Bible Commentaries

John 8:56 — John 8:56 . And as regards The connection they claim with Abraham, this reflects discredit on their present attitude towards Jesus; for Ἀβραὰμ ὁ πατὴρ ὑμῶν , “Abraham in whose parentage you glory,” ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν , “rejoiced

Acts 12:21 — Acts 12:21 . τακτῇ : only here in N.T.; cf. Jos., Ant. , xix., 8, 2 ( cf. xviii., 6, 7), δευτέρᾳ δὲ τῶν θεωριῶν ἡμέρᾳ . It is quite true that Josephus says nothing directly of the Tyrians and Sidonians, but the audience was evidently granted to them on the second day of the public spectacle; cf. for the expression,

Acts 8:36 — Acts 8:36 . ἰδοὺ ὕδωρ : “intus fides , foris aqua præsto erat” Bengel. According to Jerome ( Epist. , ciii.) and Eusebius ( περὶ τόπων ), the site of the baptism was placed at Bethsura (Bethzur, Joshua 15:28 , 2 Chronicles 11:17 , Nehemiah 3:16

Romans 8:12 — Romans 8:12 f. The blessed condition and hopes of Christians, as described in these last verses, lay them under obligations: to whom, or to what? Not (Romans 8:12 ) to the flesh, to live according to it: to it they owe nothing. If they live after the flesh they

Romans 8:33 — F. La puntuación aquí es un problema muy difícil: véase el texto y margen de RV La reminiscencia de Isaías 50:8 ss. en Romanos 8:33 lo hace más difícil; porque sugiere que la estructura normal es la de una afirmación seguida de una pregunta, mientras que Pablo comienza con una pregunta a la cual la afirmación (con al menos un rastro del lenguaje de Isaías) es

1 Corinthians 14:37-38 — 1 Corinthians 14:37-38 . ἃ γράφω ὑμῖν , in the apodosis, includes, beside the last particular (1 Corinthians 14:34 ff.), the other instructions of this Ep.; προφήτης and πνευματικὸς in the protasis recall esp. the directions of chh. 12 14: cf. 1 Corinthians 11:4 , 1 Corinthians

1 Corinthians 6:11 — Ephesians 2:11 f. “But you washed yourselves! but you were sanctified; but you were justified!” ἀλλὰ thrice repeated, with joyful emphasis, as in 2Co 2:17 ; 2 Corinthians 7:11 . The first of the three vbs. is mid [957] , the other two pass [958] in voice. ἀπελούσασθε refers to baptism ( cf. Acts 22:16 , Colossians 2:11 f., Ephesians 5:26 f., 1 Peter 3:21 ; see 1 Corinthians 1:13 for its signal importance), in its spiritual meaning; the form of the vb [959] calls attention to the initiative

1 Corinthians 6:11 — f. “¡Pero ustedes se lavaron! pero vosotros fuisteis santificados; ¡pero estabas justificado!” ἀλλὰ repetido tres veces, con énfasis gozoso, como en 2 Corintios 2:17; 2 Corintios 7:11 . El primero de los tres vbs. es medio [957], los otros dos pasan [958] en voz. ἀπελούσασθε se refiere al bautismo ( cf. Hechos 22:16 ; Colosenses 2:11 f. , Efesios 5:26 ., 1 Pedro 3:21 ; véase 1 Corintios 1:13 por su importancia destacada), en su significado espiritual; la forma del vb [959] llama la atención sobre

2 Corinthians 11:6 — εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ κ . τ . λ .: but even if I be rude in speech (see on 2 Corinthians 10:10 ; ἰδιώτης is a “layman,” who is without professional training), yet am I not in knowledge, sc. , of divine things (see on 2 Corinthians 8:7 for λόγος and γνῶσις ); but in everything we have made it, sc. , τὴν γνῶσιν , manifest (reading φανερώσαντες ; cf. Colossians 4:4 ) among all men ( cf. 1 Corinthians 8:7 , Hebrews 13:4 , or “in all circumstances,” as at Philippians

2 Corinthians 13:4 — 2 Corinthians 13:4 . ( a ) καὶ γὰρ ἐσταυρώθη κ . τ . λ .: for He was crucified through weakness ( cf. Philippians 2:8 , 1 Peter 3:18 ; ἐκ indicating that it was His self-assumed ἀσθένεια which made the Passion possible), but liveth through ( ἐκ again indicating the ultimate condition) the Power of God (see reff. and cf. Romans 8:11 , Ephesians 1:20 , Philippians

2 Corinthians 2:8 — 2 Corinthians 2:8 . διὸ παρακαλῶ ὑμᾶς κ . τ . λ .: wherefore I beseech you (or “exhort you,” see on 2 Corinthians 1:4 ) to confirm your love toward him . Authority “to bind” and “to loose” had been committed to the Apostles (Matthew

