Bible Commentaries

Mark 16:8 — Mark 16:8 . ἐξελθοῦσαι , going out of the sepulchre into which they had entered (Mark 16:5 ). ἔφυγον , they fled , from the scene of such surprises. The angel’s words had failed to calm them; the event altogether too much for them. τρόμος καὶ ἔκστασις

Acts 18:18 — Acts 18:18 . ἔτι προσμείνας : this may be an addition to the year and a half, or may be included in it; on ἔτι see critical note. ἱκανάς , Lucan, see on Acts 8:11 , etc. the expression shows how little the attack upon the Apostle had injured his prospects of

1 Corinthians 1:30 — Χριστῷ Ἰησοῦ : is ἐν Χ . Ἰησοῦ or ἐξ αὐτοῦ ( sc. τοῦ Θεοῦ ) the predicate to ἐστέ ? Does P. mean, “It comes of Him (God) that you are in Christ Jesus” i.e. , “Your Christian status is due to God” (so Mr [256] , Hn [257] , Bt [258] , Ed [259] , Gd [260] , El [261] )? or, “It is in Christ Jesus that you are of Him” “Your new life derived from God is grounded in Christ” (Gr [262] Ff [263] , Cv [264] , Bz [265] , Rückert, Hf [266] , Lt [267] )? The latter

1 Corinthians 2:1 — 1 Corinthians 2:1 . Κἀγὼ ἐλθὼν … ἦλθον : “And I at my coming … came”: the repeated vb [288] draws attention to Paul’s arrival , to the circumstances and character of his original work at Cor [289] The emphasis of κἀγώ “And I ” may lie in the correspondence between the message and the messenger both “foolish”

1 Corinthians 4:3 — τ . λ .: “For myself however it amounts to a very small thing that by you I should be put to trial, or by a human day (of judgment).” Fidelity is required of stewards: yes, but ( δέ ) who is the judge of that fidelity? Not you Cor [638] , nor even my own good conscience, but the Lord only (4: cf. Romans 14:4 ); P. corrects the false inference that might be drawn from 1 Corinthians 3:22 . ἐμοὶ δὲ takes up the general truth just stated, to apply it as a matter between me and you

Galatians 5:17 — action, but with their liability to perversion. For their indiscriminate craving for indulgence renders them constantly liable to become ministers of sin. The mind of the flesh, if left without a check, issues in enmity to God and death ( cf. Romans 8:6-7 ). Wholesome restraint is therefore a condition essential to their healthy action. In every community this is to a certain extent provided by the discipline of education, by social order and law. But in true Christians a far more effective control

Ephesians 1:3 — εὐλογητός: Bendito . El equivalente LXX para el hebreo בָּרוּךְ, Vulg. Benedictus . En el NT la idea de ser bienaventurado se expresa tanto por εὐλογητός ( Lucas 1:68 ; Romanos 1:25 ; Romanos 9:5 ; 2 Corintios 1:3 ; 2 Corintios 11:31 ; 1 Pedro 1:3 ), como por εὐλογημένος ( Mateo 21:9 ; Mateo 23:39 ; Marco 11:9 ; Lucas 13:35 ; Lucas 19:38 ; Juan 12:13 , etc. ). Por analogía con verbos similares, εὐλογητός

Ephesians 3:4 — It appears to denote critical understanding, the apprehension of the bearings of things, while φρόνησις conveys the idea of practical, ethical understanding ( cf. Light. on Colossians 1:9 ; Schmidt, Synonymik , chap. xiii., § 10, chap. cxlvii., § 8). Here σύνεσις is followed by ἐν ( cf. also 3 Ezra 1:3 ), συνιέναι ἐν being a common phrase for having understanding in a matter (2 Chronicles 34:12 ; Joshua 1:7 ; Daniel 1:17 ). As the σύνεσίν μου ἐν τῶ . etc., makes one idea, the article is dispensed

Ephesians 4:18 — ἐσκοτισμένοι τῇ διανοίᾳ ὄντες: siendo entenebrecidos en su entendimiento . Para ἐσκοτισμένοι del TR, con [435] [436] [437] [438] [439], etc., la forma más clásica ἐσκοτωμένοι se da en [440] [441] [442], etc., y se prefiere por LTTrWH. El ὄντες se adjunta más apropiadamente (con LTTrWHRV, Theod., Beng., Harl., de Wette, Alf. , Ell., Abb., Mey., etc.) a esta cláusula que al siguiente

Ephesians 5:33 — also severally . πλήν , connected probably with πλέον and meaning primarily further, besides , is used both for unfolding (= moreover); and for restricting (= howbeit, nevertheless; cf. Thayer-Grimm, ut sup. , p. 517; Donaldson, Greek Gram. , § 548). Here probably it has the latter application, = “nevertheless, not to say more of that higher union, see that ye, all of you, fulfil the obligation of love to your wives”. The distributive phrase οἱ καθʼ ἕνα , “ye one by one,”

Philippians 3:13 — learner. It makes little difference whether οὐ or οὔπω be read. The authorities are pretty evenly balanced. λογίζομαι . The word (often used by Paul) has the force of looking back on the process of a discussion and calmly drawing a conclusion. Cf. Romans 8:18 (with note of Sanday and Headlam ( Romans ). The Apostle expresses his deliberately formed opinion. ἕν δέ . There is no need to supply a verb. His Christian conduct is summed up in what follows. Never has there been a more unified life than that

