Bible Commentaries

Matthew 13:3-9 — Matthew 13:3-9 . The Parable .

Acts 7:6 — Acts 7:6 . δέ : not in contrast to the fact just mentioned that Abraham had no child, but introducing a fuller account of God’s promise. The quotation is from LXX, Genesis 15:13 , with a few alterations; in LXX and Heb., the second person, not the third, is used; instead of οὐκ ἰδίᾳ in LXX, ἀλλοτρίᾳ , cf. Hebrews 11:9 ; and instead of αὐτούς , αὐτό corresponding to σπέρμα . Wendt takes ὅτι as “recitantis,” and

Romans 13:1 — Romans 13:1 . πᾶσα ψυχὴ is a Hebraism; cf. Acts 2:43 ; Acts 3:23 , and chap. Romans 2:9 . For ἐξουσίαις cf. Luke 12:11 : it is exactly like “authorities” in English abstract for concrete. ὑπερεχούσαις describes the authorities as being actually

1 Corinthians 11:11-12 — 1 Corinthians 11:11-12 . πλὴν κ . τ . λ . modifies and guards the foregoing; this conj. lies between δὲ and ἀλλὰ in its force but besides, howbeit . What has been said in 1 Corinthians 11:3-10 must not be overpressed: woman is subordinate, not inferior; the sexes are alike, and inseparably necessary to the Christian order (1 Corinthians 11:11 ); and if man is the fountain, woman is the channel of the race’s life (1 Corinthians 11:12

1 Corinthians 13:13 — 1 Corinthians 13:13 . νυνὶ δὲ μένει κ . τ . λ . final conclusion of the matter, μένει being antithetical to πίπτει κ . τ . λ . of the foregoing: “But as it is ( nunc autem ), there abides faith, hope, love these three l” they stay; the others pass (1 Corinthians

1 Corinthians 4:18-19 — que fue sugerido a “algunos” por el hecho de la venida de Timoteo . Se portaron más insolentemente como si no temieran la corrección; ¡ o se imaginan que Pablo les tiene miedo ! Entre estos, presumiblemente, había maestros maliciosos ( 1 Corintios 3:11-17 ) que habían cobrado importancia en la ausencia de Pablo, partidarios que magnificaban a otros para su daño y hablaban como si la Iglesia ahora pudiera prescindir justamente de él ( 1 Corintios 4:3 ; 1 Corintios 4:6 ; 1 Corintios 4:8 ; 1 Corintios

1 Corinthians 7:2 — Corinthians 12:21 ); for this reason marriage, as a rule, is advisable here. It must be Christian marriage, as opposed to heathen libertinism and Jewish polygamy: “let each (man) have his own wife, and each (woman) her proper husband”. The pr [1003] impv [1004] , ἐχέτω ( sc. directive , not permissive), signifies “have and keep to” ( cf. 2 Timothy 1:13 ), The variation ἑαυτοῦ γυν .… ἴδιον ἄνδρα distinguishes the husband as head and principal (1 Corinthians 11:3 ); “if this

1 Corinthians 9:7 — 1 Corinthians 9:7 puts the question under three figures virtual arguments from nature drawn from the camp , the vineyard , the flock . These figures had been similarly used by our Lord: (1) in Luke 11:21 f., 1 Corinthians 14:31 ; (2) in Matthew 20:1 ff; Matthew 21:28 ff.; (3) in Luke 12:32 , John 10:0 , and John 21:15 ff. Cf. in Paul for (1) 1 Corinthians 14:8 , Ephesians 6:10 ff., 1 Thessalonians 5:8 ; (2) 1 Corinthians 3:6 ff.; (3) Acts 20:28 , Ephesians 4:11 . On ὀψωνίοις

2 Corinthians 11:3 — 2 Corinthians 11:3 . φοβοῦμαι δὲ μή πως κ . τ . λ .: but I fear lest by any means, as “the serpent beguiled” Eve in his craftiness (in Genesis 3:1 the serpent is called φρονιμώτατος , but St. Paul changes the word to indicate the baseness of the serpent’s

2 Corinthians 5:14 — 2 Corinthians 5:14 . ἡ γὰρ ἀγάπη τοῦ Χρ . κ . τ . λ .: for the Love of Christ constraineth us, sc. , within the limits laid down in 2 Corinthians 5:13 . The words are often quoted as meaning that the love which Christians bear to Christ is the supreme motive of the Christian life; but however true this is in itself, it is not the meaning of the Apostle here. The genitive of the person after ἀγάπη

Ephesians 3:12 — en quien tenemos confianza y acceso . La segunda τήν, que es insertada por el TR, cuenta con el apoyo de algunas buenas autoridades, [301] [302] 3 [303] [304] [305], Chrys., etc.; pero no se encuentra en [306] [307] [308] 17, etc., y debe omitirse (con LTTrWHRV). Como la παρρησία y la προσαγωγή se encuentran en una sola idea, no es necesario repetir la τήν. El artículo antes de los

