Bible Commentaries

Exodus 21:1-36 — guerra era solo un poco menos favorable. Si se pregunta por qué la ley mosaica no abolió de inmediato la esclavitud, la respuesta debe ser que no ha llegado el momento de hacerlo. Cristo mismo no lo abolió; y sus apóstoles lo toleraron (ver 1 Corintios 7:20y la Epístola a Filemón). El cristianismo no derrocó violentamente las instituciones sociales existentes ni abolió las distinciones de clases. Pero enseñó la hermandad de todos los hombres, y al introducir silenciosamente la levadura de la justicia,

1 Chronicles 5:1-26 — prevailed, etc.] This v. explains why Judah’s descendants were described before those of his elder brother Reuben: he was the ancestor of the royal line. 6. Tilgath-pilneser] i.e. Tiglath-pileser, whose invasion is described in 2 Kings 15:29. 7. Were the chief, Jeiel, etc.] better, ’were, Jeiel the chief,’ etc: cp. the expression in 1 Chronicles 5:12. 8. Aroer, etc.] All the places named in this v. were E. of the Dead Sea. 9. The Reubenites touched the Syrian desert between the

2 Chronicles 29:1-36 — impulse, perhaps communicated through a prophet: cp. 2 Chronicles 30:12. 16. The inner part of the house] i.e. from the courts into the interior of the building. The Holy Place is meant (not the Holy of Holies, which the Levites might not enter). 17. The sixteenth day] In the first period of 8 days the Temple itself was cleansed, in the second period the Temple court (where the altar of burnt offering was: 2 Chronicles 29:18). 21. Seven bullocks, etc.] It is possible that the bullocks, rams, and

Nehemiah 9:1-38 — national sins and ends with a national covenant, the sequence of thought it presents might well be followed in private devotions. All their host] i.e. the stars: cp. Genesis 1:2; Isaiah 40:26. The host of heaven] i.e. the angels: cp. 1 Kings 22:19. 7. Didst choose] The religious privileges enjoyed by Israel could only be ascribed to the free grace of God, and such privileges carried with them corresponding responsibilities. The same is true of the advantages, material or intellectual, possessed

Job 22:30 — agotado su caso. Pero dado que en otros casos Bildad y Zofar repiten sustancialmente lo que ha dicho Elifaz, el poeta muy bien podría haberlos hecho seguir las mismas líneas aquí. Además, la simetría se estropea si Zofar no habla. Ya que tenemos enJob 27:13 una descripción del destino de los malvados repitiendo exactamente los sentimientos de los amigos, es una conjetura probable que esto es parte del discurso perdido de Zofar. En ese caso, sin embargo, hay verosimilitud en la opinión de que el discurso

Psalms 59:1-17 — Title.—(RV) ’For the Chief Musician; set to Al-tashheth. A Psalm of David: Michtam: when Saul sent, and they watched the house to kill him.’ For the first part of the title see on Psalms 57. The second part, which alludes to 1 Samuel 19:11, scarcely explains the contents of the Ps., which has foreign enemies in view throughout (Psalms 59:5, Psalms 59:8, Psalms 59:13). ’My people’ in Psalms 59:11 has been held to imply that

Song of Solomon 3:1-11 — of sweet perfumes. Frankincense was an aromatic gum-resin obtained from balsamic plants which grow in Arabia and Eastern Africa. The powders of the merchant are powdered perfumes. The question of Song of Solomon 3:6 is answered in Song of Solomon 3:7-8, and possibly we have a third speaker in 9, 10. In any case, another word is here used for ’litter’ (RV), a word which came afterwards to be specially employed for the litter in which the bride was carried in procession. 9. King Solomon’s

Isaiah 22:15-25 — contains Isaiah’s only invective against an individual. He denounces Shebna, the king’s chief minister, who may have been a leader of the party which favoured alliance with Egypt. The prophecy was delivered before Sennacherib’s invasion (701 b.c.), because at that time we read that Eliakim held the office Isaiah here promises him, while Shebna occupied a subordinate position (Isaiah 36:3; Isaiah 37:2). 15-25. The deposition of Shebna. The elevation of Eliakim. 15. Over the house] i.e.

Isaiah 9:1-21 — meaning successor (of the prophet Mohammed), is from the same Semitic root. 11. The adversaries of Rezin] Perhaps we should read (with some Heb. MSS) ’the princes of Rezin’; the meaning would then be that the Syrian allies of Israel (Isaiah 7:1-2) will turn against it. This suits the context, for we read in the next v. the Syrians before. Join his enemies together] RV ’stir up his enemies.’ 12. Before] EM ’on the east.’ Behind] EM ’on the west.’ The point

Ezekiel 38:1-23 — 38:5). Chief prince of Meshech, etc.] RV ’Prince of Rosh, Meshech,’ etc., and so in Ezekiel 38:3, Ezekiel 39:1. The land meant by ’Rosh’ is unknown, but there can be no allusion to Russia. On Meshech and Tubal see on Ezekiel 27:13. 4. Turn thee back] RV ’turn thee about.’ Perhaps we should read, ’lead thee,’ and so in Ezekiel 39:2. God directs the movements even of the enemies of His kingdom. 5. Persia] a doubtful rendering. Ethiopia, and Libya] RV

Ezekiel 8:1-18 — Jerusalén Varias formas de idolatría, aumentando en atrocidad y llegando a un clímax, se vieron practicadas en los recintos del Templo. Primero fue la 'imagen de los celos' ( Ezequiel 8:3 ), luego una especie de adoración secreta de animales ( Ezequiel 8:7 ), luego la lamentación de las mujeres por Tamuz ( Ezequiel 8:13 ) y, por último, el culto al sol ( Ezequiel 8:16 ).

