Bible Commentaries

John 7:14-36 — John 7:14-36 . The teaching of Jesus at the Feast of Tabernacles . [Spitta supposes that the original place of paragraph John 7:15-24 was at the end of chap. 5] So far as reported this teaching is found in three short statements: (1) in justification of His authority

John 8:14 — true”. The difference between καὶ εἰ and εἰ καί is clearly stated by Hermann on Viger, 822; Klotz on Devarius, 519; and is for the most part observed in N.T. On the law regulating testimony, which was meant merely for courts of law, see John 8:31 . The expressed ἐγώ indicates that He is an exception to the rule; the reason being because He knows whence He comes and whither He goes, ὅτι οἶδα … ὑπάγω . He knows His origin and His destiny. He knows Himself, and therefore the rule mentioned has

Acts 1:9 — than ἀπήρθη ; this latter word would rather denote a taking away by violence. καὶ νεφέλη ὑπέλαβε : the cloud is here, as elsewhere, the symbol of the divine glory, and it was also as St. Chrysostom called it: τὸ ὄχημα τὸ βασιλίκον ; cf. Psalms 104:3 . In 1 Timothy 3:16 we read that our Lord was received up ἐν δόξη , “in glory,” R.V.

Acts 15:33 — Acts 15:33 . ποιήσαντες δὲ χρόνον , cf. Acts 18:23 , and Acts 20:3 , only in Acts in N.T., cf. 2 Corinthians 11:25 , James 4:13 . For the phrase both in LXX and classical Greek (so in Latin), see Wetstein, Blass, Grimm. In LXX cf. Proverbs 13:23 , Ecclesiastes

Acts 2:3 — Acts 2:3 . διαμεριζόμ . γλῶσσαι : the audible σημεῖον is followed by a visible: γλῶσσαι the organs of speech by which the wonderful works of God were to be proclaimed, so that the expression cannot be explained from Isaiah 5:24 , where the tongue of fire is

Acts 27:20 — Acts 27:20 . μήτε δὲ ἡλίου μήτε ἄστρων : the omission of the article here intensifies the meaning, Blass, Gram. , p. 143, “weder etwas von Sonne”. ἐπιφαινόντων , cf. Luke 1:79 ; only in Luke and Paul, Titus 2:11 ; Titus 3:4 ; “shone upon us,” R.V., thus their only guidance, humanly speaking (for, of course, they had no compass), was taken from

1 Corinthians 1:9 — bestowed on a wise and settled plan (1 Corinthians 1:21 , Romans 8:28 ff; Romans 11:29 ); His word , with it His character, is pledged to the salvation of those who believe in His Son: πιστὸς ὁ Θεὸς διʼ οὗ ἐκλήθητε = πιστὸς ὁ καλῶν of 1 Thessalonians 5:23 f.; the formula πιστὸς ὁ λόγος of the Past. Epp. is not very different. διʼ οὗ is “through (older Eng., by ) whom you were called”; cf. διὰ θελήματος Θεοῦ (1 Corinthians 1:1 , see note), and διʼ οὗ … τὰ πάντα (of God , Romans 11:36 );

1 Corinthians 15:10 — assertive “I am what I verily am”), is the favour , utterly undeserved, that summoned Saul of Tarsus from the foremost rank of the persecutors to the foremost rank amongst the servants of the Lord Jesus: cf. 1 Timothy 1:14 , Ephesians 3:8 ; Ephesians 2:7 , Galatians 1:13 ff. The grace of Apostleship implies the antecedent grace of forgiveness and adoption. καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ κ . τ . λ ., “and His grace that was extended ( or went out) unto me, has not proved vain”:

1 Corinthians 16:3-4 — 1 Corinthians 16:3-4 . The Cor [2616] are to choose delegates to bear their bounty, who will travel to Jerus. with P., if this be deemed fit. Acts 20:1-4 shows that in the event a large number of representatives of Gentile Churches voyaged with P., doubtless on this common

1 Corinthians 4:1 — 1 Corinthians 4:1 . “In this way let a man take account of us, viz. , as servants of Christ, etc.” Οὕτως draws attention to the coming ὡς : the vb [631] λογιζέσθω implies a reasonable estimate, drawn from admitted principles ( cf. Romans 6:11 ; Romans 12:1 , λογικήν ), the pr [632] impv [633] an habitual estimate. The use of ἄνθρωπος for τις (1 Corinthians 11:28 , etc.), occasional in cl [634]

2 Corinthians 12:11 — γέγονα ἄφρων · ὑμεῖς κ. τ. λ.: Me he vuelto loco, sc. , jactándose así: me obligasteis, es decir , fue obra vuestra; porque debí ser alabado por vosotros ( cf. 2 Corintios 3:1 ; 1 Corintios 9:1 ), i. mi. , no deberías haberme dejado hablar mis propias alabanzas: porque en nada estuve detrás de los superfinos Apóstoles , en quienes confías tan fácilmente, aunque no soy nada, sc. , a los ojos de Dios ( cf. Juan 8:54 ;

2 Thessalonians 2:11 — XII. Patr. Dan. ix.). Un moderno vería el mismo fenómeno como un escepticismo deliberado que se traduce en superstición o en la incapacidad de distinguir la verdad de la falsedad. Delirios de este tipo no pueden ocurrir a los creyentes ( cf. Marco 13:22 ; Test. Issach. iii.). En Prueba. naft. iii. 3, los ídolos son espíritus de error ( cf. Test. Levi. iii. 3, etc.).

