Bible Commentaries

Romans 3:7 — Romans 3:7 f. These verses are extremely difficult, and are interpreted variously according to the force assigned to the τί ἔτι κἀγὼ of Romans 3:7 . Who or what supplies the contrast to this emphatic “I also”? Some commentators, Gifford, for instance,

1 Corinthians 15:3-4 — 1 Corinthians 15:3-4 answer the question put in 1 Corinthians 15:2 , reinforming the readers: “For I delivered to you amongst the first things, that which I also received”. καὶ emphasises the identity of the παραδοθὲν and παραλημφθέν , involved in the character

1 Corinthians 15:3-4 — 1 Corintios 15:3-4 responde a la pregunta planteada en 1 Corintios 15:2 , reafirmando a los lectores: “Porque entre las primeras cosas os entregué lo que también recibí”. καὶ enfatiza la identidad del παραδοθὲν y παραλημφθέν, involucrada en el carácter de un “mayordomo

Galatians 3:9 — οἱ ἐκ πίστεως. Ver nota en Gálatas 3:7 .

Ephesians 4:6 — πάντων : one God and Father of all . This supreme name, Θεὸς or ὁ Θεὸς καὶ πατήρ , is used both absolutely (1 Corinthians 15:24 ; Ephesians 5:20 ; James 1:27 ), and with defining terms, e.g. , τοῦ Κυρίου ἡμῶν , Ephesians 1:10 (Romans 15:6 ; Ephesians 1:3 ; 2 Corinthians 1:3 ; 1 Peter 1:3 ), ἡμῶν (Galatians 1:4 ; Philippians 4:20 ; 1Th 3:11 ; 1 Thessalonians 3:13 ; 2 Thessalonians 2:16 ), πάντων (here; cf. the longer designation εἷς Θεὸς ὁ πατὴρ ἐξ οὗ τὰ πάντα , 1 Corinthians 8:6 ). Christian unity

Ephesians 4:6 — de todos . Este nombre supremo, Θεὸς o ὁ Θεὸς καὶ πατήρ, se usa tanto de manera absoluta ( 1 Corintios 15:24 ; Efesios 5:20 ; Santiago 1:27 ), como con términos definitorios, p. gramo. , τοῦ Κυρίου ἡμῶν, Efesios 1:10 ( Romanos 15:6 ; Efesios 1:3 ; 2 Corintios 1:3 ; 1 Pedro 1:3 ), ἡμῶν ( Gálatas 1:4 ; Filipenses 4:20 ; 1Th 3:11; 1 Tesalonicenses 3:13 ; 2 Tesalonicenses 2:16 ), πάντων (aquí; cf. la designación más larga εἷς Θεὸς ὁ πατὴρ ἐξ οὗ τὰ πάντα, 1 Corintios 8:6 ). Teniendo aquí

Philippians 2:9 — πύργον ὑπερέχειν . Also Gospel of Peter , 10, with Robinson’s notes. ἐχαρίσατο . “Gave as a gift.” This is the Father’s prerogative, for undoubtedly the N.T. teaches a certain subordination of the Son. Cf. John 14:28 , Romans 1:3-4 , 1 Corinthians 8:6 , and, most memorable of all, 1 Corinthians 15:28 , where the Son, having accomplished His work, seems, according to the Apostle’s view, to recede, as it were, into the depths of the Divine Unity. ὄνομα . τὸ ὄν . should be

Philippians 3:11 — Philippians 3:11 . εἴ πως καταντ . This construction closely corresponds to the Homeric usage of εἴ κε or ἤν (as in Odyss. , 3, 83, πατρὸς ἐμοῦ κλέος μετέρχομαι , ἤν που ἀκούσω ) where the protasis really contains in itself its own apodosis “which consists

Philippians 3:20-21 — Philippians 3:20-21 . HEAVENLY-MINDEDNESS AND ITS PROSPECT.

Philippians 3:4-6 — Philippians 3:4-6 . PAUL’S CONFIDENCE IN THE FLESH.

