Bible Commentaries

Isaiah 25:9 — 9.And it shall be said. The verb אמר (āmăr) is indefinite, “He shall say;” but as the discourse does not relate to one or another individual, but to all in general, I chose to render it in a passive form.

Isaiah 25:9 — 9. Y se dirá. El verbo אמר (āmăr) es indefinido, "Él dirá;" pero como el discurso no se relaciona con uno u otro individuo, sino con todos en general, elegí presentarlo en forma pasiva. (146) Esta es una excelente conclusión; porque muestra que los

Isaiah 45:9 — 9.and10.Wo to him that striveth with his Maker! This passage is explained in various ways. Some think that it refers to King Belshazzar, who, as is evident from Daniel, haughtily defied God, when he profaned the vessels of the Temple. (Daniel 5:3.) But

Jeremiah 10:8 — contrast, as though he had said, “I will not here join together many heads of accusation against them to expose their folly, one thing is sufficient; this one sentence is enough to condemn them, — that wood is the teaching of vanities.” (9) We have stated what the Prophet means,meven that all the wise, who together with the vulgar worshipped gods made of wood and stone, were very foolish: but we must notice the import of the expression, The teaching of vanities is the wood. It is, as

Jeremiah 29:11 — implícito entre el cierto consejo de Dios y la vana imaginación en la que los judíos se entregaban. Lo mismo se quiere decir cuando Isaías dice: "Tan lejos como están los cielos de la tierra, tan lejos están mis pensamientos de tus pensamientos" ( Isaías 55:9) porque no solían absurdamente medir a Dios por sus propias ideas. Cuando se prometió algo, razonaron sobre su validez y observaron todas las circunstancias circundantes; y así consultaron solo sus propios cerebros. Por lo tanto, Dios los reprendió,

Jeremiah 29:8 — eradicate errors from the hearts of men. And hence Paul bids bishops not only to be furnished with doctrine in order to shew the right way to the teachable, but also to be so armed as to be able to resist adversaries and to close their mouths. (Titus 1:9.) Inasmuch then as from the beginning of the world Satan has never ceased to try and attempt, as far as he could, to corrupt the truth of God, or to immerse it in darkness, it has hence been always necessary for God’s servants to be prepared

Jeremiah 51:59 — follows, — (110) The Vulg. and Syr. have “with,” but the Sept. and Targ. give it the meaning of “from;” and את has often the meaning of מאת; see Genesis 6:1; Genesis 44:4; Genesis 50:9. So Gataker, Venema, and Blayney. — Ed (111) The variety in the early versions is remarkable; the Sept. and the Targ. have “the prince of gifts” or presents; the Vulg. , “the prince of prophecy;” and the Syr. , “the

Jeremiah 6:11 — men, for they are all exposed to God’s judgment. He then adds, the counsel of young men; for there is more discretion and prudence in young men grown up to maturity. The Hebrews do not call youths of fifteen בחורים , bachurim, but men of full and mature age; and the word is derived from a verb which means to choose. They then who are in the flower of their age are called בחורים, bachurim, because they are endued

Ezekiel 20:40 — ahora se dirige a los verdaderos israelitas, que no solo descendían naturalmente de sus padres, sino que eran hijos genuinos y espirituales, como Pablo distingue entre aquellos hijos de Abraham nacidos de acuerdo a la carne y a la promesa. ( Romanos 9:7.) Por esta razón también se dice en Salmo 73. - Y seguramente Dios es bueno con Israel - con aquellos que son rectos de corazón porque el Profeta aquí afirma que Dios es misericordioso con los israelitas; pero como muchos hipócritas se jactan de ser

Matthew 24:15 — derrocamiento de todo el gobierno judío, fue (como ya dijimos) algo increíble, y porque podría pensarse extraño, que los discípulos no podrían salvarse sin ser arrancado de esa nación, a la que se le había comprometido la adopción y el pacto ( Romanos 9:4) de salvación eterna, Cristo confirma a ambos por el testimonio de Daniel como si hubiera dicho: que no seas demasiado fuerte adjunto al templo y a las ceremonias de la Ley, Dios los ha limitado a un tiempo fijo, (136) y hace mucho tiempo declaró

