Bible Commentaries

Isaiah 1:1 — 1. La visión de Isaías La palabra hebrea חזון (chazon,) aunque se deriva de חזה , (jázah), él vio, y literalmente es una visión, pero comúnmente significa una profecía. Porque cuando la Escritura menciona visiones especiales que fueron exhibidas a los

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. (146) This is an excellent conclusion; for it shews that God’s

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 beneficios de Dios no son dudosos o inciertos en ningún aspecto, sino que en realidad son recibidos y disfrutados por los hombres. El Profeta declara que el banquete, del cual habló anteriormente

Isaiah 53:7 — not been voluntary, he would not have been regarded as having satisfied for our disobedience. “As by one man’s disobedience,” says Paul, “all became sinners, so by one man’s obedience many were made righteous. (Romans 5:19) And elsewhere, “He became obedient unto death, even the death of the cross.” (Philippians 2:8) This was the reason of his silence at the judgment­seat of Pilate, though he had a just defense to offer; for, having become answerable

Isaiah 53:7 — voluntaria, no habría sido considerado como satisfecho por nuestra desobediencia. "Como por la desobediencia de un hombre", dice Paul, "todos se convirtieron en pecadores, así que por la obediencia de un hombre muchos fueron hechos justos. ( Romanos 5:19) Y en otros lugares, "se hizo obediente hasta la muerte, incluso la muerte de la cruz". ( Filipenses 2: 8 ) Esta fue la razón de su silencio en el asiento judicial de Pilato, aunque tenía una defensa justa ofrecer; porque, habiéndose hecho responsable

Zechariah 8:1 — inadmisible: para el verbo קנא, kona, conectado como está aquí, debe tomarse en un buen sentido, ya que significa preocupación o afecto, ya que ל, lamed, significa "a cuenta de" o "para"; y tenemos en el primer capítulo una oración similar; Zacarías 1:1 y es evidente que en muchos otros lugares el significado no es otro, sino que Dios ardió con ira contra todos los enemigos de su Iglesia, ya que consideraba a su Iglesia con un amor singular. Entonces, la emulación aquí no significa celos, sino que

Luke 1:32 — encima de todas las criaturas. Para él solo esto pertenece como su propia prerrogativa peculiar de ser llamado el Hijo de Dios. Así lo argumenta el apóstol. ¿A cuál de los ángeles dijo en algún momento: Tú eres mi Hijo, hoy te he engendrado? ( Hebreos 1:5.) Los ángeles y los reyes, lo admito, a veces son dignos con este título en las Escrituras; pero son denominados en común los hijos de Dios, debido a su alto rango. Pero es perfectamente claro y cierto, que Dios distingue a su propio Hijo de todos

Acts 10:42 — He saith that he shall be judge of quick and dead; because, when as the dead shall rise again, others also, who shall then remain alive, shall be changed in a moment, as Paul teacheth in the fifteenth chapter of the First Epistle to the Corinthians, (1 Corinthians 15:51,) and in the First to the Thessalonians, and the fourth chapter, (1 Thessalonians 4:17.) In the word testify there is great weight; because, as men are naturally inclined unto unbelief, the simple preaching of the gospel should not

1 Corinthians 1:3 — 3. La gracia sea contigo y la paz Para una exposición de esta oración, deja que mis lectores consulten el comienzo de mi Comentario sobre la Epístola a los Romanos ( Romanos 1:7;) porque no estoy dispuesto a cargar a mis lectores con repeticiones.

