Bible Commentaries

Genesis 22:1-24 — una práctica común entre las razas semíticas y se consideraba el servicio más agradable que los hombres podían ofrecer a sus deidades. Era la "entrega de su primogénito por su transgresión, el fruto de su cuerpo por el pecado de su alma" ( Miqueas 6:7 ). La horrible costumbre fue practicada incluso por los judíos en los días oscuros de Acaz y Manasés: cp. 2 Reyes 23:10 ; 2 Crónicas 28:3 ; 2 Crónicas 33:6 , ana los casos de Jefté (Jueces ll) y Mesa, rey de Moab ( 2 Reyes 3:27 ). La costumbre probablemente

Psalms 35:1-28 — account of their wickedness (Psalms 35:11-18), and a further appeal for the vindication of the right (Psalms 35:19-28). 1. Plead my cause] ’strive thou,’ as in a court of law: see Psalms 35:23. 5, 6. The angel of the lord] see on Psalms 34:7. 13. My prayer returned] better, ’shall return.’ The blessing, withheld from the unworthy, will come back to the Psalmist himself: cp. Luke 10:6. 15. Abjects] the most worthless outcasts: see Job 30:1, Job 30:8; And I knew it not] RM ’and

Psalms 42:1-11 — Jordan and the Hermons,’ the sources of the Jordan in the NE. of Palestine. The plural ’Hermons’ refers to the separate peaks of the mountain. The hill Mizar] the ’little mountain,’ some lower hill in the same locality. 7. At the noise of thy waterspouts] better, ’in the roar of thy cataracts,’ the cascades that rush down Hermon when the snow melts in spring. Thy waves and.. billows] a figure for trouble, probably in this case suggested by the appearance

Psalms 65:1-13 — now for himself, now in the name of the nation. 4. Even of thy holy temple] RV ’the holy place of thy temple.’ 5. By terrible things] by impressive deliverances. In righteousness] connected with ’thou wilt answer us’ (RV). 7. People] RV ’peoples.’ 8. Thy tokens] the manifestations of Thy power. Outgoings, etc.] the gates of morning and evening, the E. and the W. Rejoice] shout for joy—the inhabitants of E. and W. are meant. 9. With the river, etc.] RV

Psalms 66:1-20 — This Ps. triumphantly celebrates a great national deliverance. The whole earth is summoned to join in the chorus of praise (Psalms 66:1-4). The memories of the exodus are recalled (Psalms 66:5-7), but only as an introduction to more recent trials and triumphs (Psalms 66:8-12), and the Ps. ends with vows of lavish sacrifice (Psalms 66:13-15), and with enthusiastic testimony to God’s great goodness (Psalms 66:16-20). The failure of Sennacherib’s

Ecclesiastes 6:1-12 — importance was assigned to this tribute of respect: cp. Jeremiah 22:19; 4. He] RV ’it,’ i.e. the untimely birth: so in Ecclesiastes 6:5. 6. Yet hath he seen] RV ’and yet enjoy.’ To one place?] The grave embraces all alike. 7-12. The conditions of man’s life are essentially uncertain. Man’s aim is in the main directed to the satisfaction of his bodily desires. Yet at best this cannot be perfectly attained. The wise, no less than the fool, the poor equally with

Isaiah 2:1-30 — misconduct of the rulers, who shall be punished. 16-C. Isaiah 4:1. The sin and punishment of the ladies of Jerusalem. 2-6. The day of the Lord, though a day of judgment for the wicked, will prove a day of salvation for the faithful remnant. Isaiah 5:1-7. Judah compared in a parable to an unfruitful vineyard. 8-24. The charge of bringing forth evil fruit is proved in detail. [25-30. The coming invasion and dark prospect.]

Isaiah 27:1-13 — for Babylon, whose river was the winding Euphrates. The dragon] crocodile, i.e. Egypt, as in Isaiah 51:9. 2. Sing ye, etc.] RV ’a vineyard of wine, sing ye unto it.’ The vineyard is God’s people (Isaiah 5); the song begins at Isaiah 27:3. 4. Who would, etc.] RV ’would that the briers and thorns were against me.’ Go through] RV ’march upon.’ God’s anger against his vineyard has ceased, and He will now turn against their enemies, figuratively represented

Isaiah 40:1-22 — to interfere with the restoration to their own land which He has promised. With fine irony the prophet exhibits the infatuation of idol-makers and idol-worshippers; proving that, while the idols are senseless blocks and less than nothing (Isaiah 40:17), Jehovah is Lord of the world and controls all things. The Israelites can testify to His power, because through His prophets He has told them of things be fore they came to pass. Jehovah is, therefore, set forth as the deliverer of His people. But

Isaiah 48:1-22 — recognise His leading in the course of history, and learn to obey Him. 1. The prophet here addresses those whose professions of allegiance to Jehovah are hollow (Isaiah 46:8), and who in the land of exile had in their hearts apostatised: cp. Isaiah 42:17. Come.. waters] i.e. are descended from Judah (Psalms 68:26). 3-5. Events of their history had been foretold by Jehovah long before they happened, lest in their perversity they should attribute them to their false gods. 6-8. But now the things Jehovah

