Bible Commentaries

Matthew 8:5 — εἰσελθόντος, participio aoristo con otro verbo finito, que apunta a una acción completa. Había entrado en Cafarnaúm cuando sucedió lo siguiente. Observe el genitivo absoluto nuevamente con un dativo del mismo sujeto, αὐτῷ, después de προσῆλθεν. ἑκατόνταρχος: un gentil ( Mateo 8:10 ), probablemente un oficial en el ejército de Herodes Antipas.

Matthew 9:18-26 — Matthew 9:18-26 . The daughter of Jairus, with interlude (Mark 5:21-43 ; Luke 8:40-56 ). Given by Matthew in immediate connection with the discourse on fasting, but by Mark, and Luke following him, in connection with the return from the eastern shore, after the story of the demoniac.

Luke 13:8 — Luke 13:8 . τοῦτο τὸ ἔτος , one year more; he has not courage to propose a longer time to an impatient owner. κόπρια (neuter plural from adjective κόπριος ), dung stuffs. A natural proposal, but sometimes fertility is better promoted by starving, cutting roots, so preventing a tree from running to wood.

Luke 14:8 — Luke 14:8 . γάμους , a marriage feast, here representing all great social functions at which ambition for distinction is called into play. ἐντιμότερός σου : this does not necessarily denote one of known superior social standing, but may mean simply one held in more honour by the host (Hahn).

Luke 7:1 — Luke 7:1 . εἰς τὰς ἀκοὰς , into the ears = εἰς τὰ ὦτα in Sept [73] (Genesis 20:8 ; Genesis 50:4 , Exodus 10:2 ). To show that it is not a Hebraism, Kypke cites from Dion. Hal.: εἰς τὴν ἀπάντων τῶν παρόντων ἀκοὴν . εἰσῆλθεν , entered, not returned to, Capernaum. [73] Septuagint.

Luke 8:41-42 — Comienza la historia de la hija de Jairo ( Mateo 9:18-19 ; Marco 5:21-24 ). ἄρχων τῆς συναγωγῆς en lugar de ἀρχισυνάγωγος (Mk.), como más inteligible para los lectores gentiles. Pero después de haber explicado su significado mediante el uso de esta frase, emplea la otra en Lucas 8:49 .

John 8:11 — John 8:11 . And she said: “No one, Lord”. Εἶπε … ἁμάρτανε . “Neither do I condemn thee,” that is, do not adjudge thee to stoning. That He did condemn her sin was shown in His words μηκέτι ἁμάρτανε . Therefore Augustine says: “Ergo et Dominus damnavit, sed peccatum, non hominem”.

John 8:30 — John 8:30 . ταῦτα … αὐτόν . “As He spake these things many believed on Him,” not only believed what He said, but accepted Him as the Messenger of God. The statement closes one paragraph and prepares for the next, in which it is shown what this faith amounted to (Holtzmann).

Acts 11:13 — Acts 11:13 . σταθέντα σταθείς : used only by St. Luke, in Gospel and Acts: Luke 18:11 ; Luke 18:40 ; Luke 19:8 , Acts 2:14 ; Acts 5:20 ; Acts 11:13 ; Acts 17:22 ; Acts 25:18 ; Acts 27:21 , found therefore in all parts of Acts (Friedrich, Vogel).

Acts 13:32 — Acts 13:32 . καὶ ἡμεῖς , cf. 1 Corinthians 15:11 , “whether it were I or they,” etc., “ut illi illis, sic nos vobis”. εὐαγγελ ., see above on p. 210, and Simcox, u. s. , pp. 78, 79. τὴν πρὸς τοὺς π . ἐπαγγελίαν γεν ., cf. Romans 15:8 , Acts 26:6 .

Acts 22:11 — Acts 22:11 . οὐκ ἐνέβλεπον , cf. Xen., Mem. , iii., 11, 10, here absolute, Grimm-Thayer, sub v. : chap. ix., 8, gives the fact of the blindness, here we have its cause as from St. Paul’s personal reminiscence. δόξης : Heb. כָּבוֹד cf. 1 Corinthians 15:40 , 2 Corinthians 3:7 , and Luke 9:31 .

