Bible Commentaries

Job 1:1 — 23:22: Pero si realmente obedecerá su voz, y hacer todo lo que digo, entonces "seré un enemigo ”אויב 'ôyêb" a tus enemigos "אויב את 'êth 'ôyêb. El participio איב 'oyēb es la palabra común para denotar un enemigo en el Antiguo Testamento, Éxodo 15:6, Éxodo 15:9; Levítico 26:25; Números 35:23; Deuteronomio 32:27, Deuteronomio 32:42; Salmo 7:5; Salmo 8:2; Salmo 31:8; Lamentaciones 2:4; Job 13:24; Job 27:7; Job 33:1, "et soepe al". Si este es el significado apropiado de la palabra "Job",

Job 1:15 — paraphrase, καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ἠχμαλώτευσαν kai elthonia hoi aichmalōteuontes ēchmalōteusan, “And the plunderers coming, plundered them,” or made them captive. On the situation of Sheba and Seba, see Isaiah 43:3, note; Isaiah 45:14, note; Isaiah 9:6, note. The people here referred to were, undoubtedly, inhabitants of some part of Arabia Felix. There are three persons of the name of Sheba mentioned in the Scriptures.(1) A grandson of Cush; Genesis 10:7.(2) A son of Joktan; Genesis

Job 10:17 — condition as laid the foundation for the argument which they had urged with so much pertinacity and force that he was punished by God. The word rendered “changes” (חליפה chălı̂yphâh) means properly “changes,” or exchanges, and is applied to garments, 2Ki 5:5, 2 Kings 5:22-23. It may be used also of soldiers keeping watch until they are relieved by a succeeding guard; see the note at Job 14:14. Here it is not improbably employed in the sense of a succession of attacks made on him. One succeeds another,

Psalms 23 overview — a character to justify this inference with certainty. Such a hope might be expressed by anyone in any circumstances, as the highest desire of a pious heart. Kimchi supposes that the psalm was composed by David in the wilderness of Hareth 1 Samuel 22:5; and that it pertained to the people of Israel, and to their return from exile. But this is mere conjecture. The Aramaic Paraphrase applies the psalm to the Hebrew people when delivered from captivity and exile, as a song of triumph on their return

Isaiah 21:5 — fear. Then a command to eat and drink: and then immediately a sudden order, as if alarmed at an unexpected attack, to arise and anoint the shield, and to prepare for a defense. The “table” here refers to a feast - that impious feast mentioned in Daniel 5:0 in the night in which Babylon was taken, and Belshazzar slain. Herodotus (i. 195), Xenophon (“Cyr.” 7, 5), and Daniel Daniel 5:0 all agree in the account that Babylon was taken in the night in which the king and his nobles were engaged in feasting

Isaiah 43:28 — Malachi 1:12; Malachi 2:2); he did not regard their office; he used them all alike.The princes of the sanctuary - Margin, ‘Holy princes.’ It means, either those who presided over and directed the services of the sanctuary, called in 1 Chronicles 24:5, ‘governors of the sanctuary;’ or those who were holy in office. The Septuagint renders it, Οἱ ἄρχοντες τὰ ἅγια μον Hoi archontes ta hagia mou - ‘Who preside over my holy things,’ or my sanctuary. Vulgate, Principes sanctos - ‘Holy princes.’ The

Daniel 1:17 — hombre, y la inspiración del Todopoderoso les da entendimiento". En el caso que tenemos ante nosotros, no hay razón para dudar de que los poderes naturales de estos jóvenes se hayan aplicado diligentemente durante los tres años de su juicio Daniel 1:5, y bajo las ventajas de un estricto curso de templanza ; y que el conocimiento aquí mencionado fue el resultado de tal aplicación a sus estudios. Sobre el significado de las palabras "conocimiento" y "habilidad" aquí, vea las notas en Daniel 1:4.

Daniel 2:31 — una "imagen" de él. La palabra se usa a menudo para denotar ídolos, como se supone que es una "representación" de los dioses, ya sea en sus formas, o como sombreando su carácter como majestuoso, severo, suave, severo, misericordioso, etc. Números 33:52; 1 Samuel 6:5; 2 Reyes 11:18; 2 Crónicas 23:17; Ezequiel 7:2; Ezequiel 16:17; Ezequiel 23:14; Amós 5:26. Esta imagen no se representa como un ídolo para ser adorado, ni en el uso de la palabra se supone que hay una alusión, como supone el profesor

Daniel 5:11 — least as to know that he was accessible, and might be called in on this occasion. It may be asked, perhaps, how it was Belshazzar was so ignorant of all this as to need this information? For it is clear from the question which the king asks in Daniel 5:13, “Art thou that Daniel?” that he was ignorant of him personally, and probably even of his services as an officer in the court of Nebuchadnezzar. An ingenious and not improbable solution of this difficulty has been proposed as founded on a remark

Hosea 13:1 — blessed him for Joseph’s sake; his destruction, to his own sin. There is no period recorded, “when Ephraim spake trembling,” i. e., in humility. Pride was his characteristic, almost as soon as he had a separate existence as a tribe (see the note at Hosea 5:5). Under Joshua, it could not be called out, for Ephraim gained honor, when Joshua, one of themselves, became the captain of the Lord’s people. Under the Judges, their pride appeared. Yet God tried them, by giving them their hearts’ desire. They longed

