Bible Commentaries

Matthew 13:57 — Matthew 13:57 . roverb, not Jewish merely, but common property of mankind; examples from Greek and Roman authors in Pricaeus and Wetstein, including one from Pindar about fame fading at the family hearth (Olymp. Ode, xii. 3).

Luke 16:14 — Luke 16:14 . φιλάργυροι · an interesting and very credible bit of information concerning the Pharisees (2 Timothy 3:2 ). ἐξεμυκτήριζον ( ἐκ and μύκτηρ , the nose), turned up the nose at, in contempt, again in Luke 23:35 .

Luke 22:35 — ὅτε ἀπέστειλα: la referencia a Lucas 9:3 , o más bien, en lo que respecta al lenguaje, a Lucas 10:4 , que se relaciona con la misión de los setenta . ἄτερ como en Lucas 22:6 .

Luke 3:18-20 — Luke 3:18-20 . Close of the Baptist’s ministry and life . Lk. gives here all he means to say about John, condensing into a single sentence the full narratives of Mt. and Mk. as to his end.

Luke 8:49 — Luke 8:49 . τις : one messenger, several in Mk.; one enough for the purpose. παρὰ τ . ἀρχ ., from the ruler = belonging to his house. Vide Mark 3:21 : οἱ παρʼ αὐτοῦ . Mk. has ἀπὸ here.

Acts 6:5 — Acts 6:5 . ἤρεσεν ἐνώπιον : phrase not usual in classical Greek; but ἐνώ . in this sense, so κατενώπιον ἔναντι κατέναντι , derived from the LXX ( ἐναντίον frequent in LXX, is also classical); cf., e.g. , Deuteronomy 1:23 A, 2 Samuel 3:36 , 1 Kings 3:10 ; 1 Kings 3:20 (1 Kings 3:21 ), Jeremiah 18:4 , Judges 7:16 ; Judges 13:20 , 1Ma 6:60 ; 1Ma 8:21 ( ἐναντίον , ), where the whole phrase occurs. Blass, Grammatik , p. 125, and see on Acts 4:10 . πλήθους , cf. Deissmann,

Romans 4:1-8 — La justificación de Abraham, considerada en relación con la doctrina recién expuesta en Romanos 3:21-31 . El punto a destacar es que la justificación de Abraham no atraviesa sino que ilustra la doctrina paulina.

2 Corinthians 7:5-12 — 2 Corinthians 7:5-12 . HE WAS COMFORTED TO LEARN FROM TITUS THAT HIS REBUKE HAD BEEN PROFITABLE. Cf. throughout 1 Thessalonians 3:1-8 , a passage strikingly like this in its human sympathy and kindliness.

Galatians 3:29 — Galatians 3:29 . ὑμεῖς . The emphatic insertion of ὑμεῖς before Χριστοῦ in preference to Χριστοῦ ἐστέ lays stress apparently on the wonderful transformation of men who had been aliens from the people of God into members of Christ.

Galatians 6:13 — Galatians 6:13 . περιτεμνόμενοι . The present participle is more appropriate than the perfect περιτετμημένοι , which is read by some MSS.: for the author has in mind the adoption of a system, as in Galatians 5:3 .

Ephesians 4:18 — ἐσκοτισμένοι τῇ διανοίᾳ ὄντες: siendo entenebrecidos en su entendimiento . Para ἐσκοτισμένοι del TR, con [435] [436] [437] [438] [439], etc., la forma más clásica ἐσκοτωμένοι se da en [440] [441] [442], etc., y se prefiere por LTTrWH. El ὄντες se adjunta más apropiadamente (con LTTrWHRV, Theod., Beng., Harl., de Wette, Alf. , Ell., Abb., Mey., etc.) a esta

Ephesians 6:5-9 — Ephesians 6:5-9 . Other relative duties those of masters and servants. With this compare the paragraph in the sister Epistle, Colossians 3:22 to Colossians 4:1 , and the statement in 1 Peter 2:18-25 .

2 Thessalonians 1:1-8 — El discurso ( 2 Tesalonicenses 1:1-2 ) es seguido primero por una acción de gracias ( 2 Tesalonicenses 1:3-10 ) que pasa a una consolación profética, y luego por una breve oración ( 2 Tesalonicenses 1:11-12 ) .

2 Thessalonians 3:9 — 2 Thessalonians 3:9 . The apostles had the right to be maintained by the church, but in this case they had refused to avail themselves of it. The Thessalonians are not to misconstrue their action.

2 Timothy 3:1-9 — 2 Timothy 3:1-9 . Evil times are upon us; we have indeed amongst us specimens of the perennial impostor, worthy successors of Jannes and Jambres. The shortlived nature of their success, will be, however, patent to all.

Titus 3:12-14 — Titus 3:12-14 . Come to me, as soon as you can be spared. Forward Zenas and Apollos. Let our friends in Crete remember that fruitfulness in good works is the one thing needful for them.

1 Peter 1:11 — reference to whom and what time the Spirit signified …; cf. Ephesians 5:22 , ἐγὼ δὲ λέγω εἰς Χριστόν , Acts 2:25 . If τίνα be taken with καιρόν , the two words correspond to the two questions of the disciples, When ?… and what shall be the sign ? (Mark 13:4 ). Failing to discover at what time , the prophets asked at what kind of time ; their answer received a certain endorsement in the eschatological discourse of Jesus (Mark 13:5 ff. and parallels). ἐδήλου , cf. Hebrews 9:8 , τοῦτο δηλοῦντος τοῦ Πνεύματος

1 Peter 1:11 — quién y qué tiempo significó el Espíritu ...; cf. Efesios 5:22 , ἐγὼ δὲ λέγω εἰς Χριστόν, Hechos 2:25 . Si τίνα se toma con καιρόν, las dos palabras corresponden a las dos preguntas de los discípulos, ¿ Cuándo ?... y cuál será la señal ? ( Marco 13:4 ). Al no poder descubrir en qué tiempo , los profetas preguntaron en qué tipo de tiempo ; su respuesta recibió cierto respaldo en el discurso escatológico de Jesús ( Marco 13:5 ss. y paralelos). ἐδήλου, cf. Hebreos 9:8 , τοῦτο δηλοῦντος τοῦ Πνεύματος.

1 John 4:13 — Cf. 1 Juan 3:24 . El argumento es que Dios no nos hubiera concedido este regalo invaluable si no estuviera en una relación íntima con nosotros y no tuviera un firme propósito de gracia hacia nosotros.

1 John 4:14 — 1 John 4:14 . The apostolic testimony ( cf. 1 John 1:1-3 ). ἡμεῖς , either the editorial “we” or “I and the rest of the Apostles who were eye-witnesses”. ἀπέσταλκεν , see note on 1 John 4:9 .