1 Corinthians 1:6 — ground that Christ is the primary author of the gospel, so that the Apostles were nothing but secondary or inferior witnesses, I shall not much oppose it. I feel better satisfied, however, with the former exposition. It is true that a little afterwards (1 Corinthians 2:1) the testimony of God must, beyond all controversy, be taken in an active sense, as a passive signification would not be at all suitable. Here, however, the case is different, and, what is more, that passage strengthens my view, as he

1 Corinthians 15:5 — 5.That he was seen by Cephas He now brings forward eye witnesses, ( αὐτόπτας ) as they are called by Luke, (Luke 1:2,) who saw the accomplishment of what the Scriptures had foretold would take place. He does not, however, adduce them all, for he makes no mention of women. When, therefore,

1 Corinthians 4:16 — 16.I exhort you. He now expresses also, in his own words, what he requires from them in his fatherly admonition — that, being his sons, they do not degenerate from their father. For what is more reasonable than that sons endeavor to be as like as

1 Corinthians 6:19 — от нас, оскорбленный нашим святотатством. И вы не свои. Второй довод: мы не вправе жить по собственному суждению. Апостол доказывает это из того, что Господь, заплатив цену нашего искупления, приобрел нас для Самого Себя. Похожее место есть в Romans 14:9. Христос умер и воскрес для того, чтобы владеть и живыми и мертвыми. Далее, слово «цена» можно понимать двояко: или в прямом смысле, когда, например, мы говорим о цене чего-либо, давая понять, что оно доста лось не даром; или как наречие τιμίως,

Ephesians 5:9 — 9. Por el fruto de la luz. (157) Este paréntesis se presenta para señalar el camino en el que los niños de la luz deben caminar. No se da una descripción completa, pero algunas partes de una vida santa y piadosa se presentan a modo de ejemplo. Para darles una visión general del

Philippians 2:7 — 7Emptied himself. This emptying is the same as the abasement, as to which we shall see afterwards. The expression, however, is used, ευμφατικωτέρως, (more emphatically,) to mean, — being brought to nothing. Christ, indeed, could not divest himself of Godhead; but he kept it concealed for a time, that it might not be seen, under the weakness of the flesh. Hence he laid

Colossians 3:2 — that are on earth. He does not mean, as he does a little afterwards, depraved appetites, which reign in earthly men, nor even riches, or fields, or houses, nor any other things of the present life, which we must use, as though we did not use them,(1 Corinthians 7:30) (433) but is still following out his discussion as to ceremonies, which he represents as resembling entanglements which constrain us to creep upon the ground. “Christ,” says he, “calls us upwards to himself, while

Colossians 4:9 — instance may be briefly stated thus — that while it appears from the Epistle to Philemon, that Onesimus was the servant or slave of Philemon, it is not stated in that Epistle to what city Philemon belonged; but that it appears from the Epistle, ( 1:1,) that he was of the same place, whatever that place was, with an eminent Christian, named Archippus, whom we find saluted by name amongst the Colossian Christians; while the expression made use of by Paul here respecting Onesimus, “who is one

1 Thessalonians 3:12 — Бога совершенной любви для фессалоникийцев, давая понять, что и начало, и возрастание любви происходят от Бога. Отсюда явствует: сколь дурно поступают люди, измеряющие наши силы заповедями божественного закона. Цель закона – любовь, – говорит Павел (1 Timothy 1:5), и ту же любовь он делает даром Божиим. Значит, Бог, образуя нашу жизнь, не смотрит на то, что мы сами сделать в состоянии, но требует от нас того, что выше наших сил, дабы мы научились просить от Него способности исполнить заповеданное.

2 Timothy 3:8 — сказать, что с нами во времена Евангелия происходит то же, что испытывала Церковь почти с самого начала своего существования. По крайней мере, с того времени, как был обнародован закон. Подобно тому, как сказано о постоянных сражениях Церкви в Psalms 129:1 [В Синодальном переводе Psalms 128:1 — прим. пер.]: часто восставали на меня с юности моей, да скажет ныне Израиль, на спине моей пахали нечестивые, проводили по ней борозды свои. Поэтому, как учит Павел, вовсе не удивительно, если против Христа

Hebrews 4:1 — 1.Let us therefore fear, etc. He concludes that there was reason to fear lest the Jews to whom he was writing should be deprived of the blessing offered to them; and then he says, lest anyone, intimating that it was his anxious desire to lead them, one