Bible Commentaries

Exodus 4:10 — Eloquent - See the margin. The double expression “slow of speech (Ezekiel 3:5 margin) and of a slow tongue” seems to imply a difficulty both in finding words and in giving them utterance, a very natural result of so long a period of a shepherd’s life, passed in a foreign land.Since thou hast spoken - This expression seems to imply that some short time had intervened between this address and the first communication of the divine purpose to Moses.

1 Kings 15:14 — 2 Chronicles 14:3 would seem at first sight to imply that he entirely put down the worship. But idolatry, if at one time put down, crept back afterward; or while Asa endeavored to sweep it wholly away, his subjects would not be controlled, but found a means of maintaining it in some places - not perhaps in the cities (see 2 Chronicles 14:5), but in remote country districts, where the royal authority was weaker, and secrecy more practicable.

2 Kings 5:22 — From mount Ephraim - Bethel and Gilgal 2 Kings 2:1, at both of which there were “schools of the prophets,” were situated on Mount Ephraim.A talent of silver - A large demand in respect of the pretended occasion; but small compared with the amount which Naaman had pressed on the prophet 2 Kings 5:4. Gehazi had to balance between his own avarice, on the one hand, and the fear of raising suspicion on the other.

Job 1:15 — paráfrasis, καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ἠχμαλώτευσαν kai elthonia hoi aichmalōteuontes ēchmalōteusan, "Y vinieron los saqueadores, los saquearon", o los hicieron cautivos. Sobre la situación de Sheba y Seba, ver Isaías 43:3, nota; Isaías 45:14, nota; Isaías 9:6, nota. Las personas aquí mencionadas eran, sin duda, habitantes de alguna parte de Arabia Felix. Hay tres personas del nombre de Saba mencionadas en las Escrituras. (1) Un nieto de Cush; Génesis 10:7. (2) un hijo de Joktan; Génesis

Leviticus 2:11-12 — As for the oblation of the firstfruits - Rather, As an oblation of firstfruits. The words refer to the leaven and honey mentioned in Leviticus 2:11 which might be offered among the firstfruits and tithes (Deuteronomy 26:2, Deuteronomy 26:12; compare 2 Chronicles 31:5). Honey, being used to produce fermentation, and leaven (or, a small piece of fermented dough) were excluded because fermentation was an apt symbol of the working of corruption in the human heart.

Isaiah 43:28 — Malaquías 1:12; Malaquías 2:2); no consideraba su oficio; los usó a todos por igual. Los príncipes del santuario - Margen, 'Príncipes santos'. Significa, ya sea aquellos que presidieron y dirigieron los servicios del santuario, llamados en 1 Crónicas 24:5, 'gobernadores del santuario' o aquellos que eran santos en el cargo. La Septuaginta lo representa, Οἱ ἄρχοντες τὰ ἅγια μον Hoi archontes ta hagia mou - 'Quién preside mis cosas santas' o mi santuario. Vulgata, Principes sanctos - 'Príncipes santos'.

Daniel 5:11 — al menos hasta el punto de saber que era accesible, y que podría ser llamado en esta ocasión. Tal vez se pregunte, ¿por qué Belsasar era tan ignorante de todo esto como para necesitar esta información? Porque de la pregunta que hace el rey en Daniel 5:13 queda claro: "¿Eres tú ese Daniel?" que lo ignoraba personalmente, y probablemente incluso de sus servicios como oficial en la corte de Nabucodonosor. Se ha propuesto una solución ingeniosa y no improbable de esta dificultad fundada en un comentario

Hosea 4:12 — menudo estaba ligado a su idolatría. Se han burlado de su Dios - Las palabras "de abajo" continúan la imagen de la esposa adúltera, por la cual Dios había imaginado la infidelidad de su pueblo . Se habló de la esposa como “bajo su esposo Números 5:19, Números 5:29; Ezequiel 23:5, i. e., bajo su autoridad; ella se retiró "de debajo" de él, cuando se retiró de su autoridad y se entregó a otro. Entonces Israel, al casarse con Dios, se separó de Él, se retiró de Su obediencia, rechazó toda reverencia

John 3:13 — como nadie ha ascendido al cielo y regresó, por lo que nadie está calificado para hablar de ellos, pero el que bajó del cielo. Esto no significa que nadie hubiera ido al cielo o se había ahorrado, porque Enoc y Elías habían sido asumidos allí ( Génesis 5:24 Hebreos 11:5; 2 Reyes 2:11); Y Abraham, Isaac y Jacob, y otros estaban allí: pero significa que nadie había ascendido y "regresó", para que se califique para hablar de las cosas allí. Pero él que bajó ... - el Señor Jesús. Él está representado

Acts 14:15 — Lord Jesus; when he was addressed by Thomas in the language of worship, “My Lord and my God” John 20:28, he uttered not the slightest reproof. Nay, he approved it, and expressed his approbation of others who should also do it, John 20:29. Compare John 5:23. How can this difference be accounted for except on the supposition that the Lord Jesus was divine? Would he, if a mere man, receive homage as God, when his disciples rejected it with horror?Of like passions with you - We are human beings like yourselves.

