Bible Commentaries

Genesis 6:5-22 — Dios, de ese modo, misericordiosamente provee para su liberación de la ira y la destrucción debidas al pecado. Nuestro Señor y el NT utilizaron adecuadamente la historia del Diluvio. escritores para transmitir lecciones de juicio ( Mateo 24:37 ; Lucas 17:26 ; 2 Pedro 3:5 ), justicia ( 2 Pedro 2:5 ), arrepentimiento ( 1 Pedro 3:20 ) y fe ( Hebreos 11:7 ). Ninguna sección de estos primeros capítulos del Génesis ha despertado más interés que el relato de esta terrible catástrofe. Las tradiciones de

Genesis 9:1-17 — Dios, de ese modo, misericordiosamente provee para su liberación de la ira y la destrucción debidas al pecado. Nuestro Señor y el NT utilizaron adecuadamente la historia del Diluvio. escritores para transmitir lecciones de juicio ( Mateo 24:37 ; Lucas 17:26 ; 2 Pedro 3:5 ), justicia ( 2 Pedro 2:5 ), arrepentimiento ( 1 Pedro 3:20 ) y fe ( Hebreos 11:7 ). Ninguna sección de estos primeros capítulos del Génesis ha despertado más interés que el relato de esta terrible catástrofe. Las tradiciones de

Exodus 16:1-36 — Third Murmuring. Sending of the Manna 1. Pursuing their march southward, the Israelites come at the end of the first month after their departure from Egypt to the wilderness of Sin, forming the SW. border of the peninsula: see on Exodus 15:22. All the stations in the march are not mentioned.

Job 21:1-34 — friends, had insisted on the certain retribution for sin which befalls the wicked in this life. Now at length these views draw from Job a direct contradiction. It is his manner to wait till the three friends have spoken before he demolishes their case. 1-21. Job declares that as a matter of common observation bad men often go prosperously through life without any sign of God’s displeasure. 4. To man] RM ’of man.’ It is of God that Job complains. And if, etc.] RV ’And why should

Job 34:1-37 — The Speeches of Elihu (continued) 1-9. Elihu appeals to his hearers to judge the matter. He protests against the complaints of Job that he was treated unjustly by God, and that it was no profit to be righteous. 3. Cp. Job 12:11. 4. Judgment] RV ’that which is right.’ 5. My

Psalms 16:1-11 — The Ps. is the confident and joyous prayer of one whose highest satisfaction is in God and in good men (Psalms 16:2-3), who renounces all the ways of idolatry (Psalms 16:4), and who finds in God not only ample wealth and happiness for the present (Psalms 16:5-7), but also a continuous prospect of the truest life (Psalms 16:8-11). The Ps. is quoted in Acts 2:25;

Psalms 51:1-19 — of the Ps. The theory that the speaker is the nation of Israel hardly accounts for the highly personal tone of the whole poem. At the same time, the affinity of the thought and language with the closing chapters of Isaiah (see especially on Psalms 51:11) favours the view that the writer lived during the exile, in which case he may well have chosen David’s great transgression and its results as the subject of a ’dramatic lyric’ On any supposition as to authorship and date Psalms

Psalms 9:1-20 — Psalms 9, 10 are combined in LXX, and there is certainly a real, though obscure, relationship between them. The two together form one ’acrostic,’ the vv. beginning with the successive letters of the Hebrew alphabet, though in both Pss. there is a gap

Leviticus 14:1-57 — leper has been cured of his plague, and has satisfied the priest that his cure is complete, he is required to go through a ceremonial purification before being readmitted to his place in society. The ritual of purification consists of three parts. (1) Two living birds are brought, with a rod of cedar wood, a piece of scarlet wool, and a bunch of hyssop, to the priest, who kills one of the birds over water. The living bird and the cedar rod, to which the hyssop is tied with the scarlet thread, are

Song of Solomon 5:2-9 — before my gate, And pass the gloomy nights of winter there? How oft my guardian angel gently cried, “Soul, from thy casement look, and thou shalt see How he persists to knock and wait for thee.”’ And our Lord’s parable (Luke 11:5-8) presents a parallel to Song of Solomon 5:3. The tunic had been put off (Exodus 22:26; Deuteronomy 24:18). The feet, shod only with sandals, needed washing each night. 4. A hole is still cut in the door of Syrian houses, through which the owner

