Bible Commentaries

Acts 23:30 — Acts 23:30 . A mingling of two constructions, Blass, Gram. , p. 247, Winer-Moulton, lxiii., 1, 1. ἔσεσθαι : on the future infinitive denoting time relatively to the time of the principal verb see Burton, pp. 48, 52. ἔπεμψα : epistolary aorist, cf. 1 Corinthians 5:11 , Philippians 2:28 , Ephesians 6:22 , Colossians 4:8 , Philemon 1:11 ; Burton, p. 21. ἐξαυτῆς , see critical note. λέγειν τὰ πρὸς αὐτὸν , cf. Acts 19:38 , omitting τὰ , see critical note. ἐπὶ

Acts 24:9 — Acts 24:9 . συνέθεντο : in R.V. συνεπεο ., “joined in the charge,” cf. Acts 18:10 , so in classical Greek; in LXX (Deuteronomy 32:27 ), Psalms 3:6 [380] S, Zach. Acts 1:15 , here only in N.T. φάσκοντες , cf. Acts 25:19 , Romans 1:22 , dictitantes , but sometimes with the notion of alleging what is untrue, to pretend, cf. LXX,

Romans 14:21 — Romans 14:21 . A maxim for the strong. For καλὸν cf. Mark 14:6 . Abstinence in order that others may not be made to stumble is morally noble. ἐν ᾦ : usually προσκόπτειν takes the Dat [38] , Romans 9:32 1 Peter 2:8 . That there were those in the Church at Rome who had scruples as to the use of flesh and wine, see on Romans 14:2 . Paul would not have written the chapter at all unless there had been scruples of some kind; and he would

Romans 16:12 — κοπιώσας , “who toil in the Lord”. They are still at work, but the “much toil” of Persis, the beloved, belongs to some occasion in the past. τὴν ἀγαπητήν : Paul does not here add μου as with the men’s names in Romans 16:8-9 . Persis was dear to the whole Church.

1 Corinthians 10:14 — 1 Corinthians 10:14 gives the final point to all that has been urged, from 1 Corinthians 10:1 onwards: the sad fate of the Israelite fathers, the correspondence between their trials and those of the Cor [1484] readers, the possibility of effectual resistance, and the certain relief to which the Divine fidelity is pledged these considerations combine to enforce the appeal, Flee from idolatry ; cf. 1 Corinthians 6:18 a , and note. διόπερ , as in 1 Corinthians

1 Corinthians 14:8 — 1 Corinthians 14:8 . To the pipe and harp , adornments of peace, P. adds for further illustration ( καὶ γάρ ) the warlike trumpet . This ruder instrument furnishes a stronger example: varied signals can be given by its simple note, provided there is an understanding

2 Corinthians 4:3 — 2 Corinthians 4:3 . εἰ δὲ καὶ κ . τ . λ .: but even if our gospel ( sc. , the good news we preach; see reff.) is veiled (returning again to the metaphor of 2 Corinthians 3:12-18 ), it is veiled in them, that are perishing; i.e. , the fault lies with the hearers, not with the preacher ( cf. 2 Corinthians 6:12 , and see Romans 1:28 ). Blass ( Gram. of N.T. Greek , § 41, 2) points out that ἐν τοῖς ἀπολλυμένοις is almost equivalent

Galatians 6:2 — various meanings, e.g., carrying in Matthew 20:12 , ministration in Matthew 3:11 , robbery in John 12:6 . Here it signifies lending a hand to help by lifting heavy loads. This does not involve transference of the burden, for it is said in 2 Corinthians 8:13 , I mean not that other men be eased and ye burdened : and in Galatians 6:5 it is added that each will have his own pack to bear; but Christian love must ever be careful to relieve each in turn when overtaxed by crushing loads.

Colossians 1:3-8 — Colossians 1:3-8 . PAUL’S THANKSGIVING FOR THE TIDINGS HE HAS RECEIVED OF THE SPIRITUAL WELFARE OF THE COLOSSIANS. According to his usual custom (so in Thess., 1 Cor., Rom., Phil., Philm.), Paul begins his letter with an expression of his thankfulness to God for

Colossians 3:4 — Himself the essence of the Christian life ( cf. Philippians 1:21 , ἐμοὶ γὰρ τὸ ζῆν Χριστὸς , also Galatians 2:20 ). His manifestation therefore includes that of those who are one with Him. And this can only be a manifestation in glory ( cf. Romans 8:17 ).

