Bible Commentaries

Matthew 13:3 — Matthew 13:3 . ὁ σπείρων : either ὁ generic, or the Sower of my story. τοῦ σπείρειν : the infinitive of purpose with the genitive of article, very frequent in N. T. and in late Greek.

Luke 15:3 — Luke 15:3 . τὴν παραβ . ταύτην : the phrase covers the second parable ( Lost Coin ) as well as the first. The two are regarded as virtually one, the second a duplicate with slight variations.

John 3:9 — Esta explicación no satisfizo a Nicodemo. Vuelve a caer sobre su desconcierto, πῶς δύναται ταῦτα γενέσθαι; Esta pregunta mueve a Jesús a una explicación más completa, que se informa en Juan 3:10-15 .

Acts 26:20 — and there is no mention of such a widely extended preaching at this time in Acts. It has therefore been held by some that reference is made to the preaching at the time of Saul’s carrying relief with Barnabas from Antioch to Jerusalem, Acts 11:30 , Acts 12:25 (Zöckler and Rendall), while others refer the passage to Rome Acts 15:10 (Weiss), and others combine Acts 11:29-30 , Acts 15:3 = Romans 15:10 . Ramsay, St. Paul , p. 382, regards the statement as so directly contradictory to all other

Acts 5:6 — νεώτεροι the beginnings of the diaconate, although on the natural distinction between πρεσβύτεροι and νεώτεροι it may well have been that official duties in the Church were afterwards based, cf. 1 Timothy 5:1 , Titus 2:1-6 , 1 Peter 5:5 , Clem. Rom., i. 3; iii. 3; xxi. 6; Polycarp, Epist. , v., 3 ( cf. Luke 22:26 ). In comparatively early days it belonged to the duties of the deacons to provide for the burial of the strangers and the poor, but it seems hardly probable that οἱ νεώτεροι were appointed

Acts 7:23 — Acts 7:23 . ὡς , cf. Acts 1:10 , Lucan. The exact age is not mentioned in O.T., but it was traditional (Weiss refers its mention to the reviser, perhaps introduced as a parallel to Acts 7:30 ). According to the tradition, which Stephen apparently followed, Moses

2 Corinthians 10:4 — 2 Corinthians 10:4 is an explanatory parenthesis, and the constr. of 2 Corinthians 10:5 is continuous with 2 Corinthians 10:3 , the metaphor of the destruction of the citadel being carried on.

2 Corinthians 4:4 — called “the ruler of this world” in the Ascension of Isaiah (ed. Charles, pp. 11, 24). ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων : hath blinded (the “ingressive aorist” again; cf. 2 Corinthians 4:2 ) the minds ( cf. 2 Corinthians 3:14 ) of the unbelieving . Out of sixteen occurrences of the word ἀπιστος in the Pauline Epistles, fourteen are found in the Epp. to the Corinthians; it consistently means “unbelieving,” and is always applied to the heathen , not to the

2 Corinthians 5:21 — τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας (John 8:46 ), had never been disproved, and the Apostolic age held that He was χωρὶς ἁμαρτίας … ἀμίαντος , κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν (Hebrews 4:15 ; Hebrews 7:26 ), and that ἁμαρτία ἐν αὐτῷ οὐκ ἕστιν (1 John 3:5 ; cf. St. Peter’s application of Isaiah 53:9 at 1 Peter 2:22 ). That He was a moral Miracle was certainly part of the primitive Gospel, (ii.) The statement ἁμαρτίαν ἐποίησεν is best understood if we recall the Jewish ritual on the Day of Atonement,

2 Corinthians 7:5-12 — SE CONSOLÓ AL APRENDER DE TITO QUE SU REPRENSIÓN HABÍA SIDO PROVECHOSA. Cf. a lo largo 1 Tesalonicenses 3:1-8 , un pasaje sorprendentemente parecido a este en su simpatía humana y amabilidad.

Galatians 6:13 — περιτεμνόμενοι. El participio presente es más apropiado que el perfecto περιτετμημένοι, que se lee en algunos manuscritos: porque el autor tiene en mente la adopción de un sistema, como en Gálatas 5:3 .

Ephesians 6:5-9 — Los demás deberes relativos los de amos y criados. Con esto compare el párrafo en la Epístola hermana, Colosenses 3:22 a Colosenses 4:1 , y la declaración en 1 Pedro 2:18-25 .

1 Thessalonians 2:8 — ὁμειρόμενοι ( cf. Job 3:21 , LXX; Salmo 62:2 , Symm.) = “anhelo por, o sobre”. εὐδοκ., por ausencia de aumento cf. WH, ii. 161, 162. διότι causal (“tanto como”), casi = γάρ (como en griego moderno).

2 Thessalonians 3:4 — 2 Thessalonians 3:4 . πεποίθαμεν (= we have faith), still playing on the notion of πίστις . Paul rallies the Thessalonians by reminding them, not only of God’s faithfulness, but of their friends’ belief in them.

1 Timothy 4:12 — 1 Timothy 4:12 . μηδείς καταφρονείτω (“ Libenter id faciunt senes inanes ,” Bengel). Many, probably, of the Ephesian presbyters were older than Timothy. For μηδείς in this position, cf. 1 Corinthians 3:18 ; 1 Corinthians 10:24 ; Ephesians 5:6 ; Colossians 2:18 ; Titus 2:15 ; James 1:13 . καταφρονέω connotes that the contempt felt in the mind is displayed in injurious action. (See Moulton and Milligan, Expositor , vi., viii. 432). The meaning of this

2 Timothy 4:8 — Corinthians 4:2 . The notion of duration of future time is not in the word any more than in the French du reste . St. Paul means here “I have nothing more to do than to receive the crown”. λοιπόν has the sense of in conclusion in 2 Corinthians 13:11 , 1 Thessalonians 4:1 , and does not differ from τὸ λοιπὸν as used in Philippians 3:1 ; Philippians 4:8 , 2 Thessalonians 3:1 ; or τοῦ λοιποῦ as used in Galatians 6:17 , Ephesians 6:10 . The meaning of τὸ λοιπόν in 1 Corinthians 7:29 , Hebrews 10:13

1 John 4:14 — El testimonio apostólico ( cf. 1 Juan 1:1-3 ). ἡμεῖς, ya sea el editorial “nosotros” o “yo y los demás Apóstoles que fueron testigos presenciales”. ἀπέσταλκεν, ver nota en 1 Juan 4:9 .

Revelation 16:17 — El templo ( Apocalipsis 11:19 ) y el trono ( Apocalipsis 8:3 ) se mezclan nuevamente en una escena. En Isaías 66:6 la venganza divina es anunciada por φωνὴ ἐκ ναοῦ, φωνη κυρίου ἀνταποδιδ razón

Revelation 3:14 — Revelation 3:14 . Jesus is the Amen because he guarantees the truth of any statement, and the execution of any promise, made by himself. He is consequently the faithful and true witness , whose counsel and rebuke (Revelation 3:18-19 ) however surprising and unwelcome,

Revelation 3:15 — porque no se hace ilusiones en cuanto a su relación real con la fe. Pero, ¿qué se puede hacer con las personas que son cristianos nominales, incapaces de reconocer que necesitan arrepentimiento y que Jesús está realmente fuera de sus vidas ( Apocalipsis 3:20 )? Cf. El infierno de Dante , iii. 30 f. Para estas metáforas caseras y su efectividad, compare la crítica de Longinus en περὶ ὕψους (xxxi. ): “A veces una expresión sencilla como esta dice con más fuerza que un lenguaje elegante; extraído de la