Bible Commentaries

Genesis 1:24-31 — both are performed two acts of creative power. In the third the land was clothed with vegetation: in the sixth it is peopled with the animal kingdom. First, the lower animals are called into being, and then, to crown all, man.Genesis 1:24, Genesis 1:25This branch of the animal world is divided into three parts. “Living breathing thing” is the general head under which all these are comprised. “Cattle” denotes the animals that dwell with man, especially those that bear burdens. The same term in the

Genesis 2:4-7 — hebrea daría יהוה yı̂hveh y no יהוה y e hovâh para la forma verbal. El cholem de la vocal media ( o ) puede indicar la fuerza intensiva o activa de la raíz, pero no ponemos énfasis en el modo de pronunciación, ya que no puede determinarse positivamente. 5. שׂדה śādeh “llanura, campo, campo”, para pasto o labranza, en oposición a גן gan , “jardín, parque”. 7. נשׂמה n e śāmâh “aliento”, aplicado solo a Dios y al hombre. No nos encontramos de nuevo con ninguna división en el texto hasta que llegamos a ,

Genesis 3:1-7 — The deviations from the strict letter of the law are nothing more than the free and earnest expressions of her feelings. The expression, “neither shall ye touch it,” merely implies that they were not to meddle with it, as a forbidden thing.Genesis 3:4-5The serpent now makes a strong and bold assertion, denying the deadly efficacy of the tree, or the fatal consequence of partaking of it, and affirming that God was aware that on the eating of it their eyes would be opened, and they would be like himself

Genesis 3:22-24 — the term does not denote, but from the members of the various animals, which enter into their variously-described figure. Among these appear the faces of the man, the lion, the ox, and the eagle, of which a cherubic form had one, two or four Exodus 25:20; Ezekiel 41:18; Ezekiel 1:16. They had, besides, wings, in number two or four Exodus 25:20; 1 Kings 6:27; Ezekiel 1:6. And they had the hands of a man under their wings on their four sides Ezekiel 1:8; Ezekiel 10:8. Ezekiel also describes their feet

Genesis 36:1-43 — Historia de Esaú 2. אהלבמה 'ohŏlı̂ybâmâh , Oholibamah, “tienda del lugar alto”. ענה ‛ ǎnâh , 'Anah, “responder”. צבעון tsı̂b‛ôn , Tsib'on, “tintorero, coloreado”. 4. אליפז 'ělı̂yphaz , Eliphaz, “Dios de fortaleza”. רעוּאל r e ‛û'êl Re'uel, “amigo de Dios”. 5. יעוּשׁ y e ‛ûsh , Je'ush, “prisa”. יעלם ya‛lâm , Ja'lam, “esconder”. קרח qôrach Qorach, “hielo”. 11. תימן têymân , Teman, “mano derecha”. אומר 'ômār , Omar, “elocuente”. צפו ts e phô , Tsepho, “vigilar”. געתם ga‛tâm Ga'tam, “tocar”. קנז q e naz Qenaz,

Genesis 6:1-8 — divina. Por supuesto, un aviso de la ley civil y del gobierno no afectaría la autoridad del libro. Pero la ausencia de tal aviso está a favor de su origen divino. Es obvio que cosas superiores a estas tienen la atención del escritor sagrado. Génesis 6:5 En estos versículos debemos concebir que los 120 años de respiro han llegado a su fin. La iniquidad de la raza es ahora plena, y por lo tanto se anuncia la determinación del Señor, con una declaración de los fundamentos sobre los que descansa, y una

Job 40:15 — that the wild bull was referred to. This was the opinion particularly of Sanctius.(4) The common opinion, until the time of Bochart, has been that the elephant was meant. See the particular authors who have held this opinion enumerated in Schultens.(5) Bochart maintained, and since his time the opinion has been generally acquiesced in, that the “riverhorse” of the Nile, or the hippopotamus, was referred to. This opinion he has defended at length in the “Hieroz.” P. ii. L. v. c. xv.(6) Others have

Job 40:15 — quien se refería el toro salvaje. Esta fue la opinión particularmente de Sanctius. (4) La opinión común, hasta la época de Bochart, ha sido que se refería al elefante. Ver los autores particulares que han sostenido esta opinión enumerada en Schultens. (5) Bochart sostuvo, y desde su tiempo la opinión ha sido generalmente aceptada, que se hizo referencia al "caballito de río" del Nilo, o el hipopótamo. Esta opinión la ha defendido extensamente en el "Hieroz". P. ii. L. v. C. xv. (6) Otros han sostenido

Job 42:17 — attached to him, and who were not bound to him by some consideration of selfishness. Probably this is always the case with those who occupy prominent and elevated situations in life. True friendship is oftenest found in humble walks and in lowly vales.(5) We should overcome the unkindness of our friends by praying for them; see Job 42:8, note; Job 42:10, note. This is the true way of meeting harsh reproaches and unkind reflections on our character. Whatever may be the severity with which we are treated

Job 42:17 — por alguna consideración de egoísmo. Probablemente este sea siempre el caso con aquellos que ocupan situaciones prominentes y elevadas en la vida. La verdadera amistad se encuentra con mayor frecuencia en los paseos humildes y en los valles humildes. (5) Debemos vencer la crueldad de nuestros amigos orando por ellos; ver Job 42:8, nota; Job 42:1, nota. Esta es la verdadera forma de enfrentar los duros reproches y las malas reflexiones sobre nuestro personaje. Cualquiera que sea la gravedad con la

