Bible Commentaries

Genesis 50:1-26 — EL LUTO POR JACOB. 1. Se echó José sobre el rostro de su padre, etc.—Sobre él, como miembro principal de la familia, recayó el deber de cerrar los ojos de su venerable padre (comp. cap. 46:4) y de imprimir el beso de despedida. 2. mandó José a sus médicos familiares que embalsamasen a su padre, etc.—En el antiguo Egipto los embalsamadores formaban una clase aparte. El proceso de embalsamamiento consistía en introducir una gran cantidad

Exodus 11:1-10 — 10:29), tenía que considerarse como una predicción. 2, 3. Habla ahora al pueblo—Estos versículos, describiendo la comunicación que se había hecho a Moisés en privado, están intercalados aquí como un paréntesis, y serán considerados en el cap. 12:35. 4. Jehová ha dicho así: A media noche—Aquí se relata el anuncio de la última plaga, hecho de la manera más solemne al rey, en cuyo corazón endurecido, toda su dolorosa experiencia no había producido hasta ahora ningún ablandamiento, por lo menos ningún

Psalms 98:1-9 — (Salmo 7:17; Salmo 31:1), y la una y la otra se manifiestan públicamente. 3. La unión de la misericordia y la verdad (Salmo 57:3; Salmo 85:10) aseguran las bendiciones de la promesa ( Génesis 12:3; Génesis 18:18) a todo el mundo ( Isaías 52:10). 4-6. levantad la voz—o, prorrumpid en alabanzas ( Isaías 14:7; Isaías 44:23). delante del rey Jehová—aclamadle como vuestro Soberano; mientras que, con toda ayuda para mostrar celo y gozo, se les invita a las criaturas inteligentes a alabar, como en

Jeremiah 13:1-27 — inmediata al cuerpo, sin lavarla (v. 10). Grocio entiende que se trata de una prenda no blanqueada al sol, sino de una dejada en su natural aspereza, a semejanza de Judá, que, no teniendo belleza, había sido adoptada por la sola gracia de Dios ( Ezequiel 16:4). “Ni fuiste lavada con agua” 4. Eufrates—Henderson, con la mira de sostener el concepto de que el acto de Jeremías era externo, piensa que la voz hebrea “Frath” aquí es Efrata, nombre original de Belén, a nueve kilómetros y medio al sur de Jerusalén,

Ezekiel 1:1-28 — llevados cautivos de Jerusalén a Babilonia, y entre ellos se encontraba Daniel. El segundo cautiverio ocurrió en el reinado de Joaquín, cuando fué llevado Ezequiel. El tercero y último se llevó a cabo cuando se tomó la ciudad de Jerusalén bajo Sedequías. 4. viento tempestuoso—simbólico de los juicios de Dios (Jeremias 23:19, Jeremias 25:32). venía del aquilón—es decir, desde Caldea, cuyas fuerzas hostiles invadirían a Judea desde el norte. El profeta se imagina estar en el templo. un fuego envolvente—abarcando

Ezekiel 12:1-28 — LA PRISION DE SEDEQUIAS Y DE LA PERDIDA DE SU VISTA; CONJETURA INCREDULA DE LOS JUDIOS EN CUANTO A LA DISTANCIA DEL ACONTECIMIENTO REPRENDIDO. 1, 2. ojos para ver, y no ven … oídos para oir, y no oyen—cumplimiento de la profecía e Deuteronomio 29:4, aquí citada por Ezequiel (véase Isaías 6:9; Jeremias 5:21). Ezequiel necesitaba recordar frecuentemente la perversidad del pueblo, para no desalentarse por causa del poco efecto producido por sus profecías. El “no ver” de ellos es resultado de la

Joel overview — Jehovah is God," that is, worshipper of Jehovah) seems to have belonged to Judah, as no reference occurs to Israel; whereas he speaks of Jerusalem, the temple, the priests, and the ceremonies, as if he were intimately familiar with them (compare Joel 1:14; Joel 2:1; Joel 2:15; Joel 2:32; Joel 3:1; Joel 3:2; Joel 3:6; Joel 3:16; Joel 3:17; Joel 3:20; Joel 3:21). His predictions were probably delivered in the early days of Joash 870-865 B.C.; for no reference is made in them to the Babylonian, Assyrian,