Romans 11:32 — συνέκλεισε means to shut up together. The paraphrase of [Chrysostom ] is, that “God has proved (ἤλεγξεν) all to be unbelieving.” [Wolfius ] considers the meaning the same with Romans 3:9, and with Galatians 3:22. God has in his providence, as well as in his word, proved and demonstrated, that all mankind are by nature in a state of unbelief and of sin and of condemnation. God has shut up together, etc., “how?” asks [Pareus

Romans 15:31 — This intimates that there were strifes and contentions among them. Paul often speaks of God as the God of peace, especially when referring to the discords which prevailed among Christians. See 1 Corinthians 14:33; 2 Corinthians 13:11; Philippians 4:9; 1 Thessalonians 5:23; 2 Thessalonians 3:16; Hebrews 13:20. — Ed.

Romans 15:9 — 9.The Gentiles also, (446) etc. This is the second point, on proving which he dwells longer, because it was not so evident. The first testimony he quotes is taken from Psalms 18:0; which psalm is recorded also in 2 Samuel 22:0, where no doubt a prophecy

1 Corinthians 4:15 — renovados a la vida eterna. Quita el evangelio y todos permaneceremos malditos y muertos a la vista de Dios. La misma palabra por la cual somos engendrados es luego leche para alimentarnos, y también es alimento sólido para sostenernos para siempre. (259) ¿Debería alguien presentar esta objeción: "Como los nuevos hijos son engendrados por Dios en la Iglesia todos los días, por qué dice Pablo que los que le sucedieron no fueron padres?" la respuesta es fácil: que él está aquí hablando del comienzo de

1 Corinthians 4:9 — 9.For I think, etc. It is uncertain whether he speaks of himself exclusively, or takes in at the same time Apollos and Silvanus, for he sometimes calls such persons apostles. I prefer, however, to understand it of himself exclusively. Should any one be

2 Corinthians 2:11 — fully by Calvin, in the Argument on the First Epistle to the Corinthians, vol. 1, p. 38. — Ed. (332) The Hebrew term, זמה,(zimmah,) is used in a bad sense, (as meaning a wicked device,) in Proverbs 21:27, and Proverbs 24:9. The word employed by the apostle — νοήματα — is made use of by Homer, (Iliad 10:104, 18:328,) as meaning schemes or devices. — Ed.

2 Corinthians 3:2 — ingenuity in his making his own glory hinge upon the welfare of the Corinthians. “So long as you shall remain Christians, I shall have recommendation enough. For your faith speaks my praise, as being the seal of my apostleship. ” (1 Corinthians 9:2.) When he says — written in our hearts, this may be understood in reference to Silvanus and Timotheus, and in that case the meaning will be: “We are not contented with this praise, that we derive from the thing itself. The recommendations,

Galatians 5:22 — 22.But the fruit (93) of the Spirit. In the former part of the description he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well regulated affections, proceed from the Spirit, that

Ephesians 3:8 — admitting his unworthiness; nay, at other times he speaks of himself in far more degrading language. “For I am the least of the apostles, and am not worthy to be called an apostle, because I persecuted the church of God.”(1 Corinthians 15:9.) “Christ Jesus came into the world to save sinners, of whom I am chief ”(1 Timothy 1:15.) But let us observe, that, when he speaks of himself as the meanest of all, he confines his attention to what he was in himself, apart from the grace

Hebrews 6:7 — quite foreign to the object of the writer. (100) The wordβοτάνη here means everything the earth produces service for food. It only occurs here in the New Testament, but is commonly used by the Sept. for עשב, which has the same extensive meaning: fruit or fruits would be its best rendering here. The wordεὔθετος is also found in Luke 9:62; and it means fit, meet, suitable, or useful; and the last is