Ezekiel 23:1-49 — The Unchaste Sisters, Oholah and Oholibah The idolatries and foreign alliances of Jerusalem and Samaria are here described under the same strong figure which is used in Ezekiel 16. Oholah (Samaria) and Oholibah (Jerusalem) were two sisters, both seduced in Egypt in their youth (Ezekiel 23:3), both espoused by God (Ezekiel 23:4), and both unfaithful to Him. Samaria took as her lovers first the Assyrians (Ezekiel 23:5-7), and

Hosea 11:1-11 — bear the thought of punishing them, but punish them He must. Yet punishment will be tempered with mercy, and lead at last to repentance and deliverance. The tenderness of the whole passage and the changing phases of feeling are very characteristic. 1. The allusion, of course, is to the deliverance out of the bondage of Egypt, a proof of God’s fatherly love to Israel. St. Matthew refers the last clause to the recall of the Infant Jesus from Egypt: see on Matthew 2:15. 2. As them] An interesting

Amos 4:2 — tierras, una de las formas populares de devoción. El judío piadoso se deleitaba con la visita anual a Jerusalén para las fiestas de la Pascua o de los Tabernáculos. Jeroboam aparté a Betel y Dan como los dos santuarios que sus súbditos visitarían ( 1 Reyes 12:29 ) con el mismo propósito. Otros lugares fueron venerados de manera similar. Amós menciona Beer-seba ( Amós 8:14 ) y Gilgal. Este último lugar, que estaba situado entre Jericó y el Jordán, deriva su nombre, "un círculo", del círculo de piedras

Matthew 6:9 — tanto, orad de esta manera ] Nuestro Señor no está dando simplemente una ilustración de la manera en que los cristianos deben orar, sino una forma determinada de palabras que deben aprenderse de memoria y usarse habitualmente. Esto se desprende de Lucas 11:1"Señor, enséñanos a orar, como Juan también enseñó a sus discípulos". Se requería que cada judío recitara diariamente dieciocho oraciones fijas de considerable extensión o, si se lo impidiera la presión de los negocios, un resumen de ellas. Los rabinos

Matthew 9:14-17 — Controversia con los discípulos de Juan y con los fariseos sobre el ayuno ( Marco 2:18 ; Lucas 5:33 ). La fiesta de Mateo probablemente tuvo lugar un lunes o un jueves, días que los fariseos y los discípulos de Juan observaban como ayunos: ver Mc, "Los discípulos de Juan y los fariseos estaban ayunando". Los celos de los discípulos

Matthew 9:18-26 — La resurrección de la hija de Jairo y la curación de la mujer con flujo de sangre ( Marco 5:21 ; Lucas 8:40 ). El punto más importante en la crianza de la hija de Jairo es la realidad de la muerte. Esto se ha negado debido a las palabras de nuestro Señor: "La criada no está muerta, sino que duerme". Es perfectamente cierto que los dolientes

Deuteronomy 27:1-26 — Deuteronomy 28. It ordains four ceremonies to be observed after the people have entered Canaan: the Law to be written on stones on Mt. Ebal: an altar to be erected there: the covenant ratified on Ebal and Gerizim: and twelve curses pronounced by the Levites. 1. Elders] Elsewhere the elders are addressed along with the people. Here they are associated with Moses in exhorting the people to obedience. 2, 3. The plaster was intended to make a smooth surface, on which the inscription may have been painted in accordance

Acts 23:1-35 — St. Paul sent to Cæesarea 1. St. Paul often asserts his good conscience before God and man: see Acts 22:3; Acts 24:16. 2. Ananias] is not the same as Annas (Acts 4:6). He was the son of Nebedæus, and held the high priesthood from 47-59 a.d. His rapacity and violence were

Joshua 7:1-26 — upper entrance into the valley of Aijalon being commanded by Ai and Bethel. This chapter has an interest of its own, as exhibiting Joshua in a new light, as the spiritual guide, drawing out, with the mingled sweetness and severity of a father (Joshua 7:19), the sinner’s detailed confession (see on Joshua 7:20). The incident of Achan’s sin and its effects upon the fortunes of Israel is an illustration (a) of the penalty of solidarity—the inevitable spread of the results of sin and pollution

Revelation 17:6 — anochecer para iluminar los jardines imperiales. Durante algunos años, los cristianos fueron castigados con la acusación de crímenes horribles. Posteriormente, ciertamente en la época de Domiciano, la mera profesión de cristianismo se volvió punible. 7-18. El ángel interpreta el misterio ( Apocalipsis 17:7 ). La bestia, que anteriormente había representado al imperio, ahora representa a Nerón, en quien se había personificado la crueldad del imperio: ver Apocalipsis 13:3 . Apocalipsis 13:3 . Subirá