Zechariah 6:13 — bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him" (Isaiah 52:13- :). sit—implying security and permanence. priest . . . throne— (Genesis 14:18; Psalms 110:4; Hebrews 5:6; Hebrews 5:10; Hebrews 6:20; Hebrews 7:1-28). counsel of peace . . . between . . . both—Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between

Matthew 3 overview — :: Annas and Caiaphas being the high priests —The former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas, his son-in-law (John 18:13; Acts 4:6). In David's time both Zadok and Abiathar acted as high priests (Acts 4:6- :), and it seems to have been the fixed practice to have two (2 Kings 25:18). the word of God came unto John the son of Zacharias in the wilderness —Such a way of speaking

Romans 15:33 — peace be with you all. Amen—The peace here sought is to be taken in its widest sense: the peace of reconciliation to God, first, "through the blood of the everlasting covenant" (Hebrews 13:20; 1 Thessalonians 5:23; 2 Thessalonians 3:16; Philippians 4:9); then the peace which that reconciliation diffuses among all the partakers of it (1 Corinthians 14:33; 2 Corinthians 13:11; and see on 2 Corinthians 13:11- :); more widely still, that peace which the children of God, in beautiful imitation of their

Ephesians 2:20 — regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. BENGEL and ALFORD refer the meaning solely to these (Ephesians 3:5; Ephesians 4:11). These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to Ephesians 4:11- :, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called

2 Timothy 4:11 — 11. Take—Greek, "take up" on thy journey (Acts 20:13; Acts 20:14). John Mark was probably in, or near, Colosse, as in the Epistle to the Colossians (Colossians 4:10), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephesus and somewhere in the interior of Asia Minor; hence

Hebrews 13:4 — 4. is, c.—Translate, "Let marriage be treated as honorable": as Hebrews 13:5 also is an exhortation. in all—"in the case of all men": "among all." "To avoid fornication let EVERY MAN have his own wife" (1 Corinthians 7:2). Judaism and Gnosticism combined

Hebrews 3:6 — 6. But Christ—was and is faithful (Hebrews 3:2). as a son over his own house—rather, "over His (GOD'S, Hebrews 3:4) house"; and therefore, as the inference from His being one with God, over His own house. So Hebrews 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, Hebrews

Hebrews 4:14 — 14. Seeing then—Having, therefore; resuming Hebrews 2:17. great—as being "the Son of God, higher than the heavens" (Hebrews 2:17- :): the archetype and antitype of the legal high priest. passed into the heavens—rather, "passed through the heavens," namely,

Hebrews 6:8 — tested; so the Greek implies. Reprobate . . . rejected by the Lord. nigh unto cursing—on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," c. (Hebrews 6:4 Hebrews 6:6). The ground is not yet actually cursed. whose—"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning" (Hebrews 6:6- :); so as to

James 5:9 — condemned—The best manuscript authorities read, "judged." James refers to Matthew 7:1, "Judge not lest ye be judged." To "murmur against one another" is virtually to judge, and so to become liable to be judged. judge . . . before the door—referring to Matthew 24:33. The Greek is the same in both passages, and so ought to be translated here as there, "doors," plural. The phrase means "near at hand" (Genesis 4:7), which in the oldest interpretations [Targums of Jonathan and Jerusalem] is explained, "thy sin is

1 John 3:4 — 4. Sin is incompatible with birth from God (1 John 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of

Revelation 20:4 — 4, 5. they sat—the twelve apostles, and the saints in general. judgment was given unto there—(See on :-). The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do

Revelation 7:3 — re-embodied as a nation; for its tribes are distinctly specified (Joseph, however, being substituted for Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist's especial tool [ARETAS, tenth century], compare Genesis 49:17; Jeremiah 8:16; Amos 8:14; just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy (Amos 8:14- :), and shall be transfigured