Isaiah 54:1-17 — of the exile, when Jehovah seemed to have f orsaken her. 5. Thine husband] and therefore faithful, even though Israel may be faithless. 6. Called thee] i.e. back again to take thy place as wife. When.. refused] RV ’when she is cast off.’ 7. A small moment] i.e. during the 70 years’ exile in Babylon: cp. Isaiah 26:20. 8. In a little wrath] ’in overflowing wrath’ (RV), i.e. in transient outburst. 9. Referring to Genesis 9:11 10. Covenant.. peace] RM ’covenant of

Jeremiah 11:1-23 — 1-14. Punishment must follow faithlessness. 3. Cursed, etc.] cp. the language of the warnings in Deuteronomy (Deuteronomy 27:15-26), a book with which this passage has other features in common. 4. The iron furnace] the brickkilns of the bondage in Egypt (Exodus 1:14) may have given rise to the figure as expressive of affliction. 6. The cities of Judah] Jeremiah may have

Jeremiah 4:5-31 — standard] to mark out the safest route to those who were seeking the shelter of the walls of Jerusalem. Evil from the north] The enemy (see Jeremiah 4:13) used chariots, and were therefore probably the Chaldeans, not (as some have supposed) Scythians. 7. The lion] i.e. the enemy. Of the Gentiles] RV ’of nations.’ 10. Jeremiah here struggles against the fate announced for the nation. After all its glorious history and the many promises of coming glory that prophets like Isaiah had made to

Ezekiel 18:1-32 — (Ezekiel 18:10-13). If this wicked man, in turn, has a righteous son, the latter will not die for his father’s sin, but will live (Ezekiel 18:14-18). Further, a wicked man who repents and becomes righteous will live (Ezekiel 18:21-22, Ezekiel 18:27-28), and a righteous man who becomes wicked will die (Ezekiel 18:24, Ezekiel 18:26). All this is unquestionably just, and God does not wish any to die, but appeals to all to forsake sin and live (Ezekiel 18:19-20, Ezekiel 18:23, Ezekiel 18:25, Ezekiel

Ezekiel 28:1-19 — at this time was Ithobalus (Ethbaal) II. 3. Daniel] a type of wisdom here, as of righteousness in Ezekiel 14:14, Ezekiel 14:20. Ezekiel’s references to Daniel suggest a sage of ancient times rather than a youthful contemporary in Babylonia. 7. Strangers] the Babylonians. 10. Deaths of the uncirçumcised] a phrase for an ignominious end. So in Ezekiel 31:18; Ezekiel 32:19, Ezekiel 32:21, Ezekiel 32:25, Ezekiel 32:32. 12. Thou sealest, etc.] an obscure phrase, alluding in some way to

Daniel 8:1-27 — que viene rápidamente de la w ( Daniel 8:5 ). El macho cabrío tiene un cuerno notable ( Daniel 8:5 ), que ahora está roto, y en su lugar salen otros cuatro ( Daniel 8:8 ). De uno de estos brota un cuerno pequeño, que Identificación. Daniel 2 Daniel 7 Comparar Daniel 8 El imperio babilónico, o el mismo Nabucodonosor La cabeza de oro El león El imperio 'mediano' o Belsasar El pecho y los brazos de plata El oso El imperio persa o medo-persa El vientre y los muslos de bronce El leopardo El carnero (el

Numbers 33:1-56 — identificar la ruta de marcha, más especialmente porque muchos de los nombres no eran nombres de ciudades o puntos de referencia conspicuos y, por lo tanto, muy susceptibles de ser olvidados. 3-15. Egipto al Sinaí. Esta parte del viaje se narra en Éxodo 12:37 a Éxodo 19:2 donde aparecen todos los nombres excepto Dophkah y Alush ( Números 33:12 ). 16-18. Sinaí a Rithmah. Rithmah no se menciona en ninguna otra parte; pero, dado que es la estación después de Hazeroth, se supone que es la misma que Cades (compárese

Romans 3:1-31 — camino por el cual la aceptación, que surge del amor de Dios y asegurada por la obra redentora de Cristo, se otorga a todos los que tienen fe en Cristo ( Romanos 3:21 ). Por tanto, la aceptación depende de la fe, no del mérito humano ( Romanos 3:27 ), y está abierta a todos ( Romanos 3:29 ). Al mismo tiempo, la fe conduce a la verdadera obediencia ( Romanos 3:31 ). 1-8. Las objeciones judías respondieron. Paráfrasis.'(1) Puedes decir: Si solo esos son el pueblo de Dios los que son tan interior

1 Corinthians 14:1 — que todos ustedes poseyeran ese don; pero es inferior a la profecía a menos que el hablante pueda interpretar y así edificar la Iglesia. (6) Yo mismo no podría hacerles ningún bien hablando en lenguas, a menos que agregara interpretación y enseñanza. (7) La melodía tocada en un instrumento musical no puede reconocerse a menos que las notas sean distintas; (8) el toque de corneta debe ser claro si se trata de llevar hombres a la batalla. (9) De manera similar, a menos que sea posible entender lo que

1 John 1:1-10 — goodness, the other falsehood and evil. All truth and goodness emanate from God. To walk in the light, therefore, i.e. to possess and practise these, is to have fellowship with Him. On the other hand, to be without these is to be without God (1 John 1:6). 7. One with another] i.e. with other Christians, the result of fellowship with God. The blood of Jesus Christ] RV omits ’Christ.’ Only those who ’walk in the light’ can appropriate the cleansing efficacy of the life laid down upon