Bible Commentaries

Matthew 7:7 — Matthew 7:7 . Αἰτεῖτε , ζητεῖτε , κρούετε , threefold exhortation with a view to impressiveness; first literally, then twice in figurative language: seek as for an object lost, knock as at a barred door, appropriate after the parable of the neighbour in bed (Luke 11:5-8 ). The promise of answer is stated in corresponding terms. δοθήσεται , εὑρήσετε , ἀνοιγήσεται .

Matthew 7:7 — Αἰτεῖτε, ζητεῖτε, κρούετε, triple exhortación con miras a impresionar; primero literalmente, luego dos veces en lenguaje figurado: buscar como un objeto perdido, llamar como a una puerta con barrotes, apropiado después de la parábola del vecino en la cama ( Lucas 11:5-8 ). La promesa de respuesta se expresa en los términos correspondientes. δοθήσεται, εὑρήσετε, ἀνοιγήσεται.

Mark 8:13 — εἰς τὸ πέραν, al otro lado; ¿cuál, este u oeste? Aquí nuevamente la opinión está dividida. Se podría esperar que la referencia a Betsaida, Marco 8:22dos Betsaidas; Betsaida Julias y Betsaida en la orilla occidental. Estos puntos se encuentran entre las oscuridades de las narraciones sinópticas que nos vemos obligados a dejar de mala gana en el crepúsculo.

Mark 8:26 — Mark 8:26 . εἰς οἶκον , home. μηδὲ , etc., go not into the village; to avoid creating a sensation. It has been suggested that the gradual restoration of sight in this case was meant to symbolise the slowness of the Twelve in attaining spiritual insight. They got their eyes opened very gradually like the blind man of Bethsaida. So Klostermann.

Luke 8:39 — Luke 8:39 . ὑπόστρεφε : it was good for the man that he should return to his home and people, and tell them what had befallen him through the mercy of God ( ὅσα ἐποίησεν ὁ Θεός ). It was good for the people also. They needed a missionary greatly. καθʼ ὅλην τὴν πόλιν , over the whole city. Mk. says in Decapolis.

John 8:13 — John 8:13 . To this the Pharisees, seeing only self-assertion, reply: Σὺ … ἀληθής . A formal objection; cf. John 5:31 . But the attempt to apply it here only shows how far the Pharisees were from even conceiving the conditions of a true revelation. They were still in the region of pedantic rules and external tests.

John 8:31 — John 8:31 . To those who have just been described as believing on Him Jesus went on to say, Ἐὰν ὑμεῖς … ὑμᾶς . “If you” ὑμεῖς emphasised in distinction from those who had not believed “abide in my word” not content with making this first step towards faith and obedience “then” but not till then “are ye really my disciples.”

Acts 12:24 — Acts 12:24 . δὲ , marking the contrast, not only between the death of the persecutor and the growth of the Word, but also between the persecution and the vitality of the Church. ηὔξανε καὶ ἐπληθ . imperfects, marking the continuous growth in spite of all obstacles; cf. Luke 8:11 , Mat 13:32 , 2 Corinthians 9:10 .

Acts 21:19 — Acts 21:19 . ἀσπαζ .: used of farewell greetings, Acts 20:1 , Acts 21:6 , and of greetings on arrival, Acts 18:22 , Acts 21:7 , for its use here cf. 1Ma 11:6 . ἐξηγ ., see on Acts 10:8 , etc. καθʼ ἕν ἕκαστον : “one by one,” R.V., cf. Ephesians 5:33 . διακονίας , see note on Acts 6:1-2 .

1 Corinthians 5:1-8 — 1 Corinthians 5:1-8 . § 15. THE CASE OF INCEST. About the party-strifes at Cor [801] P. has been informed by the members of a particular family (1 Corinthians 1:11 ); the monstrous case of incest, to which he turns abruptly and without any preface ( cf. 1 Corinthians 1:10 ), is notorious. [801] Corinth, Corinthian or Corinthians.

2 Corinthians 12:17 — 2 Corinthians 12:17 . μή τινα ὧν κ . τ . λ .: of those whom ( ὧν by attraction for ἐκείνων οὕς ) I have sent, was there one by whom I took advantage of you? The constr. is broken, and the resulting anacoluthon is one of the most striking in St. Paul’s writings ( cf. Romans 8:3 , Galatians 1:20 ).

