Bible Commentaries

1 Kings 14:1-31 — Seilûn, N. of Bethel and E. of the road leading from Bethel to Shechem (Judges 21:19). 3. Take with thee] The gift proffered by the queen was a small one to suit her disguise: contrast 2 Kings 5:5. Cruse] a flask or bottle (and so in 1 Kings 17:12). 9. Above all that were before thee] Solomon’s idolatry was perhaps worse than Jeroboam’s in being the worship of false gods, but it was at any rate not deliberately propagated among the people at large. 10. Shut up and left] A comprehensive

2 Kings 4:1-44 — Various Miracles of Elisha The miracles related of Elisha in this and the following chapters resemble many of those previously recounted of Elijah. Thus both prophets multiplied the sustenance of a woman in need (2 Kings 4:1-7; 1 Kings 17:8-16); both restored a dead child to life (2 Kings 4:8-27; 1 Kings 17:17-24); both came into conflict with their king on the occasion of a famine (2 Kings 6:24-33; 1 Kings 18); and both brought a violent death upon certain individuals who

Job 31:1-40 — cp. Proverbs 6:24-35. 13-23. Sins of oppression. 14. Riseth up] i.e. to judge. 18. He] the fatherless. Her] the widow. 21. When I saw my help in the gate] Job could have counted on the judges supporting his side of the question. Gate] see on Job 29:7. 22. Bone] i.e. collar-bone. 23. The thought of God’s displeasure checked him, and a sense of His majesty kept him from sinning. 26-28. A reference to the worship of the heavenly bodies (cp. 2 Kings 21:3-5; Jeremiah 44:17. Ezekiel 8:16. 27.

Psalms 12:1-8 — adiciones del editor final, se utilizó como núcleo de toda la colección. Tienen dos características bien marcadas: (1) el uso constante del nombre Jehová (traducido el Señor), y la ausencia comparativa del nombre Dios ( heb. Elohim ); el primero ocurre 272 veces, el último solo 15 veces: y (2) la descripción de todos ellos, con la excepción de Salmo 1:2 , 10, 33, como ' de David' (Heb. Le David), un hecho que se ha tomado para indicar su derivación de una colección aún anterior que llevaba el nombre

Leviticus 11:1-47 — sole. 5. Coney] The word means a rabbit. But the animal meant here is the rock-badger, which somewhat resembles a guinea-pig, and is common in Palestine. 6. The hare does not really chew the cud, but the action of its jaws resembles that of ruminants. 7. Swine are uncleanly in their habits and food, and the use of their flesh is believed to be the cause of certain diseases in man. The Jews still abstain from eating it. 8. All dead bodies defile. But it should be observed that contact with a living

Ecclesiastes 12:1-14 — En la vida recuerda la muerte y el juicio 1. El Creador debe ser recordado en la juventud. Cuando los poderes de la mente y el cuerpo estén fallando, será demasiado tarde. 1-7. Los comentaristas han diferido mucho en la interpretación de este pasaje. Muchos lo han tomado como una descripción del deterioro gradual de un órgano corporal tras otro hasta que sobreviene la muerte. En ese caso, podemos explicar Eclesiastés 12:2

Isaiah 53:12 — Jehová le da la victoria como gran gobernante de la humanidad debido a su voluntarioso sacrificio. El sufrimiento del siervo de Jehová: su significado y resultados Ver nota introductoria al Capítulo s 49-57. Isaías 52:13 . El contraste entre la humillación y la exaltación del Sirviente; su efecto sobre el mundo. Isaías 53:1 . No se comprende la importancia del sufrimiento del Sirviente. La naturaleza vicaria y el resultado triunfal del sufrimiento del

Ezekiel 21:1-32 — 3, 4. The righteous and the wicked] corresponding to the green tree and the dry in the parable (Ezekiel 20:47). In spite of his strict theory of retribution in Ezekiel 18, Ezekiel recognised the fact that good men as well as bad would perish in the siege of Jerusalem. 10. It contemneth, etc.] RV ’The rod of my son, it contemneth every tree’ These

Ezekiel 32:1-32 — will be darkened, and the nations will be dismayed (Ezekiel 32:1-10). The allegory is explained to mean the desolation of Egypt by the king of Babylon (Ezekiel 32:11-16). The second prophecy is a burial song over Pharaoh and his people (Ezekiel 32:17-32). They go down to the under-world, which is weirdly conceived as a vast land of graves, the occupants of which, however, retain their consciousness and their speech. Two regions are distinguished in it. Sheol or ’hell’ (Ezekiel 32:21,

Zephaniah overview — complete destruction. Evidently the dreaded foe is not their old masters, the Assyrians, nor their allies, the Egyptians, but the barbarous Scythians, who had already disturbed the politics of southwestern Asia: cp. Herod, i. 105, Ezekiel 38:8, Ezekiel 38:17. A detachment of these ruthless foes, who worshipped their swords and gloried only in murder and plunder, was evidently already sweeping down the eastern shore of the Mediterranean. The prophet had his text, and his audience good reason to listen. Their

