Bible Commentaries

Acts 27:20 — Sonne”. ἐπιφαινόντων , cf. Luke 1:79 ; only in Luke and Paul, Titus 2:11 ; Titus 3:4 ; “shone upon us,” R.V., thus their only guidance, humanly speaking (for, of course, they had no compass), was taken from them, cf. Æneid , i., 88; iii., 195; Horace, Epod. , x., 9, and for the phrase, Polyb., v., 6, 6. ἐπὶ πλείονας : often in Luke ἐπί with acc. of time, cf. Acts 28:6 , and for instances in Luke and other parts of Acts of the same usage as predominant (though not exclusive)

Romans 13:11-14 — judgment-seat of Christ, that every one may receive the things done in the body: if the awe and the inspiration of that great truth descend upon our hearts, we shall feel how urgent the Apostle’s exhortation is. καὶ τοῦτο : cf. 1Co 6:6 ; 1 Corinthians 6:8 . In classical writers καὶ ταῦτα is commoner. It sums up all that precedes, but especially Romans 13:8-10 . εἰδότες τὸν καιρόν : ὁ καιρὸς is not “the time” abstractly, but the time they lived in with its moral import, its critical place

1 Corinthians 10:11 — Gr [1457] The judgments quoted were exemplary in their nature; the story of them serves as a lesson for all time “they were written with a view to ( πρὸς ) our admonition”. συνέβαινον , impf ., of the train of events; ἐγράφη , aor [1458] , of the act of record summing them up. For the admonitory purpose of O.T. writers, see Isaiah 8:16 ; Isaiah 30:8 ff., Habakkuk 2:2 f., Deuteronomy 31:19 ff. “Unto whom the ends of the ages have reached” ( κατήντηκεν , devenerunt , Vg

1 Corinthians 3:9 — detail: “we are God’s fellow-workmen” employed upon His field, His building; and “we are God’s fellow -workmen” labouring jointly at the same task. The συν - of συνεργοὶ takes up the ἕν εἰσιν of 1 Corinthians 3:8 ; the context ( cf. 1 Corinthians 12:6 ) forbids our referring it to the dependent gen [520] ( cf. also 2 Corinthians 1:24 ; 2 Corinthians 6:1 , Philippians 3:17 , 3 John 1:8 ), as though P. meant “fellow-workers with God ”: “the

2 Corinthians 1:11 — i.e. , apparently, “helping me ”. St. Paul claims that the sympathy of his converts with him shall be exhibited by their prayers for him. δέησις is prayer for a particular object, as contrasted with the more general προσευχή (Ephesians 6:18 ). ἵνα ἐκ πολλῶν προσώπων κ . τ . λ : that from many faces ( sc. , as if upturned in thanksgiving) thanks be given on our behalf through many for the gift bestowed on us . πρόσωπον came to mean “person” in later Greek, but it never can

2 Corinthians 1:6-7 — passive , and is used intransitively (see Romans 7:5 , chap. 2 Corinthians 4:12 , Galatians 5:6 , Ephesians 3:20 , Colossians 1:29 , 1 Thessalonians 2:13 ); when the verb is used of God it is always in the active voice (1 Corinthians 12:6 , Galatians 2:8 , etc.). ἐν ὑπομονῇ : ὑπομονή means expectation or hopeful waiting in the canonical books of the LXX; but is often used for steadfast endurance in Ecclus. and in 4 Macc. (see 4Ma 17:12 ). It is a favourite word with St. Paul in this latter sense,

Ephesians 4:25 — the latter. It is = quamobrem, on which account , and refers here to what was said about the new man and his creation κατὰ Θεόν as the ground for what follows. τὸ ψεῦδος includes falsehood in every form, of which lying τὸ ψεύδεσθαι (Colossians 3:8 ) is one chief instance. The partic. has its proper aor. force, expressing a thing understood to be done, completely and finally, = “having put off then once for all falsehood in its every form”. λαλεῖτε , the continuous pres. following

Philippians 1:23 — συνέχομαι δέ (with most authorr.). δέ = “rather”. Cf. Romans 4:20 . συνέχ . ἐκ . Apparently the idea is that of a strong pressure bearing upon him from ( ἐκ the source) two sides and keeping him motionless. ἐπιθυμ . εἰς . Cf. Thuc., iv., 81, ἐπιθυμίαν ἐνεποίει τοῖς Ἀθην . συμμάχοις ἐς τοὺς Λακεδ . ἀναλῦσαι . Aor. of momentary action (see Burton, MT [56] , p. 50). Only here in N.T. in this sense. Cf. 2 Timothy 4:6 , ἀνάλυσιν ; Philo, Flacc. ad fin. , τὴν ἐκ τοῦ βίου τελευταίαν ἀνάλυσιν

Philippians 4:13 — π. Ισχ. Es difícil decidir si π. es acusativo o meramente adverbial. Cf. Santiago 5:16 (donde aparentemente ἰσχύει tiene el acusativo), y Sab 16:20, ἄρτον … ἀπʼ οὐρανοῦ ἔπεμψας … πᾶσαν ἡδονὴν ἰσχύο. Para la otra alternativa ver Hom. , Odisea. , 8, 214. ἐνδυν. Cf. Efesios 6:10 , ἐνδυναμοῦσθε ἐν Κυρίῳ; Judas 1:6 :34 (cod. A), πνεῦμα Θεοῦ ἐνεδυνάμωσεν τὸν Γεδεών. Es una palabra rara. El adjetivo ἐνδύναμος, del que proviene, solo se encuentra en el griego bizantino tardío. Un paralelo apto para

Colossians 3:4 — la esencia de la vida cristiana ( cf. Filipenses 1:21 , ἐμοὶ γὰρ τὸ ζῆν Χριστὸς, también Gálatas 2:20 ). Su manifestación, por lo tanto, incluye la de aquellos que son uno con Él. Y esto solo puede ser una manifestación en gloria ( cf. Romanos 8:17 ).

