Bible Commentaries

Matthew 11:3 — Matthew 11:3 . εἶπεν αὐτῷ , said to Jesus, by them, of course. Σὺ εἶ : the question a grave one and emphatically expressed: Thou , art Thou ὁ ἐρχόμενος ? Art Thou He whom I spoke of as the One coming after me when I was baptising in the Jordan (Matthew 3:11 )?

Mark 8:3 — Mark 8:3 . ἐκλυθήσονται , they will faint. This verb is used in N. T. in middle or passive in the sense of being faint or weary in body or mind (Galatians 6:9 , Hebrews 12:3 ). καί τινες … εἰσίν , and some of them are from a distance, peculiar to Mark. The meaning is that such, even if in vigour at starting, would be exhausted before reaching their destination. But could they not get food by the way?

Acts 11:18 — Acts 11:18 . ἡσύχασαν , cf. Acts 21:14 and Luke 14:3 , so in LXX, Nehemiah 5:8 (Job 32:6 , Hebrew different); also in a different sense in Luke 23:56 , 1 Thessalonians 4:11 , only in Luke and Paul in N.T. ἐδόξαζον , see critical notes, imperfect of continuous action the writer about to pass to other things thus depicts the state of things which he leaves, cf. Acts 8:3 (Blass). Ἄραγε , see critical notes.

Acts 14:4 — Acts 14:4 . ἐσχίσθη δὲ , better “and the multitude” (see Page’s note on Acts 14:3 ), cf. Acts 23:7 , John 7:43 . There is no such marked success in Acts 14:3 as in Ramsay’s view. In Thessalonica, Acts 17:4-5 , a similar division, cf. Luke 12:51 . ἀποστόλοις : the note of Weiss here takes the word, not in its technical sense at all, but only as missionaries; but see above on Acts 13:1 .

Acts 19:9 — Acts 19:9 . ἐσκληρύνοντο : only here and in Romans 9:18 , but four times in Hebrews, three times as a quotation from Psalms 95:8 , and once in direct reference to that passage, Acts 3:13 , cf. Exodus 7:3 , Deuteronomy 2:30 , etc. In Sir 30:12 it is found as here with ἀπειθέω , cf. also Clem. Rom., li., 3, 5. ἠπείθ .: “were disobedient,” R.V., unbelief is manifested in disobedience, Westcott, Hebrews , pp. 87, 97,

Acts 25:14 — Acts 25:14 . ἀνέθετο : only in Luke and Paul, cf. Galatians 2:2 . “Laid Paul’s case before the king,” R.V., cf. Malachi 3:9; Malachi 3:9 , and instances in Wetstein, Galatians 2:2 . In the middle voice the idea is that of relating with a view to consulting, so here ( cf. Acts 25:20 ; Acts 25:26 , Lightfoot on Galatians 2:2 ); it was natural for Festus thus to consult Agrippa, see above on Acts 25:13 .

Acts 26:5 — Acts 26:5 . προγιν . με : knowing me beforehand, i.e. , ἄνωθεν , from the beginning of my public education in Jerusalem. προγ .: twice elsewhere by Paul, Romans 8:29 ; Romans 11:2 , also in 1 Peter 1:20 , 2 Peter 3:17 . For ἀπʼ ἀρχῆς and ἅνωθεν cf. Luke 1:2-3 , and for the former also 2 Thessalonians 2:13 . ἀκριβ .: “the straitest sect,” R.V., on the double accusative in A.V. see Humphry, Commentary on R.V. For this classical form, the only instance

2 Corinthians 10:17 — ὁ δὲ καυχώμενος κ. τ. λ.: pero el que se gloríe, gloríese en el Señor , una cita del AT (ver ref.) usada antes por San Pablo ( cf. también Romanos 15:18 ; 1 Corintios 3:7 ). Porque no es aprobado el que se alaba a sí mismo ( cf. Proverbios 27:2 ), pero a quien el Señor elogia ( cf. Romanos 2:29 ; 1 Corintios 4:5 ). Y la misma Iglesia de Corinto es su “carta de elogio” ( 2 Corintios 3:2 ).

2 Corinthians 5:15 — 2 Corinthians 5:15 . κρίναντας τοῦτο ὅτι εἶς κ . τ . λ .: judging this; that One died for all ( cf. Romans 5:15 ), therefore all died, and He died for all, that they who live (see 2 Corinthians 3:11 ) should no longer live unto themselves, but unto Him who died and rose again for them . To die ὑπέρ τῶν φίλων αὐτοῦ is the greatest proof that anyone can offer of his love (John 15:13 ). The proof to us of the Love of Christ to all is that He died