Romans 2:8 — hence he used such an expression as would exactly describe them. This character of being a rebellious people was one which was often charged on the Jewish nation, Deuteronomy 9:7, Deuteronomy 9:24; Deuteronomy 31:27; Isaiah 1:2; Isaiah 30:9; Isaiah 65:2; Jeremiah 5:23; Ezekiel 2:8, Ezekiel 2:5.Do not obey the truth - Compare Romans 1:18. The truth here denotes the divine will, which is alone the light of truth (Calvin). It means true doctrine in opposition to false opinions; and to refuse to obey

Romans 3:21 — the Law, strictly so called. It is not a part of “law” to declare justification except by strict and perfect obedience. That it was found “in” those books; the apostle shows by the case of Abraham; Romans 4:0; see also his reasoning on Leviticus 18:5; Deuteronomy 30:12-14, in Romans 10:5-11; compare Exodus 34:6-7.And the prophets - Generally, the remainder of the Old Testament. The phrase “the Law and the prophets” comprehended the whole of the Old Testament; Matthew 5:17; Matthew 11:13; Matthew

Romans 5:10 — Para if - La idea en este verso es simplemente una repetición y ampliación de eso en Romanos 5:9. El apóstol se detiene en el pensamiento y lo coloca bajo una nueva luz, proporcionando así una fuerte confirmación de su posición. Cuando éramos enemigos - El trabajo se realizó mientras éramos enemigos. De ser enemigos, ese trabajo nos cambió

1 Corinthians 15:39 — All flesh is not the same flesh - This verse and the following are designed to answer the question 1 Corinthians 15:35, “with what bodies do they come?” And the argument here is, that there are many kinds of bodies; that all are not alike; that while they are bodies, yet they partake of different qualities, forms, and properties; and that, therefore, it is not absurd

1 Thessalonians 3:1 — una evidencia en su fuerte deseo de visitarlos, que no había podido lograr 1 Tesalonicenses 2:18, y aquí se refiere a otra, a saber, el hecho de que les había enviado a Timothy. Ya no pudimos soportar - Es decir, cuando no pude 1 Tesalonicenses 3:5, ya que hay todas las pruebas de que Paul se refiere a sí mismo solo aunque él usa la forma plural de la palabra. No había nadie con él en Atenas después de haber enviado a Timothy lejos Hechos 17:15; Hechos 18:5, y esto muestra que cuando, en 1

Hebrews 6:11 — of hope - In order to obtain the full assurance of hope. The word rendered “full assurance,” means firm persuasion, and refers to a state of mind where there is the fullest conviction, or where there is no doubt; see Colossians 2:2; 1 Thessalonians 1:5; Hebrews 10:22; compare Luke 1:1; Romans 4:21; Romans 14:5; 2Ti 4:5, 2 Timothy 4:17, where the same word, in different forms, occurs. Hope is a compound emotion (see the note on Ephesians 2:12), made up of an earnest “desire” for an object, and a corresponding

Judges 13:6 — A man of God - The designation of a prophet, of frequent use in the books of Samuel and Kings 1Sa 2:27; 1 Samuel 9:6-8, 1 Samuel 9:10; 1Ki 12:22; 1 Kings 13:1, 1 Kings 13:5-6, 1 Kings 13:11, and applied to Timothy by Paul in the New Testament 1 Timothy 6:11; 2 Timothy 3:17.His countenance - Rather, “his appearance,” as the word is rendered in Daniel 10:18.

1 Samuel 23:2-4 — If Gad was with David at the forest of Hareth 1 Samuel 22:5, and there inquired for him of the Lord 1 Samuel 23:2,1 Samuel 23:4, but did not accompany him to Keilah, and if Abiathar’s flight occurred at the time of David’s being at Keilah, we have an additional striking instance of God’s watchful providential care of David in thus sending Abiathar to supply the place of Gad at so critical a moment.

2 Samuel 2:4 — David had already been anointed by Samuel 1 Samuel 16:13. His first anointing indicated God’s secret purpose, his second the accomplishment of that purpose. (Compare the case of Saul, 1 Samuel 10:1; 1 Samuel 11:14.) David was anointed again king over Israel 2 Samuel 5:3. The interval between the anointing of the Lord Jesus as the Christ of God, and His taking to Himself His kingdom and glory, seems to be thus typified.

2 Samuel 23:9 — Gone away - Rather, went up to battle (2 Samuel 5:19; 2 Kings 3:21, etc.) against them. These words and what follows as far as “troop” 2 Samuel 23:11 have fallen out of the text in Chronicles. The effect of this is to omit EIeazar’s feat, as here described, to attribute to him Shammah’s victory, to misplace the flight of the Israelites, and to omit Shammah altogether from the list of David’s mighty men.