Bible Commentaries

Acts 2:29 — formal than Acts 3:17 , where we have ἀδελφοί alone in St. Peter’s pity for those who crucifying the Saviour knew not what they did. ἐξὸν , sc. , ἐστι (with infinitive), cf. 2 Corinthians 12:4 , only in N.T. Viteau, Le Grec du N. T. , p. 200 (1893), cf. LXX Esther 4:2 ; 4Ma 5:18 ; not “may I speak unto you,” but “I may say unto you,” R.V., not = ἔστω , but ἐστί ( ἔξεστι ), Wendt, in loco . μετὰ παρρησίας : on the phrase, see below, Acts 4:13 , and its repeated use

Acts 20:19 — Acts 20:19 . δουλεύων : the word occurs six times in St. Paul’s Epistles of serving God, the Lord, Christ, 1 Thessalonians 1:9 , Romans 12:11 (R., margin, τῷ καιρῷ ), Acts 14:18 , Acts 16:18 , Ephesians 6:7 , Colossians 3:24 (once in Matthew and Luke, of serving God, Matthew 6:24 , Luke 16:13 ), and cf. St. Paul’s expression δοῦλος of himself, Romans 1:1 , Galatians 1:10 , Philippians 1:1 , Titus 1:1 . μετὰ πάσης ταπεινοφ

Acts 4:31 — Acts 4:31 . δεηθέντων , cf. Acts 16:26 , where a similar answer is given to the prayer of Paul and Silas: the verb is characteristic of St. Luke and St. Paul, and is only used by these two writers with the exception of one passage, Matthew 9:38 ; in St. Luke’s Gospel it is found eight times, and in Acts seven times, and often of requests addressed to God as here, cf. Acts 10:2 , Acts 8:24 , Luke 10:2 ; Luke 21:36 ; Luk 22:32 , 1 Thessalonians 3:10 . See on αἰτέω , Grimm-Thayer (Synonyms).

Romans 13:4 — punitive ministry of the magistrate which is alone in view. ἔκδικος εἰς ὀργὴν : an avenger for wrath. ὀργὴ in the N.T. almost always (as here) means the wrath of God. It occurs eleven times in Romans: always so. The exceptions are Ephesians 4:31 , Col 3:8 , 1 Timothy 2:8 , James 1:19 f. τῷ τὸ κακὸν πράσσοντι = to him who works at evil. The process is presented in πράσσειν rather than the result. Cf. Romans 1:32 .

1 Corinthians 12:2 — 1 Corinthians 12:2 . On the critical reading, οἴδατε ὅτι ὅτε ἔθνη ἦτε … ὡς ἂν ἤγεσθε ἀπαγόμενοι , there are two plausible constructions: ( a ) that of Bg [1815] , Bm [1816] (pp. 383 f.), Ed [1817] , who regard ὡς as a resumption of the ὅτι , after the parenthetical ὅτε clause, and thus translate: “You know that, when you were Gentiles, how you were always led to those voiceless idols, being carried

1 Corinthians 12:2 — En la lectura crítica, οἴδατε ὅτι ὅτε ἔθνη ἦτε ... ὡς ἂν ἤγεσθε ἀπαγόμενοι, hay dos construcciones plausibles: ( a ) la de BG [1815], BM [1816] (pp. 383 f. considera ὡς como una reanudación de la ὅτι, después de la cláusula entre paréntesis ὅτε, y así traduce: “Sabéis que, cuando erais gentiles, siempre fuisteis llevados a aquellos ídolos mudos, siendo llevados”. Hay dos razones

1 Corinthians 2:16 — the 1James , 3 rd; in both instances from the LXX (which renders the Heb. freely), in both instances without the καθὼς γέγραπται of formal quotation. ὃς συνβιβάσει αὐτόν ( qui instructurus sit eum , Bz [445] : on the rel [446] pron [447] with fut [448] ind [449] of contemplated result , see Krüger’s Gr [450] Sprachl. , I., § 53, 7, Anm. 8; Bn [451] , § 318) indicates the Divine superiority to creaturely correction, which justifies the enormous claim of 1 Corinthians 2:15 b . Συνβιβάζω means

