Bible Commentaries

Mark 14:19 — εἶς κατὰ εἶς, uno por uno = εἶς ἕκαστος en Mt.; κατὰ se usa adverbialmente y, por lo tanto, va seguido de εἶς en lugar de ἕνα. Para otros ejemplos de este uso del griego tardío vide Juan 8:9 ; Romanos 12:5 , y cf. Winer, § xxxvii. 3.

John 13:35 — Y este amor cristiano ha de ser la única prueba suficiente del cristianismo del individuo: ἐν τούτῳ (enfático) γνώσονται… ἀλλήλοις. Cf. Hechos 4:32 ; 1 Juan 3:10 ; también Tertull., Apol. , 39, “vide, inquiunt, ut invicem se diligant”; Ayunarse. Alex., Strom. , ii. 9; mín. Félix, Octavio , 9.

John 19:3 — John 19:3 . καὶ ἤρχοντο πρὸς αὐτόν , “and they went on, coming to Him,” imperfect of continued action; “and hailing Him king,” χαῖρε κ . τ . λ ., as they were accustomed to shout “Ave, Caesar”. At the same moment they struck Him on the face with their hands.

Acts 11:6 — Acts 11:6 . κατενόουν , cf. Acts 7:31-32 , Matthew 7:3 , Luke 6:41 , R.V., etc., the seeing is the result of the considering “ contemplabar singula, effectus comprehenditur aoristo” εἶδον . θηρία : not specially mentioned in Acts 10:12 (see critical notes), but there πάντα precedes τετράποδα .

Acts 19:4 — Acts 19:4 . εἰς τὸν ἐρχ : placed first before ἵνα , perhaps for emphasis. The phrase had been a favourite one with the Baptist ( cf. Matthew 3:1 ). John’s own words showed that his Baptism was insufficient. ἵνα may express both the purport and the purpose (so Alford).

Acts 7:47 — Acts 7:47 . Σολομῶν , see above on Acts 3:11 . δὲ : “But” or “And” δὲ , adversative as in A. and R.V., cf. 2 Chronicles 6:7-9 , where Solomon is represented as claiming God’s promise that he should build the house afavour denied to his father David.

Romans 2:12 — more such revelations of God’s will having been made to man. As many as sin “without law” shall also perish “without law”. Sin and perdition are correlative in Paul. ἀπώλεια (Romans 9:22 , Philippians 1:28 ; Philippians 3:19 ) answers to ζωὴ αἰώνιος : it is final exclusion from the blessedness implied in this expression; having no part in the kingdom of God. Similarly, as many as sin “in law” shall be judged “by law”. The expression would cover

Romans 3:27-31 — Romans 3:27-31 . In these verses the positive exposition of the righteousness of God as offered to faith through the redemption in Christ Jesus, is concluded. The Apostle points out two inferences which can be drawn from it, and which go to commend it to religious

Romans 8:19 — in the present constitution of the world. For a fine speculative interpretation see E. Caird’s Evolution of Religion , ii., 124 f. In Paul, however, the spirit of the passage is rather poetic than philosophical. Its affinities are with Genesis 3:17 , where the ground is cursed for man’s sake: he conceives of all creation as involved in the fortunes of humanity. But this, if creation be personified, naturally leads to the idea of a mysterious sympathy between the world and man, and this

1 Corinthians 1:6 — 1 Corinthians 1:6 . τοῦ Χριστοῦ is objective gen [83] to τὸ μαρτύριον “the witness to Christ,” coming from both God and man (1 Corinthians 15:3-11 , 2 Thessalonians 1:10 ); otherwise in 1 Corinthians 2:1 ; cf. Romans 1:2 , “the good news of God about His Son”. μαρτόριον indicates

1 Corinthians 12:7 — 1 Corinthians 12:7 . ἑκάστῳ δὲ κ . τ . λ . distributive in contrast with the collective τ . πᾶσιν of 1 Corinthians 12:6 ; cf. Ephesians 4:6 f., and the emphatic ἕκαστος of 1 Corinthians 3:5-13 : “But to each there is being given the manifestation of the Spirit with a view to profiting”; cf. Ephesians 4:7-16 , where the δωρεὰ τ . Χριστοῦ is similarly portioned out amongst the members of Christ, for manifold and reciprocal

