Bible Commentaries

Acts 1:15 — Acts 1:15 . καὶ ἐν ταῖς ἡμέραις ταύταις : St. Luke often employs such notes of time, used indefinitely like similar expressions in Hebrew e.g. , 1 Samuel 28:1 , both in his Gospel and in Acts. Friedrich, p. 9, Lekebusch, p. 53. ἀναστὰς : it is very characteristic of St. Luke to add a participle to a finite verb indicating the posture or position of the speaker. This word is found in St. Luke’s Gospel seventeen times, and in Acts nineteen times, only twice in Matthew,

Acts 24:16 — Acts 24:16 . ἐν τούτῳ : “herein” is rather ambiguous, A. and R.V.; the expression may be used as = propterea , as the result of the confession of faith in Acts 24:14-15 , cf. John 16:30 (Xen., Cyr. , i., 3, 14). Rendall takes it = meanwhile (so apparently Wetstein), sc. χρόνῳ , i.e. , in this earthly life; “hanc spem dum habeo,” Bengel. If we read καί , not δέ , perhaps best explained “non minus quam illi,”

1 Corinthians 1:9 — sabio y establecido ( 1 Corintios 1:21 ; Romanos 8:28 ff; Romanos 11:29 ); Su palabra , con ella Su carácter, está comprometida para la salvación de los que creen en Su Hijo: πιστὸς ὁ Θεὸς διʼ οὗ ἐκλήθητε = πιστὸς ὁ καλῶν de 1 Tesalonicenses 5:23 f. ; la fórmula πιστὸς ὁ λόγος del Pasado. Epp. no es muy diferente. διʼ οὗ es “a través de (inglés antiguo, por ) quien fuiste llamado”; cf. διὰ θελήματος Θεοῦ ( 1 Corintios 1:1 , ver nota), y διʼ οὗ … τὰ πάντα (de Dios , Romanos 11:36 ); de manera

1 Corinthians 11:28 — proof, and so from the bread let him eat and from the cup let him drink.” ἄνθρωπος , replacing ὄς ἄν (1 Corinthians 11:27 ), is qualitative , “containing the ideas of infirmity and responsibility” (Gd [1776] ); cf. 1 Corinthians 3:4 , 1 Corinthians 10:13 . On δοκιμάζω , see 1 Corinthians 3:13 , and parls.; it signifies not judicial examination ( ἀνακρίνω , 1 Corinthians 4:3 , etc.), nor discriminative estimate ( διακρίνω , 31), but self-probing ( probet se ipsum , Vg [1777]

1 Corinthians 13:4-7 — 1 Corinthians 13:4-7 . In 1 Corinthians 13:1-3 Paul’s utterance began to rise with the elevation of his theme into the Hebraic rhythm (observe the recurrent ἀγάπην δὲ μὴ ἔχω , and the repeated οὐδέν ) which marks his more impassioned passages (see e.g ., Romans

1 Corinthians 15:9 — 1 Corinthians 15:9 . ὁ ἐλάχιστος corresponds to ἔσχατον πάντων (1 Corinthians 15:8 ); “the least” properly comes “last”: cf. Ephesians 3:8 , which enhances this expression; also 1 Timothy 1:15 . ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι κ . τ . λ ., “who am not fit to bear the name of apostle”. ἱκανὸς (lit [2292] reaching up to, hinreichend ), as distinguished from ἄξιον ( worthy :

2 Corinthians 11:20 — Corinthians; see 2 Corinthians 4:5 , and cf. Acts 15:10 ); if he devour you, i.e. , robs you of your substance by greedily demanding maintenance, as these “superfine Apostles” did (see on 2 Corinthians 11:12 , and cf. Romans 16:18 , Philippians 3:19 ); if he take you captive ( λαμβάνειν is thus used of catching fish, Luke 5:5 ; cf. chap. 2 Corinthians 12:16 . Field defends the A.V. “taketh of you,” i.e. , takes money, by appealing to the Peshitto, and also by the usage of good

2 Corinthians 13:4 — 2 Corinthians 13:4 . ( a ) καὶ γὰρ ἐσταυρώθη κ . τ . λ .: for He was crucified through weakness ( cf. Philippians 2:8 , 1 Peter 3:18 ; ἐκ indicating that it was His self-assumed ἀσθένεια which made the Passion possible), but liveth through ( ἐκ again indicating

2 Corinthians 5:12 — 2 Corinthians 5:12 . οὐ γὰρ πάλιν κ . τ . λ .: we are not again (see 2 Corinthians 3:1 , and the note there; he takes up this theme again after a long digression) commending ourselves to you, but [write these things] as giving you occasion of glorying on our behalf . We must understand in the latter clause some such words as γράφομεν

Ephesians 3:7 — Ephesians 3:7 . οὗ ἐγενόμην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ : of which I became a minister according to the gift of the grace of God . The TR reads ἐγενόμην (with [239] [240] [241] [242] , etc.). The less usual form ἐγενήθην , however, is given by