Philippians 2:9 — ὑψηλὸς τῷ μεγέθει ὥστε τὸν πύργον ὑπερέχειν. También Gospel of Peter , 10, con notas de Robinson. ἐχαρίσατο. “Dado como un regalo.” Esta es prerrogativa del Padre, pues sin duda el NT enseña cierta subordinación del Hijo. Cf. Juan 14:28 ; Romanos 1:3-4 ; 1 Corintios 8:6 , y, lo más memorable de todo, 1 Corintios 15:28 , donde el Hijo, habiendo cumplido Su obra, parece, según la visión del Apóstol, retroceder, por así decirlo, en las profundidades de la Unidad Divina . ὄνομα. τὸ ὄν. debe leerse

1 Thessalonians 4:17 — 1:4 ), is caught up ( ἡρπάγη ). ἅμα σὺν αὐτοῖς … σὺν Κυρίῳ , the future bliss is a re-union of Christians not only with Christ but with one another. εἰς ἀπάντησιν , a pre-Christian phrase of the koinê ( cf. e.g., Tebtunis Papyri , 1902, pt. i., n. 43, 7, παρεγενήθημεν εἰς ἀπάντησιν , κ . τ . λ ., and Moulton, i. 14), implying welcome of a great person on his arrival. What further functions are assigned to the saints, thus incorporated in the retinue of the Lord (1 Thessalonians 3:13 ; cf. 2 Thessalonians

1 Timothy 1:13 — 1 Timothy 1:13 . ὄντα : concessive: “ though I was ,” etc. βλάσφημον : a blasphemer . The context alone can decide whether βλασφημεῖν is to be rendered rail or blaspheme . It was against Jesus personally that Paul had acted (Acts 9:5 ; Acts 22:7 ;

1 Timothy 6:17 — “No son llamados muchos poderosos, ni muchos nobles” ( 1 Corintios 1:26 ). Debe observarse que la expresión ὁ νῦν αἰών solo se encuentra en el NT en las Epístolas Pastorales (ver ref.). ὁ αἰὼν οὗτος es la expresión en otra parte de N. T. ( Mateo 12:32 ; Lucas 16:8 ; Lucas 20:34 ; Romanos 12:2 ; 1 Corintios 1:20 ; 1 Corintios 2:6 (bis), 1Co 2:8, 1 Corintios 3:18 ; 2 Corintios 4:4 ; Efesios 1:21 ). Ambos representan el rabínico עולם הזה, la era presente, en contraste con עולם הבא, la era venidera.

Hebrews 10:11 — letra. En Génesis 41:42 se usa de Faraón quitándose el anillo. Por lo tanto, la frase sugiere que el hombre está envuelto en pecado; o si esto es presionar demasiado el significado etimológico, al menos sugiere una liberación completa . oὗτος cf. Hebreos 3:3 y Hebreos 8:3 . εἰς τὸ διηνεκὲς no puede interpretarse como προσενέγκας pero debe tomarse como ἐκάθισεν. “Decir de los sacerdotes levitas que προσφέρουσιν εἰς τὸ διηνεκὲς ( Hebreos 10:1 ) es apropiado; decir de Cristo que Él προσήνεγκεν εἰς τὸ διην. es

James 4:14 — conscious sin, but thoughtlessness which the writer is rebuking here. ἀτμὶς γάρ ἐστε : the reading ἐστε , in preference to ἐστι or ἔσται , makes the address more personal; ἀτμὶς is often used for “smoke,” e.g. , Acts 2:17 ; cf. Psalms 102:3 (4), ἐξέλιπον ὡσεὶ καπνὸς αἱ ἡμέραι μου ; the word only occurs here in the N.T., in Acts 2:19 it is a quotation from Joel 2:30 (Sept.) James 3:3 (Heb.). In Job 7:7 we have μνήσθητι ὅτι πνεῦμά μου ἡ ζωή , cf. Wis 2:4 ; the rendering “breath”

1 Peter 1:6 — 1 Peter 1:6 . ἐ ν ᾧ . There are four possible antecedents. (1) καιρῷ , (2) Jesus Christ, (3) God, (4) the state of things described in 3 5. (1) would imply that they must live in the future and is least probably right. (2) is supported by 8 but is unlikely at this point. The choice lies between (3), God being hitherto the dominating figure;

1 Peter 2:9 — F. La Iglesia, pueblo nuevo de Dios, tiene todos los privilegios que pertenecían a los judíos. Al enumerarlos, se basa en una combinación actual de Isaías 43:20 f., Ποτίσαι τὸ γένος μου το ἐκλεκτὸν (1) λαόν μου ὃν περιεπο dispσuso 19:65, ὑμεῖς Δὲ ἔσεσθέ μοι βασίλειον ἱεράτευμα (2) καὶ ἔθνος ἅγιον (3) ἔσεσθέ μοι λαὸς περιούούος (4) ἀπtim. y Salmo 107:14 , καὶ ἐξήγαγεν αὐτοὺς καὶ ἐκ σκιᾶς θανάτου ... Oseas

Revelation 4:8 — their wings). For the ceaseless praise, which resembles that of Nin-ib, the Assyrian deity, cf. on Revelation 4:7 and Revelation 4:11 , also Enoch xxxix. 12 (the trisagion sung by the sleepless ones, i.e. , angels), Slav, En. 17, and Test. Leviticus 3:0; Leviticus 3:0 (where endless praise is the function of denizens in the fourth heaven). The first line of the hymn is Isaianic, the second ( ὁ ἦν κ . τ . λ .) is characteristic of the Apocalypse. In En. xli. 7 the sun and moon in their orbits “give