Bible Commentaries

Matthew 1:21 — Matthew 1:21 . τέξεται Ἰησοῦν : Mary is about to bear a son , and He is to bear the significant name of Jesus . The style is an echo of O. T. story, Genesis 17:19 , Sept [3] , the birth of Isaac and that of Jesus being thereby placed side by side as similar in their preternatural character. καλέσεις : a command in form of a prediction. But there is encouragement as well as command in this future. It is meant to help Joseph

Matthew 1:21 — τέξεται Ἰησοῦν: María está a punto de dar a luz un hijo , y Él llevará el significativo nombre de Jesús . El estilo es un eco de la historia del AT, Génesis 17:19 , septiembre [3], el nacimiento de Isaac y el de Jesús se colocan uno al lado del otro como similares en su carácter sobrenatural. καλέσεις : un comando en forma de predicción. Pero hay estímulo así como también mando en este futuro. Tiene el propósito de ayudar a

Mark 3:14 — discípulos, tal vez algunas decenas, escogidos entre la gran masa de seguidores. καὶ ἐποίησε δώδεκα: e hizo, constituidos como un cuerpo compacto, Doce , por una segunda selección. Para el uso de ποιεῖν en este sentido, véase 1 Samuel 12:6 ; Hechos 2:36 ; Hebreos 3:2 . Dios “hizo” a Jesús como Jesús “hizo” a los Doce. En qué consistió el proceso de “hacer” en el caso de los Doce, no lo sabemos. Podría tener lugar después de días de relaciones íntimas en la colina. ἵνα ὦσιν μετʼ αὐτοῦ, para que pudieran

Luke 3:1-2 — Marco histórico general de los inicios . Para el vago “en aquellos días” del Monte ( Lucas 3:1 ), que nos deja completamente en la oscuridad en qué fecha y edad entró Jesús en su carrera profética, Lc. da un grupo de fechas conectando su tema con la historia general del mundo y de Palestina; el espíritu universalista aquí, como en Lucas 2:1-2

John 15:7 — John 15:7 . From the fate of those who do not abide in Him, Jesus turns to the results of faithful adherence ἐὰν μείνητε … ὑμῖν . The expression is altered from that of John 15:3 ; John 15:5 , instead of “and I in you,” we now have “and my words abide in you”; it is by means of His teaching and His commandments that Christ abides in His people, and by His word they are fitted for fruit-bearing, John 15:3

John 15:7 — Del destino de los que no permanecen en Él, Jesús pasa a los resultados de la adhesión fiel ἐὰν μείνητε … ὑμῖν. La expresión está alterada de la de Juan 15:3 ; Juan 15:5 , en lugar de “y yo en vosotros”, ahora tenemos “y mis palabras permanecen en vosotros”; es por medio de su enseñanza y de sus mandamientos que Cristo mora en su pueblo, y por su palabra son aptos para dar fruto, Juan 15:3 . No es que

John 16:12 — βαστάζειν ἄρτι , “but you cannot bear them now,” therefore they are deferred; truth can be received only by those who have already been prepared for its reception. “’Tis the taught already that profit by teaching” ( Sir 3:7 ; 1 Corinthians 3:1 ; Hebrews 5:11-14 ). The Resurrection and Pentecost gave them new strength and new perceptions. βαστάζειν , similarly used in 2 Kings 17:14 , ὃ ἐὰν ἐπιθῇς ἐπʼ ἐμὲ , βαστάσω . To those who wish to become philosophers Epictetus gives

John 16:12 — ἀλλʼ οὐ δύνασθε βαστάζειν ἄρτι, “pero no puedes soportarlos ahora”, por lo tanto, son diferidos; la verdad sólo puede ser recibida por aquellos que ya han sido preparados para su recepción. “Ya son los enseñados los que se benefician enseñando” (Sir 3:7; 1 Corintios 3:1 ; Hebreos 5:11-14 ). La Resurrección y Pentecostés les dieron nueva fuerza y ​​nuevas percepciones. βαστάζειν, usado de manera similar en 2 Reyes 17:14 , ὃ ἐὰν ἐπιθῇς ἐπʼ ἐμὲ, βαστάσω. A aquellos que desean convertirse en filósofos,

Acts 10:10 — long period of previous fasting, as if that would account for the vision; Peter was about to partake of his ordinary meal. ἐπέπεσεν , see critical notes. ἔκστασις : represented in such a way as to distinguish it from the ὅραμα of Cornelius in Acts 10:3 ; a trance, an ecstasy in which a person passes out of himself, always in connection with “visions,” in what may be called its technical use; sometimes it is used as expressing simple astonishment, cf. Acts 3:10 , etc.; for a good account

