Bible Commentaries

Mark 2:4 — Mark 2:4 . The particulars in this verse not in Mt., who did not care how they found their way to Jesus; enough for him that they succeeded somehow . προσεγγίσαι (T. R.): here only in N. T. to approach; προσενέγκαι (W.H [8] ), to bring near (the sick man understood) to Him, Jesus. ἀπεστέγασαν τ . σ ., removed the roof, to which they would get access by an outside stair either from the street or from the court. ὅπου ἦν , where He was; where was that? in an upper room (Lightfoot

John 8:17 — καὶ ἐν τῷ νόμῳ … πατήρ. Vuelve de “juzgar” a “dar testimonio”, y sostiene que Su testimonio ( Juan 8:18 ) satisface la ley Mosaica ( Deuteronomio 17:6 ; Deuteronomio 19:15 ) porque lo que Él testifica de Sí mismo es confirmado por el Padre que lo envió. La naturaleza de este testimonio se da plenamente en Juan 5:37-47 . ἐγώ εἰμι ὁ μαρτυρῶν… Field

John 8:39 — John 8:39 . To this ambiguous but ominous utterance the Jews reply: Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστι , thereby meaning to clear themselves of the suspicion of having learned anything evil from their father. To which Jesus retorts: Εἰ τέκνα … ἐποιεῖτε ἄν . “If

Acts 5:2 — νόσφι . But both in LXX and N.T. it is used in a bad sense of appropriating for one’s own benefit, purloining, Joshua 7:1 , of Achan, 2Ma 4:32 , so here and in Acts 5:3 , and Titus 2:10 , cf. also a similar use of the word in Jos., Ant. , iv., 8, 29 (so in Greek authors, Xen., Polyb., Plut.). ἀπό : the same combination in Joshua 7:1 ( cf. Acts 2:17 above, ἐκχεῶ ἀπό , cf. Hebrew מִן . See Bengel’s note, in loco , on the sin of Achan and Ananias). συνειδυίης : it was thus a deliberate

Acts 7:24 — avenging, and therefore might mean here “he took vengeance on” or “he repulsed” ( cf. Joshua 10:13 , 2Ma 10:17 , Wis 11:3 , and Jos., Ant. , ix., 1, 2), although this is expressed in the next words. ἐποίησεν ἐκδίκησιν , cf. Luke 18:7-8 ; Luke 21:22 ; lit [205] , “wrought an avenging,” Romans 12:19 ( cf. Hebrews 10:30 ), 2Co 7:11 , 2 Thessalonians 1:8 , 1 Peter 2:14 . This and similar expressions are common in LXX, Judges 11:36 , Psalms 149:7 , Eze 25:17 , Malachi

Acts 8:2 — Acts 8:2 . Spitta connects Acts 8:2 with Acts 11:19-21 , and all the intermediate section, Acts 8:5 to Acts 11:19 ; forms part of his source (so also Sorof, Clemen, who joins his H.H., Acts 8:1 to Acts 11:19 ; but on the other hand see Hilgenfeld, Zeitschrift

Romans 6:14 — Pueden obedecer estas exhortaciones, porque el pecado ya no será su tirano, ya que no están bajo la ley, sino bajo la gracia. No es la contención, sino la inspiración, lo que libera del pecado: no es el Monte Sinaí sino el Monte Calvario el que hace santos. Pero esta misma forma de expresar la verdad (que se ampliará en los capítulos 7 y 8) parece plantear la vieja dificultad de Romanos 3:8 ; Romanos 6:1 nuevo. El Apóstol mismo lo afirma, y ​​procede a una refutación final.

Romans 9:33 — Romans 9:33 . Yet paradoxical as this may seem, it agrees with the words of Scripture. The quotation is a mixture of Isaiah 28:16 ; Isaiah 8:14 : and it is interesting to remark that the same passages are quoted in conjunction, though they are not mixed as here, in 1 Peter 2:6-8 . The original reference of them is not exactly Messianic. The stone laid in Zion (Isaiah 28:16

Romans 9:33 — Sin embargo, por paradójico que parezca, concuerda con las palabras de la Escritura. La cita es una mezcla de Isaías 28:16 ; Isaías 8:14 : y es interesante notar que los mismos pasajes se citan en conjunto, aunque no mezclados como aquí, en 1 Pedro 2:6-8 . La referencia original de ellos no es precisamente mesiánica. La piedra puesta en Sion ( Isaías 28:16 ) es en

1 Corinthians 15:50 — reassertion of the ruling thought of the previous § that of the opposition between the psychic body of the First Adam and the spiritual body of the Second; manifestly the former is unfit for God’s heavenly kingdom with the latter, it is assumed (48 b ; cf. Luke 20:34 ff., 1 John 3:2 f.), we must be clothed to enter that diviner realm: “Flesh and blood cannot inherit God’s kingdom; nor indeed doth corruption (perishableness) inherit incorruption (imperishableness)”. The second

2 Corinthians 1:4 — a ) to beseech , eighteen times in St. Paul, ( b ) to exhort , seventeen times, ( c ) to comfort , thirteen times, of which seven are in this Epistle, where the word occurs altogether seventeen times. Cf. 2 Corinthians 1:6 , 2 Corinthians 2:7-8 , 2Co 5:20 , 2 Corinthians 6:1 , 2 Corinthians 7:6-7 ; 2 Corinthians 7:13 , 2 Corinthians 8:6 , 2 Corinthians 9:5 , 2 Corinthians 10:1 , 2Co 12:8 ; 2 Corinthians 12:18 , 2 Corinthians 13:11 . εἰς τὸ δύνασθαι κ . τ . λ .: to the end that we may be able

