Bible Commentaries

John 4:52 — explains by ἐπὶ τὸ βέλτιον καὶ εὐρωστότερον μετῆλθεν ὁ παῖς : Euthymius by τὸ ῥᾳότερον , τὸ κουφότερον , as we speak of a sick person being “easier,” “lighter”. The best illustration is Raphel’s from Epictetus ( Diss. , 3, 10), who bids a patient not be too much uplifted if the physician says to him κομψῶς ἔχεις , you are doing well. The servants name the seventh hour, i.e. , 1 p.m. of the previous day, as the time when the fever left him. [Accus. of time when, rare;

Acts 17:11 — Acts 17:11 . εὐγενέστεροι : only in Luke and Paul in the N.T., so in classics the word is used of noble birth, Luk 19:12 , 1 Corinthians 1:26 (Job 1:3 ), or of nobility of character as here, cf. also its use in 4MMalachi 3:5 ; 4Ma 9:23 ; 4Ma 9:27 (and εὐγενῶς in 2Ma 14:42 , and several times in 4 Macc.). We may compare the wide and varying use of the Latin ingenuus in accordance with the context,

Acts 19:11 — Acts 19:11 . οὐ τὰς τυχ ., cf. Acts 28:2 , the phrase is peculiar to St. Luke, “not the ordinary,” i.e. , extraordinary, with which the deeds of the Jewish exorcists could not be compared, see Klostermann, Vindiciæ Lucanæ , p. 52, for the same phrase cf. Malachi 3:7; Malachi 3:7 , and also Deissmann, Neue Bibelstudien , p. 83; so too in classical Greek. ἐποίει : “continued to work,” or ex more , Blass.

Acts 2:43 — Acts 2:43 . πάση ψυχῇ , i.e. , every person, and so Acts 3:23 , Hebraistic, cf. כָּל־נֶפֶשׁ , Leviticus 7:17 ; Leviticus 17:12 , etc., and cf. 1Ma 2:38 . In Acts 2:41 the plural is used rather like the Latin capita in enumerations, cf. Acts 7:14 ; Acts 27:37

Acts 3:1 — Acts 3:1 . St. Luke selects out of the number of τέρατα καὶ σημεῖα the one which was the immediate antecedent of the first persecution. “Non dicitur primum hoc miraculum fuisse, sed fuit, quanquam unum e multis, ipso loco maxime conspicuum,” Blass,

1 Corinthians 1:7 — 1 Corinthians 1:7 describes the result of the firm establishment of the Gospel: ὥστε ὑμᾶς μὴ ὑστερεῖσθαι κ . τ . λ . ( ὥστε with inf [87] of contemplated result: see Bn [88] §§ 369 ff.), “causing you not to feel behindhand in any gift of grace”; the mid [89] ὑστερεῖσθαι implies subjective reflexion , the consciousness of inferiority (Ev [90] ): similarly in Romans 3:23 , “ find themselves short of the glory

1 Corinthians 1:7 — describe el resultado del firme establecimiento del Evangelio: ὥστε ὑμᾶς μὴ ὑστερεῖσθαι κ. τ. λ. (ὥστε con inf [87] de resultado contemplado: ver Bn [88] §§ 369 ss.), “haciendo que no os sintáis atrasados ​​en ningún don de gracia”; el medio [89] ὑστερεῖσθαι implica reflexión subjetiva , la conciencia de inferioridad (Ev [90]): de manera similar en Romanos 3:23 , " se encuentran privados de la gloria de

1 Corinthians 12:13 — 1 Corinthians 12:13 . καὶ γὰρ ἐν ἑβὶ Πνεύματι κ . τ . λ .: “For indeed in one Spirit we all into one body were baptized whether Jews or Greeks, whether bondmen or freemen and we all of one Spirit were made to drink,” were drenched (Ev [1875] ). An appeal

1 Corinthians 12:13 — “Porque en verdad en un solo Espíritu fuimos todos bautizados en un solo cuerpo, sean judíos o griegos, sean siervos o libres, ya todos se nos dio a beber de un mismo Espíritu”, estaban empapados (Ev [1875]). Apelación a la experiencia ( cf. Gálatas 3:2 ss; Gálatas 4:6 ; también Hechos 19:2-6 ): en su bautismo los creyentes de Cor [1876], que diferían en raza y rango, se unieron conscientemente; un Espíritu inundó sus almas con el amor y la alegría de una fe común en Cristo. Para βαπτίζω ἐν y εἰς,

Galatians 3:1 — Galatians 3:1 . ἐβάσκανεν . This word denoted either the fascination of an evil eye or some malignant influence akin to it; the infatuation of some Galatians at this crisis is attributed to the baneful effect of some mysterious powers of evil. The reading ἐβάσκηνεν