Hosea 4:12 — up with their idolatry.They have gone a whoring from under their God - The words “from under” continue the image of the adulteress wife, by which God had pictured the faithlessness of His people. The wife was spoken of as “under her husband Numbers 5:19, Numbers 5:29; Ezekiel 23:5, i. e., under his authority; she withdrew herself “from under” him, when she withdrew herself from his authority, and gave herself to another. So Israel, being wedded to God, estranged herself from Him, withdrew herself

Matthew 5:48 — religious merely in loving your friends and neighbors, but let your piety be shown in loving your enemies; imitate God; let your piety be “complete, proportionate, regular.” This every Christian may be; this every Christian must be. Remarks On Matthew 5:01. The gospel pronounces blessings on things far different from what the world has thought to be a source of happiness. People suppose that happiness is to be found in mirth, in wealth, in honor, in esteem, in freedom from persecution. Christ says

Matthew 5:48 — simplemente amando a tus amigos y vecinos, sino que muestres tu piedad amando a tus enemigos; imita a Dios; deje que su piedad sea "completa, proporcionada, regular". Esto puede ser todo cristiano; esto debe ser todo cristiano. Observaciones sobre Mateo 5 1. El evangelio pronuncia bendiciones sobre cosas muy diferentes de lo que el mundo ha pensado que es una fuente de felicidad. La gente supone que la felicidad se encuentra en la alegría, en la riqueza, en el honor, en la estima, en la libertad de la

John 3:13 — them; and as no one has ascended into heaven and returned, so no one is qualified to speak of them but He who came down from heaven. This does not mean that no one had Gone to heaven or had been saved, for Enoch and Elijah had been borne there (Genesis 5:24; compare Hebrews 11:5; 2 Kings 2:11); and Abraham, Isaac, and Jacob, and others were there: but it means that no one had ascended and “returned,” so as to be qualified to speak of the things there.But he that came down ... - The Lord Jesus. He is

Acts 2:22 — that therefore Jesus was what he pretended to be.Which God did, by him - The Lord Jesus himself often traced his power to do these things to his commission from the Father, but he did it in such a way as to show that he was closely united to him, John 5:19, John 5:30. Peter here says that God did these works by Jesus Christ, to show that Jesus was truly sent by him, and that therefore he had the seal and attestation of God. The same thing Jesus himself said, John 5:36, “The work which the Father hath

Acts 9:3 — cannot be denied. But to this supposition in this case there are some unanswerable objections:It was declared to be the appearance of the Lord Jesus: Acts 9:27, “Barnabas declared unto them how that he had ‘seen the Lord in the way;’” 1 Corinthians 15:8, “And last of all he was seen of me also”; 1 Corinthians 9:1, “Have I not seen Jesus Christ our Lord?” (2)Those who were with Saul saw the light, but did not hear the voice, Acts 22:9. This is incredible on the supposition that it was a flash of

Romans 11:15 — unmarried, or be reconciled to her husband.” It is commonly applied to the reconciliation, or pacification, produced between man and God by the gospel. They are brought to union, to friendship, to peace, by the intervention of the Lord Jesus Christ; Rom 5:10; 2 Corinthians 5:18-19,” God was in Christ reconciling the world unto himself.” Hence, the ministry is called the “ministry of reconciliation;” 2 Corinthians 5:18. And hence, this word is used to express the atonement; Romans 5:11, “By whom we have

Romans 11:15 — permanezca soltera o que se reconcilie con su esposo". Se aplica comúnmente a la reconciliación, o pacificación, producida entre el hombre y Dios por el evangelio. Son llevados a la unión, a la amistad, a la paz, por la intervención del Señor Jesucristo; Rom 5:10 ; 2 Corintios 5:18, "Dios estaba en Cristo reconciliando el mundo consigo mismo". Por lo tanto, el ministerio se llama el "ministerio de reconciliación"; 2 Corintios 5:18. Y por lo tanto, esta palabra se usa para expresar la expiación; Romanos

Romans 2:16 — procesados ​​en la barra de juicio. En ese momento, Dios juzgará a todos en justicia, el judío por la ley que tenía, y el pagano por la ley que tenía. cuando Dios juzgará - Dios a menudo se representa como el juez de la humanidad; Deuteronomio 32:36; PSA 50: 4 u> span>; 1 Samuel 2:10; Eclesiastés 3:17; Romanos 3:6; Hebreos 13:4. Pero esto no se dirige contra el hecho de que lo hará por Jesucristo. Dios ha nombrado a su hijo para administrar el juicio; Y no será por Dios directamente, sino por Jesucristo

Revelation 14:4 — las características de los redimidos. En ningún momento hay exhortaciones más frecuentes en las Escrituras que en esto; en ningún momento se manifiesta más solicitud de que los profesos amigos del Salvador deben ser sin culpa. Compare la nota Hechos 15:2; Romanos 1:24 notas; 1 Corintios 6:18 nota; Hebreos 13:4 nota. Ver también 1Co 5: 1 ; 1 Corintios 6:13; Gálatas 5:19; Efesios 5:3; Colosenses 3:5; 1 Tesalonicenses 4:3. Este pasaje no puede aducirse a favor del celibato, ya sea entre el clero