1 Corinthians 4:10 — 1 Corinthians 4:10 represents the contrasted case of the App. and the Cor [726] Christians, as they appear in the estimate of the two parties. “We” are μωροί , ἀσθενεῖς , ἄτιμοι ( cf. 1 Corinthians 1:18-27 , 1 Corinthians 3:18 , and notes; with 1 Corinthians 2:3 , for ἀσθ .); “you,” φρόνιμοι , ἰσχυροί , ἔνδοξοι the last adj [727] in heightened contrast to ἄτιμοι ; not merely honoured ( ἔντιμοι , Philippians 2:29 ), but glorious P. reflects

1 Corinthians 5:1 — Corinthians 5:1 . Ὅλως ἀκούεται κ . τ . λ .: “There is actually fornication heard of amongst you!” No wonder that the father of the Church is compelled to show the “rod” (1 Corinthians 4:21 ). Not ἀκούω , as in 1 Corinthians 11:18 , but the impersonal ἀκούεται ( cf. ἠκούσθη , Mark 2:1 ), indicating common report in the Church ( ἐν ὑμῖν ), and ( ὅλως : see parls.) undoubted fact . Πορνεία signifies any immoral sexual relation, whether including (as in Matthew 5:32 ) or distinguished

1 Corinthians 6:19-20 — temple of the Holy Spirit within you, which you have ( οὗ ἔχετε , gen [990] by attraction to Πνεύματος ) from God?” The Holy Spirit dwells in the readers: how but in their body , since they are in the body? (1 Corinthians 3:16 , cf. Romans 8:11 ; also John 2:21 ): there is the same tacit inference from whole to part as in 1 Corinthians 6:15 ; the same assumption that the body is essential to the man, which underlies the doctrine of the Resurrection (1 Corinthians 6:15 ). The Christian estimate

1 Corinthians 9:11-12 — ἡμεῖς ὑμῶν , brings out the personal nature of this claim: “ We sowed for you the things of the Spirit; should not we reap from you the (needed) carnal things?” τὰ πνευματικὰ ( cf 1 Corinthians 2:12 , 1 Corinthians 12:1-13 , Romans 8:2 ; Romans 8:5 f., Galatians 5:22 , etc.) include all the distinctive boons of the Christian faith; “the carnal things” embrace, besides food and drink (1 Corinthians 9:4 ), all suitable bodily “goods” (Galatians 6:6 ). The question

1 Corinthians 9:11-12 — ἡμεῖς ὑμῶν, resalta la naturaleza personal de esta afirmación: “ Sembramos para vosotros las cosas del Espíritu; ¿No deberíamos cosechar de ti las cosas carnales (necesarias)?” τὰ πνευματικὰ ( cf 1 Corintios 2:12 ; 1 Corintios 12:1-13 ; Romanos 8:2 ; Romanos 8:5 f. , Gálatas 5:22 , etc.) incluyen todos los dones distintivos de la fe cristiana; “las cosas carnales” abarcan, además de la comida y la bebida ( 1 Corintios 9:4 ), todos los “bienes” corporales adecuados ( Gálatas 6:6 ). La pregunta

1 Corinthians 9:26-27 — Corinthians 15:32 )”; the Ap. feels himself, while he writes, to be straining every nerve like the racer, striking home like the trained pugilist: for this graphic οὕτως , cf. 1 Corinthians 15:11 , Gal 1:6 , 2 Thessalonians 3:17 ; the adv [1388] would be otiose as mere antecedent to ὡς . τοίνυν (similarly τοίγαρ in 1 Thessalonians 4:8 ) brings in the prompt, emphatic inference drawn from the last clause: “We are fighting for the immortal crown I as a leader and exemplar; surely then

