Bible Commentaries

2 Kings 19:25 — asuntos de este mundo se determinan y ordenan desde el principio de las cosas. La jactancia de Senaquerib, sin embargo, demostró que no sabía esto, que no se reconocía a sí mismo simplemente como el instrumento de Dios - "la vara de su ira" Isaías 10:5 - sino que consideraba sus victorias obtenidas por su propio " fuerza y ​​sabiduría ” Isaías 10:13.

1 Chronicles 25:7 — hermanos - i. e., "con otros de la tribu de Leví". Cada hijo de Asaph, Jeduthun y Heman, estaba al frente de una banda de doce músicos expertos, que constaban en parte de sus propios hijos, en parte de levitas pertenecientes a otras familias 1 Crónicas 25:9. Los 24 líderes de la banda, junto con sus bandas, formaron un cuerpo de 288 personas (24 x 12 = 288) Además de estos, escuchamos que había más de 3.700 cantantes, que probablemente estaban divididos, como los músicos entrenados, en 24 cursos, que

1 Chronicles 27:32-34 — puede pertenecer a una parte muy tardía del reinado de David, ya que contiene el nombre de Ahitofel, que se suicidó durante la rebelión de Absalón 2 Samuel 17:23. 1 Crónicas 27:33 Era el compañero del rey - o "amigo del rey", como en 1 Reyes 4:5. Compare también 2 Samuel 16:17. 1 Crónicas 27:34 Después de Ahitofel - i. e., siguiente en el consejo de Ahitofel: inferior a él, pero superior a todos los demás.

1 Chronicles 5:1 — otros derechos, los de dignidad y preeminencia, recayeron en Judá; de los cuales vino el gobernante principal, una alusión especialmente a David, aunque puede llegar más lejos e incluir una mirada al Mesías, el verdadero "Gobernante" de Israel Miqueas 5:2.

2 Chronicles 11:23 — Se demostró la sabiduría de Roboam: (1) Al dispersar a sus otros hijos en lugar de permitirles permanecer juntos en Jerusalén, donde podrían haberse unido en un complot contra Abijah, como Adonías y sus hermanos habían hecho contra Salomón 1 Reyes 1:5-1; (2) Al darles a sus hijos posiciones que podrían contentarlos y evitar que se pusieran celosos de Abías. Él deseaba muchas esposas - (Comparar 2 Crónicas 11:21). Algunos prefieren conectar las palabras con las palabras anteriores. Si es así, denotan

Jeremiah 34 overview — The ordinary view of this prophecy Jeremiah 34:0, that it is a more full account of the narrative given in Jeremiah 32:3-5, is not so probable as that which takes it in connection with Jeremiah 21:1-14. Jeremiah had then informed Zedekiah by his messengers that Jerusalem would certainly be captured: but he was still in a condition to obtain good terms, and the prophet goes

Nahum 1:11 — There is one come out of thee - that is, Nineveh, “that imagineth” deviseth, , “evil, Lord, Sennacherib, against the the rod of God’s anger” Isaiah 10:5-7, yet who “meant not so,” as God meant. “And this was his counsel,” as is every counsel of Satan, “that they could not resist him, and so should withdraw themselves from the land of God, “into a land like their own” Isaiah 36:16-17, but whose joy and

Zechariah 1:5 — fathers, where are they? - The abrupt solemnity of the question seems to imply an unexpected close of life which cut short their hopes, plans, promises to self. “When they said, Peace and safety, then sudden destruction cometh upon them” 1 Thessalonians 5:3. Yet not they only but the prophets too, who ministered God’s Word to them, these also being human beings, passed away, some of them before their time as people, by the martyr’s death. Many of them saw not their own words fulfilled. But God’s word

Matthew 25:12 — Christians. I do not approve of you, or delight in you, or admit that you are my friends. The word “know” is often used in the sense of approving, loving, acknowledging as real friends and followers. See Matthew 7:23; Psa 1:6; 2 Timothy 2:19; 1 Thessalonians 5:12.

