Bible Commentaries

Acts 1:3 — sense. μετὰ τὸ παθεῖν , “after his passion,” so in A. and R.V.; post passionem suam , Vulg.; “too sacred a word to be expunged from this the only place where it occurs in the Bible,” Humphry, Commentary on R.V.; cf. Acts 3:18 , Acts 17:3 , Acts 26:23 . ἐν πολλοῖς τεκμηρίοις τεκμήριον only here in N.T. twice in Wis 5:11 ; Wis 19:13 , and 3Ma 3:24 . The A.V. followed the Genevan Version by inserting the word “infallible” (although the latter still retained “tokens”

Acts 21:38 — Acts 21:38 . οὐκ ἄρα σὺ εἶ : mirantis est, cf. Arist., Av. , 280 (Blass). Vulgate, Eras, render Nonne tu es …? but emphasis on οὐκ “Thou art not then” (as I supposed). No doubt the false prophet to whom reference is made by Josephus. Whilst Felix

Acts 26:18 — Acts 26:18 . ἀνοῖξαι ὀφθ . αὐτῶν , cf. Acts 9:8 ; Acts 9:40 , and also Matthew 9:30 ; so too Isaiah 35:5 ; Isaiah 42:7 . Both Jews and Gentiles were blinded ( οὕς above, referring to both), the former because seeing they saw not, Matthew 13:13 , Romans 11:8 ;

Acts 28:6 — Acts 28:6 . οἱ δέ …: Paul shook off the viper the natives looked for a fatal result. They knew the deadly nature of the bite, and their subsequent conduct shows that they regarded it as nothing short of miraculous that Paul escaped. So St. Luke evidently wishes

Acts 3:13 — . λ .: the words were wisely chosen, not only to gain attention and to show that the speaker identified himself with the nation and hope of Israel, but also because in Jesus St. Peter saw the fulfilment of the promise made to Abraham. ἐδόξασε , John 8:54 ; John 11:4 . Again we mark the same sharp contrast as in St. Peter’s former address God hath glorified … but you put to an open shame. The objections of Weiss, who traces a reviser’s hand in the double mention of the glorification

Acts 4:13 — present participle marks this continuous observation of the fearless bearing of the Apostles during the trial (Rendall). παρρησίαν : either boldness of speech, or of bearing; it was the feature which had characterised the teaching of our Lord; cf. Mark 8:32 , and nine times in St. John in connection with Christ’s teaching or bearing; and the disciples in this respect also were as their Master, c. Acts 4:29 ; Acts 4:31 (Acts 2:29 ); so too of St. Paul, Acts 28:31 , and frequently used by St. Paul

1 Corinthians 1:10 — “But I exhort (appeal to) you, brothers:” the reproof to be given stands in painful contrast ( δέ ) with the Thanksgiving. It is administered “through the name of our Lord Jesus Christ,” which the Ap. has invoked so often (see note on 8); all the authority and grace of the Name reinforce his appeal, “that you say the same thing, all (of you),” instead of “saying, each of you, I am of Paul,” etc. (1 Corinthians 1:12 ). Τὸ αὐτὸ λέγειν , “a strictly classical

1 Corinthians 1:2 — personal con Dios en Cristo. Ahora bien, esta relación comenzó con el llamado de Dios , que convocó a cada uno a una vida santa dentro de la comunidad cristiana; de ahí la aposición adicional, κλητοῖς ἁγίοις (ver nota en 1, y Romanos 1:7 ; cf. Hechos 18:10 , λαός ἐστίν μοι πολύς κ. τ. λ.). El pf. pass [42] ptp [43] expresa un estado determinado: de una vez por todas los lectores de Cor [44] han sido consagrados a Dios, por su llamada y su consentimiento. Esta santificación inicial es sincrónica con

1 Corinthians 13:4-7 — 13:4-7 . In 1 Corinthians 13:1-3 Paul’s utterance began to rise with the elevation of his theme into the Hebraic rhythm (observe the recurrent ἀγάπην δὲ μὴ ἔχω , and the repeated οὐδέν ) which marks his more impassioned passages (see e.g ., Romans 8:31 ff., Ephesians 1:8 ff.; on a smaller scale, 1 Corinthians 3:22 f. above). Here this rhythm dominates the structure of his sentences: they run in seven couplets, arranged as one (affirm.), four (neg.), and two (aff.) verse-lines, with the subject

1 Corinthians 15 overview — apart from the practical and personal questions upon which the Ep. turns (and accordingly reserved to the last), this doctrinal controversy has two important points of connexion with them, lying (1) in the differences of opinion prevalent at Cor [2228] ( cf. 12, λέγουσιν ἐν ὑμῖν τινες , with ἵνα τὸ αὐτὸ λέγητε πάντες , 1 Corinthians 1:10 ), and (2) in the laxity of moral sentiment associated with Cor [2229] unbelief ( cf. 1 Corinthians 15:32 ff. with 1 Corinthians 5:2 , 1 Corinthians 6:8 f., 1Co

1 Corinthians 15 overview — cuestiones prácticas y personales en las que se basa el Ep. turnos (y por lo tanto reservada para el último), esta controversia doctrinal tiene dos puntos importantes de conexión con ellos, yaciendo (1) en las diferencias de opinión prevalecientes en Cor [2228] ( cf. 12, λέγουσιν ἐν ὑμῖν τινες, con ἵνα τὸ αὐτὸ λέγητε πάντες, 1 Corintios 1:10 ), y (2) en la laxitud del sentimiento moral asociado con cor [2229] incremento ( cf. 1 Corintios 15:32 ff. con 1 Corintios 5:2 ; 1 Corintios 6:8 s., 1 Corintios

Ephesians 2:12 — description of those addressed as τὰ ἔθνη κ . τ . λ . is now resumed Remember, I say, that ye were . The τῷ καιρῷ , corresponding to the previous ποτέ , refers to their pre-Christian days. In such phrases it is usual to insert ἐν (Donald., Greek Gram. , p. 487), and it is inserted by the TR (following [149] [150] [151] [152] , etc.). But time when is also often enough expressed by the simple dat. (Win.-Moult., pp. 273, 274), and the balance of evidence is largely against the presence of the prep. here.

