Bible Commentaries

Genesis 1:1 — passages (see Psalms 82:1; Psalms 97:1; 1 Samuel 28:13).With regard to the use of the word, it is to be observed that the plural of the Chaldee form is uniformly plural in sense. The English version of בר־אלהין bar-'elâhı̂yn, “the Son of God” Daniel 3:25 is the only exception to this. But since it is the phrase of a pagan, the real meaning may be, “a son of the gods.” On the contrary, the plural of the Hebrew form is generally employed to denote the one God. The singular form, when applied to the true

Genesis 15:1-21 — meet the approval of the Lord. This approval is exhibited in a heavenly visit to the patriarch, in which the Lord solemnly reiterates the promise of the seed and the land. Abram believes in the Lord, who thereupon enters into covenant with him.Genesis 15:1-6After these things, - - the victory, the blessing, and the self-denial recorded in the previous chapter. “The word of the Lord,” manifesting himself by speech to his servant. “In the vision” the intelligent observer passes from the merely sensible

Genesis 9:1-7 — that the life of the animal, which is in the blood, belongs not to man, but to God himself, who gave it. He makes account of it for atonement in sacrifice; otherwise it is to be poured on the ground and covered with dust Leviticus 17:11-13.Genesis 9:5-6The second restriction guards human life. The shedding of human blood is sternly prohibited. “Your blood of your lives.” The blood which belongs to your lives, which constitutes the very life of your corporeal nature. “Will I require.” I, the Lord,

1 Kings overview — close resemblance to the language of Jeremiah and Ezekiel; and may be assigned to the sixth century before our era.The result obtainable from the contents is similar, only somewhat more definite. Assuming the last detached section of the work 2 Kings 25:27-30 to be an integral portion of it, we obtain the year 561 B.C. - the first year of Evil-Merodach - as the earliest possible date of the completion of the composition. Again, from the fact that the work contains no allusion at all to the return of

2 Kings overview — close resemblance to the language of Jeremiah and Ezekiel; and may be assigned to the sixth century before our era.The result obtainable from the contents is similar, only somewhat more definite. Assuming the last detached section of the work 2 Kings 25:27-30 to be an integral portion of it, we obtain the year 561 B.C. - the first year of Evil-Merodach - as the earliest possible date of the completion of the composition. Again, from the fact that the work contains no allusion at all to the return of

Psalms 8:2 — This passage is quoted by the Saviour in Matthew 21:16, to vindicate the conduct of the children in the temple crying, “Hosanna to the Son of David,” against the objections of the Pharisees and Scribes, and is perhaps alluded to by him in Matthew 11:25. It is not affirmed, however, in either place, that it had an original reference to the times of the Messiah, or that it was meant, as used by the psalmist, to denote that children would be employed in the praise of God. The language sufficiently expressed

Jeremiah overview — rose from Egypt on the one hand and Babylon on the other. In Egypt Psammetichus put an end to the subdivision of the country, and made himself sole master in the 17th year of Assurbanipal (649 b.c.), being the 24th of Manasseh. Since he reigned for 54 years, he was - during the last 18 or 19 years of his life - contemporary with Josiah, but it was his successor Necho who killed Josiah at Megiddo. Meanwhile, as Egypt grew in strength, so Nineveh declined, partly from the effects of the Scythian invasion,

Haggai 2:23 — “Christ is also the seal of God, because by His impress, i. e., the faith grace virtue and conversation from Him and by the impress in Baptism and the other sacraments, “He willed to conform us to the Image of His Son,” Romans 8:29. that 1 Corinthians 15:49, “as we have borne the image of the earthly Adam, we mnay also bear the image of the heavenly.” Then, Christ, like a seal, seals and guards His faithful against all temptations and enemies. The seal of Christ is the Cross, according to that of Ezekiel,

1 Corinthians 11:27 — thus profanely celebrating.Shall be guilty - (ἔνοχοι enochoi). This word properly means obnoxious to punishment for personal crime. It always includes the idea of ill-desert, and of exposure to punishment on account of crime or ill-desert; Matthew 5:22; compare Exodus 22:3; Exodus 34:7; Numbers 14:18; Numbers 35:27; Leviticus 20:9; see also Deuteronomy 19:10; Matthew 26:66. “Of the body and blood of the Lord.” Commentators have not been agreed in regard to the meaning of this expression. Doddridge

1 Corinthians 15:24 — This word means properly to give “near, with,” or “to” anyone; to give over, to deliver up - Robinson. It is applied to the act of delivering up “persons” to the power or authority of others, as e. g. to magistrates for trial, and condemnation, Matthew 5:25; Mark 15:1; Luke 20:20; to lictors, or soldiers, for punishment Matthew 18:24; or to one’s enemies, Matthew 26:15. It is applied also to persons or things delivered over or surrendered to do or suffer anything, Acts 15:26; 1 Corinthians 13:3; Ephesians

