Bible Commentaries

Song of Solomon 5:14 — 14. rings set with . . . beryl—Hebrew, Tarshish, so called from the city. The ancient chrysolite, gold in color (Septuagint), our topaz, one of the stones on the high priest's breastplate, also in the foundation of New Jerusalem (Revelation 21:19; Revelation

Isaiah 19 overview — nineteenth and twentieth chapters are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Sevechus, or Sabacho II, and Tirhakah, for forty or fifty years. Sevechus (called So, the ally of Hoshea, 2 Kings 17:4), retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital,

Isaiah 19:18 — Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (Isaiah 18:7; Isaiah 23:18). five cities—that is, several cities, as in Isaiah 17:6; Isaiah 30:17; Genesis 43:34; Leviticus 26:8. Rather, five definite cities of Lower Egypt (Isaiah 19:11; Isaiah 19:13; Isaiah 30:4), which had close intercourse with the neighboring Jewish cities [MAURER]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and

Isaiah 7:1-25 — muchos muertos”. Su propósito era, probablemente el de unir los tres reinos contra Asiria; Egipto parece haber favorecido este plan, a fin de interponer a estos reinos aliados entre su propia frontera y la de Asiria (cf. v. 18, “Egipto”; y 2 Reyes 17:4, alianza entre Oseas y Egipto). Rezín y Peca habrían advertido la inclinación de Acaz hacia Asiria más bien que hacia su propia confederación; así que esto, y la antigua enemistad entre Israel y Judá ( 1 Reyes 12:16), fueron la causa de que Rezín y

Jeremiah 2:1-37 — de parte de Dios en su primitiva historia (véase Ezequiel 16:8, Ezequiel 16:22, Ezequiel 16:60; Ezequiel 23:38, Ezequiel 23:19; Oseas 2:15). Pues Israel, desde el principio, mostró perversidad más bien que bondad, para con Dios (véase Éxodo 14:11; Éxodo 15:24; Éxodo 32:1, etc). Cuanto mayores eran, desde el principio, los favores que Dios les dispensaba, más detestable era su ingratitud, evidenciada por un alejamiento mayor de él (vv. 3, 5, etc, etc.) desposorio—el intervalo entre los esponsales

Micah overview — full, round, and perspicuous; his diction pure, and his parallelisms regular. His description of Jehovah (Micah 7:18; Micah 7:19) is not surpassed by any elsewhere in Scripture. The similarity between Isaiah and Micah in some passages (compare Micah 4:1-3; Isaiah 2:2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects for their theme. HENGSTENBERG maintains that the passage in Micah is the original. Isaiah was somewhat

Zechariah 1:8 — form, an earnest of the incarnation; called the "angel of Jehovah" (Zechariah 1:11; Zechariah 1:12), "Jehovah the angel of the covenant" (Zechariah 1:12- :; compare Genesis 16:7; Zechariah 1:13; Genesis 22:11; Zechariah 1:12; Exodus 3:2; Zechariah 1:4). Being at once divine and human, He must be God and man in one person. riding—implying swiftness in executing God's will in His providence; hastening to help His people. red horse—the color that represents bloodshed: implying vengeance to be inflicted on

Matthew 4:9 — 9. And saith unto him, All these things will I give thee—"and the glory of them," adds Luke (Luke 4:6). But Matthew having already said that this was "showed Him," did not need to repeat it here. Luke (Luke 4:6- :) adds these other very important clauses, here omitted—"for that is," or "has been," "delivered unto me, and to whomsoever I will I give

Matthew 5:18 — it is uttered is the Moral Law, no higher claim to an authority strictly divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Leviticus 18:1-5; Leviticus 19:37; Leviticus 26:1-4; Leviticus 26:13-16, c.), such language as this of our Lord will appear totally unsuitable, and indeed abhorrent, from any creature lips. When the Baptist's words—"I say unto you" (Matthew 3:9) —are compared with those of his Master here, the difference

Acts 11:25 — Jewish enemies, by whom they were styled "Nazarenes" (Acts 11:1- :), but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [OLSHAUSEN]. It was not at first used in a good sense (as Acts 26:28; 1 Peter 4:16 show), though hardly framed out of contempt (as DE WETTE, BAUMGARTEN, c.) but as it was a noble testimony to the light in which the Church regarded Christ—honoring Him as their only Lord and Saviour, dwelling continually on His name, and glorying

Romans 1:4 — 4. And declared—literally, "marked off," "defined," "determined," that is, "shown," or "proved." to be the Son of God—Observe how studiously the language changes here. He "was MADE [says the apostle] of the seed of David, according to the flesh" (Romans