1 Timothy 1:3 — 1 Timothy 1:3 . καθώς : The apodosis supplied at the end of 1 Timothy 1:4 in the R.V., so do I now , is feebler than the so do of the A.V. We need something more vigorous. St. Paul was more anxious that Timothy should charge some , etc., than that he should merely

1 Timothy 5:13 — 1 Timothy 5:13 . ἅμα δὲ καί is Pauline. See reff. It is best to assume an omission of εἶναι , not necessarily through corruption of the text, as Blass supposes ( Gram . p. 247). On the example cited by Winer-Moulton, Gram . p. 437 from Plato, Euthyd . p. 276

Hebrews 3:2 — ejemplo supremo de fidelidad testificado por Dios mismo, ὁ θεράπων μου Μωυσῆς ἐν ὅλῳ τῷ οἴκῳ μου πιστός εστι , donde el contexto arroja Números 12:7 en ὅλῳ. “La 'casa de Dios' es la sociedad organizada en la que Él habita” (Westcott), cf. 1 Timoteo 3:15 . Weiss dice que las palabras ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ “pertenecen necesariamente” a πιστὸν ὄντα. Esto es cuestionable, porque el punto del escritor es que Jesús no es fiel “en” sino “sobre” la casa de Dios ( Hebreos 3:6 ). Hebreos 3:3 . Ahora se asigna

Hebrews 5:12 — “For indeed, though in consideration of the time [since you received Christ] ye ought to be teachers, ye have need again that some one teach you the rudiments of the beginning [the elements] of the oracles of God.” διὰ τὸν χρόνον , cf. Hebrews 2:3 , Hebrews 10:32 ; how long they had professed Christianity we do not know, but quite possibly for twenty or thirty years. Those who had for a time themselves been Christians were expected to have made such attainment in knowledge as to become διδάσκαλοι

1 Peter 1:22-25 — doubtless represented in all Christian churches and those who were marked out for leaders by their wealth and position were naturally slow to love the slaves and outcasts. As at Corinth old intimacies and congenial society led the better classes (1 Peter 4:3 f.) to fall back on the clubs to which they had belonged and in the company of their equals to sneer at their new brothers “the brethren” (1 Peter 2:1 ). St. Peter reminds them that they must purify their souls from the taint with a side-glance

1 Peter 1:22-25 — iglesias cristianas y aquellos que estaban marcados para líderes por su riqueza y posición eran naturalmente lentos para amar a los esclavos y marginados. Como en Corinto, las viejas intimidades y la sociedad afín llevaron a las mejores clases ( 1 Pedro 4:3 ss.) a replegarse en los clubes a los que habían pertenecido y en la compañía de sus iguales a burlarse de sus nuevos hermanos “los hermanos” ( 1 Pedro 2:1 ). San Pedro les recuerda que deben purificar sus almas de la mancha con una mirada de soslayo

1 Peter 2:1 — 1 Peter 2:1 . Put away then all malice all guile and hypocrisy and envy all backbiting . οὖν resumes διό (1 Peter 1:13 ). The faults to be put away fall into three groups, divided by the prefix all , and correspond to the virtues of 1 Peter 1:22 ( ὑπόκρισιν ἀνυπόκριτον ). The special connection of the command with the preceding Scripture would require the expression

1 Peter 2:9 — 1 Peter 2:9 f. The Church, God’s new people, has all the privileges which belonged to the Jews. In enumerating them he draws upon a current conflation of Isaiah 43:20 f., ποτίσαι τὸ γένος μου το ἐκλεκτὸν (1) λαόν μου ὃν περιεποιησάμην (4) τὰς ἀρετάς μου διηγεῖσθαι with Exod. 19:65, ὑμεῖς δὲ ἔσεσθέ μοι βασίλειον ἱεράτευμα (2) καὶ ἔθνος ἅγιον (3) ἔσεσθέ μοι λαὸς περιούσιος (4) ἀπὸ πάντων τῶν ἐθνῶν (1); and Psalms

2 Peter 3:16 — epístolas que nos han llegado, ni la formación de un canon. Es mucho más natural tomarlo como una referencia a una colección de cartas hechas poco después de la muerte de Pablo y leídas en las iglesias. El término ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς en 2 Pedro 3:15 parecería referirse a alguien cuya memoria todavía está fresca en el corazón de los lectores. λαλῶν ἐν αὐταῖς περὶ τούτων: “donde toca estos temas” (Alcalde), περὶ τούτων indica una ampliación de la referencia para incluir el tratamiento de Pablo

Revelation 2:7 — ). Estos, como de costumbre, son ἐκκλ eyaculatorios, positivos y breves. comunidades locales dispersas, y no una organización católica, siendo la concepción del Apocalipsis, es para uso en su culto público que este libro está escrito ( Apocalipsis 1:3 ). Es una cuestión subordinada y literaria si el vidente quiere decir en frases como esta designarse a sí mismo (Weinel, 84 f.) litúrgicamente como el hablante, o si (como sugieren los paralelos sinópticos) forman parte integral de todo el mensaje.