Bible Commentaries

John 15:13 — John 15:13 . And that they might not underrate the measure of this exemplary love, He says, μείζονα ταύτης ἀγάπην … αὐτοῦ . Ταύτης is explained by ἵνα … αὐτοῦ as in John 15:8 ; and does not directly mean “than this which I have shown and still show,” as understood by Westcott and Whitelaw. It is a general statement, the application of which is suggested in John 15:14 . Self-sacrifice is the high water mark of

Acts 1:8 — Acts 1:8 . ἔσεσθέ μου μάρτυρες , “my witnesses,” R.V., reading μου instead of μοι , not only witnesses to the facts of their Lord’s life, cf. Acts 1:22 , Acts 10:39 , but also His witnesses, His by a direct personal relationship; Luke 24:48

Acts 20:30 — Acts 20:30 . καὶ ἐξ ὑμῶν αὐτῶν αὐτῶς : αὐτῶν adds emphasis, “from your own selves”. The Pastoral Epistles afford abundant evidence of the fulfilment of the words, cf. 1 Timothy 1:20 , 2Ti 1:15 ; 2 Timothy 2:17 ; 2Ti 3:8 ; 2 Timothy 3:13 . To some extent the Apostolic warning was effectual at all events in Ephesus itself, cf. Revelation 2:2 ; Ignat., Ephes. , vi., 2. ἀναστήσονται : common word in Acts, see on Acts 20:17 , used here perhaps as in Acts 5:36 . διεστραμμένα

Acts 21:30 — Acts 21:30 . ἐκινήθη , as in Acts 6:12 , cf. Acts 24:5 . συνδρομὴ τοῦ λ ., Judges 3:18 , Malachi 3:8; Malachi 3:8 , used of a tumultuous concourse of people, Arist., Rhet. , iii., 10, 7, Polyb., i., 67, 2. ἐπιλ . τοῦ Π .: see p. 368, here of violent seizing; they wanted to get Paul outside the Temple precincts, so that the latter might

Acts 8:22 — Acts 8:22 . κακίας : not used elsewhere by St. Luke, but it significantly meets us twice in St. Peter, cf. 1Pe 2:1 ; 1 Peter 2:16 . ἀφεθ .: if we read above, Κυρίου , the meaning will be the Lord Jesus, in whose name the Apostles had been baptising, Acts

1 Corinthians 15:50 — reafirmación enfática del pensamiento dominante del § anterior, el de la oposición entre el cuerpo psíquico del Primer Adán y el cuerpo espiritual del Segundo; manifiestamente el primero no es apto para el reino celestial de Dios con el segundo, se supone (48 b ; cf. Lucas 20:34 ss., 1 Juan 3:2 ss. ), debemos vestirnos para entrar en ese reino divino: “La carne y la sangre no pueden heredar el reino de Dios; ni la corrupción (lo perecedero) hereda la incorrupción (lo imperecedero)”. La segunda afirmación

1 Corinthians 8:1-6 — “conocimiento” de la falsedad de todo el sistema de idolatría. Aquí Pablo los revisa desde el principio. La pretensión delata su intelectualismo unilateral. Tales asuntos nunca se resuelven mediante el conocimiento; el amor es el verdadero árbitro ( 1 Corintios 8:2 f. ). Después de esta advertencia, retoma la declaración del credo Cor [1218] hecha en la Carta de la Iglesia, con sus implicaciones respecto a la idolatría ( 1 Corintios 8:4 ss.). [1217] Corinto, corintio o corintios. [1218] Corinto, corintio o

1 Corinthians 8:13 — 1 Corinthians 8:13 sums up the debate in the language of personal conviction: “Wherefore verily” for this last reason above all “if (a matter of) food ( βρῶμα , indef.) is stumbling my brother, I will eat no flesh-meats for evermore, that I may not

2 Corinthians 12:8 — 2 Corinthians 12:8 . ὑπὲρ τούτου τρὶς κ . τ . λ .: concerning this thing (or “this angel”; for ὑπέρ = “concerning” see on 2 Corinthians 1:8 ) I besought the Lord, i.e. , Christ (see 2 Corinthians 12:9 ), thrice that it (or “he”)

2 Corinthians 7:16 — 2 Corinthians 7:16 . χαίρω ὅτι κ . τ . λ .: I rejoice that in everything I am of good courage (not as A.V. “I have confidence,” which would be πέποιθα ) concerning you . 11. The Collection for the Judæan Christians (2 Corinthians 8:1 to 2 Corinthians 9:15 ). We have now come to the second main topic of the Epistle, viz. , the collection to be made at Corinth, as in all the Christian communities which the Apostle had founded, on behalf of the poor Christians at Judæa (chaps. 8

