledge, the main qualification, he had not been deficient, as probably even his opponents were disposed to admit 2 Corinthians 11:5-6.(2) He had not deprived himself of the claims to the office and honors of an apostle by declining to receive from them a compensation, and by preaching the gospel without charge; 2 Corinthians 11:7-9. Probably they had alleged that this was a proof

1 Thessalonians 2:20 — of affection for them.Remarks On 1 Thessalonians 2:0(1) Ministers of the gospel should be entirely sincere, and without guile. They should attempt to carry no measure - not even the conversion of sinners - by trick or management; 1 Thessalonians 2:3-5.(2) They should not make it a point to please people; 1 Thessalonians 2:4, they do please men; or if their ministry is acceptable to people, they should not regard it, indeed, as proof that they are unfaithful, for they “should have a good report of

Hebrews 11:10 — Jerusalem, as Grotius supposes; but the language is just such as will appropriately describe heaven, represented as a city reared without human hands or art, and founded and fashioned by the skill and power of the Deity; compare the notes on 2 Corinthians 5:1. The language here applied to God as the “architect” or framer of the universe, is often used in the classic writers. See Kuinoel and Wetstein. The apostle here commends the faith of Abraham as eminently strong. The following “hints” will furnish

Hebrews 2:10 — “captain” we apply now to an inferior officer - the commander of a “company” of soldiers. The Greek word - ἀρχηγὸς archēgos - is a more general term, and denotes, properly, the author or source of anything; then a leader, chief prince. In Acts 3:15, it is rendered “prince” - “and killed the prince of life.” So in Acts 5:31. “Him hath God exalted to be a prince and a Saviour.” In Hebrews 12:2, it is rendered “author.” “Jesus, the author and finisher of our faith;” compare the notes at that place.Perfect

Hebrews 3:13 — But exhort one another daily - This is addressed to the members of the churches; and it follows, therefore:(1) That it is their duty to exhort their brethren; and,(2) That it is their duty to do it “daily;” that is, constantly; see Hebrews 10:25; 1 Thessalonians 4:18; 1 Thessalonians 5:11; note, Romans 12:8. While this is the special duty of the ministers of the gospel 1 Timothy 6:2; 2 Timothy 4:2; Titus 2:6, Titus 2:15, it is also the duty of all the members of the churches, and a most important,

Hebrews 9:19 — since in the small compass of a volume like the Old Testament it cannot be presumed that all the events of their nation had been recorded; (3)Though they had many traditions of a trifling nature, and many which were false (compare notes on Matthew 15:2), yet they doubtless had many that were true; (4)In referring to those traditions, there is no impropriety in supposing that Paul may have been guided by the Spirit of inspiration in selecting only those which were true; and, (5)Nothing is more probable

James 1:5 — is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Psalms 25:9; Isaiah 37:14; Joel 2:17.That giveth to all men liberally - The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those

James 4:5 — to the inspired and canonical Scriptures, for he uses a term ἡ γραφὴ hē graphē - the Scripture) which is everywhere employed to denote the Old Testament, and which is nowhere applied to an apocryphal book, Matthew 21:42; Matthew 22:29; Matthew 26:54, Matthew 26:56; John 2:22; John 5:39; John 7:38, John 7:42; John 10:35, et al. The word is used more than fifty times in the New Testament, and is never applied to any books but those which were regarded by the Jews as inspired, and which constitute

James 5:4 — and there is nothing to which the remarks of the apostle here are more applicable than to that unjust and oppressive system.Which is of you kept back by fraud - The Greek word here used is rendered defraud, in Mark 10:10; 1Co 6:7-8; 1 Corinthians 7:5; and destitute, in 1 Timothy 6:5. It occurs nowhere else, except in the passage before us. It means to deprive of, with the notion that that to which it is applied was due to one, or that he had a claim on it. The fraud referred to in keeping it back,

1 John 2:20 — properly, “something rubbed in or ointed;” oil for anointing, “ointment;” then it means an anointing. The allusion is to the anointing of kings and priests, or their inauguration or coronation, (1 Samuel 10:1; 1 Samuel 16:13; Exodus 28:41; Exodus 40:15; compare the notes at Matthew 1:1); and the idea seems to have been that the oil thus used was emblematic of the gifts and graces of the Holy Spirit as qualifying them for the discharge of the duties of their office. Christians, in the New Testament,

Revelation 11:18 — dead, that they should be judged - According to the view which the course of the exposition thus far pursued leads us to entertain of this book, there is reference here, in few words, to the same thing which is more fully stated in Revelation 20:1-15, and the meaning of the sacred writer will, therefore, come up for a more distinct and full examination when we consider that chapter. See the notes on Revelation 20:4-6, Revelation 20:12-15. The purpose of the writer does not require that a detailed

Revelation 2:2 — these epistles were things pertaining to the heart - the feelings, the state of the mind - it is implied that he who speaks here has an intimate 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)

Revelation 3:20 — Salvation, in the Scriptures, is never represented as originated by man.If any man hear my voice - Perhaps referring to a custom then prevailing, that he who knocked spake, in order to let it be known who it was. This might be demanded in the night Luke 11:5, or when there was apprehension of danger, and it may have been the custom when John wrote. The language here, in accordance with the uniform usage in the Scriptures (compare Isaiah 55:1; John 7:37; Revelation 22:17), is universal, and proves that the