Romans 2:28 — the God of salvation. Where this is realized, the signs are full of significance but where it is not, they are worse than useless. Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (Romans 2:4, and compare 2 Peter 3:9; Ecclesiastes 8:11). (2) Amidst all the inequalities of religious opportunity measured out to men, and the mysterious bearing of this upon their character and destiny for eternity, the same great principles of judgment, in a form

1 Corinthians 16:19 — 19. Asia—not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital. much—with especial affection. Aquila . . . Priscilla—(Compare Acts 18:2; Romans 16:3; Romans 16:4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Acts 18:2; Acts 18:18; Acts 18:19; Acts 18:26); here, as

1 Corinthians 4:1-21 — CAPITULO 4 UNA DEBIDA ESTIMACION DE LOS MINISTROS: NO DEBE ANTICIPARSE UN JUICIO EN CONTRA DE ELLOS; ENTRE TANTO, LA HUMILDE CONDICION DEL APOSTOL SE CONTRASTA CON EL ORGULLO DE LOS CORINTIOS DE SER MIEMBROS DE ALGUN PARTIDO. NO QUE EL APOSTOL LOS QUISIERA AVERGONZAR,

1 Corinthians 5:7 — and natural corruption. The image is taken from the extreme care of the Jews in searching every corner of their houses, and "purging out" every particle of leaven from the time of killing the lamb before the Passover (Deuteronomy 16:3; Deuteronomy 16:4). So Christians are continually to search and purify their hearts (Psalms 139:23; Psalms 139:24). as ye are unleavened—normally, and as far as your Christian calling is concerned: free from the leaven of sin and death (Psalms 139:24- :). Paul often

Galatians 5:11 — and if he had, through the medium of Christianity, brought converts to Judaism. But if justification in any degree depended on legal ordinances, Christ's crucifixion in that degree was unnecessary, and could profit nothing (Galatians 5:2; Galatians 5:4). Worldly Wiseman, of the town of Carnal Policy, turns Christian out of the narrow way of the Cross, to the house of Legality. But the way to it was up a mountain, which, as Christian advanced, threatened to fall on him and crush him, amidst flashes

Galatians 6:1-18 — no seas … tentado—como es fácil que suceda a aquellos que reprenden a otros sin mansedumbre (véase Mateo 7:2; 2 Timoteo 2:25; Santiago 2:13). 2. Si vosotros, legalistas, tenéis que “llevar cargas”, entonces en lugar de cargas legales ( Mateo 23:4), “sobrellevad los unos las cargas de los otros”, lit., “pesos”. Distinguido por Bengel de “carga”, v. 5 (palabra griega diferente): los “pesos” sobrepasan la fuerza de los que los llevan; la “carga” es proporcional con la fuerza. cumplid así—o como

2 Timothy 2:1-26 — el poder del creyente. Véase cap. 1:7, “Dios nos ha dado el espíritu de fortaleza”. 2. entre—griego, “por”, “a través de”; es decir, con la atestación de muchos testigos, los presbíteros y otros presentes en su ordenación o consagración ( 1 Timoteo 4:14; 1 Timoteo 6:12). encarga—encomienda como un depósito (cap. 1:14). fieles—La calidad más necesaria en aquéllos a quienes es encomendado un depósito. que—“quienes”; “tales como sean idóneos para enseñar también a otros”. De esta manera se prepara

2 Timothy 4:1-22 — SALUDOS: BENDICION. 1. Requiero—Griego, “adjuro”. pues—omitido en los manuscritos más antiguos Señor Jesucristo—los manuscritos más antiguos leen sencillamente. “Cristo Jesús”. ha de juzgar—Su comisión de parte de Dios Padre se menciona en Hechos 10:42; su resolución de hacerlo, 1 Pedro 4:5; la ejecución de su comisión, aquí. en su manifestación—Los manuscritos más antiguos leen “y” en lugar de “en”; tradúzcase entonces, “Te requiero ante Dios, etc., y por su aparecimiento”. y en su reino—a ser

Hebrews 1:1-14 — judaicos. Los judíos de días anteriores ( 1 Corintios 10:1). por el Hijo—El Griego, en un Hijo. Un rey mortal habla por medio de su embajador, no (como el Rey de reyes) EN su embajador. El Hijo es la última y la más sublime manifestación de Dios ( Mateo 21:34, Mateo 21:37); en él mora corporalmente no meramente una medida, como en los profetas, sino la plenitud del Espíritu de Dios ( Juan 1:16; Juan 3:34; Colosenses 2:9). Así contesta él a la objeción que los judíos sacaron de sus profetas. Jesús es el