1 Timothy 1:18 — ταύτην τήν παραγγελίαν es en parte un resumen de 1 Timoteo 1:3 ; es el aspecto positivo de lo que allí se expresa negativamente; pero como se refiere directamente a Timoteo, tiene una referencia a ἵνα στρατεύῃ, κ. τ. λ., y al contenido general de la epístola. Bengel lo refiere a παραγγελίας, 1 Timoteo 1:5 . Peile

2 Timothy 2:10 — already in sight his “crown of righteousness”. This consideration suggests that we should refer διὰ τοῦτο to what follows rather than to what immediately precedes ( ὁ λόγος … δέδεται ). So Alf., who cites in illustration Romans 4:16 , 2Co 13:10 , 1 Timothy 1:16 , Philemon 1:15 . On this view, we have completely displayed the conformity of Jesus Christ and of St. Paul to the conditions of success exemplified in the soldier, the athlete, and the field-labourer. πάντα ὑπομένω : as Love does,

Hebrews 6:17 — where the word of God is said to become an oath, ἕνεκα τοῦ τὴν διάνοιαν ἀκλινῶς καὶ παγίως ἔτι μᾶλλον ἢ πρότερον ἐρηρεῖσθαι . τοῖς κληρονόμοις , not exclusively the O.T. nor exclusively the N.T. heirs, neither Jews nor Gentiles, but all; see Hebrews 9:3 , and Galatians 3:29 . τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ , the unchangeable character of His purpose. [ ἀμετάθ . 3Ma 5:1 ; 3Ma 5:12 ; Polybius with ἐπιβολή , ὁρμή , διάληψις . For use of adjective see Romans 2:4 ; Rom 8:3 ; 1 Corinthians 1:25 , etc. Winer,

1 Peter 5:5 — lowly-minded towards one another there is no need to add detailed commands. ἐγκομβώσασθε is explained by Oecumenius as ἐνειλήσασθε περιβάλεσθε (wrap yourselves in, put round you), so the command corresponds to ἐνδύσασθε … ταπεινοφροσύνην of Colossians 3:12 . But the choice of this unique word must have some justification in associations which can only be reconstructed by conjecture. The lexicographers (Hesychius, Sindas, etc.) give κόμβος κόσυμβος and ἐγκόμβωμα as synonyms. Pollux explains ἐγκομβ .

1 John 2:29 — αὐτοῦ se refiere al Padre, ya que “engendrado de Cristo” ( cf. “nuestro hermoso padre Cristo” de Tennyson ) no es una idea bíblica. La transición abrupta evidencia el sentido de San Juan de la unidad del Padre y el Hijo ( cf. 1 Juan 2:24 ; Juan 10:30 3 γινώσκετε, scitote (Vulg.), más bien cognoscite (Calv.), "llegar a conocer", "reconocer" (ver nota sobre 1 Juan 2:3 ); percibe la bendita inferencia, aprovéchate de tu primogenitura. Se debilita la oración al tomar el verbo como indicativo.

1 John 3:1-3 — 1 John 3:1-3 . Our Present Dignity and Our Future Destiny. “See what unearthly love the Father hath given us, in order that we may be styled ‘children of God’; and so we are. It is for this reason that the world doth not recognise us, because

1 John 3:8 — ὁ ποι. τὴν ἁμ., una variación enfática e interpretativa de ὁ ἁμαρτάνων “el que hace del pecado su negocio o práctica”. ἐκ de filiación ( cf. 1 Juan 3:9 ); “hoc est, ex patre diabolo” (Clem. Alex.). ἀπʼ ἀρχ., una frase vaga. En 1 Juan 1:1 “antes de que comenzara el tiempo”; en 1 Juan 2:7 ; 1 Juan 3:11 , “desde el comienzo de vuestra vida cristiana”. Aquí “desde el comienzo de su diabólica carrera”;

Revelation 13:3 — Revelation 13:3 . The prophet sees in the empire an extraordinary vitality which adds to its fascination. Disasters which would suffice to ruin an ordinary state, leave Rome as strong as ever, thanks to her marvellous recuperative power. The allusion is not to the