1 Corinthians 1:9 — 1 Corinthians 1:9 . The ground of Paul’s hope for the ultimate welfare of the Cor [110] is God’s fidelity . His gifts are 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

1 Corinthians 7:39-40 — modestia, no del recelo. El AP. encomia su consejo en todas estas materias, consciente de que procede de la más alta fuente y no es fruto de la mera prudencia humana o de la inclinación personal. [1214] clásica. DIVISIÓN III. CONTACTO CON LA IDOLATRÍA, 8 10. Hemos rastreado en el Capítulo anterior la reacción desastrosa de la vieja levadura sobre el nuevo amasado cristiano en Cor [1215] Pero la sociedad cristiana tenía sus problemas tanto externos como internos, un hecho ya evidente en el discusión

1 Corinthians 9:20-22 — religion, conscience”. “I became to the Jews as a Jew,” for Paul was no longer such in the common acceptation: see note on ἐλεύθερος (1), also Galatians 2:4 ; Galatians 4:12 ; for evidence of his Jewish conformity, see Acts 16:3 ; Acts 18:18 ; Acts 21:23 ff.; also the speeches in Acts 13:16 ff; Acts 12:1 ff; Acts 26:2 ff.; and Romans 1:16 ; Romans 9:1 ff; Romans 11:1 ; Romans 15:8 , for his warm patriotism. τοῖς ὑπὸ f1νόμον enlarges the category τ . Ἰουδαίοις by including circumcised

1 Corinthians 9:20-22 — “raza, religión, conciencia”. “Me volví a los judíos como judío”, porque Pablo ya no era tal en la acepción común: ver nota en ἐλεύθερος (1), también Gálatas 2:4 ; Gálatas 4:12 ; para evidencia de su conformidad judía, ver Hechos 16:3 ; Hechos 18:18 ; Hechos 21:23 ss. ; también los discursos en Hechos 13:16 ss; Hechos 12:1 ss; Hechos 26:2 ss.; y Romanos 1:16 ; Romanos 9:1 y siguientes; Romanos 11:1 ; Romanos 15:8 , por su cálido patriotismo. τοῖς ὑπὸ f1νόμον amplía la categoría τ. Ἰουδαίοις

2 Corinthians 8:16 — 2 Corinthians 8:16 . χάρις δὲ τῷ Θεῷ κ . τ . λ .: but thanks be to God, who gives (note the pres. tense) to (lit., “in”; see on 2 Corinthians 1:22 for constr.) the heart of Titus the same earnest care for you, sc. , the same that I myself feel.

1 Thessalonians 3:11 — 1 Thessalonians 3:11 . κατευθύναι (optative), as already (Acts 16:8-10 ; Acts 17:1 ). The singular ( cf. II., 2 Thessalonians 2:16-17 ) implies that God and Jesus count as one in this connection. The verb is common ( e.g. , Ep. Arist., 18, etc.) in this sense of providence directing human actions.

1 Thessalonians 3:11 — κατευθύναι (optativo), como ya ( Hechos 16:8-10 ; Hechos 17:1 ). El singular ( cf. II., 2 Tesalonicenses 2:16-17 ) implica que Dios y Jesús cuentan como uno en este sentido. El verbo es común ( p. ej ., Ep. Arist., 18, etc.) en este sentido de providencia dirigiendo las acciones humanas.

1 Timothy 1:8-11 — 1 Timothy 1:8-11 . And yet this alleged antagonism of the Law to the Gospel is factitious: the Law on which they insist is part of law in general; so is the Gospel with which I was entrusted. The intention of both is to a large extent identical: to promote right conduct.

2 John 1:7-8 — 2 John 1:7-8 . A Warning against Heretical Teaching. “Because many deceivers went forth into the world even they that confess not Jesus as Christ coming in flesh. This is the deceiver and the Antichrist. Look to yourselves, that ye may not lose what we wrought, but receive a full wage.”