2 Corinthians 3:12 — ἔχοντες οὖν τοιαύτην κ. τ. λ.: teniendo, pues, tal esperanza ( sc. , de la gloriosa ministración del Espíritu, 2 Corintios 3:8 ; cf. 2 Corintios 3:4 ) usamos gran denuedo al hablar . Los versículos que siguen son paréntesis hasta 2 Corintios 3:18 , donde el tema es nuevamente nosotros, es decir , todos los creyentes cristianos, en contraste con los judíos.

2 Corinthians 5:9 — 2 Corinthians 5:9 . διὸ καὶ φιλοτιμούμεθα κ . τ . λ .: wherefore also we make it our ambition (see reff.), whether at home or away from home, sc. , whether at His coming He finds us “in the body” or “out of the body,” to be well pleasing to Him ; cf. Romans 14:8 , Php 1:20 , 1 Thessalonians 5:10 .

2 Corinthians 8:11 — νυνὶ δὲ κ. τ. λ.: pero ahora completa también el hacer, para que así como hubo la prontitud para querer, así también pueda haber el cumplimiento de acuerdo con tu habilidad : ἐκ τοῦ ἐχεῖν = καθὸ ἄν ἔχῃ de 2 Corintios 8:12 = pro facultatibus ( cf. Juan 3:34, ἐκ μέτρου), y no, como AV, “de lo que tenéis”.

Colossians 1:8 — Colossians 1:8 . τὴν ὑμῶν ἀγάπην may be taken in the general sense of Colossians 1:4 , though many think it is their love to Paul that is meant; and this is favoured by δηλ . ἡμ ., and perhaps by καὶ ἡμεῖς in Colossians 1:9 . ἐν πνεύματι is added to show that this love is in the Holy Spirit.

1 Thessalonians 5:4 — 1 Thessalonians 5:4 . From the sudden and unexpected nature of the Last Day, Paul passes, by a characteristic inversion of metaphor in κλέπτας , to a play of thought upon the day as light. A double symbolism of ἡμέρα , as of κοιμᾶσθαι , thus pervades 4 8. Lightfoot cites a very striking parallel from Eur., Iph. Taur. , 1025 1026.

James 5:8 — James 5:8 . στηρίξατε τὰς καρδίας : a Hebrew idiom, סעד לב ; in the O.T. mostly of strengthening the body with food. ἡ παρουσία τοῦ Κυρίου ἤγγικεν : see above; cf. Matthew 3:2 ; Luke 21:28 ; Philippians 4:6 ; 1Pe 4:7 ; 1 Corinthians 15:52 ; 1 Thessalonians 4:15 ; 1 Thessalonians 1:0 John 1:18.

1 Peter 4:3 — contenta con repetir ( Mateo 24:37 , etc. ). Comer, beber, casarse fueron interpretados en el peor sentido para dar cuenta de la visitación y convertirse en glotonería, embriaguez y todas las perversiones concebibles del matrimonio; ver Savia. 2 Reyes 17:8 , seguido de Romanos Romanos 1:29 , etc. 2 Reyes 17:8 La construcción se rompe (para que la voluntad... se haya cumplido... para que camines ) a menos que κατ. ser tomado como si fuera medio de πεπορ. como sujeto. ἀσελγείαις, actos de libertinaje (como

Revelation 16:4-7 — Revelation 16:4-7 . No more drinking water. The justice of this particular plague is acknowledged by (Revelation 16:5-6 ) the angel of the element in question and by (7) the altar (personified here, in line of Revelation 6:9-10 , and Revelation 8:3 , or of Revelation 14:18 ), which echoes the angel’s cry.

Revelation 7:4 — el número de los sellados es el estereotipado 144.000, doce mil de cada una de las doce tribus de Israel (un “mil” es la subdivisión primitiva de un clan o tribu, como el condado inglés en “cientos”). La enumeración de estas tribus ( Apocalipsis 7:5-8 ) contiene dos peculiaridades, ( a ) la sustitución de José por Efraín, una variación de la que no tenemos idea, y ( b ) la omisión de Dan. Este último refleja el creciente desprestigio en el que cayó Dan; o permanece en último lugar ( por ejemplo ,