Ephesians 5:15 — Mirad, pues, cómo andáis con rigor [o, mirad cuidadosamente cómo andáis ]. El escritor pasa de la declaración de la necesidad del ἔλεγξις y sus efectos beneficiosos a los que había sido llevado por un espacio, y regresa a la exhortación de Efesios 5:8 . El οὖν tiene aquí su fuerza de reanudación ; ya que de hecho es una partícula no tanto de inferencia como de “continuación y retrospección” (Donald.), y se traduce mejor “entonces”, “en consecuencia”, “proceder” que “por lo tanto” (ver Win.-Moult

Ephesians 6:14 — στῆτε οὑν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ: estad , pues, ceñidos vuestros lomos con la verdad . En algunas pocas autoridades se omite στῆτε οὐν (Victor., Ambrstr.); en otros se omite el οὖν y se retiene στῆτε ([824] * [825] [826], Cyp., etc.). ὀσφυς se acentúa ὀσφῦς por TR y Treg.; pero ὀσφύς por LTWH. El aor. στῆτε tal vez se pueda traducir mejor, "toma tu posición", estando el acto definido a la vista. El guerrero espiritual que ha mantenido su posición victoriosa

1 Peter 1:2 — of St.Peter) in reference to the slaying of Christ τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ , cf. 1 Peter 1:20 . The use of nouns instead of verbs is characteristic of this Epistle. The same idea is expressed more elaborately by St. Paul in Romans 8:29 ( q.v. ). Cf. Origen, Philocalia , 15. Oecumenius infers that the Apostle is thus the equal of the prophets, especially Jeremiah ( v . Jeremiah 1:5 ). ἐν ἁγιασμῷ πνεύματος , subjective genitive like θεοῦ , being elect they are within the sphere

1 Peter 1:2 — Pedro) en referencia a la muerte de Cristo τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοοε, cf. 1 Pedro 1:20 . El uso de sustantivos en lugar de verbos es característico de esta Epístola. La misma idea es expresada más elaboradamente por San Pablo en Romanos 8:29 ( qv ). Cf. Orígenes, Philocalia , 15. Oecumenius infiere que el Apóstol es así igual a los profetas, especialmente a Jeremías ( v . Jeremias 1:5 ). ἐν ἁγιασμῷ πνεύματος, genitivo subjetivo como θεοῦ, siendo elegidos están dentro de la esfera de

2 Peter 1:4 — Atonement , pp. 416, 417). θεία φύσις is originally a philosophic term, cf. Plat. Symp. ii. 6, Philo (ed. Mangey), ii. pp. 51, 647; ii. 22, 143, 329, 343. θεῖος is found in a papyrus of 232 A.D. = “imperial” (Deissmann, op. cit. p. 218, note 2). Probably 2 Peter is here again making use of a current religious expression ( cf. note on θεία δύναμις , 2 Peter 1:3 ). ἀποφυγόντας … φθορᾶς . The aorist participle is used of coincident action. Moral emancipation is part of the κοινωνία

2 Peter 1:4 — Expiación , págs. 416, 417). θεία φύσις es originalmente un término filosófico, cf. Plano. Síntoma ii. 6, Philo (ed. Mangey), ii. págs. 51, 647; ii. 22, 143, 329, 343. θεῖος se encuentra en un papiro de 232 dC = “imperial” (Deissmann, op. cit. p. 218, nota 2). Probablemente 2 Pedro esté aquí nuevamente haciendo uso de una expresión religiosa actual ( cf. nota sobre θεία δύναμις, 2 Pedro 1:3 ). ἀποφυγόντας … φθορᾶς. El participio aoristo se usa para acción coincidente. La emancipación moral es parte

Revelation 20:9 — Apocalipsis 3:9 ) al reclamo del judaísmo contemporáneo que se aferraba al título de “amado de Dios” como su monopolio (Apoc. Bar. Apocalipsis 20:1 , xxi. 21, cf. Señor. xxiv. 11). En el apocalipsis hebreo de Elías del siglo III ( cf. Buttenwieser, EJ i. 681 2), donde Gog y Magog también aparecen después del milenio para sitiar Jerusalén, su aniquilación es seguida por el juicio y el descenso de Jerusalén del cielo. Esta tradición de Apocalipsis 20:4-10 por lo tanto pertenece al ciclo del cual se extrajo