Bible Commentaries

Exodus 20:1-17 — asignar a las Dos tablas. Sobre cada uno de estos puntos se han sostenido varias opiniones (ver ). De las Palabras de Yahweh grabadas en tablas de piedra, tenemos dos declaraciones distintas, una en Éxodo Éxodo 20:1 y otra en Deuteronomio Deuteronomio 5:7 , aparentemente de igual autoridad, pero que difieren principalmente entre sí en los mandamientos cuarto, quinto y décimo. Se ha supuesto que los mandamientos originales estaban todos en la misma forma concisa y simple de expresión que aparece (tanto

Exodus 26:1-37 — (Compare Exodus 36:8-33.) The tabernacle was to comprise three main parts, the tabernacle Exodus 26:1-6, more strictly so-called, its tent Exodus 26:7-13, and its covering Exodus 26:14 (Compare Exodus 35:11; Exodus 39:33-34; Exodus 40:19, Exodus 40:34; Numbers 3:25, etc.). These parts are very clearly distinguished in the Hebrew, but they are confounded in many places of the English Version (see Exodus 26:7, Exodus 26:9, etc.). The tabernacle itself

Isaiah 65:4 — excavations from the sides of hills, or frequently were large caves. Such places would furnish spacious lodgings for those who chose to reside there, and were, in fact, often resorted to by those who had no houses, and by robbers (see Matthew 8:28; Mark 5:3).And lodge in the monuments - Evidently for some purpose of superstition and idolatry. There is, however, some considerable variety in the exposition of the word rendered here ‘monuments,’ as well as in regard to the whole passage. The word rendered

Isaiah 66 overview — description, as in the former chapters, of the land as desolate, or the city of Jerusalem and the temple in ruins (see Isaiah 64:10-11).2. There is no charge against them for being idolatrous, as there had been in the previous chapters (see especially Isaiah 65:3-4, Isaiah 65:11). The sin that is specified here is of a wholly different kind.3. It is evidently addressed to them when they were either rebuilding the temple, or when they greatly prided themselves on its service (see Isaiah 66:1).4. It is addressed

Joel 2:2 — whirlwind of the Lord is gone forth injury, it shall fall grievously upon the head of the wicked. The anger of the Lord shall not return, until He have executed it” Jeremiah 23:19. “The Day of the Lord too shall come as a thief in the night” 1 Thessalonians 5:2. “Clouds and darkness are round about Him” Psalms 97:2.A day of clouds and of thick darkness - The locusts are but the faint shadow of the coming evils, yet as the first harbingers of God’s successive judgments, the imagery, even in tills picture

Joel 2:23 — “righteousness;” whether of God or man. The other word מורה môwreh, rendered “the former rain,” confessedly has that meaning in the latter part of the verse, although “yoreh” יורה yôwreh is the distinctive term for “latter rain” Deuteronomy 11:14; Jeremiah 5:24. “Moreh” mostly signifies “a teacher” (2 Kings 17:28; Job 36:22; Proverbs 5:13; Isaiah 9:15; Isaiah 30:20, (twice); Habakkuk 2:18), which is connected with the other ordinary meanings of the root, “torah, law, etc.” The older translators then agreed

Micah 6:8 — but to cleave fast to God, because He is thine All, and to bow thyself down, because thou art nothing, and thine All is He and of Him. It is altogether a Gospel-precept; bidding us, “Be ye perfect, as your Father which is in Heaven is perfect” Matthew 5:48; “Be merciful, as your Father also is merciful;” Luke 6:36; and yet, in the end, have “that same mind which was also in Christ Jesus, who made Himself of no reputation” Philippians 2:5, Philippians 2:7, Philippians 2:9.The offers of the people, stated

Matthew 15:1-9 — See also Mark 7:1-9.Then came to Jesus ... - Mark says that they saw the disciples of Jesus eating with unwashed hands.Matthew 15:2Transgress the tradition of the elders - The world “elders” literally means “old men.” Here it means the “ancients,” or their “ancestors.” The “tradition of the elders” meant something handed down from one to another by memory; some precept or custom

Romans 12:13 — here does not mean that they should literally have all things in common; that is, to go back to a state of savage barbarity; but that they should be liberal, should partake of their good things with those who were needy; compare Galatians 6:6; Romans 15:27; Phi 4:15; 1 Timothy 6:18.To the necessity - To the needs. That is, distribute to them such things as they need, food, raiment, etc. This command, of course, has reference to the poor. “Of saints.” Of Christians, or the friends of God. They are called

1 Corinthians 10:4 — that flowed from the rock; so when it is said that the “rock followed” or accompanied them, it must mean that the water that flowed from the rock accompanied them. This figure of speech is common everywhere. Thus, the Saviour said 1 Corinthians 11:25, “This cup is the new testament,” that is, the wine in this cup represents my blood, etc.; and Paul says 1 Corinthians 11:25, 1 Corinthians 11:27, “whosoever shall drink this cup of the Lord unworthily,” that is, the wine in the cup, etc., and “as often

1 Corinthians 12:28 — 12:7.After that, miracles - Power. (δυνάμεις dunameis). Those who had the power of working miracles; referred to in 1 Corinthians 12:10.Then gifts of healing - The power of healing those who were sick; see note on 1 Corinthians 12:9; compare James 5:14-15.Helps - (ἀντιλήμψεις antilēmpseis). This word occurs no where else in the New Testament. It is derived from ἀντιλαμβάνω antilambanō, and denotes properly, “aid, assistance, help;” and then those who render aid, assistance, or help; helpers.