2 Corinthians 13:3 — 2 Corinthians 13:3 . ἐπεὶ δοκιμὴν κ . τ . λ .: seeing that ye seek a proof of Christ speaking in me ( cf. Matthew 10:20 ), i.e. , a proof that I am really an “Apostle” with a “mission” from Christ to speak in His Name. This last thought leads

Galatians 1:14 — . Saul had been educated at Jerusalem, and this word points to his contemporaries in the schools of the Pharisees. γένει . This term sometimes denotes family , but here race and nation , as in Acts 18:2 ; Acts 18:24 . So also συγγενής in Romans 9:3 ; Romans 16:7 ; Romans 16:21 . ζηλωτὴς . This is not here the proper name of a sect, being coupled with a genitive, as in Acts 21:20 . Saul had no sympathy with the anarchical sect of Zealots who preached the sacred duty of revolt from Rome, though

Galatians 3:6 — Galatians 3:6 . The faith of the Galatians is likened to that of Abraham, in that it found the same acceptance with God. The quotation of Genesis 15:6 was reckoned follows the LXX, whereas our version, following the Hebrew text, refers to God, he counted it

Philippians 3:17 — Philippians 3:17 . συμμιμ . The compound is significant. Uno consensu et una mente (Calv.). This emphasis on their unity justifies the interpretation of τῷ αὐτῷ favoured above. Paul is compelled to make his own example a norm of the new life. It was not as in Judaism

1 Timothy 1:7 — 1 Timothy 1:7 . νομαδιδάσκαλοι : The Mosaic or Jewish law is meant. See Titus 3:9 . The term is used seriously, of official teachers of the law, in reff. μὴ νοοῦντες , κ . τ . λ .: Though they understand neither, etc . The participle is concessive, and με is here subjective, as usual, expressing St. Paul’s opinion about

Philemon 1:20 — Philemon 1:20 . ναί : cf. Philippians 4:3 , ναὶ ἐρωτῶ καὶ σέ . ἀδελφέ : an affectionate appeal, cf. Galatians 3:15 ; Galatians 6:1-18 . ἐγώ : “The emphatic ἐγώ identifies the cause of Onesimus with his own” (Lightfoot). σου ὀναίμην : ἅπ . λεγ . in N.T., it occurs once in the Septuagint

Hebrews 3:13 — Hebrews 3:13 . To avoid this, παρακαλεῖ τε ἑαυτοὺς καθʼ ἑκάστην ἡμέραν , “Exhort one another daily”. ἑαυτούς is equivalent to ἀλλήλους , see Ephesians 4:32 ; Colossians 3:13 . ἄχρις οὗ τὸ Σήμερον καλεῖται , “as long as that period endures which

James 4:1 — Aristeas (Swete, Intro. to O.T. in Greek , p. 567), in answer to the question: “Why do not the majority of men take possession of virtue”? it is said: “ Ὅτι φυσικῶς ἅπαντες ἀκρατεῖς καὶ ἐπὶ τὰς ἡδονὰς f1τρεπόμενοι γεγόνασιν . Cf. 4Ma 6:35 ; Luke 8:14 ; Titus 3:3 ; 2 Peter 2:13 . τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν : the same thought is found in 1 Peter 2:11 , παρακαλῶ ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν αἵτινες στρατεύονται κατὰ τῆς ψυχῆς , cf. Romans 7:23 ; 1 Corinthians 9:7 .

1 Peter 1:3-12 — 1 Peter 1:3-12 . Benediction of the Name . The mention of God is followed by the Benediction of the Name as Jewish piety prescribed; the formula the Holy One, blessed be He , being amplified by the Christian appreciation of their fuller knowledge. The Apostle

2 Peter 2:3 — 2 Peter 2:3 . ἐν is causal. πλεονεξίᾳ = “covetousness”. Cf. Luke 12:15 . πλαστοῖς : here only in N.T., “manufactured,” “feigned,” “artificial”. ἐμπορεύσονται Originally used in intrans. sense = “go a-trading”.

Revelation 21:3-4 — σκην . (chosen on account of its “assonance with the Hebrew to express the Shekinah ,” Dr. Taylor on Pirke Aboth iii. 3) is the real tabernacle (Hebrews 8:2 ; Hebrews 9:11 ). The whole meaning and value of the new Jerusalem lies in the presence of God (En. xlv. 6, lxii. 14, Test. Jude 1:25 , etc.) with men which it guarantees. The O.T. promises are realised (see reff.);