Bible Commentaries

Acts 15:20 — doubtful, ἀπ . for ἐπ ., see Hatch and Redpath, sub v. τοῦ ἀπέχεσθαι : Burton, N. T. Moods and Tenses , p. 159, cf. Jeremiah 7:10 , 1Pe 2:11 , 1 Timothy 4:3 ; generally without ἀπό . τῶν ἀλισγμάτων : from Hellenistic verb, ἀλισγεῖν , LXX, Daniel 1:8 , Malachi 1:7 ; Malachi 1:12 , Sir 40:29 (, al ); may mean the pollution from the flesh used in heathen offerings = εἰδωλοθύτων in Acts 15:29 (Acts 21:25 ), cf. 1 Corinthians 8:1 ; 1 Corinthians 10:14 ff, but see further Klostermann, Probleme im

Acts 17:23 — Acts 17:23 . διερχόμενος γὰρ : “for as I passed along,” R.V., through the streets, or perhaps “was wandering through” Renan has passant dans vos rues , see also on Acts 17:16 above, and also on Acts 8:40 . A.V., “as I passed by” does not give the force of the word, and apparently means “passed by the objects of your devotion”. ἀναθεωρῶν : accurate contemplari , “observed,” R.V., only in later Greek, and in N.T.

Acts 20:35 — Acts 20:35 . πάντα ὑπέδ .: “in all things I gave you an example,” R.V., see also critical note. The verb and the cognate noun are both used in Greek in accordance with this sense, Xen., Oec [345] , xii., 18, Isocr., v., 27, see Plummer on Luke 3:7 , etc., so ὑπόδειγμα , Xen., De re eq. , ii., 2, and for other instances of the similar use of the word see Westcott on Hebrews 8:5 , Sir 44:16 , 2Ma 6:28 ; 2Ma 6:31 , 4Ma 17:23 , cf. also Clem. Rom., Cor

Acts 24:10 — of the author of Acts, and even this view contrasts favourably with what Wendt himself calls the wilful attempts to refer different words and phrases in the speech to various Redactors, see for illustrations of this arbitrariness his note on p. 369 (1899). νεύσαντος : in N.T., elsewhere only John 13:24 . Friedrich draws attention to the frequent mention of beckoning, or making signs, as characteristic of Luke’s writings, p. 29, cf. Luke 1:22 ; Luke 1:62 ( διανεύω , ἐννεύω ), Acts 5:7 ( κατανεύω

Acts 27:12 — ἀνευθέτου : here only, but in later Greek we have δύσθετος , so in Jos. St. Luke, however, uses εὔθετος in his Gospel, Luke 9:62 , Luke 14:35 (found only once elsewhere in N.T., Hebrews 6:7 ). We may compare J. Smith’s 1James , 4 th edition, p. 85. In the latter he points out that recent surveys show that Fair Havens may have been a very fair winter harbour, and that even on nautical grounds St. Paul’s action may have been justified, but Blass, in loco , adheres to the view that the harbour

Romans 3:7 — I, too, like the rest of the world, whose relation to God is so different, and whose judgment is so necessary, still brought into judgment?” This would be legitimate enough, probably, if it were not for what follows. But the slander of Romans 3:8 , which forms part of the same question as τί ἔτι κἀγὼ κ . τ . λ ., and to which reference is made again in chap. Romans 6:1 ; Romans 6:15 , had not the Jews, but the Apostle in his Christian character, for its object; hence it seems preferable to take

1 Corinthians 2:14 — 1 Corinthians 2:14 . With the App. all is spiritual words and thoughts; for this very reason men of the world reject their teaching: “But a natural man does not accept the things of the Spirit of God” ( cf. Romans 8:5 ; John 15:18-21 , 1 John 4:5 ). Of the vbs. for receiving , λαμβάνω (1 Corinthians 2:12 ) regards the object, δέχομαι the manner and spirit of the act to welcome (see parls.); there is no receptivity “non vult admittere” (Bg [426] ).