Ephesians 3:11 — Ephesians 3:11 . κατὰ πρόθεσιν τῶν αἰώνων : according to the eternal purpose . Literally, “according to the purpose of the ages” or “world-periods”; but represented with substantial accuracy by the “eternal” of the AV and the

2 Thessalonians 1:11 — 2 Thessalonians 1:11 . καὶ κ . τ . λ ., we pray as well as render thanks (2 Thessalonians 1:3 ) for you. Unable any longer to give the Thessalonians their personal example and instructions the time for that had passed ( ἐπιστώθη ) Paul and his colleagues can still pray for them. The duties of a preacher or evangelist do not cease with the utterance

2 Thessalonians 3:14 — 2 Thessalonians 3:14 . διὰ τ . ἐπ ., implying that the matter ends with this letter (Weiss); Paul has spoken his last word on the subject. With this and the following verse, cf. Did. xv. 3 ( ἐλέγχετε δὲ ἀλλήλους μὴ ἐν ὀργῇ ἀλλʼ ἐν εἰρήνῃ , ὡς ἔχετε ἐν τῷ εὐαγγελίῳ · καὶ παντὶ ἀστοχοῦντι κατὰ τοῦ ἑτέρου μηδεὶς λαλείτω μηδὲ παρʼ ὑμῶν ἀκουέτω , ἕως οὗ μετανοήσῃ ). ἐντραπῇ , “be ashamed” (= αἰδεῖσθαι as often).

1 Timothy 2:14 — individual, because he desires to gives the incident its general application, especially in view of what follows. So Chrys. ἐξαπατηθεῖσα : It is doubtful if we are entitled to render this, as Ell. does, being completely deceived . In 2 Corinthians 11:3 St. Paul says ὁ ὄφις ἐξηπάτησεν Εὕαν , where there is no reason why he should not have used the simple verb. St. Paul uses the compound verb in five other places, the simple verb only once (see reff.). So that the simplest account that we can give of

Hebrews 3:9 — Hebrews 3:9 . οὗ ἐπείρασάν με …, “where your fathers tempted me,” i.e. , in the wilderness. Others take οὗ as = “with which,” attracted into genitive by πειρασμοῦ . ἐν δοκιμασίᾳ , “in putting me to the proof”. καὶ εἶδον … ἔτη , “and saw my works forty years,” the wonders of mercy and of judgment. In the psalm τεσσ . ἔτη are joined to προσώχθισα , διὸ being omitted. The same connection is adopted in Hebrews 3:17 .

1 Peter 3:1-6 — 1 Peter 3:1-6 . Duty of wives (Ephesians 5:21-24 ; Colossians 3:18 ; Titus 2:4 ) Submissiveness and true adornment. τοῖς ἰδίοις ἀνδράσιν , your own husbands , the motive for submissiveness, Ephesians 5:22 ; Titus 2:4 . St. Peter assumes knowledge of the reason

2 Peter 2:13 — 2 Peter 2:13 . ἀδικούμενοι μισθὸν ἀδικίας ( cf. 2 Peter 2:12 ). This playing upon words is characteristic of 2 Peter, ἀδικεῖν has usually the sense of “doing harm to” ( cf. Acts 25:10 ; Galatians 4:12 ). Here it would seem to mean “being defrauded

2 Peter 2:13 — 24:11 ). La muerte priva a los falsos maestros de toda su recompensa. Para conocer el significado del nombre “Balaam”, en relación con los falsos maestros, véase Introducción, p. 118. ἡδονὴν en el NT sólo en un mal sentido, cf. Lucas 8:14 ; Tito 3:3 ; Santiago 4:1-3 . τρυφή solo en el NT en Lucas 7:25 donde se usa para referirse a una “vida delicada”, una vida lujosa, pero sin culpa especial. La palabra también se usa para los dones de sabiduría en Proverbios 4:9 , cf. Salmo 36:8 , “el río

1 John 2:5 — perfecciona en esta vida. El genitivo es subjetivo ( cf. 1 Juan 4:9 ), amor Dei erga honunem, per Christum nobis reconciliatus (Bengel), y la idea es que el amor redentor de Dios ha llegado a su fin en el hombre que observa su Palabra. Cf. Isaías 53:11 . San Agustín entiende “el amor de Dios” como su amor por los pecadores, un amor perdonador como el de Jesús cuando oró en la Cruz “Padre, perdónalos”. “¿Qué es la perfección del amor? Es tanto amar a los enemigos como amarlos para que sean hermanos”.

Jude 1:23 — Jude 1:23 . σώζετε . Here again a word which is strictly applicable to God is transferred to him whom God uses as His instrument, cf. 1 Peter 4:11 and notes on τηρήσατε , ἐλέγχετε above, especially James 5:20 , ὁ ἐπιστρέψας ἁμαρτωλὸν ἐκ πλάνης ὁδοῦ αὐτοῦ σώσει