1 Timothy 1:1-2 — to the Churches committed to the charge of Timothy and Titus respectively. The phrase means simply one sent by Christ, not primarily one belonging to Christ. Cf. Philippians 2:25 , where Epaphroditus is spoken of as ὑμῶν ἀπόστ ., and 2 Corinthians 8:23 , ἀπόστ . ἐκκλησιῶν . ἀπόστ . Χρ . Ἰησ . is also found in 2 Corinthians 1:1 , Ephesians 1:1 , Col 1:1 , 2 Timothy 1:1 ; ἀπόστ . Ἰησ . Χρ . in 1 Corinthians 1:1 , Titus 1:1 . The difference in the use Jesus Christ and Christ Jesus seems to be this:

Titus 2:13 — λ ., as already stated, describes the glad expectancy which is the ruling and prevailing thought in the lives of men looking for their Lord’s return (Luke 12:36 ), προσδεχόμενοι τὸ ἔλεος τοῦ Κυρίου ἡμῶν Ἰησοῦ χριστοῦ (Jude 1:21 ). Cf. Romans 8:19 ; 1 Corinthians 1:7 ; Php 3:20 ; 1 Thessalonians 1:10 ; Hebrews 9:28 ; 2 Peter 3:12 .Isaiah 25:9; Isaiah 25:9 is the basal passage. Cf. Acts 24:15 , ἐλπίδα ἔχων εἰς τὸν Θεόν , ἣν καὶ αὐτοὶ οὗτοι προσδέχονται . In this quotation ἐλπίδα is the mental

Titus 2:13 — se dijo, describe la expectativa alegre que es el pensamiento decisivo y prevaleciente en la vida de los hombres que buscan el regreso de su Señor ( Lucas 12:36 ), προσδεχόμενοι τὸ ἔλεος τοῦ κυρίου ἡνν ἰσοῦ χρ χenda. ( Judas 1:21 ). Cf. Romanos 8:19 ; 1 Corintios 1:7 ; Filipenses 3:20 ; 1 Tesalonicenses 1:10 ; Hebreos 9:28 ; 2 Pedro 3:12 . Isaías 25:9 ; Isaías 25:9 es el pasaje basal. Cf. Hechos 24:15 . En esta cita ἐλπίδα es el acto mental, mientras que el relativo ἥν es la realización

James 1:15 — θάνατος belong together, and the latter testifies to the existence of the former, so πίστις and ἔργα belong together, and the latter proves the existence of the former; see James 2:22 , ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη . ἀποκύει : only here and in James 1:18 in the N.T., it only occurs once in the Septuagint, 4Ma 15:17 , ὦ μόνη γύναι τὴν εὐσέβειαν ἁλόκληρον ἀποκυήσασα . θάνατον : in Tanchuma, Bereshith , 8, it is taught that Adam’s sin was the means of death entering into the world, so that all generations

James 1:15 — pertenecen juntos, y el último da testimonio de la existencia del primero, así πίστις y ἔργα pertenecen juntos, y el último prueba la existencia del primero; ver Santiago 2:22 , ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη. ἀποκύει : solo aquí y en Santiago 1:18 en el NT, solo aparece una vez en la Septuaginta, 4Ma 15:17, ὦ μόνη γύναι τὴν εὐσέβειαν ἁλόκληρον ἅπον ἅπσ. θάνατον: en Tanchuma, Bereshith , 8, se enseña que el pecado de Adán fue el medio por el cual la muerte entró en el mundo, de modo que todas

Revelation 10:11 — idiom and common in later Biblical Hebrew ( cf. Dalman, i., viii. 11). The series of oracles, thus elaborately inaugurated, is concerned increasingly (“again,” in view of Revelation 4:4 , 15, Revelation 7:4 ; Revelation 7:9 , Revelation 8:13 , Revelation 9:6 ; Revelation 9:16 f.) with those international movements (“kings” = φυλαί , or those in Revelation 17:10 ; Revelation 17:12 ) which a prophet related to the course of the divine kingdom. Strictly speaking, the revelation

Revelation 17:8 — sus propias cabezas. Tal identificación era natural especialmente en el mundo antiguo, donde un rey y su capital o estado eran términos intercambiables. El emperador, aquí Nero redivivus ( cf. el dicho de Apolonio, citado en Philostr. Vit. Apol. iv. 38: “Respecto a esta bestia salvaje”, es decir , Nerón, “no sé cuántas cabezas tiene”), encarnaba el imperio. La Bestia es una especie de renacido . Resurgir del abismo fue el origen convencional de la Bestia ( cf. Apocalipsis 11:7 ) incluso en la tradición

Revelation 19:8 — Apocalipsis 17:4 ) descriptus”, Grot. En la siguiente glosa (ver arriba) el raro uso de δικαιώματα (= “obras justas”) es paralelo a Bar 2:19 (τὰ δικ. τῶν πατέρων) y por un empleo incidental del sing en este sentido por parte de Pablo (ver com. Romanos 5:18 ). La pureza moral y la actividad, que son las condiciones de la bienaventuranza futura y final, se definen (como en Apocalipsis 7:14 ; Apocalipsis 14:4 ) como el resultado del esfuerzo humano, aunque por supuesto su existencia debe estar referida