Bible Commentaries

Matthew 20:21 — Matthew 20:21 . εἰπὲ ἵνα : vide on Matthew 4:3 . καθίσωσιν , etc. = let them have the first places in the kingdom, sitting on Thy right and left hand respectively. After ἐκ δεξιῶν , ἐξ εὐωνύμων , μερῶν is understood = on the right and left parts. Vide Bos, Ellipses Graecae , p. 184, who cites

Matthew 3:14-15 — Matthew 3:14-15 . John refuses . It is instructive to compare the three synoptical evangelists in their respective narratives of the baptism of Jesus. Mark (Mark 1:9 ) simply states the fact. Matthew reports perplexities created in the mind of John by the desire

John 8:14 — entre καὶ εἰ y εἰ καί la establece claramente Hermann en Viger, 822; Klotz sobre Devarius, 519; y se observa en su mayor parte en el NT Sobre la ley que regula el testimonio, que estaba destinada simplemente a los tribunales de justicia, véase Juan 8:31 . El ἐγώ expresado indica que Él es una excepción a la regla; la razón es que Él sabe de dónde viene ya dónde va, ὅτι οἶδα … ὑπάγω. Él conoce Su origen y Su destino. Él se conoce a Sí mismo, y por lo tanto la regla mencionada no tiene aplicación para

Acts 2:37 — Acts 2:37 . κατενύγησαν τὴν καρδίαν : no word could better make known that the sting of the last word had begun to work (see Theophylact, in loco ) = compungo , so in Vulg. The word is not used in classical Greek in the same sense as here, but the simple verb

Acts 3:8 — Acts 3:8 . ἐξαλλόμενος : not leaping out of his couch (as has sometimes been supposed), of which there is no mention, but leaping up for joy ( cf. Isaiah 55:12 , Joel 2:5 ) (on the spelling with one λ see Blass, p. 51); cf. also Isaiah 35:6 . This seems

Acts 4:27 — fulfilment, and does not simply give a reason for addressing God as ὁ εἰπών to emphasise this fulfilment συνήχ . is again quoted, and placed first in the sentence. ἐπʼ ἀληθείας , of a truth, i.e. , assuredly, Luke 4:25 ; Luke 20:21 ; Luke 22:59 , Acts 10:34 ; so too in LXX, Job 9:2 , and also in classical Greek. The phrase is characteristic of St. Luke, and is only used elsewhere in N.T. in Mark 12:14 ; Mark 12:32 , the usual expression being ἐν ἀληθείᾳ , never used by St. Luke (Friedrich). παῖδα , see

1 Corinthians 15:10 — firmemente asertivo “Yo soy lo que verdaderamente soy”), es el favor , totalmente inmerecido, que convocó a Saulo de Tarso desde el primer rango de los perseguidores al primer rango entre los siervos del Señor Jesús: cf. 1 Timoteo 1:14 ; Efesios 3:8 ; Efesios 2:7 ; Gálatas 1:13 ss. La gracia del Apostolado implica la gracia antecedente del perdón y la adopción. καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ κ. τ. λ., “y su gracia que se extendió ( o salió) hacia mí, no ha resultado vana”: cf. el enfático ἐμοὶ

1 Corinthians 4:1 — “De esta manera que un hombre nos tenga en cuenta, a saber. , como siervos de Cristo, etc.” Οὕτως llama la atención sobre el ὡς venidero: el vb [631] λογιζέσθω implica una estimación razonable , extraída de principios admitidos ( cf. Romanos 6:11 ; Romanos 12:1 , λογικήν), el pr [632] impv [633] un habitual estimar. El uso de ἄνθρωπος para τις ( 1 Corintios 11:28 , etc.), ocasional en cl [634]

2 Corinthians 12:11 — 2 Corinthians 12:11 . γέγονα ἄφρων · ὑμεῖς κ . τ . λ .: I am become foolish, sc. , boasting thus: ye compelled me, i.e. , it was your doing; for I ought to have been commended by you ( cf. 2 Corinthians 3:1 , 1 Corinthians 9:1 ), i.e. , you should not have left it to me to speak my own praises: for in nothing was I behind the superfine Apostles , whom you trust so readily, although I am nothing, sc. , in God’s eyes ( cf. John 8:54 , 1 Corinthians

2 Corinthians 5:18 — estas cosas nuevas, son de Dios . Ver ref. San Pablo está especialmente ansioso en esta Epístola por rastrear las bendiciones espirituales hasta su verdadera fuente; ver cap. 2 Corintios 1:21, 2 Corintios 4:6 ; 2 Corintios 5:5 , y cf. 1 Corintios 3:23 , ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ Θεοῦ. τοῦ καταλλάξαντος κ. τ. λ.: quien nos reconcilió (nótese el aoristo) , sc. , toda la humanidad, a sí mismo a través de Cristo . Las palabras καταλλάσσω, καταλλαγή deben estudiarse (ver ref.) en todos los contextos