1 Timothy 2:9 — de las buenas obras se ve en una apariencia ordenada , etc. ὡσαύτως es una palabra frecuente en las Pastorales. Ver ref. Excepto en 1 Timoteo 5:25 , se usa como eslabón conector entre artículos en una serie de reglamentos. El uso de esto en Romanos 8:26 ; 1 Corintios 11:25 es diferente. καταστολή, como dice Ellicott, “transmite la idea de la apariencia externa exhibida principalmente en el vestido”. Es “ comportamiento , tal como se exhibe externamente, ya sea en la apariencia o en la vestimenta”.

1 Timothy 5:13 — una omisión de εἶναι, no necesariamente por corrupción del texto, como supone Blass ( Gram . p. 247). Sobre el ejemplo citado por Winer-Moulton, Gram . pags. 437 de Platón, Euthyd . pags. 276 b , οἱ ἀμαθεῖς ἄρα σοφοὶ μανθάνουσιν, y Dio. Cris. nv. 558, Field señala: “Aunque la lectura en Platón puede ser dudosa, no hay duda del acuerdo de St. Construcción de Paul con uso posterior ”. Field añade dos de San Crisóstomo T. vii. pags. 699 a : τί οὖν; ἂν παλαιστὴς μανθάνῃς; T. ix. pags. 259 b : εἰ ἰατρὸς

Hebrews 5:1 — γάρ es explicativo y no directamente argumentativo”. ] La conexión es: Venid confiadamente al trono de la gracia; no os acobarde el pecado, porque todo sumo sacerdote es constituido precisamente para ofrecer sacrificios por el pecado ( cf. Hebreos 8:3 ). Debe hacer esto porque Dios lo ha designado para este propósito, y lo hace de buena gana y de todo corazón porque su propia sujeción a la debilidad le da simpatía. πᾶς ἀρχιερ. “Todo sumo sacerdote”, principalmente, todo sumo sacerdote conocido

Hebrews 9:24 — construido por el hombre, sino en el cielo mismo”. Otros prefieren conectar este verso con κρείττοσιν θυσίαις. Se necesitaban “mejores sacrificios”, porque no entrar, etc. El tabernáculo construido por humanos, hecho según el modelo divino, Hebreos 8:5 , se llama aquí ἀντίτυπα τῶν ἀληθινῶν. Según Hebreos 8:5 , se le mostró a Moisés un τύπος de las realidades celestiales, y lo que construyó a partir de ese modelo fue un ἀντίτυπον, que respondía al tipo. Pero como aquí se usa con τῶν ἀληθ., ἀντίτυπα

James 2:12 — James 2:12 . οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε : When one thinks of the teaching of our Lord in such passages as Matthew 5:22 ; Matthew 5:28 , where sinful feelings and thoughts are reckoned as equally wicked with sinful words and acts, it is a little difficult to get away from the impression that in the verse before us the teaching is somewhat inadequate from the Christian, though not from

James 5:10 — James 5:10 . ὑπόδειγμα : Cf. Sir 44:16 and especially John 13:15 , ὑπόδ . ἔδωκα ὑμῖν … of our Lord. τῆς κακοπαθείας : ἅπ . λεγ . in N.T. cf. 4Ma 9:8 . It means “endurance” rather than the R.V. “suffering”; this goes better with μακροθυμίας , “patience”. The rendering “endurance” has support from the papyri, see Deissmann, Neue Bibelst. , pp. 91 f.

1 Peter 4:16 — Introduction. μὴ αἰσχυνέσθω echoes the saying, Whosoever shall be ashamed of me and my words of him also the Son of Man shall be ashamed when He cometh in the glory ; so St. Paul says I suffer thus but am not ashamed (2 Timothy 1:12 ; cf. 2 Timothy 1:8 ). δοξαζέτω τὸν θεόν , by martyrdom if necessary, for this sense the phrase has acquired already in John 21:19 . ἐν τῷ ὀνόματι τούτῳ = Mark 9:41 .

1 Peter 4:8 — 1 Peter 4:8 . πρὸπάντων , St. Peter emphasises the pre-eminent importance of love of man as much as St. cf. John 1:22 . ἑαυτούς put for ἀλλήλους in accordance with the saying thou shalt love thy neighbour as thyself as much as with the contemporary practice. ὅτι

2 Peter 3:8 — 2 Peter 3:8 . μία ἡμέρα , κ . τ . λ . Cf. Psalms 40:4 . The literal application of this statement to the story of creation, employed by patristic writers, in which one day is interpreted as 1000 years, and therefore the creation in six days really means 6000 years,

1 John 3:8 — 1 John 3:8 . ὁ ποι . τὴν ἁμ ., an emphatic and interpretative variation of ὁ ἁμαρτάνων “he that makes sin his business or practice”. ἐκ of parentage ( cf. 1 John 3:9 ); “hoc est, ex patre diabolo” (Clem. Alex.). ἀπʼ ἀρχ ., a vague phrase.