Luke 15:24 — Was dead - This is capable of two significations:“I supposed” that he was dead, but I know now that he is alive. He was “dead to virtue” - he was sunk in pleasure and vice. The word is not unfrequently thus used. See 1 Timothy 5:6; Matthew 8:22; Romans 6:13. Hence, to be restored to “virtue” is said to be restored again to life, Romans 6:13; Revelation 3:1; Ephesians 2:1. It is probable that this latter is the meaning here. See Luke 15:32.Was lost - Had wandered away from home,

John 1:45 — Moses, in the law - Moses, in that part of the Old Testament which he wrote, called by the Jews “the law.” See Deuteronomy 18:15, Deuteronomy 18:18; Genesis 49:10; Genesis 3:15.And the prophets - Isaiah 53:1-12; Isaiah 9:6-7; Daniel 9:24-27; Jeremiah 23:5-6; etc.Jesus of Nazareth ... - They spoke according to common apprehension. They spoke of him as the son of Joseph because

John 12:45 — Paul or Isaiah would have been blasphemy. And yet Jesus uses this language familiarly and constantly. It shows that he had a consciousness that he was divine, and that it was the natural and proper way of speaking when speaking of himself. Compare John 5:17.

Acts 7:39 — mount, Exodus 32:1, Exodus 32:23.In their hearts turned ... - They wished to return to Egypt. They regretted that they had come out of Egypt, and desired again the things which they had there, as preferable to what they had in the desert, Numbers 11:5. Perhaps, however, the expression means, not that they desired literally to “return” to Egypt, but that “their hearts inclined to the habits and morals of the Egyptians.” They forsook God, and imitated the idolatries of the Egyptians.

Romans 4:22 — full proof of friendship; and he was recognised and treated as righteous; that is, as the friend of God. (The true sense of faith being imputed for righteousness is given in a note at the beginning of the chapter.) See the note at Romans 4:3, Romans 4:5.

Ephesians 5:11 — expressed fully explained in the notes on 2 Corinthians 6:14-18.The unfruitful works - The deeds of darkness that produce no “benefit” to the body or the soul. The word “unfruitful” is used here in contrast with the “fruit of the Spirit,” Ephesians 5:9.But rather reprove them - By your life, your conversation, and all your influence. This is the business of Christians. Their lives should be a standing rebuke of a sinful world, and they should be ever ready to express their disapprobation of its

Philippians 2:14 — things without murmurings and disputings - In a quiet, peaceful, inoffensive manner. Let there be no brawls, strifes, or contentions. The object of the apostle here is, probably, to illustrate the sentiment which he had expressed in Philippians 2:3-5, where he had inculcated the general duties of humbleness of mind, and of esteeming others better than themselves, in order that that spirit might be fully manifested, he now enjoins the duty of doing everything in a quiet and gentle manner, and of

2 Timothy 2:11 — It is a faithful saying - Or, rather, that which he was about to say was worthy of entire credence and profound attention; see the notes at 1 Timothy 1:15. The object is to encourage Timothy to bear trials by the hope of salvation.For if we be dead with him - see the notes at Romans 6:8.We shall also live with him - This was a sort of maxim, or a settled point, which is often referred to in the Bible; see the Romans 6:3-5 notes; John 11:25 note; 1 Thessalonians 4:14 note.

Revelation 19:2 — referred to are deserved.For he hath judged the great whore - The power represented by the harlot. See the notes on Revelation 17:1.Which did corrupt the earth with her fornication - See the notes on Revelation 14:8; Revelation 17:2, Revelation 17:4-5; Revelation 18:3. Compare the notes on Revelation 9:21.And hath avenged the blood of his servants - See the notes on Revelation 18:20, Revelation 18:24.At her hand - Shed by her hand,

2 Samuel 20:11 — muestra también la verdadera razón por la cual Joab mató a Amasa. Lo que se agrega, "y el que es para David", tenía la intención de identificar la causa de Joab con la de David, y también para insinuar que Amasa no había sido leal a David ( 2 Samuel 20:5 nota).

2 Samuel 6:21 — Reproducir - Ver nota 2 Samuel 6:5. El discurso podría ser parafraseado, Ante el Señor que me eligió, etc., sí, antes de que el Señor haya bailado. Humilla el orgullo de Michal por la alusión al rechazo de su padre, y muestra con el ejemplo de Saul cómo poco orgullo contribuye a la estabilidad