Bible Commentaries

Job 15:1-35 — CAPITULO 15 EL SEGUNDO DISCURSO DE ELIFAZ. el sabio—que Job pretende ser. vana sabiduría—el hebreo: conocimiento ventoso; lit., “de viento” (8:2). En Eclesiastés 1:14, el hebreo, cazar el viento, expresa el ansia por lo vano. viento solano—Más fuerte que el “viento” en “conocimiento de viento.” Pues en aquellas partes el solano (el del este) era el más destructor de los vientos ( Isaías 27:8). Así aquí: violencia

Psalms 120:1-7 — Salmo 120 Este es el primero de quince salmos (120-134) intitulados cada uno “Un cántico de Grados” (el 121—lit., un cántico para los grados), o de las subidas. Parece lo más probable que fueron compuestos para el uso del pueblo cuando subían (cf. 1 Reyes 12:27) a Jerusalén en ocasión de las fiestas (

Psalms 135:1-21 — ídolos y de la idolatría, las relaciones de Dios con su Iglesia, su poder en el mundo natural, y su maravillosa liberación de su pueblo. 1-3. En la invocación a la alabanza, los sacerdotes, que están en la casa de Jehová, son mencionados en particular. 4-7. La elección por Dios de Israel es la primera razón dada de la alabanza; la segunda, su manifiesta grandeza en la creación y en la providencia. cielos … tierra … mares, etc.—significan la universalidad. 8, 9. La última plaga se cita para ilustrar

Psalms 149:1-9 — Salmo 149 Este Salmo sostiene una relación íntima con el precedente. Al pueblo elegido se le exhorta a alabar a Dios, en atención a los favores recibidos y a las victorias futuras sobre los enemigos, de las que están implícitamente asegurados. 1. (Cf. el Salmo

Jeremiah 9:1-26 — LAMENTACION DE JEREMIAS POR LOS PECADOS DE LOS JUDIOS Y EL CONSIGUIENTE CASTIGO. 1. Este versículo quedaría mejor unido al capítulo precedente, pues el hebreo forma parte de él como el v. 23 (véase Isaías 22:4; Lamentaciones 2:11; Lamentaciones 3:48). 2. un mesón de caminantes—una posada de caravanas o grupo de viajeros en el desierto, alejado de poblaciones. Este era un edificio cuadrado que encerraba un corral. A pesar de ser éste un lugar solitario

Hosea 11:1-12 — CAPITULO 11 LOS BENEFICIOS ANTERIORES DE DIOS, Y LA INGRATITUD DE ISRAEL, QUE RESULTA EN CASTIGO; PERO JEHOVA PROMETE LA RESTAURACION AL FIN. El v. 5 demuestra que esta profecía fué pronunciada después de la alianza hecha con Egipto ( 2 Reyes 17:4). 1. Israel … de Egipto llamé a mi hijo—Bengel traduce: “Desde el tiempo cuando él (Israel) estuvo en Egipto, lo llamé hijo mío,” lo cual el paralelismo prueba. Así en 12:10; y 13:4, se usa “desde … Egipto” para significar “desde el tiempo de tu morada

Hosea 9:1-17 — lo que demuestra que no se trata de un Egipto positivo, sino de una segunda esclavitud como la egipcia, con la que se les amenaza. comerán vianda inmunda—reducidos por la necesidad a comer alimentos declarados inmundos por la ley de Moisés ( Ezequiel 4:13). Véase 2 Reyes 17:6. 4. derramarán vino—en libación ( Éxodo 30:9; Levítico 23:13). ni él tomará contento—porque son ofrecidos en suelo profano. sacrificios; como pan de enlutados—el cual era inmundo ( Deuteronomio 26:14; Jeremias 16:7; Ezequiel

Malachi 2:10 — not all one father?—Why, seeing we all have one common origin, "do we deal treacherously against one another" ("His brother" being a general expression implying that all are "brethren" and sisters as children of the same Father above (1 Thessalonians 4:3-6), and so including the wives so injured)? namely, by putting away our Jewish wives, and taking foreign women to wife (compare Malachi 2:14; Malachi 2:11; Ezra 9:1-9), and so violating "the covenant" made by Jehovah with "our fathers," by which it

Matthew 25:1 — parable, whose object is, in the main, the same as that of the last parable—to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him" (Hebrews 9:28), and "love His appearing" (2 Timothy 4:8). In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride

Matthew 7:22 — say to me in that day—What day? It is emphatically unnamed. But it is the day to which He had just referred, when men shall "enter" or not enter "into the kingdom of heaven." (See a similar way of speaking of "that day" in 2 Timothy 1:12; 2 Timothy 4:8). Lord, Lord—The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?" have we not prophesied—or, "publicly taught." As one of the special gifts of the Spirit in the early Church, it has the sense of "inspired and authoritative

Mark 4:14 — 14. The sower soweth the word—or, as in Luke (Luke 8:11), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that precious seed must be

John 1:29 — 29. seeth Jesus—fresh, probably, from the scene of the temptation. coming unto him—as to congenial company (Acts 4:23), and to receive from him His first greeting. and saith—catching a sublime inspiration at the sight of Him approaching. the Lamb of God—the one God-ordained, God-gifted sacrificial offering. that taketh away—taketh up and taketh away. The word

1 Corinthians 3:15 — "reward"; not that he shall lose salvation (which is altogether a free gift, not a "reward" or wages), for he remains still on the foundation (1 Corinthians 3:12; 2 John 1:6). saved; yet so as by fire—rather, "so as through fire" (Zechariah 3:2; Amos 4:11; Judges 1:23). "Saved, yet not without fire" (Judges 1:23- :) [BENGEL]. As a builder whose building, not the foundation, is consumed by fire, escapes, but with the loss of his work [ALFORD]; as the shipwrecked merchant, though he has lost his merchandise,

Philippians 1:6 — 6. confident—This confidence nerves prayers and thanksgivings (Philippians 1:3; Philippians 1:4). this very thing—the very thing which he prays for (Philippians 1:4- :) is the matter of his believing confidence (Mark 11:24; 1 John 5:14; 1 John 5:15). Hence the result is sure. he which hath begun—God (Philippians 2:13). a good work—Any work that

1 Thessalonians 5:1-28 — necesitan que se les diga cuándo vendrá la hora, porque siempre están listos. [Bengel]. 2. así como ladrón de noche—Los apóstoles en esta imagen siguen la parábola de su Señor, expresando cómo la venida de Cristo tomará de sorpresa a la humanidad ( Mateo 24:43; 2 Pedro 3:10). “La noche es siempre cuando hay una tranquila indiferencia” [Bengel]. “A la media noche” (tal vez figurativa: para algunas partes de la tierra será noche literal), Mateo 25:6. El ladrón no sólo no da ningún aviso de su venida, sino

1 Thessalonians 5:8 — kept from error, the heart from sin. For "the breastplate of righteousness," 1 Corinthians 13:13- :, we have here "the breastplate of faith and love"; for the righteousness which is imputed to man for justification, is "faith working by love" (Romans 4:3; Romans 4:22-24; Galatians 5:6). "Faith," as the motive within, and "love," exhibited in outward acts, constitute the perfection of righteousness. In Ephesians 6:17 the helmet is "salvation"; here, "the hope of salvation." In one aspect "salvation"

2 Thessalonians 2:10 — 10. deceivableness—rather as Greek, "deceit of (to promote) unrighteousness" ( :-). in—The oldest manuscripts and versions omit "in." Translate, "unto them that are perishing" (2 Corinthians 2:15; 2 Corinthians 2:16; 2 Corinthians 4:3): the victims of him whose very name describes his perishing nature, "the son of perdition"; in contrast to you whom (2 Thessalonians 2:13) "God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth."

2 Thessalonians 2:9 — Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and Matthew 24:24), to be known and rejected as wrought in support of falsehood (Deuteronomy 13:1-3; Deuteronomy 13:5; Galatians 1:8; Galatians 1:9; Revelation 13:11-15; Revelation 19:20). The same three Greek words occur for miracles of Jesus (Acts 2:22; Hebrews

Hebrews 12:16 — 16. fornicator— (Hebrews 13:4; 1 Corinthians 10:8). or profane—Fornication is nearly akin to gluttony, Esau's sin. He profanely cast away his spiritual privilege for the gratification of his palate. 1 Corinthians 10:8- : graphically portrays him. An example well fitted to strike needful

James 4:5 — vain—No word of Scripture can be so. The quotation here, as in :-, seems to be not so much from a particular passage as one gathered by James under inspiration from the general tenor of such passages in both the Old and New Testaments, as Numbers 14:29; Proverbs 21:20; Galatians 5:17. spirit that dwelleth in us—Other manuscripts read, "that God hath made to dwell in us" (namely, at Pentecost). If so translated, "Does the (Holy) Spirit that God hath placed in us lust to (towards) envy" (namely,