2 Corinthians 6:16 — them (these words are only a paraphrase of Leviticus 26:11 ; the quotation begins with 2 Corinthians 6:12 ) and walk in them, and I will be their God, and they shall be My people ” ( cf. Exodus 6:7 , Jeremiah 31:33 , Ezekiel 11:20 , Zechariah 8:8 ; Zechariah 13:9 , etc., where the promise is reiterated). Several passages of the O.T., viz. , Leviticus 26:12 , Isaiah 52:11 , Ezekiel 20:34 and 2 Samuel 7:14 are here combined; and it is worth noticing that the first, second and fourth of these

2 Corinthians 8:17 — 2 Corinthians 8:17 . ὅτι τὴν μὲν παράκλ . κ . τ . λ .: for not only did he accept (the epistolary aorist) our exhortation, sc. , of 2 Corinthians 8:6 , but (and this is the proof of his σπουδή ) being himself very earnest (we are not to press the comparative σπουδαιότερος

2 Corinthians 9:4 — μή πως ἐὰν ἔλθωσι κ. τ. λ.: no sea que de alguna manera, si viene conmigo alguno de Macedonia (no “los de Macedonia”, como AV; es probablemente una inferencia justa de este versículo que los “hermanos” anónimos de 2 Corintios 8:18 ; 2 Corintios 8:22 no eran macedonios), y os hallo desprevenidos, i. mi. , con la colección aún incompleta, nosotros que decimos no, vosotros (que es lo que realmente quiere transmitirles) debería avergonzarse en esta confianza, es decir , debería

Philemon 1:13 — already quoted. διακονῇ : used in the Pauline Epistles both of Christian ministration generally (Romans 11:13 ; 1 Corinthians 12:5 ; Ephesians 4:12 ) and in special reference to bodily wants, such as alms can supply (1 Corinthians 16:15 ; 2 Corinthians 8:4 ). ἐν τοῖς δεσμ . τοῦ εὐαγγ .: i.e. , the bonds which the Gospel had tied, and which necessitated his being ministered unto. τοῦ εὐαγγελίου : see Mark 1:14-15 and cf. Matthew 4:23 ; Christ uses the word often in reference to the Messianic Era. “The

Jude 1:16 — Jude 1:16 . οὖτοί εἰσιν γογγυσταί , μεμψίμοιροι . Charles thinks that we have here another case of borrowing from the Assumption of Moses , see his Introd. on Apocryphal Quotations. The word γογγυστής is used in the LXX, Exodus 16:8 , Numbers 11:1 ; Numbers 11:14-27 ; Numbers 11:29 . The verb γογγύζω is found in John 7:32 of the whispering of the multitude in favour of Jesus, but is generally used of smouldering discontent which people are afraid to speak out, as in 1 Corinthians

Jude 1:16 — οὖτοί εἰσιν γογγυσταί, μεμψίμοιροι. Charles piensa que tenemos aquí otro caso de préstamo de la Asunción de Moisés , véase su Introd. sobre citas apócrifas. La palabra γογγυστής se usa en la LXX, Éxodo 16:8 ; Números 11:1 ; Números 11:14-27 ; Números 11:29 . El verbo γογγύζω se encuentra en Juan 7:32 de los susurros de la multitud a favor de Jesús, pero generalmente se usa para el descontento latente que la gente tiene miedo de expresar, como en 1

Revelation 10:1 — Revelation 10:1 . ἄλλον , referring to Revelation 10:2 , where another strong angel was mentioned, also in connexion with a book. The position of the seer is implied (since Revelation 8:2 ?) to be no longer in heaven ( cf. Revelation 10:4 ; Revelation 10:8 ), but on earth, as the gigantic angel of light descends to him. The face and feet are described in stereotyped fashion. In Ezekiel’s description of God (Ezekiel 1:28 ) the

Revelation 15:7-8 — Revelation 15:7-8 . The φιάλαι shallow bowls or saucers, do not exhale a smoke (like the censer of Revelation 8:4 ) grateful to God; they are filled with poisonous, hot, bitter wine, while the smoke pours from the divine majesty, whose intense holiness (Revelation 15:4

Revelation 21:8 — admite en sí misma que es timorato, sino que abrigaría su timidez bajo el título más honorable de εὐλάβεια ” (Trench, Sinónimos , § x.). Abarca además a todos aquellos que retroceden bajo la tensión general del ridículo y la presión social ( Hebreos 6:4-8 ; 2 Timoteo 4:16 , etc. ), como el Pliable de Bunyan , pero a diferencia de su Mr. Fearing ( cf. 1M Malaquías 3:16 ). ἀπίστοις no = incrédulo (por ejemplo , Sylloge de Dittenberger , 802 32, 3 cent. BC) pero, como en Lucas 12:46 ( cf. Señor. ii.