Bible Commentaries

Genesis 36:1-43 — LA POSTERIDAD DE ESAU. 1. éstas son las generaciones de Esaú—historia de los hombres y acontecimientos principales (comp. cap. 2:4). Esaú el cual es Edom Nombre que le fué dado con referencia al color peculiar de su piel al nacer y hecho más significativo por su gusto excesivo por el potaje rojo, como también por el carácter fiero de sus descendientes (comp. Ezequiel 25:12; Abdías

Genesis 48:1-22 — enfermo—Se envió apresuradamente a buscar a José, y en esta ocasión él llevó consigo a sus dos hijos. 2. se esforzó Israel, y sentóse sobre la cama—En la cámara donde yace un hombre bueno, se puede esperar una conversación espiritual y edificante. 3, 4. El Dios Omnipotente me apareció en Luz—El objeto de Jacob al referirse a la visión memorable de Beth-el—uno de los grandes lindes en su historia—fué el de señalar las promesas espléndidas reservadas para su posteridad, de ganar el interés de José y

Psalms 34:1-22 — Salmo 34 Sobre el título cf. 1 Samuel 21:13, Abimelech era el nombre general del soberano ( Génesis 20:2). Después de celebrar los benéficos tratos de Dios para con él, el salmista exhorta a otros a que hagan prueba de su cuidado providencial, enseñándoles

Psalms 84:1-12 — Salmo 84 Cf. los títulos del Salmo 8 y del 42. El escritor describe lo deseable que es el culto de Jehová, y ora para que sean restablecidos los privilegios del mismo. 1. amables—más bien, amadas. moradas—tabernáculos (43:3). 2. codicia—anhela intensamente.

Isaiah 37:16 — of several creatures: the ox, chief among the tame and useful animals; the lion among the wild ones; the eagle among birds; and man, the head of all (the original headship of man over the animal kingdom, about to be restored in Jesus Christ, Psalms 8:4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could not be likenesses of Him which He forbade in any shape. (3) They are introduced in the third or gospel dispensation (Revelation 4:6) as

Isaiah 38:8 — 8. bring again—cause to return (Joshua 10:12-14). In 2 Kings 20:9; 2 Kings 20:11, the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual

Numbers 25:1-18 — Peor para una “montaña” en Moab. El nombre verdadero del ídolo era Quemós, y sus ritos de culto eran celebrados con la más vergonzosa impureza. Al participar, pues, en esta fiesta, los israelitas cometieron la doble falta de idolatría y desenfreno. 4. Jehová dijo a Moisés: Toma todos los príncipes del pueblo, y ahórcalos—Los criminales israelitas, que sufrían la pena capital, eran primero apedreados y matados, y luego colgados. Las personas aquí mandadas ejecutar, eran los delincuentes principales

Acts 16:3 — it was no weakness to yearn for the society of one who might become, what Mark once appeared to be, a son in the Gospel [HOWSON]. And such he indeed proved to be, the most attached and serviceable of his associates (Philippians 2:19-23; 1 Corinthians 4:17; 1 Corinthians 16:10; 1 Corinthians 16:11; 1 Thessalonians 3:1-6). His double connection, with the Jews by the mother's side and the Gentiles by the father's, would strike the apostle as a peculiar qualification for his own sphere of labor. "So far

1 Corinthians 6:2 — 2. Do ye not know—as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to it (1 Corinthians 1:4; 1 Corinthians 1:5; 1 Corinthians 8:1). The oldest manuscripts have "Or" before "know ye not"; that is, "What! (expressing surprise) know ye not," c. saints . . . judge—that is, "rule," including judgment: as assessors of Christ. Matthew 19:28, "judging," that

2 Corinthians 2:14 — 14. Now—Greek, "But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so soon so wide a door, "thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel

Galatians 3:16 — seed; therefore, the promise that in Him "all the families of the earth shall be blessed" (Romans 11:26- :), joins in this one Seed, Christ, Jew and Gentile, as fellow heirs on the same terms of acceptability, namely, by grace through faith (Romans 4:13); not to some by promise, to others by the law, but to all alike, circumcised and uncircumcised, constituting but one seed in Christ (Romans 4:13- :). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant,

Galatians 4:4 — 4. the fulness of the time—namely, "the time appointed by the Father" ( :-). Compare Note, see on :-; Luke 1:57; Acts 2:1; Ezekiel 5:2. "The Church has its own ages" [BENGEL]. God does nothing prematurely, but, foreseeing the end from the beginning,

1 Timothy 5:9 — doubtless a requisite in presbyters, as it is here stated to have been in presbyteresses, with a view to their influence on the younger persons of their sex They were supported by the Church, but not the only widows so supported (1 Timothy 5:3; 1 Timothy 5:4). wife of one man—in order not to throw a stumbling-block in the way of Jews and heathen, who regarded with disfavor second marriages (see on 1 Timothy 5:4- :; Titus 1:6). This is the force of "blameless," giving no offense, even in matters indifferent.

2 Timothy 3:10 — pious mother Eunice and grandmother Lois would recommend him to study fully Paul's Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (Acts 13:50; Acts 14:5; Acts 14:19), but is first mentioned as such Acts 14:19- :. However, he was "a disciple" already, when introduced to us in Acts 14:19- :; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps

Hebrews 12:14 — 14. follow peace with all men—with the brethren especially ( :-), that so the "lame" among them be not "turned out of the way" (Hebrews 12:13), and that no one of them "fail of the grace of God" (Hebrews 12:13- :). holiness—a distinct Greek word from

Hebrews 12:23 — Jeremiah 17:13, and Esau's profane sale of his birthright, Jeremiah 17:13- :); these all, from the beginning to the end of the world, forming one Church to which every believer is already come. The first-born of Israel were "written" in a roll (Numbers 3:40). the spirits of just men made perfect—at the resurrection, when the "JUDGE" shall appear, and believers' bliss shall be consummated by the union of the glorified body with the spirit; the great hope of the New Testament (Romans 8:20-23; 1 Thessalonians

1 Peter 1:4 — 4. To an inheritance—the object of our "hope" ( :-), which is therefore not a dead, but a "living" hope. The inheritance is the believer's already by title, being actually assigned to him; the entrance on its possession is future, and hoped for as a certainty.

Revelation 11:13 — but at the same time verges on seven, the divine number, when its utter destruction takes place. Compare "666" in Revelation 6:12- :, "the number of the beast." tenth part of the city fell—that is, of "the great city" (Revelation 16:19; Zechariah 14:2). Ten is the number of the world kingdoms (Zechariah 14:2- :), and the beast's horns (Zechariah 14:2- :), and the dragon's (Zechariah 14:2- :). Thus, in the Church-historical view, it is hereby implied that one of the ten apostate world kingdoms fall.

Revelation 17:16 — 16. upon the beast—But A, B, Vulgate, and Syriac read, "and the beast." shall make her desolate—having first dismounted her from her seat on the beast (Revelation 17:3). naked—stripped of all her gaud (Revelation 17:4). As Jerusalem used the world power to crucify her Saviour, and then was destroyed by that very power, Rome; so the Church, having apostatized to the world, shall have judgment executed on her first by the world power, the beast and his allies; and

1 Samuel 3:1-21 — levitas, estando la de él cerca de la del sumo sacerdote. la palabra de Jehová era de estima en aquellos días—Era rara vez conocida por los israelitas. En verdad, sólo dos profetas son mencionados durante toda la administración de los jueces ( Jueces 4:4; Jueces 6:8). no había visión manifiesta—Ningún profeta públicamente reconocido que pudiese darles a conocer la voluntad de Dios. Debe haber habido ciertas evidencias indubitables por las cuales se distinguía una comunicación del cielo. Eli las conocia