2 Corinthians 7:16 — χαίρω ὅτι κ. τ. λ.: Me alegro de que en todo tengo buen ánimo (no como AV “tengo confianza”, que sería πέποιθα) con respecto a ti . 11. La colecta para los cristianos de Judea ( 2 Corintios 8:1 a 2 Corintios 9:15 ). Ahora hemos llegado al segundo tema principal de la Epístola, a saber. , la colecta que se hará en Corinto, como en todas las comunidades cristianas que el Apóstol había fundado, a favor de los cristianos pobres de Judea (caps. 8

Philippians 4:19 — side. “My God shall repay what has been done to me His servant for the Gospel’s sake. He, in turn, shall satisfy to the full ( πληρώσει ) every need of yours .” τὸ πλοῦτος must be read. See crit. note supr. So also in 2 Corinthians 8:2 , Ephesians 1:7 ; Ephesians 2:7 ; Ephesians 3:8 ; Ephesians 3:16 , Colossians 1:27 ; Colossians 2:2 . But ὁ πλοῦτος in Ephesians 1:18 , and repeatedly both in nominative, genitive and accusative singular. Modern Greek uses πλοῦτος , βίος , θρῆνος

1 Timothy 1:8 — 1 Timothy 1:8 . οἴδαμεν , as in Romans 7:14 , 1 Corinthians 8:1 ; 1 Corinthians 8:4 , introduces a concession in the argument καλὸς ὁ νόμος was a concession made by St. Paul, Romans 7:16 , also Romans 7:12 , ὁ μὲν νόμος ἅγιος . It is possible that it had been objected

2 Timothy 3:8 — 2 Timothy 3:8 . The apostle now returns from the γυναικάρια to their seducers, whom he compares to the magicians who withstood Moses and Aaron, both in their hostility to the truth and in their subsequent fate. St. Paul is the earliest extant authority for the names;

2 Peter 2:19 — peligrosa para los recién convertidos del paganismo. φθορᾶς. Véase la nota del alcalde, ed. pags. 175. φθορά es esa decadencia gradual del sentido espiritual y moral que sigue a la autoindulgencia deliberada. ᾧγάρ … διδούλωται. cf. Romanos 6:16 ; Romanos 8:21 ; Juan 8:34 .

Revelation 15:2 — Revelation 15:2 . νικ . ἐκ κ . τ . λ ., “those who came off conquerors from” another pregnant use of ἐκ ( cf. Revelation 2:21 , Revelation 8:11 ) combining the ideas of victory over ( cf. on Revelation 2:7 ) and deliverance from. A possible Latinism ( cf. L ivy 8:8, uictoriam ferre ex aliquo; 45:38, aliquis est Romae qui triumphari de Macedonis nolit?)? The prophet paints the downfall

Revelation 15:2 — νικ. ἐκ κ. τ. λ., “aquellos que salieron vencedores de” otro uso significativo de ἐκ ( cf. Apocalipsis 2:21 ; Apocalipsis 8:11 ) combinando las ideas de victoria sobre ( cf. sobre Apocalipsis 2:7 ) y liberación de. ¿ Un latinismo posible ( cf. L ivy 8, 8, uictoriam ferre ex aliquo; 45, 38, aliquis est Romae qui triunfori de Macedonis nolit?)? El profeta pinta la caída del

Revelation 16 overview — of the writer in this passage ( i.e. , to introduce the doom of Rome and the worshippers of the Emperor) leads him to vary the materials drawn from the Egyptian plagues which had been already used in the corresponding series of the trumpet-visions (8 9.) by defining precisely the victims of the first plague as worshippers of the Beast, by substituting the throne and realm of the Beast in the fifth plague for mankind in general, in the sixth by connecting the Parthian invasion with the Beast itself,

Revelation 21:8 — allow that it is timorous, but would shelter its timidity under the more honourable title of εὐλάβεια ” (Trench, Synonyms , § x.). It embraces further all those who draw back under the general strain of ridicule and social pressure (Hebrews 6:4-8 ; 2 Timothy 4:16 , etc.), like Bunyan’s Pliable , but unlike his Mr. Fearing ( cf. 1MMalachi 3:16 ). ἀπίστοις not = incredulous (so e.g. , Dittenberger’s Sylloge , 802 32 , 3 cent. B.C.) but, as in Luke 12:46 ( cf. Sir. ii. 12 f.),

Revelation 5:8 — Revelation 5:8 . A thrill of satisfaction over Christ’s ability. “It is the manner of God thus to endear mercies to us, as he endeared a wife to Adam. He first brought all creatures to him, that he might first see that there was not a helpmeet for him