1 Corinthians 14:14 — the man’s own intelligence : “If I pray with a tongue, my spirit prays, but my understanding ( νοῦς ) is unfruitful”. The introductory γάρ (see txtl. note) seems hardly needed; if genuine, it attaches this ver. to 1 Corinthians 14:13 , as giving a further reason why the γλωσσολαλῶν should desire to interpret viz ., that his own mind may partake fruitfully in his prayers. In any case, the consideration here brought in opens a new point of view. “The fruit of the speaker is

2 Corinthians 1:2 — Corinthians 1:2 . ἀπὸ Θεοῦ πατρὸς κ . τ . λ .: this coupling of the names of God our Father and the Lord Jesus Christ as alike the source of grace and peace is most significant in its bearing upon St. Paul’s Christology ( cf. 2 Corinthians 13:13 ). I. The Obedience of the Corinthians to the Instructions of the First Epistle (2 Corinthians 1:3 to 2 Corinthians 7:16 ). This is the main topic of the first section of this Epistle. 2 Corinthians 1:3-7 : THANKSGIVING; GOD’S CONSOLATIONS

2 Corinthians 11:2 — 2 Corinthians 11:2 . ζηλῶ γὰρ ὑμᾶς κ . τ . λ .: for I am jealous over you with a godly jealousy ( cf. Zechariah 1:14 , and for Θεοῦ ζήλῳ cf. Acts 22:3 , Romans 10:2 ; this “jealousy” of St. Paul is on behalf of God); for I espoused you to one husband, that I might present you as a pure virgin to Christ, sc. , at His Coming. The figure of Israel as a Bride presented to Jehovah as the Bridegroom

Ephesians 1:3 — εὐλογητός: Bendito . El equivalente LXX para el hebreo בָּרוּךְ, Vulg. Benedictus . En el NT la idea de ser bienaventurado se expresa tanto por εὐλογητός ( Lucas 1:68 ; Romanos 1:25 ; Romanos 9:5 ; 2 Corintios 1:3 ; 2 Corintios 11:31 ; 1 Pedro 1:3 ), como por εὐλογημένος ( Mateo 21:9 ; Mateo 23:39 ; Marco 11:9 ; Lucas 13:35 ; Lucas 19:38 ; Juan 12:13 , etc. ). Por analogía con verbos similares, εὐλογητός significa "ser alabado", "digno de alabanza", y

Ephesians 1:7 — Colossians 1:14 the readings vary between ἔχομεν and ἔσχομεν . In the present sentence, though ἔσχομεν has the support of some good authorities ( [26] [27] , Copt., Eth., etc.), the weight of documentary evidence is largely on the side of ἔχομεν ( [28] [29] [30] [31] [32] [33] [34] [35] [36] [37] [38] , Vulg., Syr., Goth., etc.). What is in view, therefore, is something possessed now, and the writer describes that as τὴν ἀπολύτρωσιν “ the redemption,” i.e. , the redemption familiar to every

Ephesians 1:7 — , las lecturas varían entre ἔχομεν y ἔσχομεν. En la presente oración, aunque ἔσχομεν cuenta con el apoyo de algunas buenas autoridades ([26] [27], Copt. , Eth., etc.), el peso de la prueba documental está en gran parte del lado de ἔχομεν ([28] [29] [30] [31] [32] [33] [34] [35] [36] [37 ] [38], Vulg., Syr., Goth., etc.). Lo que está a la vista, por lo tanto, es algo poseído ahora, y el escritor lo describe como τὴν ἀπολύτρωσιν “ la redención”, es decir , la redención familiar para todo cristiano,

James 3:16 — πᾶν φαῦλον πρᾶγμα : esto resume el asunto; cf. Juan 3:20 , πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς, y con este podría comparar nuevamente las palabras en nuestra epistle, Santiago 1:17 , πᾶσα δόσις ἀγαθὴ… ἄνων ἐν ἐσι ° π π π π π π π.

1 John 4:12 — “Dios, nadie le ha visto jamás”. Poco a poco “le veremos tal como es” ( 1 Juan 3:2 ), pero aun ahora, si amamos, no somos ajenos a Él: Él permanece y obra en nosotros. τετελειωμένη, “llevado hasta el final”; ver nota en 1 Juan 2:5 .

3 John 1:3 — ἐχάρην, ver nota en 2 Juan 1:4 . ἐρχομένων, repetidamente, no en una ocasión particular (ἐλθόντων). Los hermanos itinerantes ( die reisenden Brüder ) siempre estaban trabajando, saliendo de Éfeso en sus misiones y regresando con sus informes. Cf. 3 Juan 1:5-6 . Ver Introducción. pags. 155.