2 Corinthians 5:15 — κρίναντας τοῦτο ὅτι εἶς κ. τ. λ.: juzgar esto; que Uno murió por todos ( cf. Romanos 5:15 ), luego todos murieron, y Él murió por todos, para que los que viven (ver 2 Corintios 3:11 ) ya no vivan para sí, sino para Aquel que murió y resucitó de nuevo por ellos . Morir ὑπέρ τῶν φίλων αὐτοῦ es la mayor prueba que cualquiera puede ofrecer de su amor ( Juan 15:13 ). La prueba para nosotros del Amor de Cristo por todos es que Él

Galatians 3:20 — Galatians 3:20 . The rendering of the first clause in our versions, Now a mediator is not a mediator of one , reduces it to an unmeaning truism. The author is not treating of mediators in the abstract, but writes of Moses the mediator of the Law that he was not

Ephesians 3:14 — Ephesians 3:14 . τούτου χάριν : for this cause . The sentence begun at Ephesians 3:1 and interrupted at Ephesians 3:2 is now taken up again. The τούτου χάριν , therefore, refers to the great statement of privilege in the latter part of the previous chapter. The

Philippians 1:9 — Paul’s writings that it reaches this derivative sense of “abound”. In the Synoptics it still means (usually), as in ordinary Greek, “to remain over”. Sola charitas non admittit excessum (Bacon, de Augm. Scient. , vii., 3, quoted by Gwynn). ἐπιγν . κ . π . αἰσθ . Apparently an eager and enthusiastic spirit prevailed in this Church. As so commonly, it might be accompanied by a slight want of discernment. That would lead, on the one hand, to misunderstandings over trifling

Philippians 1:9 — principalmente en los escritos de Pablo donde alcanza este sentido derivado de “abundar”. En los Sinópticos todavía significa (por lo general), como en el griego común, "permanecer". Sola charitas non admittit exesum (Bacon, de Augm. cientifico , vii., 3, citado por Gwynn). ἐπιγν. k. π. αἰσθ. Aparentemente, en esta Iglesia prevalecía un espíritu ansioso y entusiasta. Como suele ocurrir, puede ir acompañado de una ligera falta de discernimiento. Eso conduciría, por un lado, a malentendidos sobre asuntos

Philippians 3:1 — Philippians 3:1 . τὸ λοιπόν . Probably A.V. rightly translates “finally” (summing up all his exhortations to them). It must, however, be remembered that in late Greek λοιπόν had come to mean scarcely more than οὖν . Even in Plato, Gorg. , 458 [17] D

1 Timothy 2:2 — romano había βασιλεῖς honorarios cuyos caracteres podían afectar seriamente a quienes los rodeaban. El plural se usa de manera similar en Mateo 10:18 y paralelos. Sobre el deber de orar por los reyes véase Jeremias 29:7 ; Esdras 6:10 , Bar 1:11, 1Ma 7:33, Romanos 13:1 ; Tito 3:1 ; 1 Pedro 2:13 . Tal oración fue una característica prominente en la liturgia cristiana desde los primeros tiempos hasta los que podemos rastrearla ( p. ej ., Clem. Rom. ad Cor . i. 61). Se destaca especialmente en las Apologías

Titus 3:8 — Titus 3:8 . πιστὸς ὁ λόγος . Here it is evident that ὁ λόγος does not refer to any isolated Saying, but to the doctrinal statement contained in Titus 3:4-7 regarded as a single concept as we, when we speak of The Incarnation , sum up in one term a whole system

1 John 2:5 — perfected in this life. The genitive is subjective ( cf. 1 John 4:9 ), amor Dei erga honunem, per Christum nobis reconciliatus (Bengel), and the idea is that the redeeming love of God has attained its end in the man who observes His Word. Cf. Isaiah 53:11 . St. Augustine understands “the love of God” as His love for sinners, a forgiving love like that of Jesus when He prayed on the Cross “Father, forgive them”. “What is the perfection of love? It is both to love one’s

1 John 3:24 — 1 John 3:24 . τὰς ἐντ . αὐτ ., “the commandments of God,” resuming 1 John 3:22 . Cf. 1 John 4:15 . ἐκ , the assurance is begotten of the Spirit; see note on 1 John 2:21 . οὗ for ὅ , by attraction to the case of the antecedent ( cf. Luke 2:20 ; Revelation 18:6 ). ἔδωκεν , “gave,” i.e. , when first we believed. For the thought cf. 2 Corinthians 1:21-22 ; Ephesians 1:13-14 ; also Romans 8:15-16 .

3 John 1:14 — 3 Juan 1:15. εἰρήνη σοι, pax tibi , el saludo judío, שָׁלוֹם לְךָ ( Jueces 6:23 ; Jueces 19:20 ), οἱ φίλοι, los de Éfeso; τοὺς φίλους, aquellos con Gayo. St. John conocía a todos "por su nombre", y los habría nombrado si el espacio lo hubiera permitido. Tenía el corazón del verdadero pastor ( cf. Juan 10:3 , el único otro lugar donde aparece κατʼ ὄνομα en el NT). Ignat., ad Smyrn. , XIII. 2: ἀσπάζομαι ἄλκην, τὸ παθητ razón