1 Corinthians 3:16-17 — has been already built”; hence the lively apostrophe and the heightened tone of the passage. The challenge οὐκ οἴδατε ; is characteristic of this Ep. (see parls.), addressed to a Church of superior knowledge (1 Corinthians 1:5 , 1 Corinthians 8:1 ). For the form οἴδατε , of the κοινή , see Wr [602] , pp. 102 f. The expression ναὸς Θεοῦ (see parls.) accentuates the Θεοῦ οἰκοδομή , expounded since 1 Corinthians 3:9 : “Do you not know that you are (a building no less sacred than) God’s

Ephesians 1:21 — uso real de la palabra en Hebreos 9:5 ( cf. Ezequiel 43:15 ); la tendencia del griego tardío a sustituir las formas simples por las compuestas sin un cambio sustancial de sentido; el uso no intensivo de la forma afín ὑποκάτω ( Marco 6:11 ; Lucas 8:16 ; Juan 1:51 ); y el testimonio de la versión siríaca y otras versiones antiguas, que lo traducen simplemente "encima" ( p. gramo. , Vulg., supra ). “Más arriba”, por lo tanto, es preferible a “muy arriba”. El πάσης es “todo” en el sentido de “cada”,

Ephesians 4:11 — ἀποστόλους : and He gave some Apostles . That is, “He gave some as Apostles,” or (with RV) “some to be Apostles”. At this point Paul reverts to the statement in Ephesians 4:7 , and having shown that the declaration in Psalms 68:0 . applies to Christ, he proceeds to set forth the purpose (Ephesians 4:12 ) with which the gifts of the exalted Giver are bestowed and His grace given to such. But before he explains that purpose he specifies a series of gifts given with that in view.

Ephesians 4:11 — ἔδωκε τοὺς μὲν ἀποστόλους: y dio algunos apóstoles . Es decir, “Él dio a algunos como Apóstoles”, o (con RV) “algunos para ser Apóstoles”. En este punto Pablo vuelve a la declaración en Efesios 4:7 , y habiendo mostrado que la declaración en Salmo 68 . se aplica a Cristo, procede a establecer el propósito ( Efesios 4:12 ) con el cual los dones del Dador exaltado son otorgados y Su gracia dada a tales. Pero antes de explicar ese propósito especifica una serie de dones dados con ese propósito. Tenemos

Philippians 3:10 — encuentra principalmente en Thucyd., quien lo favorece (ver Goodwin, MT [50]., p. 319; Viteau, Le Verbe , p. 169 ff.). Quizás esté relacionado con el uso del genitivo después de los verbos de apuntar, golpear, etc. Pablo ya ha hablado en Filipenses 3:8 del γνῶσις de Cristo. Este pensamiento nuevamente le atrae, pero ahora como el desarrollo natural de ganar a Cristo y ser encontrado en Él. Para Pablo, esta Gnosis cristiana es el alcance más alto de la experiencia cristiana. Cf. Wordsworth, Excursión

Hebrews 1:10 — the LXX except that σὺ is lifted from the fifth to the first place in the sentence, for emphasis, and that a second ὡς ἱμάτιον is inserted after αὐτούς in Hebrews 1:12 . With the introductory καὶ Weiss understands πρὸς τὸν υἱὸν λέγει , as in Hebrews 1:8 . He is also of opinion that the writer considers that the words were spoken by Jehovah and that κύριε , therefore, must be the Messiah. This is possible, but it is not necessary for the justification of the Messianic reference. This follows from the

Hebrews 1:10 — de la LXX excepto que σὺ se eleva del quinto al primer lugar de la oración, para dar énfasis, y que se inserta un segundo ὡς ἱμάτιον después de αὐτούς en Hebreos 1:12 . Con la introductoria καὶ Weiss entiende πρὸς τὸν υἱὸν λέγει, como en Hebreos 1:8 . También es de opinión que el escritor considera que las palabras fueron pronunciadas por Jehová y que κύριε, por lo tanto, debe ser el Mesías. Esto es posible, pero no es necesario para la justificación de la referencia mesiánica. Esto se deriva del

