Bible Commentaries

Genesis 1:6 — antiguos suponían que el cielo era una sólida cúpula abovedada que se extendía sobre la tierra, sus extremos descansaban sobre las montañas y los cuerpos celestes estaban sujetos a su superficie interior. Sirvió como el trono de Dios, cp. Éxodo 24:10 ; Ezequiel 1:26 . Su propósito aquí era dividir en dos la masa primigenia de aguas. Arriba, sostenía las aguas superiores que caían sobre la tierra por 'las ventanas de los cielos ( Génesis 7:11 ) en forma de lluvia; abajo estaban las aguas sobre

Exodus 20:12 — Algunos han entendido que la promesa se aplica a la nación en su conjunto. Indudablemente, la nación toma su carácter del hogar, y la vida familiar ordenada es la condición primordial para el bienestar y la estabilidad nacionales: ver Deuteronomio 21:18 . Deuteronomio 21:18 . Pero la promesa también es para el individuo. "La justicia tiende a la vida" ( Proverbios 11:19 ). En el Antiguo Testamento se adjunta frecuentemente una promesa de larga vida y prosperidad material. a los preceptos morales:

Esther 3:1-15 — Haman’s Revengeful Design Against the Jews 1. The Agagite] It has been suggested that the name is an epithet meant to recall the Amalekite Agag hewn in pieces by Samuel (1 Samuel 15:33), and intended to indicate contempt and abhorrence. 2. Mordecai bowed not, etc.] In the apocryphal ’Rest

Psalms 102:1-28 — This Ps. belongs to the closing days of the exile, and utters the hope of Israel’s restoration (Psalms 102:13-22). The Psalmist has been supposed by some to speak simply in the name of the nation, but it is more probable that he describes his personal distress, though this was caused by the captivity and humiliation of his people. In Psalms 102:14 he speaks

Psalms 13:1-6 — de la esperanza mesiánica en los Salmos 2, 20, 28, 40. Los siguientes Sal. se citan o se mencionan claramente en el NT: 2, 4, 5, 8, 10, 14, 16, 18, 22, 24, 32, 34, 40, 41. En varios casos, el NT. El escritor encuentra el cumplimiento del AT. pasaje en Cristo. Así, Salmo 2 , con su defensa del Rey justo de Jehová, de quien Él dice: 'Tú eres mi Hijo, hoy te he engendrado', se considera

Psalms 58:1-11 — is exercised by Israelites or by foreigners, and so the Ps. has been variously placed before and after the exile. In any case it cannot be regarded as David’s. For its subject it should be compared with Psalms 82. Title.—See on Psalms 57. 1. O congregation] RV ’in silence.’ Both are doubtful renderings of a word which occurs only here. The reading now generally accepted gives the meaning, ’O ye gods,’ or ’mighty ones,’ in the sense of ’judges’:

Psalms 65:1-13 — The allusions to the Temple worship show that this Ps. belongs to a later age than David’s. As to its occasion we can gather that a national religious festival at Jerusalem was in view (Psalms 65:1-4), that a striking national deliverance had produced a wide-spread impression of God’s power (Psalms 65:5-8), and that a favourable season gave promise of an abundant harvest (Psalms 65:9-13). The presentation of the firstfruits at the Passover

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

Isaiah 14:28-32 — the year that king Ahaz died (728 b.c.). The Philistines are represented as exulting over the death of their oppressor, but are warned that their joy is premature, for worse times are in store for them. The oppressor of Philistia referred to may be (1) Ahaz, whose death may have formed the occasion of the utterance, or, more probably, (2) Tiglathpileser, whose ally Ahaz had been; in that case Sargon and Sennacherib are indicated by the cockatrice and fiery serpent (Isaiah 14:29), each one proving

Isaiah 26:1-21 — 1. Salvation, etc.] the assurance of divine protection takes the place of material bulwarks. 4. Everlasting strength] RM ’a rock of ages.’ Rock is applied as a title to God (Isaiah 30:29; Deuteronomy 32:4). 5. Lofty city] the power hostile

Isaiah 7:1-25 — 1-16. Isaiah assures Ahaz by a sign that Judah will be delivered from Syria and Israel. 1. See prefatory note to the section. 2. Ephraim] the popular name for the northern kingdom (Isaiah 9:8-9). His heart was moved] i.e. the heart of king Ahaz, because

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

Jeremiah 12:1-17 — 1-4. The prosperity of the wicked perplexes Jeremiah. 1. Wherefore, etc.] The question was one which much exercised men of pre-Christian times who had no clear view of any but temporal rewards and punishments. See Psalms 37, 39, 49, 73, and Job (specially

Jeremiah 2:1-37 — Jeremiah’s Second Prophecy (2:1-3:5) The prophet expostulates with Israel because of their unfaithfulness to Jehovah. 1-13. Under the figure of the marriage relation Jehovah reminds the people of His past favours, and charges them with faithlessness to their first love, as shown by

Jeremiah 40:1-16 — Jeremiah sought to dissuade him, promising safety if the people remained in Judah, but destruction if they went to Egypt. Johanan, however, was incredulous, and took the remnant of Judah down to Tahpanhes in Egypt, and with them Jeremiah and Baruch. 1. The word that came] including the history which follows. No prophetic utterance comes till Jeremiah 42:9. To the Jews history and prophecy were intimately connected; e.g. they included most of the historical books of the Bible under the title of Prophets. 5.

Ezekiel 18:1-32 — to despair of escape from the working of a blind fate. Ezekiel, consequently, emphasised in the strongest way the truths of individual responsibility, and of God’s impartiality in dealing with every man according to his own character (Ezekiel 18:1-4). If a man is righteous he shall live (Ezekiel 18:5-9). If a righteous man has a wicked son, the son will not be saved by his father’s righteousness, but will die (Ezekiel 18:10-13). If this wicked man, in turn, has a righteous son, the latter

Habakkuk 2:1-20 — Faith Triumphant 1-4. The view from the watchtower. 1. The prophet climbs his tower, for he must reach a vantage point, if he is to contemplate with real understanding and insight the confusion about his feet, i.e. occasioned by Chaldean aggressiveness and indifference

Matthew 24:15-28 — La huida de los cristianos antes de la caída de Jerusalén. 15. La abominación desoladora ] es decir, la abominación que asola el templo, al hacer que Dios lo abandone ( Daniel 9:27 ). Se refiere a algún evento definido, porque es la señal de una fuga instantánea ( Mateo 24:16 ). Ocurrirá antes de la caída de

Luke 11:1-54 — The Lord’s Prayer. The Sign of Jonah 1-4. The Lord’s Prayer (Matthew 6:9-15). See on Mt. If the Lord’s Prayer was given only once, St. Luke is probably right as to the occasion. His version, however (as in the case of the Beatitudes), is manifestly inferior to St. Matthew’s.

Galatians 3:1-29 — La justificación es por fe, no por obras 1-14. El Apóstol reprende a los gálatas con su rápido cambio de la fe a las observancias legales, recordándoles el hecho de que su recepción del Espíritu no había sido por las obras de la Ley, sino por la fe, y apelando tanto al testimonio de sus propias