2 Corinthians 12:4 — palabra "paradise" ( παράδεισος span> Span> Paradeisos) Ocurre, pero tres veces en el Nuevo Testamento; Lucas 23:43; 2 Corintios 12:4; Apocalipsis 2:7. Ocurre a menudo en la Septuaginta, como la traducción de la palabra jardín; Génesis 2:8-10, Gen 2: 15-16 ; Génesis 3:1-3, Génesis 3:8, Génesis 3:16, GEN 3: 23-24 ; Génesis 13:10; Números 24:6; Isaías 51:3; Ezequiel 28:13; Ezequiel 31:8-9; Joel 2:3. Y también Isaías 1:30; Jeremias 29:5; y de la palabra פּרדס span> pardēc en Nehemías 2:8;

2 Corinthians 4:6 — para Dios, quien ordenó ... - El diseño de este verso parece ser, para dar una razón por la que Pablo y sus compañeros apóstoles no se predicaron, Pero Jesucristo, el Señor, 2 Corintios 4:5. Esa razón fue que sus mentes habían estado tan iluminadas por ese Dios que había ordenado a la luz a brillar de la oscuridad, que habían discernido la gloria de las perfecciones divinas brillando en y a través del Redentor, y por lo tanto se dieron.

Ephesians 2:22 — Dios. ¡las malas tendencias de su naturaleza pueden ser erradicadas y que se conviertan en hijos adoptivos de Dios! 3. La salvación de los pecadores involucra todo el ejercicio del poder que se presenta en la resurrección de los muertos; Efesios 2:5. No es un trabajo a realizar por el hombre; No es una obra de poder angelical. Nadie puede impartir vida espiritual al alma, sino el que le dio vida al principio. De esa gran Fuente de vida dependemos para nuestra resurrección de la muerte espiritual;

Hebrews 1:6 — introduces him to people; when he makes him known to the world - to wit, by the declaration which he proceeds immediately to quote. “The first-begotten.” Christ is called the “first-begotten,” with reference to his resurrection from the dead, in Revelation 1:5, and Colossians 1:18. It is probable here, however, that the word is used, like the word “first-born,” or “first-begotten” among the Hebrews, by way of eminence.As the first-born was the principal heir, and had special privileges, so the Lord Jesus

Hebrews 9:28 — Christ is like us, namely, in being but once subject to death. It would be inconsistent with the nature which he sustains, to suppose him a second time subject to death.)To bear the sins of many - To suffer and die on account of their sins; see Isaiah 53:6, Isaiah 53:11 notes; Galatians 3:13 note. The phrase does not mean:(1) That Christ was a “sinner” - for that was in no sense true. See Hebrews 7:26. Nor(2) That he literally bore the penalty due to transgression - for that is equally untrue.The penalty

James 5:15 — that this promise has not been in numerous instances fulfilled. There are instances, not a few, where recovery from sickness seems to be in direct answer to prayer, and no one can prove that it is not so. Compare the case of Hezekiah, in Isaiah 38:1-5.And if he have committed sins, they shall be forgiven him - Perhaps there may be a particular allusion here to sins which may have brought on the sickness as a punishment. In that case the removal of the disease in answer to prayer would be an evidence

Jude 1:4 — - That is, to the condemnation (κρίμα krima) which he proceeds to specify. The statements in the subsequent part of the Epistle show that by the word used here he refers to the wrath that shall come upon the ungodly in the future world. See Jude 1:5-7, Jude 1:15. The meaning clearly is, that the punishment which befell the unbelieving Israelites Jude 1:5; the rebel angels Jude 1:6; the inhabitants of Sodom Jude 1:7; and of which Enoch prophesied Jude 1:15, awaited those persons. The phrase “of

Revelation 20:4 — literal de los mártires. santos con Cristo durante los mil años del milenio. La doctrina de la última resurrección, como se afirma en todas partes en la Escritura, es que el "cuerpo" se levantará, y no simplemente que el "alma vivirá" (ver 1 Corintios 15, y las notas en ese capítulo); y, en consecuencia, Juan debe referirse en este lugar a algo diferente de esa resurrección, o "cualquier" resurrección adecuada de los muertos, como se entiende comúnmente la expresión. La doctrina que ha sido sostenida,

Revelation 3:1 — seven Spirits of God, and the seven stars, Revelation 3:1. (3)The assurance that he knew their works, Revelation 3:1. (4)The statement of the uniqueness of the church, or what he saw in it - that it had a name to live and was dead, Revelation 3:1. (5)A solemn direction to the members of the church, arising from their character and circumstances, to be watchful, and to strengthen the things which remained, but which were ready to die; to remember what they had received, and to hold fast what had