Habakkuk 1:1-17 — such questions. He never denies the existence of God, but he cannot understand His seeming failure to interpose in human affairs. In the end, however, the despondency merges into a faith which can believe where it cannot see (Habakkuk 2:3; Habakkuk 3:17.). 5. Behold ye among the heathen] For this we ought to read, ’Behold, ye treacherous’ (as in the quotation in Acts 13:41, ’ye despisers’). The despisers are those in Habakkuk 1:1-4 who trample upon moral and social law, thinking

Matthew 13:3 — que alegoría y hecho están tan mezclados que la alegoría se da por hecho. No hay parábolas en el cuarto evangelio: su lugar lo ocupaparoimiai, 'alegorías', de las cuales las más completas son las del Redil ( Juan 10:1 ), el Buen Pastor ( Mateo 10:7 ), y la Vid y las Ramas ( Mateo 15:1 ): cp. Juan 10:6 ; (RM). 3b-9. El sembrador ( Marco 4:3 ; Lucas 8:5 ). Para conocer el significado de la parábola, ver Mateo 13:18 . Mateo 13:18 . Nuestro Señor probablemente tomó como Su texto un campo real

Matthew 3:7 — puntos de vista farisaicos estaban decididamente en ascenso. Venir a su bautismo ] Como consecuencia de la severa denuncia de Juan de su conducta, la mayoría de los fariseos y saduceos que habían venido para el bautismo partieron sin él: ver Lucas 7:30 . Generación (RV 'descendencia') de víboras ] Este término peculiar de condenación también es aplicado por Cristo a los escribas y fariseos ( Mateo 12:34 ; Mateo 23:33 ) Probablemente la alusión sea a sus opiniones venenosas e influencia corrupta:

Deuteronomy 25:1-19 — was with a rod. A severer form of this punishment was scourging, inflicted with a whip of thongs into which pieces of iron were inserted. In the time of our Lord beating was inflicted in the synagogue upon ecclesiastical offenders: see on Matthew 10:17; Acts 26:11.. While the culprit was being beaten the words in Deuteronomy 28:58-59; Psalms 78:38 were read. 4. In threshing, the sheaves were spread out upon a hard beaten piece of ground (the threshing floor), and over them a pair of oxen dragged

Romans 12:1-21 — particular; mientras que el bienestar del conjunto depende de cómo lo lleve a cabo. (6) Aprendamos todos, entonces, de nuestros diferentes dones, cuál es la voluntad de Dios que debemos hacer. Si tu don es la profecía, di lo que Dios mismo te ha enseñado; (7, 8) y sea cual sea su don, úselo lo mejor que pueda. (9) En cuanto a otros asuntos de conducta; deja que tu amor sea sincero; tener principios morales sólidos; (10) como una familia en Cristo, sean afectuosos los unos a los otros; que cada uno considere

1 Corinthians 11:1-34 — this he meant that salvation is offered to all alike, all are alike in spiritual position; but these women had taken such teaching to mean that all social subordination to men was also done away. But just as in the case of slavery (see on 1 Corinthians 7:21), Christianity did not come to abolish existing social conditions. It has done much to improve the condition of women, but has done so gradually. And when all is said, there remains a natural subordination of women to men; and the conduct of these

1 Corinthians 11:16 — Contencioso ] argumentativo; no abierto a la convicción. No existe tal costumbre ] es decir, que las mujeres deben ser descubiertas. Para un llamamiento similar al ejemplo de otras iglesias, ver 1 Corintios 4:17 . 1 Corintios 4:17 ; 1 Corintios 7:17 ; 1 Corintios 14:33 : Cp. con todo el pasaje 1 Corintios 11:3 ; Efesios 5:22 ; 1 Timoteo 2:8 . 17-34. (d) La debida observancia de la Cena del Señor Como otras sociedades y gremios en las ciudades griegas,

1 Thessalonians 2:1-20 — Gentiles) and hatred of other nations (contrary to all men) were a bitter trial to a patriot like St. Paul. To the uttermost] i.e. there was no longer any hope of their repentance or escape from their doom (Matthew 23:32). The end was close at hand. 17. ’Till Timothy’s good report of you reached us, we were anxious about you, but now we rejoice and bless God for the news he brings, that you have stood firm under persecution.’ 18. St. Paul generally uses the 1st person plural in

2 Samuel 19:1-43 — in the gate] where kings were wont to give audiences (2 Samuel 15:2). 11. The talk of the people of Israel about David’s return had come to the king’s knowledge, but so far the elders of Judah had not approached him, on the subject. 16, 17. Shimei tries to make his peace with David (see 2 Samuel 16:5.) by bringing the tribe of Benjamin back to their allegiance. 20. The house of Joseph] here stands for northern Israel. Ephraim was the most powerful tribe in the northern and central tribes,