Hebrews 7:26 — supone que se refiere a los epítetos y declaraciones que siguen, ya que estos resumen lo que sucedió antes” (Davidson y otros). Pero no debe pasarse por alto que ὃς ( Hebreos 7:27 ) es uno de los parientes usuales después de τοιοῦτος ( cf. Hebreos 8:1 , y Soph., Antig. , 691, λόγοις τοιούτοις οἷς; cf. también Longinus, De Sublim . , ix. 2. De modo que la declaración de Farrar en el cap. Hebreos 8:1 , “τοιόσδε es prospectivo, τοιοῦτος es retrospectivo”, es incorrecto), y que los adjetivos ὅσιος,

Hebrews 9:4 — traduce tanto en AV como en RV por “incensario” siguiendo la Vulgata, “aureum habens thuribulum”; Grotius “θυμ: hic non est mensa, sed impositum mensae batillum ”; y otros. Al hacerlo se sigue el uso de la LXX, pues en 2 Crónicas 26:19 ; Ezequiel 8:11 4Ma 7:11 las únicas instancias de su ocurrencia las traduce מִקְטֶרֶת = incensario; mientras que “altar del incienso” se traduce por θυσιαστήριον θυμιάματος, véase Levítico 4:7 ; 1 Crónicas 7:4-9 , etc. Pero Philo (p. 512 A, 668, C), Josefo Ant.

James 1:1 — Italian Giacomo. θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ : Only Κυρίου here can refer to Christ; in Galatians 1:1 the differentiation is made still more complete … διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν . On the other hand, in John 20:28 , we have ὁ Κύριός μου καὶ ὁ Θεός μου . But the disjunctive use of καὶ in the words before us does not imply a withholding of the divine title from our Lord, for the usage of Κύριος in the N.T., especially without the article, when connected with Χριστός

James 1:1 — la Ley Oral) del siglo II. La forma inglesa del nombre proviene del italiano Giacomo. θεοῦ καὶ Κυρίου Ἰησοῦ Χριστοῦ: Solo Κυρίου aquí puede referirse a Cristo; en Gálatas 1:1 la diferenciación se hace aún más completa... Por otro lado, en Juan 20:28 tenemos ὁ Κύριός μου καὶ ὁ Θεός μου. Pero el uso disyuntivo de καὶ en las palabras que tenemos ante nosotros no implica una retención del título divino de nuestro Señor, porque el uso de Κύριος en el NT, especialmente sin el artículo, cuando se conecta

Revelation 3:12 — 3:12 . The reward of steadfastness here is a stable relation to God and absolute (trebly verified) assurance of eternal life, permanence ἐν τῷ ναῷ (verbally inconsistent with Revelation 21:22 ) τοῦ θεοῦ μου (four times in this verse). From Strabo (xii. 868 [905] ἥ τε φιλαδελφία … οὐδὲ τοὺς τοίχους ἔχει πιστούς , ἀλλὰ καθʼ ἡμέραν τρόπον τινὰ σαλεύονται καὶ διΐστανται : xiii. 936 B., πόλις φιλ . σεισμῶν πλήρής · οὐ γὰρ διαλείπουσιν οἱ τοῖχοι διϊστάμενοι , καὶ ἄλλοτʼ ἄλλο μέρος τῆς πόλεως κακοπαθῶν , κ

Revelation 3:12 — constancia aquí es una relación estable con Dios y la seguridad absoluta (verificada triplemente) de vida eterna, permanencia ἐν τῷ ναῷ (verbalmente inconsistente con Apocalipsis 21:22 ) τοῦ θεοῦ μου (cuatro veces en este versículo). De Strabo (xii. 868 [905] ἥ τε φιλαδελφία ... οὐδὲ τοὺς τοίχους ἔχει πιστούς, ἀλλὰ καθʼ ἡμαν τρόπον τινὰ σαλεύύ καὶ κ κ κ. 936 a. C., πόλις φιλ. σεισμῶν πλήρής · οὐ γὰρ Διαλείπουσιν οἱ τοῖχοι διϊστάμενοι, καὶ ἄλλοτʼ ἄλλο μοςς τῆς πόλεως κακπν, κ, κ. τ. λ.) nos enteramos