2 Corinthians 7:3 — 2 Corinthians 7:3 . πρὸς κατάρ . κ . τ . λ .: I do not say this by way of condemnation ( i.e. , do not think that I accuse you of mistrusting me); for I have said before ( viz. , in 2 Corinthians 3:2 , 2 Corinthians 6:11 ) that ye are in our hearts ( cf. Philippians

Colossians 3:18-25 — Colossians 3:18 to Colossians 4:1 . ENFORCEMENT OF THE RECIPROCAL DUTIES OF WIVES AND HUSBANDS, CHILDREN AND PARENTS, SLAVES AND MASTERS, WITH FREQUENT REFERENCE TO THESE DUTIES AS INVOLVED IN THEIR DUTY TO CHRIST. In this section the reference to the subject precedes

Colossians 4:1 — Colossians 3:18 to Colossians 4:1 . ENFORCEMENT OF THE RECIPROCAL DUTIES OF WIVES AND HUSBANDS, CHILDREN AND PARENTS, SLAVES AND MASTERS, WITH FREQUENT REFERENCE TO THESE DUTIES AS INVOLVED IN THEIR DUTY TO CHRIST. In this section the reference to the subject precedes

1 Thessalonians 5:3 — 1 Thessalonians 5:3 . ὅταν , κ . τ . λ ., when the very words, “All’s well,” “It is all right,” are on their lips. ἐπίσταται , of an enemy suddenly appearing (Isocrat., Evag. , § 58 ἐπὶ τὸ βασίλειον ἐπιστάς , Herod. iv. 203). αὐτοῖς , i.e.

1 Timothy 5:15 — 1 Timothy 5:15 . τινες : See note on 1 Timothy 1:3 . ἐξετράπησαν ὀπίσω τοῦ Σ .: This is a pregnant phrase, meaning “ They have turned out of the way [of life and light] and have followed after Satan ”. “The prepositional use of ὀπίσω , which is foreign to profane writers, takes its

2 Timothy 2:10 — ). Ya tenía a la vista su “corona de justicia”. Esta consideración sugiere que deberíamos referirnos διὰ τοῦτο a lo que sigue y no a lo que precede inmediatamente (ὁ λόγος… δέδεται). Así Alf., quien cita en la ilustración Romanos 4:16 2 Corintios 13:10 , 1 Timoteo 1:16 ; Filemón 1:15 . Desde este punto de vista, hemos mostrado completamente la conformidad de Jesucristo y de San Pablo a las condiciones de éxito ejemplificadas en el soldado, el atleta y el trabajador del campo. πάντα ὑπομένω :

2 Timothy 3:17 — 2 Timothy 3:17 . ἄρτιος : perfectus, completely equipped for his work as a Man of God. τέλειος would have reference to his performance of it. ὁ τοῦ θεοῦ ἄνθρωπος : See on 1 Timothy 6:11 . The Man of God has here a primary reference to the minister of the Gospel. πρὸς

Hebrews 6:17 — Palabra de Dios se convierte en un juramento, ἕνεκα τοῦ τὴν διάνοιαν ἀκλινῶς καὶ παγίως ἔτι μᾶλλον ἢ πρότερον ἐρηρεῖσθαι. τοῖς κληρονόμοις, no exclusivamente herederos del AT ni exclusivamente del NT, ni judíos ni gentiles, sino todos; ver Hebreos 9:3 y Gálatas 3:29 . τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ, el carácter inmutable de Su propósito. [ἀμετάθ. 3Ma 5:1; 3Ma 5:12; Polibio con ἐπιβολή, ὁρμή, διάληψις. Para el uso de adjetivos ver Romanos 2:4 ; Romanos 8:3 ; 1 Corintios 1:25 , etc. Winer, pág.

James 3:11 — James 3:11 . μήτι ἡ πηγὴ … τὸ πικρόν : these words show that the writer is thinking of the real source whence both good and evil words come; cf. Matthew 12:34-35 : Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance

1 Peter 5:5 — unos con otros, no hay necesidad de agregar comandos detallados. ἐγκομβώσασθε se explica por Oecumenius como ἐνειλήσασθε περιβάλεσθε (envuélvete, ponte alrededor de ti), por lo que el comando corresponde a ἐνδύσασθε ... ταπεινοφροσύνην y Colosenses 3:12 . Pero la elección de esta palabra única debe tener alguna justificación en asociaciones que sólo pueden reconstruirse por conjeturas. Los lexicógrafos (Hesiquio, Sindas, etc.) dan como sinónimos κόμβος κόσυμβος y ἐγκόμβωμα. Pólux explica ἐγκομβ.