Ephesians 4:32 — ἐστέ), = “conviértanse en ustedes”, o “muéstrense”, en lugar de “sean ustedes”. La idea es que tenían que abandonar una condición mental y abrirse camino, comenzando allí mismo, hacia su opuesto. χρηστοί, = bondadoso, benigno , usado por Dios ( Lucas 6:35 ; Romanos 2:4 ; 1 Pedro 2:3 ), pero aquí (su única aparición en las Epístolas) de ηνη εὔσπλαγχνοι: tierno de corazón . No podría haber mejor interpretación. En Colosenses 3:12 la misma disposición es expresada por σπλάγχνα οἰκτιρμοῦ. Sólo está en

1 Timothy 1:18 — 1 Timothy 1:18 . ταύτην τήν παραγγελίαν is partly resumptive of 1 Timothy 1:3 ; it is the positive aspect of what is there negatively expressed; but as it concerns Timothy directly, it has a reference forward to ἵνα στρατεύῃ , κ . τ . λ ., and to the general contents of the epistle. Bengel refers it to παραγγελίας , 1 Timothy

1 Timothy 1:6 — 1 Timothy 1:6 . ὧν : i.e. , the disposition, conscience, and faith as qualified. τινὲς : see note on 1 Timothy 1:3 . ἀστοχήσαντες : ( aberrantes , Vulg.; recedentes , [254] 7 ; excedentes , [255] 50 ). In the other passages where this word occurs the A.V. and R.V. have erred ; here swerved . They missed the mark in point of fact. It may be questioned whether

1 Timothy 6:3 — 1 Timothy 6:3 . ἑτεροδιδασκαλεῖ : See note on 1 Timothy 1:3 . καὶ μὴ : Blass ( Gramm . p. 514) notes this case of μή following εἰ with the indicative (supposed reality) as an abnormal conformity to classical use. The usual N.T. use, εἰ … οὐ , appears in 1 Timothy

Titus 3:5 — Titus 3:5 . The ἡμεῖς and ἡμᾶς refer to the same persons as those mentioned in Titus 3:3 , i.e. , the apostles and those who have had a similar experience. The verse may be paraphrased as a statement of fact thus: God saved us by Baptism, which involves two

Hebrews 3:2 — Hebrews 3:2 . The characteristic, or particular, qualification of Jesus which is to hold their attention is His trustworthiness or fidelity. πιστὸν ὄντα might be rendered “as being faithful”. The fidelity here in view, though indirectly to men and

1 Peter 2:4-10 — Primero se utilizan pasajes de las Escrituras que prueban que Cristo es llamado piedra, luego se citan y finalmente se exponen. La transición de la leche a la piedra puede explicarse por la profecía de que los montes fluirán leche ( Joel 3:18 ), como la piedra se convierte en una montaña según Daniel 3:21 f. ; o por la leyenda a la que se refiere San Pablo ( 1 Corintios 10:4 ); compare también ποτίσαι de Isaías 43:20 , que se usa en 1 Pedro 2:9 . Esta colección de textos se remonta

1 Peter 3:18 — La ventaja de sufrir por hacer el bien se ejemplifica en la experiencia de Cristo, quien ganó por ello vivificación ( 1 Pedro 3:21 ) y gloria ( 1 Pedro 3:22 ). No está claro hasta qué punto se aplica el patrón al cristiano. Cristo padeció una vez por todas según Hebreos 9:24-28 ; el cristiano sufre un poco ( 1 Pedro 3:10 ). ¿Pero el cristiano sufre también por los pecados

1 John 5:3 — ἡ ἀγ. τ. Θεοῦ, aquí genitivo objetivo; contraste 1 Juan 2:5 . ἴνα ecbatic (ver Moulton's Gram . of NT Gk. , i. pp. 206 9), donde el idioma clásico requeriría τὸ ἡμᾶς τηρεῖν. Cf. Juan 17:3 ; Lucas 1:43 . τὰς ἐντ., los dos mandamientos “amar a Dios” y “amarse unos a otros” ( cf. 1 Juan 3:23 , donde ver nota; 1 Juan 4:21 ). καὶ αἱ ἐντ., κ. τ. λ.: cf. Herm. Pasado. M. 12:4, §4: οἱ δὲ ἐπὶ τοῖς χείλεσιν ἔχοντες τὸν κύριον, τὴν δὲ καρδίαν

3 John 1:4 — formaverunt adulta subito vident?” Ev. segundo. heb. (citado por Jerónimo sobre Efesios 5:4 ): “Et numquam, inquit (Dominus), læti sitis nisi cum fratrem vestrum videritis in caritate”. μειζοτέραν, una doble comparación; cf. ἐλαχιστοτέρῳ ( Efesios 3:8 ); nuestro “menor”; Germen. mehrere _ τούτων : este uso del plural. (ταῦτα) en lugar de cantar (τοῦτο) es común. Véase Winer de Moulton , p. 201. ἵνα, epexegético de τούτων. Cf. Lucas 1:43 y 1 Juan 3:11 . τέκνα implica que Ganius era un converso