Matthew 1:1-25 — Genealogy and Birth of Jesus 1-17. Genealogy of Jesus: cp. Luke 3:23. The two genealogies of Jesus, which are constructed on quite different principles, require careful comparison and study, if their purpose and significance are to be understood. In both, the descent of Jesus is traced

Matthew 18:1-35 — Offending the Little Ones. The Unmerciful Servant 1-14. Ambition reproved, and humility taught by the example of a little child (Mark 9:33-37; Luke 9:46-48). 1. Who is the greatest?] RV ’Who then is greatest?’ The ’then’is explained from St. Mark’s statement that on the way to Capernaum the disciples had been disputing who was the greatest. The Transfiguration

Matthew 19:1-30 — The Question of Divorce. The Rich Young Man 1, 2. End of the Galilean ministry. The Peræn ministry begins (Mark 10:1; Luke 9:51 cp. Luke 17:11). The time was now late summer of 28 a.d. The Passion was less than six months distant. Jesus finally left Galilee, and entered upon what is generally called the ’Peræan ministry,’ the scene of which was partly Peræa beyond

Matthew 21:1-46 — Juan 12:1 ). Cena por la noche ( Juan 12:2 ; Mateo 26:6 , donde ver notas). Domingo de Ramos, Nisán 9. Entrada triunfal a Jerusalén ( Mateo 21:1 ). Hosannas de los niños y curaciones en el templo ( Mateo 21:14 ). Regreso a Betania ( Mateo 21:17 ). Lunes, 10 de Nisán. Regreso de Betania ( Mateo 21:18 ). Explosión de la higuera ( Mateo 21:19 ). Purificación del templo ( Mateo 21:12 , donde ver notas). Se retira a Betania ( Marco 11:19 ). Conspiración de sus enemigos ( Lucas 19:47 ). Martes,

Matthew 28:1-20 — Fear not ye] The words of the angel are nearly the same in St. Matthew and St. Mark, but considerably different in St. Luke, who follows an independent tradition. St. Luke, who records no Galilean appearances, naturally omits the reference to Galilee. 7. He goeth before you into Galilee] as, indeed, Jesus Himself had already promised (Matthew 26:32). 9. Jesus met them] This appearance is peculiar to St. Matthew. All hail] A common Jewish salutation. ’How do they salute an Israelite? “All

John 21:1-25 — Children] cp. John 13:33. From our Lord, St. John learnt to call his own converts by this affectionate title: see on John 13:33; The exact word is in 1 John 2:13, 1 John 2:18, a similar one in John 13:33, 1 John 2:1, 1 John 2:12, 1 John 2:28; 1 John 3:7, 1 John 3:18; 1 John 4:4; 1 John 5:21. 7. That disciple] As at the visit to the tomb, so here, the beloved disciple is the first to draw the true inference. This undesigned coincidence speaks for genuineness. 8. As it were two hundred cubits] i.e.

Acts 15:1-41 — minority. 5. Pharisees] The only express mention of converted Pharisees. What attracted the Pharisees in Christianity was (1) the fulfilment in Christ of the Messianic hope which the devout Pharisees cherished, and (2) the doctrine of the Resurrection. 7-11. The speech of St. Peter endorses the opinions of St. Paul in every particular. He speaks of the Law as a yoke ’which neither we nor our fathers were able to bear’ (cp. Galatians 5:1, where St. Paul bids the Galatians not to be entangled

Acts 26:1-32 — them that sleep; (4) that in the Messiah’s days the religion of Israel would be taught to the Gentiles. This is precisely what St. Paul preaches, and therefore he claims acquittal from Agrippa, and from all orthodox Jews (Acts 26:22-23, Acts 26:27). 5. See Acts 22:3; Acts 23:6; Philippians 3:5. 6. The promise] viz. of the Messiah, made to Abraham, Genesis 22:18 also of the Resurrection, for it was believed by the Pharisees and orthodox Jews that all Jews would be raised to life to share in the

Romans 6:1-23 — ideas afines a Él a través de nuestra fe en Él, también repudiamos el pecado en nuestro bautismo, matando a nuestro viejo yo pecaminoso. Por lo tanto, debemos darnos cuenta de que el dominio del pecado sobre nuestra naturaleza terrenal ha terminado; (7) como un maestro ' El gobierno de un esclavo muerto ha terminado. (8) Si es así, entonces sigue la vida con Cristo, (9) porque somos uno con Él, y Él vive una vida en la que la muerte ya no puede tocarlo. (10) Esto es cierto, porque Su muerte puso fin

2 Corinthians 9:1-15 — bounty.’ Bounty, and not.. covetousness] He desired their gift to be ready before he came, that it might be evident to the delegates that they had given it of their own free-will, and did not need to have it dragged out of them through shame in his presence. 7. As he purposeth in his heart, so let him give, etc.] i.e. do not let a man give what he grudges or because he feels that he must do as the others; let the open hand correspond to the willing spirit. 8-11. Paraphrase. ’And God has power to enrich