Bible Commentaries

Matthew 3:11-12 — Juan define su relación con el Mesías ( Marco 1:7-8 ; Lucas 3:15-17 ). Esta palabra profética vendría tarde en el día en que la fama del Bautista estaba en su apogeo, y los hombres comenzaron a pensar que él podría ser el Cristo ( Lucas 3:15 ). Su respuesta a las preguntas claramente expresadas o insinuadas fue

Mark 3:21 — tomar comida , ni hablar de descanso , o dando instrucción a los discípulos. Erasmo ( Adnot. ) piensa que la referencia es a la multitud, y el significado de que era tan grande que no había pan para todos, por no hablar de la cocina ( obsonia ). Marco 3:21 introduce una nueva escena en el animado drama. La declaración es oscura en parte debido a su brevedad (Fritzsche), y se hace más oscura por una piedad que no está dispuesta a aceptar el significado superficial (así Maldonatus “hunc locum difficiliorem

John 12:3 — John 12:3 . Ἡ οὖν Μσρία … The third member of the Bethany family appears also in character, λαβοῦσα λίτραν μύρου νάρδου πιστικῆς πολυτίμου . λίτρα (Lat. libra), the unit of weight in the Roman empire, slightly over eleven ounces avoirdupois. μύρον (from μύρω

John 3:30 — John 3:30 . ἐκεῖνον δεῖ αὐξάνειν , ἐμὲ δὲ ἐλαττοῦσθαι . Paley translates, “it is for Him to go on growing and for me to be ever getting less,” and adds, “the language seems to be solar”. In the Church Calendar, no doubt, John the Baptist’s

Acts 17:22 — justifying the expression by supposing that ἐν μέσῳ is a Hebraism for ἐν , Acts 1:15 , Acts 2:22 . But whilst a Hebraism would be natural in the earlier chapters referred to, it would be quite out of place here in this Attic scene, cf. also Acts 17:33 , Ramsay, Expositor , September, 1895, so too Curtius, u. s. , p. 529, in support of the rendering adopted by Ramsay. Ἄνδρες Ἀθην .: usual way of beginning a speech; strange to allege it as a proof that the speech is not genuine: “according

Acts 21:39 — Acts 21:39 . Ἐγὼ ἄνθρωπος μέν εἰμι Ἰ .… δέομαι δέ …: there is no strict antithesis, “I am indeed a Jew of Tarsus” (and therefore free from your suspicion); but without speaking further of this, and proceeding perhaps to demand a legal process, the

Acts 3:6 — Acts 3:6 . ἀργύριον καὶ χρυσίον : the words do not suggest the idea of a complete communism amongst the believers, although Oecumenius derives from them a proof of the absolute poverty of the Apostles. They may perhaps be explained by remembering that if the

Romans 16:3 — Romans 16:3 f. Greeting to Prisca and Aquila. ἀσπάσασθε : only here does Paul commission the whole Church to greet individual members of it (Weiss). For the persons here named see Acts 18:2 . Paul met them first in Corinth, and according to Meyer converted them

1 Corinthians 2:14 — recibir (ver parls.); no hay receptividad “non vult admittere” (Bg [426]). ψυχικός, en todas las instancias del NT, tiene un sentido despectivo, oponiéndose a πνευματικός (como ψυχὴ no es a πνεῦμα), y casi syn [427] con σάρκινος o σαρκικός ( 1 Corintios 3:1 ). ). El término es en efecto privativo ὁ μόνην τ. ἔμφυτον καὶ ἀνθρωπίνην σύνεσιν ἔχων (Cm [428]), “quemlibet hominem solis naturæ facultatibus præditum” (Cv [429]), el mal positivo está implícito como consecuencia. El cuerpo de Adán era ψυχικόν,

1 Corinthians 5:12-13 — 1 Corinthians 5:12-13 . τί γάρ μοι τοὺς ἔξω κ . τ . λ .; “For what business of mine is it ( Quid mea refert? Cv [879] ) to judge those that are outside? (Is it) not those within (that) you judge, while those without God judges?” By these questions P. justifies

Galatians 3:23-24 — Galatians 3:23-24 . THE POSITION OF THE TRUE CHILDREN OF GOD BEFORE THE COMING OF CHRIST IS ILLUSTRATED BY THE CONTROL EXERCISED OVER CHILDREN IN THEIR FATHER’S HOUSE BY MEMBERS OF HIS HOUSEHOLD. These verses explain the position of the faithful under the

Philippians 1:6 — Philippians 1:6 . αὐτὸ τοῦτο . Accus. of the “inner object,” where the neuter pronoun takes the place of a cognate substantive; cf. 2 Corinthians 13:1 , τρίτον τοῦτο ἔρχομαι (see Blass, Gram. , p. 89). αὐτὸ τοῦτο is characteristic of Paul, “the firm touch of an intent mind” (Moule, CT [46] ad loc. ). “Having this firm persuasion.” Curiously enough, the same confident assurance,