Daniel 1 overview — book that he had; if he had been raised to that high rank which it is affirmed he had reached, there is no improbability in supposing that so remarkable a circumstance should have been made known to the king of Tyre. Tyre was taken by Nebuchadnezzar, 572 b.c., after a siege of thirteen years, and it is in no way improbable that the king of Tyre would be made acquainted with what occurred at the court of the Chaldeans. The prophecy in Ezekiel, where Daniel is mentioned Ezekiel 28:3, could not have

Daniel 1 overview — que se dice en este libro que tenía; Si él hubiera sido elevado a ese alto rango que se afirma que había alcanzado, no hay improbabilidad en suponer que se hubiera dado a conocer una circunstancia tan notable al rey de Tiro. Nabucodonosor tomó a Tiro, 572 a. C., después de un asedio de trece años, y de ninguna manera es improbable que el rey de Tiro se familiarice con lo que ocurrió en la corte de los caldeos. La profecía en Ezequiel, donde se menciona a Daniel Ezequiel 28:3, no pudo haberse pronunciado

Daniel 4:37 — over all; and to “honor” him by making his name and attributes known abroad, and by using all his influence as a monarch to have him reverenced throughout his extended empire.All whose works are truth - See Deuteronomy 32:4; Psalms 33:4; Revelation 15:3. The meaning is, that all that he does is done in accordance with the true nature of things, or with justice and propriety. It is not based on a false estimate of things, as what is done by man often is. How often are the plans and acts of man, even

Daniel 4:37 — "honrarlo" al dar a conocer su nombre y sus atributos en el extranjero, y al utilizar toda su influencia como monarca para que sea venerado en todo su extendido imperio. Todas cuyas obras son verdaderas - Ver Deuteronomio 32:4; Salmo 33:4; Apocalipsis 15:3. El significado es que todo lo que hace se hace de acuerdo con la verdadera naturaleza de las cosas, o con justicia y propiedad. No se basa en una estimación falsa de las cosas, como suele ser lo que hace el hombre. ¿Con qué frecuencia son los planes

Nahum 3:8 — those gigantic works, which, even after 2000 years of decay, are still the marvel of the civilized world. Tothmosis I, after subduing the Sasou, brought back countless captives from Naharina (Mesopotamia); Tothmosis III, in 19 years of conquests, (1603-1585 b.c.) “raised the Egyptian empire to the height of its greatness. Tothmosis repeatedly attacked the most powerful people of Asia, as the Routen (Assyrians?) with a number of subordinate kingdoms, such as Asshur, Babel, Nineveh, Singar; such as the

Nahum 3:8 — obras que, incluso después de 2000 años de decadencia, siguen siendo la maravilla del mundo civilizado. Tothmosis I, después de someter al Sasou, trajo a innumerables cautivos de Naharina (Mesopotamia); Tothmosis III, en 19 años de conquistas, (1603-1585 a. C.) "elevó el imperio egipcio a la altura de su grandeza. Tothmosis atacó repetidamente a las personas más poderosas de Asia, como los Routen (¿Asirios?) Con una serie de reinos subordinados, como Asshur, Babel, Nínive, Singar; como los Remenen

Philemon 1:25 — Philemon had complied with his wishes? Did he ask this of him? Did he not request just the contrary? Philemon 1:16. Would it not be natural for him to say to him that he had not received him as he wished him to? And how would Philemon reply to this?(5) The principles laid down in this Epistle would lead to the universal abolition of slavery. If all those who are now slaves were to become Christians, and their masters were to treat them “not as slaves, but as brethren beloved,” the period would not

Hebrews 1:3 — is probably used here, as the word - כבוד kaabowd - is often among the Hebrews, to denote splendor, brightness, and refers to the divine perfections as resembling a bright light, or the sun. The word is applied to the sun and stars, 1 Corinthians 15:40-41; to the light which Paul saw on the way to Damascus, Acts 22:11; to the shining of Moses’ face, 2 Corinthians 3:7; to the celestial light which surrounds the angels, Revelation 18:1; and glorified saints, Luke 9:31-32; and to the dazzling splendor

Hebrews 1:3 — como la palabra - span> כבוד span> kaabowd - es a menudo entre los hebreos, para denotar esplendor, brillo y se refiere a las perfecciones divinas que se asemejan a una luz brillante, o el sol. La palabra se aplica al sol y las estrellas, 1 Corintios 15:40; a la luz que Paul vio en el camino a Damasco, Hechos 22:11; a la brilla de la cara de Moisés, 2 Corintios 3:7; a la luz celestial que rodea a los ángeles, Apocalipsis 18:1; y santos glorificados, Lucas 9:31; y al deslumbrante esplendor o majestad

Jude overview — supposes that the terms which he uses would sufficiently identify him, and would be a sufficient reason for his addressing his brethren in the manner in which he does in this Epistle. There were two of the name of “James” among the apostles Luke 6:14-15; and it has been made a question of which of them he was the brother. There were also two of the name of Judas, or Jude; but there is no difficulty in determining which of them was the author of this Epistle, for the other had the surname of Iscariot,