2 Corinthians 11:33 — And through a window - That is, through a little door or aperture in the wall; perhaps something like an embrasure, that might have been large enough to allow a man to pass through it. Luke says Acts 9:25 that they let him down “by the wall.” But there is no inconsistency. They doubtless first passed him through the embrasure or loop-hole in the wall, and then let him down gently by the side of it. Luke does not say it was over the top of the wall, but

2 Corinthians 12:7 — regarded it as a favor, as Christians should every trial.A thorn in the flesh - The word used here (σκόλοψ skolops) occurs nowhere else in the New Testament. It means properly anything pointed or sharp, e. g., a stake or palisade (Xenophon, Anabasis v. 2, 5); or the point of a hook. The word is used in the Septuagint to denote a thorn or prickle, as a translation of סיר cı̂yr, in Hosea 2:6, “I will hedge up thy way with thorns;” to denote a pricking briar in Ezekiel 28:24, as a translation of סלון cillôwn,

2 Corinthians 3:18 — reputation. Let him strive to do the will of God, and save souls, and he will have all the reputation which he ought to have. God will take care of his character; and will give him just as much reputation as it is desirable that he should have; see Psalms 37:5-6.4. The church is, as it were, an epistle sent by the Lord Jesus, to show his character and will, 2 Corinthians 3:3. It is his representative on earth. It holds his truth. It is to imitate his example. It is to show how he lived. And it is to accomplish

2 Corinthians 3:18 — debería, y al final tendrá una buena reputación. Que se esfuerce por hacer la voluntad de Dios y salvar almas, y tendrá toda la reputación que debería tener. Dios cuidará de su carácter; y le dará tanta reputación como sea deseable que tenga; ver Salmo 37:5. 4. La iglesia es, por así decirlo, una epístola enviada por el Señor Jesús, para mostrar su carácter y voluntad, 2 Corintios 3:3. Es su representante en la tierra. Mantiene su verdad. Es imitar su ejemplo. Es para mostrar cómo vivió. Y es lograr lo

1 Thessalonians 4:13 — of the Lord. There seems some reason to suppose, as Koppe conjectures (compare also Saurin, Serm. vol. 6:1), that the case of their grief was two-fold; one, that some among them doubted whether there would be any resurrection (compare 1 Corinthians 15:12), and that they supposed that they who had died were thus cut off from the hope of eternal happiness, so as to leave their surviving friends to sorrow “as those who had no hope;” the other, that some of them believed that, though those who were dead

Hebrews 10:5 — sense “holy, harmless, and undefiled.” The true solution of this difficulty, probably is, that the word rendered “iniquity” - צון ̀awon - means “calamity, misfortune, trouble;” see Psalms 31:10; 1Sa 28:10; 2 Kings 7:9; Psalms 28:6; compare Psalms 49:5. The proper idea in the word is that of “turning away, curving, making crooked;” and it is thus applied to anything which is “perverted” or turned from the right way; as when one is turned from the path of rectitude, or commits sin; when one is turned

2 Peter 1:19 — la luz del sol. El apóstol dirige la mente hacia un período en que todo estará claro, a ese glorioso momento en que el Salvador volverá a recibir a su pueblo para sí mismo en ese cielo donde todo será luz. Compare Apocalipsis 21:23; Apocalipsis 22:5. Mientras tanto, debemos aprovechar toda la luz que tenemos, y debemos aplicarnos diligentemente al estudio de las profecías del Antiguo Testamento que aún no se han cumplido, y de aquellas en el Nuevo Testamento que dirigen la mente hacia un futuro

Revelation 1:10 — Samuel 19:24; Ezequiel 1:28; Daniel 10:8-1; Apocalipsis 1:17), pero como cualquier cristiano puede experimentar cuando se encuentra en un alto estado de disfrute religioso. Todavía no estaba bajo el éxtasis profético (compárese Hechos 10:1; Hechos 11:5; Hechos 22:17), pero estaba, aunque en una isla solitaria y árida, y lejos de los privilegios del santuario, se le permite disfrutar, en gran medida, de los consuelos de la religión, una ilustración de la gran verdad de que Dios puede encontrarse con

Revelation 3:17 — elēinos - más bien significa un estado lamentable de lo que realmente se cree que es así. El significado es que su condición era adecuada para provocar compasión o compasión; No es que fueran realmente miserables. Compare las notas en 1 Corintios 15:19. Y pobre - A pesar de su jactancia de tener suficiente. Realmente no tenían lo necesario para satisfacer las necesidades reales de su naturaleza y, por lo tanto, eran pobres. Su propiedad mundana no podía satisfacer las necesidades de sus almas;

Revelation 7:9 — dejar que el ojo descanse en la escena del triunfo final, cuando innumerables huestes de los redimidos se presenten ante Dios. , y cuando la tristeza no se sepa más. Y ante el Cordero - En medio del trono - en el cielo. Vea las notas en Apocalipsis 5:6. Vestido con túnicas blancas - Los emblemas de inocencia o rectitud, representados uniformemente como la vestimenta de los habitantes del cielo. Ver las notas en Apocalipsis 3:4; Apocalipsis 6:11. Y palmas en sus manos - Emblemas de la victoria.