Bible Commentaries

Matthew 24 overview — CHAPTER 24. THE APOCALYPTIC DISCOURSE. This chapter and its synoptical parallels (Mark 13:0 , Luke 21:0 ) present, in many respects, the most difficult problem in the evangelic records. Many questions may be, have been, asked concerning this discourse on things to come. Which of the three versions comes nearest to what Jesus said? Did He

Matthew 7:6 — Matthew 7:6 . A complementary counsel . No connecting word introduces this sentence. Indeed the absence of connecting particles is noticeable throughout the chapter: Matthew 7:1 ; Matthew 7:6-7 ; Matthew 7:13 ; Matthew 7:15 . It is a collection of ethical pearls strung loosely together. Yet it is not difficult to suggest a connecting link, thus: I have said, “Judge not,” yet you must know people, else you will make great mistakes, such as, etc.

Romans 1:3 — Romans 1:3 f. περὶ τοῦ υἱοῦ αὐτοῦ : the subject of the Gospel of God is His Son. For the same conception, see 2 Corinthians 1:19 : ὁ τοῦ θεοῦ γὰρ υἱὸς Χ . Ἰ . ὁ ἐν ὑμῖν διʼ ἡμῶν κηρυχθείς . Taken by itself, “the Son of God” is, in the first instance,

1 Corinthians 1:2 — 1 Corinthians 1:2 . τῇ ἐκκλησίᾳ τοῦ Θεοῦ (in salutation of 1 and 2 Cor [39] only) gives supreme dignity to the assembly of Cor [40] addressed by the Ap. of Christ Jesus the assembled citizens of God’s kingdom and commonwealth (Ephesians 2:12 ; Ephesians 2:19 ; cf. Tit 2:14 , 1 Peter 2:9 f.). τῇ οὔσῃ ἐν Κορ ., “that

1 Corinthians 10:28-29 — other”. 1 Corinthians 10:29 a explains the διὰ τ . συνείδησιν of 1 Corinthians 10:28 , and reconciles its instruction with that of 1Co 10:25 ; 1 Corinthians 10:27 , while it brings the matter under the governing rule laid down in 1 Corinthians 10:23 f. By contrast with “the other,” the 2nd pl [1578] of 1 Corinthians 10:28 becomes here 2nd sing [1579] reflexive. [1576] E. Burton’s Syntax of the Moods and Tenses in the N.T. (1894). [1577] preposition. [1578] plural. [1579]ing.

1 Corinthians 11:23-24 — 1 Corinthians 11:23-24 . Amongst the things the Ap. had “delivered” to his readers, that they professed to be “holding fast” (1 Corinthians 11:2 ), was the story of the Last Supper of the Lord Jesus, which the Church perpetuates in its communion-feast.

Ephesians 1:5 — be taken as modal , not prior to the election but coincident with it, and expressing the mode of its action or the form which it took “in that He foreordained us” (Mey., etc.). On this use of the aor. part, see Winer-Moul., Gram. , p. 430. This is the more probable view, because no real distinction appears to be made between the ἐκλογή and the προορισμός beyond what may be suggested by the ἐκ in the one and the πρό in the other; the idea in the ἐκλογή being understood to be that of

Ephesians 1:5 — también puede tomarse como modal , no anterior a la elección sino coincidente con ella, y expresando el modo de su acción o la forma que tomó “en lo que Él nos predestinó” (Mey., etc.). Sobre este uso del aor. parte, véase Winer-Moul., Gram. , pags. 430. Esta es la opinión más probable, porque no parece hacerse una distinción real entre el ἐκλογή y el προρισμός más allá de lo que puede sugerir el ἐκ en uno y el πρό en el otro; la idea en el ἐκλογή se entiende como la de la masa de la que se hace la

Ephesians 5:13 — Ephesians 5:13 . τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται , πᾶν γὰρ τὸ φανερούμενον φῶς ἐστί : but all, when they are reproved, are made manifest by the light: for everything that is made manifest is light . Both the connection and the import of some of the

Ephesians 5:27 — Church, glorious . Statement of the remote, ultimate object with which Christ “gave Himself up” to death; as the immediate object, which has that final purpose in view, is expressed by the ἁγιάσῃ . For αὐτήν of the TR, supported by [648] 3 [649] , most cursives, Syr.-P., etc., the reading αὐτός is to be substituted on the authority of [650] [651] [652] [653] * [654] [655] , Syr.-Harc, Vulg., etc. It is Christ Himself who is to present the Church, and it is to Himself He is to present