1 Timothy 2:15 — σωθήσεται δὲ διὰ τῆς τεκνογονίας: El castigo por la transgresión, en lo que respecta a la mujer, se expresó en las palabras: “Multiplicaré en gran manera tus dolores y tus preñeces; con dolor darás a luz a los hijos” ( Génesis 3:16 ). Pero así como en el caso del hombre, siendo el mundo como es, la sentencia ha resultado ser una bendición, así es en el caso de la mujer. “Con el sudor de tu rostro comerás el pan” expresa la necesidad, el deber, el privilegio, la dignidad del

1 Timothy 3:15 — prevaleciente de artículos en estas epístolas, uno no puede enfatizar la ausencia de τῷ antes de οἴκῳ, para representar una casa de Dios como es la Iglesia, etc. οἶκος τοῦ θεοῦ siempre se encuentra en otra parte. La Iglesia es el οἶκος de Dios, Hebreos 3:6 ; κατοικητήριον de Dios, Efesios 2:22 ; a ναὸς ἄγιος, Efesios 2:21 ; ναὸς θεοῦ, 1 Corintios 3:16 ; 2 Corintios 6:16 ; a μεγάλη οἰκία, de la cual Dios es el δεσπότης, 2 Timoteo 2:20 ; an οἶκος πνευματικός, 1 Pedro 2:5 . El cuerpo de la Iglesia,

1 Timothy 6:1 — liberty and equality, crude and unqualified by consideration of the other natural social conditions, also divinely ordered, which Christianity was called to leaven, not wholly to displace. The slave problem also meets us in Ephesians 6:5 , Colossians 3:22 , Titus 2:9 , Philem. 1 Peter 2:18 . In each place it is dealt with consistently, practically, Christianly. The difficulty in this verse is ὑπὸ ζυγόν . The contrast in 1 Timothy 6:2 , οἱ δὲ πιστ . ἔχ . δεσπ . seems to prove that a δοῦλος ὑπὸ ζυγόν

Hebrews 7:11 — the obstacle in the way, viz . men’s sin, which lying on their conscience impedes their free access to God; compare Hebrews 9:9 , Hebrews 10:1 ; Hebrews 10:14 ” (Davidson). On the rendering of ἦν see Sonnenschein’s Greek Gram. , 355, Obs. 3. ὁλαὸς γὰρ ἐπʼ αὐτῆς νενομοθέτηται , the omitted clause is “and we are justified in demanding perfectness from the priesthood,” because it is the soul of the entire legislation. All the arrangements of the law, the entire administration

1 Peter 2:11 — God’s power manifest not on your lips but in your lives. ἀγαπητοί , not an empty formulæ but explanation of the writer’s motive. He set before them the great commandment and now adds to it as Jesus did, Love one another as I have loved you, John 13:34 . ὡς π . καὶ παρεπιδήμους with ἀπεχ . (motive for abstinence in emphatic position) rather than παρακαλῶ (as νουθετεῖτε ὡς ἀδελφόν , 2 Thessalonians 3:15 the motive of exhortation is here expressed by ἀγ .) echoes παρεπιδήμοις of 1 Peter 1:1 and παροικίας

2 Peter 1:4 — referencia es a δόξῃ καὶ ἀρετῇ (así Kühl, Dietlein, Wiesinger, Brückner, Mayor) ἐπαγγέλματα = “bendiciones prometidas”. Sin duda, lo que 2 Pedro tiene principalmente a la vista es la ἐπάγγελμα particular y comprensiva de Su segunda venida ( cf. 2 Pedro 3:4 , ἐπαγγελία y 2 Pedro 3:13 ). La Parusía será la reivindicación de todo esfuerzo moral y espiritual. Cristo prometió perdón a los pecadores, descanso a los cansados, consuelo a los tristes, esperanza a los moribundos y vida a los muertos. Si la referencia

2 Peter 1:8 — want of occupation, and not by choice, to the ethical significance. Cf. James 2:20 , “Faith without works is ἀργή ”. Matthew 20:6 , “Why stand ye here all the day, ἀργοί ?” and the reply. Cf. also use of ἀργεῖ in 2 Peter 2:3 . In P. Par. II. 4(9) (iii. B.C.), certain quarrymen complain that they “are idle ( ἀργοῦμεν ) for want of slaves to clear away the sand”. Cf. P. Par. II. 20. ὅπως … μὴ ἀργῆι τὰ πλοῖα . P. Lond. 208 (2. A.D.). λόγος ἐργατῶν ἀργησάντων .

Jude 1:9 — sabemos por Clem. Adorm. en ep. Judae y Orig. De Príncipe. iii. 2, 1. Dídimo ( In Epist. Judae Enarratio ) dice que algunos dudaron de la canonicidad de la Epístola a causa de esta cita de un libro apócrifo. In Cramer's Catena on this passage (p. 163) we read τελευτήσαντος ἐν τῷ ὄρει Μωυσέως, ὁ Μιχαὴλ ἀποστέλλεται μεταθήσων τὸ σῶμα, εἶτα τοῦ διαβόλου κατὰ τοῦ Μωυσέως βλασφημοῦντος καὶ φονέα ἀναγορεύοντος διὰ τὸ πατάξαι τὸν Αἰγύπτιον, οὐκ ἐνεγκὼν τὴν κατʼ αὐτοῦ βλασφημίαν ὁ ἄγγελος , Ἐπιτιμήσαι σοι