1 Timothy 3:1-13 — 1 Timothy 3:1-13 . The qualifications of the men who are to be ministers; and first ( a ) of the episcopus (vv.1-7) secondly ( b ) of the deacons (1 Timothy 3:8-13 ) with a parenthetical instruction respecting women church-workers (1 Timothy 3:11 ). εἴ τις ἐπισκοπῆς , κ . τ . λ .: Having given elementary directions concerning the scope of public prayer, and the ministers thereof, St. Paul now takes up the

1 Peter 1:10-12 — diferente: según Mateo 13:17 , dijo Jesús, πολλοὶ προφῆται καὶ Δίκαιοι ἐπεθύμησαν ... según Lucas 10:24 , προφῆται καὶ β β β β. Λσιλεῖς ἠθέλησασ α π π. Peter προφῆται (10) καὶ ἄγγελοι. La mención de los justos deriva apoyo de Hebreos 11:13-16 , y Juan 8:56 , y un ישרים original “los justos” se alteraría fácilmente en el curso de la transmisión a שרים = príncipes terrenales o celestiales ( cf. Daniel 10:21 ; LXX, Μιχαὴλ ὁ ἄγγελος). El motivo que impulsó la interpretación ἄγγελοι se debe a la influencia

1 Peter 3:18 — 1 Peter 3:18 . The advantage of suffering for well-doing is exemplified in the experience of Christ, who gained thereby quickening (1 Peter 3:21 ) and glory (1 Peter 3:22 ). How far the pattern applies to the Christian is not clear. Christ suffered once for all

1 Peter 3:18 — el bien se ejemplifica en la experiencia de Cristo, quien ganó por ello vivificación ( 1 Pedro 3:21 ) y gloria ( 1 Pedro 3:22 ). No está claro hasta qué punto se aplica el patrón al cristiano. Cristo padeció una vez por todas según Hebreos 9:24-28 ; el cristiano sufre un poco ( 1 Pedro 3:10 ). ¿Pero el cristiano sufre también por los pecados ? San Pablo e Ignacio hablan de sí mismos como περίψημα περικαθάρματα; comparar el valor de los hombres justos para Sodoma. Pero incluso si Pedro contempló

Jude 1:19 — establecer un hecho con respecto a personas particulares; pero el uso de μή está mucho más extendido en el griego tardío que en el griego clásico, cf. frases como ἐπεὶ μή, ὅτι μή. Es más sencillo entender aquí πνεῦμα del Espíritu Santo, cf. Romanos 8:9 , ὑμεῖς οὐκ ἐστὲ ἐν σαρκὶ ἀλλʼ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ ἰκεῖ ἐν ὑμῖν, 1co 2:13; 1 Corintios 7:40 ; 1 Juan 3:24 ; 1 Juan 4:13 , y el contraste en Judas 1:20 , ἐν πνεύματι ἁγίῳ προσευχόμενοι. Otros, por ejemplo , Plumptre, prefieren la explicación

Revelation 11:19 — Bi. i. 309) and refer the vision to the earthly temple in Jerusalem. Like the author of Hebrews, this writer views heaven under the old ritual categories; besides, the originals of the sacred things were supposed to exist in the heaven of God (Hebrews 8:5 ). This overture leads up to two sagas (12 and 13) which explain that the present trouble of Christians was simply a final phase of the long antagonism which had begun in heaven and was soon to be ended on earth. It is the writer’s task “not

Revelation 11:19 — 309) y refieren la visión al templo terrenal en Jerusalén. Como el autor de Hebreos, este escritor ve el cielo bajo las antiguas categorías rituales; además, se suponía que los originales de las cosas sagradas existían en el cielo de Dios ( Hebreos 8:5 ). Esta obertura conduce a dos sagas (12 y 13) que explican que el problema actual de los cristianos era simplemente una fase final del largo antagonismo que había comenzado en el cielo y que pronto terminaría en la tierra. Es tarea del escritor “no

Revelation 15:3 — Como en Éxodo 14-15. Moisés dirige a Israel en un canto de alabanza a Dios por los egipcios muertos, así, tras la caída de Roma ( Apocalipsis 14:8 s ., Apocalipsis 15:2 ) los fieles son guiados por su capitán ( Apocalipsis 12:11 ; Apocalipsis 14:1 ; Apocalipsis 14:4 , cf. Hebreos 2:12 ), en un canto de triunfo y agradecimiento. (Nótese la falta de cualquier referencia a sus propios sufrimientos.

Revelation 20:12 — Enoc. lxxxix. xc.; Daniel 7:10 , etc.) después del exilio. “Y en estos días vi a la Cabeza de los días, cuando se hubo sentado en el trono de su gloria, y los libros de los vivos se abrieron ante él” (Enoc xlvii. 3; cf. Daniel del conductor , pág. 86). Es obvio, por Apocalipsis 20:15 , que la resurrección es general (como Daniel 7:20 ; Daniel 4 Esd. 6:20, 7:32; Prueba. Judas 1:25 ; Prueba. Benj. 10; Apoc. Bar. 7, etc.; cf. Gfrörer, ii. 277 s.; y Charles's Eschatology , 340 f.), en oposición