Ephesians 5:32 — Ephesians 5:32 . τὸ μυστήριον τοῦτο μέγα ἐστίν : this mystery is great . Not “this is a great mystery,” as it is rendered by the AV and Rhem.; nor “this is a great secret,” Tynd., Cran., gen. The term μυστήριον (on which see under Ephesians

Hebrews 1:3 — Hebrews 1:3 . ὃς ὢ ἀπαύγασμα .… “Who being effulgence of His glory and express image of His nature.” The relative ὃς finds its antecedent in υἱῳ , its verb in ἐκάθισεν ; and the interposed participles prepare for the statement of the main verb by disclosing

Hebrews 11:13 — Hebrews 11:13 . Not only in life was the faith of the patriarchs manifested, it stood the test of death, κατὰ πίστιν ἀπέθανον οὗτοι πάντες , in keeping with their faith (see Winer, p. 502) these all (that is Abraham, Sarah, Isaac and Jacob) died, and the strength

Hebrews 11:13 — κατὰ πίστιν ἀπέθανον οὗτοι πάντες, de acuerdo con su fe (ver Winer, p. 502) todos estos (es decir, Abraham, Sara, Isaac y Jacob ) murió, y la fuerza de su fe se vio en esto, que aunque no habían recibido el cumplimiento de las promesas ( Hebreos 11:39 y Hebreos 10:36 ), todavía tenían fe suficiente para verlos y saludarlos desde lejos. Así como Moisés soportó porque vio lo Invisible ( Hebreos 11:27 ), así los patriarcas no se intimidaron ante la muerte porque vieron el día de Cristo ( Juan 8:56

Hebrews 2:1-18 — a Hebreos 2:18 . El Hijo y los Ángeles . Hebreos 1:4 , aunque forma parte de la oración 1 3, introduce un tema que continúa más o menos a la vista a lo largo de los capítulos 1 y 2. La exaltación del Mediador a la diestra de la soberanía está de acuerdo con su designación como Hijo, designación que lo señalaba como superior a los ángeles. Se

James 2:19 — formed the basis of faith; this unity is expressed in what is called the Shema‘ (Deuteronomy 6:4 ff.), i.e. , “Hear,” from the opening word of the passage referred to; strictly speaking, it includes Deuteronomy 6:4-9 ; Deuteronomy 11:13-21 ; Numbers 15:37-41 , though originally it consisted of the one verse, Deuteronomy 6:4 . From the time of the Exile, according to Berachoth , i. 1, the recitation of the Shema‘ every morning and evening became the solemn duty of all true Jews.

2 Peter 2:10 — es de osadía desvergonzada e irreverente. αὐθάδεις (αὐτὸς y ἥδομαι) = “obstinado”, “arrogante”. En 1 Timoteo 1:7 , el ἐπίσκοπος no debe ser αὐθάδης, donde el pensamiento parece ser de irresponsabilidad respecto a la comunidad. Cf. Didache 2 Pedro 3:6 , μὴ γίνου γόγγυσος · ἐπειδὴ ὁδηγεῖ εἰς τὴν βλασφημίαν · μηδὲ αὐθάδης μηδὲ πονηρόφρuación. ἐκ γὰρ τούτων ἁπάντων βλασφημίαι γεννῶνται. Los falsos maestros impulsan sus puntos de vista, sin importar las consecuencias. Cf. P. Ahm. 78, 13 ss. (ii., AD),

Revelation 1:4 — ταῖς ἑπτὰ ἐκκλ., siendo siete el número sagrado y completo en el simbolismo apocalíptico ( E. Bi. 343 6). El ταῖς debe referirse prolépticamente a Apocalipsis 1:11 ; porque en esta época existían y florecían otras iglesias en el Asia proconsular, por ejemplo , en Troas, Magnesia, Hierápolis y Colosas, con las cuales el profeta debe haber estado familiarizado. Estos

Revelation 6:11 — Revelation 6:11 . The white robe assigned each (Blass, § 32, 4) of these martyr-spirits as a pledge of future and final glory (Revelation 7:9 ) and a consoling proof that no judgment awaited them (Revelation 20:4-6 ), is a favourite gift in the Jewish heaven ( cf. Enoch lxii. 15 f., and Asc. Isa. ix. 24 f.).

Revelation 9:20-21 — La impenitencia de los dos tercios supervivientes de los hombres, que persisten en adorar demonios e ídolos (Weinel, 3, 4). La superstición helénica (Plut. de defectu orac. 14) atribuía a demonios malignos estas mismas plagas de pestilencia, guerra y hambruna. Plutarco siempre protesta contra la excesiva deferencia que se presta a tales poderes y, por otro lado, contra