2 Thessalonians 2:11 — del punto de vista semítico primitivo (todavía existente, cf. Prim. Sem. Religion To-Day de Curtis , pp. 69 f.), que Dios puede deliberadamente desviar a los hombres, o permitir que se encaprichen fatalmente, como una disciplina penal. ( cf. Sal. Sol. 8:15; Test. XII. Patr. Dan. ix.). Un moderno vería el mismo fenómeno como un escepticismo deliberado que se traduce en superstición o en la incapacidad de distinguir la verdad de la falsedad. Delirios de este tipo no pueden ocurrir a los creyentes ( cf.

1 Timothy 1:18 — directamente a Timoteo, tiene una referencia a ἵνα στρατεύῃ, κ. τ. λ., y al contenido general de la epístola. Bengel lo refiere a παραγγελίας, 1 Timoteo 1:5 . Peile a πιστὸς ὁ λόγος, κ. τ. λ. παρατίθεμαί σοι: El uso de esta palabra, como en Lucas 12:48 ; 2 Timoteo 2:2 , sugiere que el παραγγελία es más que un mandato de urgencia temporal, que está conectado, si no es lo mismo, con el παραθήκη ( depositum ) de 1 Timoteo 6:20 , etc. τέκνον Τιμόθεε : Hay una peculiar seriedad afectuosa en este uso

1 Timothy 3:4 — sense in which it means simply αὐτοῦ , e.g. , 1 Corinthians 7:2 . We are not therefore justified in insisting on the emphatic sense, own , here or in 1 Timothy 3:12 , 1 Timothy 6:1 , Titus 2:5 ; Titus 2:9 . See J. H. Moulton Grammar , vol. i. p. 87 sqq ., and Expositor , vi., iii. 277, and Deissmann, Bible Studies , trans. p. 123 sq . οἶκος also means household , 1 Corinthians 1:16 and in the Pastorals. προϊστάμενον : προΐστασθαι is perhaps used, here and in 1 Timothy 3:12 , because it

2 Timothy 3:15 — recall a period when he had not known sacred writings. This is the force of the hyperbolic ἀπὸ βρέφους . ἱερὰ γράμματα : sacras litteras, sacred writings (R.V.). For this use of γράμματα see John 7:15 , and Moulton and Milligan, Expositor , vii., vi. 383. The force of this peculiar phrase is that Timothy’s A B C lessons had been of a sacred nature. The usual N.T. equivalent for the Holy Scriptures (A.V.) is αἱ γραφαί or ἡ γραφή (once γραφαὶ ἅγιαι , Romans 1:2 ); but St. Paul here deliberately

Hebrews 11:8 — Hebrews 11:8 . Πίστει καλούμενος Ἀβραὰμ .… “By faith Abraham on being called to go out to a place which he was to receive as an inheritance, obeyed and went out not knowing whither he was going.” καλούμενος , as in Mark 1:20 and Isaiah 51:2 , ἐμβλέψατε

Hebrews 6:17 — Hebrews 6:17 . ἐν ᾧ περισσότερον .… “Wherefore God, being minded more abundantly to demonstrate to the heirs of the promise the immutability of His purpose, interposed with an oath.” ἐν ᾧ = διὸ (Theoph.), and see Winer, 484. It might be rendered “quae cum ita sint,” or “this being so”. The oath having among men this convincing power, God disregards the insult implied in any doubt of His word and condescending to human infirmity confirms His promise

James 2:12 — οὕτως λαλεῖτε καὶ οὕτως ποιεῖτε: Cuando uno piensa en la enseñanza de nuestro Señor en pasajes como Mateo 5:22 ; Mateo 5:28 , donde los sentimientos y pensamientos pecaminosos se consideran igualmente perversos con las palabras y los actos pecaminosos, es un poco difícil alejarse de la impresión de que en el versículo que tenemos ante nosotros la enseñanza es algo inadecuada

James 5:10 — ὑπόδειγμα: Cf. Sir 44:16 y especialmente Juan 13:15 , ὑπόδ. ἔδωκα ὑμῖν … de nuestro Señor. τῆς κακοπαθείας : ἅπ. λεγ. en el NT cf. 4Ma 9:8. Significa “resistencia” en lugar del RV “sufrimiento”; esto va mejor con μακροθυμίας, “paciencia”. La traducción "resistencia" tiene el apoyo de los papiros, véase Deissmann, Neue Bibelst. , págs. 91 y sig. ἐν τῷ ὀνόματι: aunque este uso de la frase

Revelation 18:24 — Nuevamente, como en Apocalipsis 18:20 , el cambio de estilo (aquí de un apóstrofe a una descripción) y espíritu ( Apocalipsis 17:6 ) marca una inserción por parte del editor final, a menos que el verso originalmente estuviera después Apocalipsis 18:3 . El ritmo triple corresponde al

Revelation 3:4 — (nótese el contraste dramático de este ἄξιοι [ cf. sobre Apocalipsis 2:16 ] con el de Apocalipsis 16:6 ); la bienaventuranza apocalíptica es: Bienaventurados los puros en vida, porque ellos se unirán a Dios (ver com. Apocalipsis 14:14 ; Apocalipsis 19:8 ). Nótese aquí solo en los siete mensajes una promesa escatológica no introducida por la frase ὁ νικῶν, aunque Apocalipsis 3:5 realmente repite la misma idea, οὕτως = “como vencedor” ( es decir , en consecuencia). La idea de la vestidura celestial