2 Corinthians 1:4 — ( a ) suplicar , dieciocho veces en San Pablo, ( b ) exhortar , diecisiete veces, ( c ) consolar , trece veces, de las cuales siete están en esta Epístola, donde el palabra aparece en total diecisiete veces. Cf. 2 Corintios 1:6 ; 2 Corintios 2:7-8 Co 5:20, 2 Corintios 6:1 ; 2 Corintios 7:6-7 ; 2 Corintios 7:13 ; 2 Corintios 8:6 ; 2 Corintios 9:5 ; 2 Corintios 10:1 2 Corintios 12:8 ; 2 Corintios 12:18 ; 2 Corintios 13:11 . εἰς τὸ δύνασθαι κ. τ. λ.: con el fin de que podamos consolar a

Philippians 4:19 — favor. Aquí está el otro lado. “Mi Dios pagará lo que se me ha hecho a Su siervo por causa del Evangelio. Él, a su vez, satisfará al máximo (πληρώσει) todas tus necesidades . Debe leerse τὸ πλοῦτος. Ver crítica. nota superior Así también en 2 Corintios 8:2 ; Efesios 1:7 ; Efesios 2:7 ; Efesios 3:8 ; Efesios 3:16 ; Colosenses 1:27 ; Colosenses 2:2 . Pero ὁ πλοῦτος en Efesios 1:18 , y repetidamente tanto en nominativo, genitivo y acusativo singular. El griego moderno usa πλοῦτος, βίος, θρῆνος a

2 Timothy 1:7 — can only reply, The Christian Society, represented by the apostles on the Day of Pentecost. (The aor. ἔδωκεν points to a definite occasion). Then it was that the Church began to receive the power, δύναμις , which had been promised (Luke 24:49 ; Acts 1:8 ) by the Lord, and realised by the apostles collectively (Acts 4:33 ; 1 Corinthians 4:20 ; 1 Corinthians 5:4 ), and individually (Acts 6:8 ; 1 Corinthians 2:4 ; 2 Corinthians 6:7 ; 2 Corinthians 12:9 ). Whatever special charismata are bestowed on the

2 Timothy 1:7 — responder, La Sociedad Cristiana, representada por los apóstoles en el Día de Pentecostés. (El aor. ἔδωκεν apunta a una ocasión definida). Fue entonces cuando la Iglesia comenzó a recibir el poder, δύναμις, que había sido prometido ( Lucas 24:49 ; Hechos 1:8 ) por el Señor, y realizado por los apóstoles colectivamente ( Hechos 4:33 ; 1 Corintios 4:20 ). ; 1 Corintios 5:4 ), e individualmente ( Hechos 6:8 ; 1 Corintios 2:4 ; 2 Corintios 6:7 ; 2 Corintios 12:9 ). Cualesquiera que sean los carismas

2 Timothy 2:11 — be introduced by some inferential particle; See on 1 Timothy 4:10 . On the other hand, it is questionable if εἰ ἀρνησόμεθα , κ . τ . λ . is suitable in tone to a hymn; and St. Paul’s prose constantly rises to rhythmical cadences, e.g. , Romans 8:33 sqq. , 1 Corinthians 13:0 . We have here contrasted two crises, and two states in the spiritual life: συναπεθάνομεν and ἀρνησόμεθα point to definite acts at definite times; while ὑπομένομεν and ἀπιστοῦμεν indicate states of being, more or less prolonged. εἰ

Revelation 14 overview — again breaks off to point his readers across the sombre vista opened up by this oracle of the θηρίον , not to the church as an oasis and asylum on earth but to the glad sure hope of the faithful after death. How can the θηρίον be met? Who (Revelation 13:8 ) can hold out against such seductions? By way of answer to such doubts and fears the prophet raises the veil of the future for a moment to reveal the heavenly ( cf. Revelation 13:15 , Revelation 14:3 ) survivors of the conflict (Revelation 14:1-5

Revelation 14 overview — lectores el panorama sombrío abierto por este oráculo de la θηρίον, no a la iglesia como un oasis y asilo en la tierra, sino a la esperanza segura y gozosa de los fieles después de la muerte. ¿Cómo se puede cumplir con el θηρίον? ¿Quién ( Apocalipsis 13:8 ) puede resistir tales seducciones? Como respuesta a tales dudas y temores, el profeta levanta por un momento el velo del futuro para revelar lo celestial ( cf. Apocalipsis 13:15 ; Apocalipsis 14:3 ) sobrevivientes del conflicto ( Apocalipsis 14:1-5

Revelation 5:14 — Revelation 5:14 . The prologue is brought to a splendid close by “amen” from the four ζῷα , who have the last as they had the first word (Revelation 4:8 ), followed by silent adoration from the πρεσβύτεροι . As in the liturgical practice of early Christian assemblies, so in the celestial court, the solemn chant of praise to God is succeeded by the “amen” (“ad similitudinem tonitrui

Revelation 5:14 — El prólogo termina espléndidamente con el “amén” de los cuatro ζῷα, que tienen la última como la primera palabra ( Apocalipsis 4:8 ), seguido de la adoración silenciosa de los πρεσβύτεροι. Como en la práctica litúrgica de las primeras asambleas cristianas, así en la corte celestial, el canto solemne de alabanza a Dios es seguido por el “amén” (“ad similitudinem tonitrui… amén reboat”,