Bible Commentaries

John 12:6 — pilfering was habitual. τὸ γλωσσόκομον , “the bag,” better “the purse,” or “box,” “loculos habens,” Vulgate. In the form γλωσσοκομεῖον (which Phrynichus declares to be the proper form, see Rutherford, p. 181) the word occurs in the Bacchae of Lysippus to denote a case for holding the tongue pieces of musical instruments ( γλῶσσαι , κομέω ). Hence it came to be used of any box, chest, or coffer. In Sept [79] it occurs in 2 Samuel 6:11 (Codd. A, 247, and

John 12:6 — cláusulas, al estar en imperfecto, implican que su hurto era habitual. τὸ γλωσσόκομον, “la bolsa”, mejor “la cartera”, o “caja”, “loculos habens”, Vulgata. En la forma γλωσσοκομεῖον (que Phrynichus declara que es la forma apropiada, ver Rutherford, p. 181) la palabra aparece en las Bacantes de Lysippus para denotar un estuche para sujetar las lengüetas de instrumentos musicales (γλῶσσαι, κομέω). Por lo tanto, llegó a usarse de cualquier caja, cofre o cofre. En septiembre [79] ocurre en 2 Samuel 6:11

Acts 1:20 — Acts 1:20 . The quotation is twofold, the first part from Psalms 69:26 (LXX, 68); in the LXX we have αὐτῶν , changed here into αὐτοῦ with reference to Judas, whilst ἐν τοῖς σκηνώμασιν is omitted and the words ἐν αὐτῇ , referring to ἔπαυλις , are added. The omission would make the application of the words more general than in the

Acts 1:26 — Proverbs 16:33 : “Quo modo et ratione uti sunt Apostoli incertum est. Certum est Deum per earn declarasse Mathiam tum dirigendo sortem ut caderet in Mathiam juxta illud Proverbs 16:33 ” (Corn. à Lapide). For the expression cf. Leviticus 16:8 . Hebraismus (Wetstein), so Blass. καὶ ἔπεσεν , i.e. , through shaking the vessel, Jonah 1:7 ; cf. Livy, xxiii., 3; so in Homer and Sophocles πάλλειν , cf. Josephus, Ant. , vi., 5. συγκατεψηφίσθη : only here in N.T. “he was numbered with

Acts 16:13 — difficulty lies in the word ἐνομίζετο . Can it bear the above rendering? Rendall, p. 103, thinks that it hardly admits of it; on the other hand Wendt and Grimm compare 2Ma 14:4 , and see instances of the use of the passive voice in L. and ., Herod., vi., 138. Thuc., iv., 32. Wendt renders “where there was according to custom a place for prayer”. The R.V. reads οὗ ἐνομίζομεν προσευχὴν εἶναι , “where we supposed there was a place of prayer”. There is very good authority for rendering

Acts 17:27 — A. and R.V., ἄρα strengthened by γε ; in classical Greek we have ἆρα followed by γε , but not ἄρα . This ἄρα and ἄρα γε are generally regarded as = Latin si forte (Blass, Grammatik , p. 211), although Simcox, Language of the New Testament , pp. 180, 181, in admitting this, is careful to point out that it is misleading to regard ἄρα as = forte . Alford (so Page) maintains that the expression here, as in Acts 8:22 , indicates a contingency which is apparently not very likely to happen. On the

Acts 27:41 — 10:30 , James 1:2 , with the dative, as generally, but Arrian, περιπίπτειν εἰς τόπους πετρώδεις (Wetstein), 2Ma 6:13 ; 2Ma 10:4 , Polyb., i., 37, i. εἰς τόπον διθ .: a bank or a ridge between two seas, which has sea on both sides; cf. Dio Chrys., 5, p. 83, where reference is made to the dangers of the sea: βραχέα καὶ διθάλαττα καὶ ταινίαι μακραὶ … ἄπορον … παρέχουσι τὸ πέλαγος (Wetstein and Blass). Breusing, Vars and Goerne (so Blass) take the words εἰς τ . δ . to refer to a hidden ridge beneath the

Acts 3:7 — in Eurip., Hec. , 523. The meaning of πιάζω in N.T. and in the LXX has passed into modern Greek = πιάνω = seize, apprehend (Kennedy). For a similar use see also 2 Corinthians 11:32 , Revelation 19:20 , and John 7:30 ; John 7:32-33 ; John 7:44 ; John 8:20 ; John 10:39 ; John 11:57 ; John 21:3 ; John 21:10 . παραχρῆμα , i.e. , παρὰ τὸ χρῆμα , forthwith, immediately, auf der Stelle , on the spot, specially characteristic of St. Luke, both in Gospel and Acts ( cf. εὐθύς of St. Mark). It is found no

Acts 5:32 — Acts 5:32 . “And we are witnesses of these things,” R.V. (W.H [183] ), but in margin, “witnesses in Him,” ἐν αὐτῷ ( cf. Luke 24:47 ); “nos in eo testes sumus,” Iren., see also above critical notes. For an explanation of the reading in T.R. and the two genitives, see Simcox, Language of the

Acts 9:30 — 6:9 ; frequent in LXX, or it may simply mean to find out, to ascertain (Grimm); see Blass in loco on its force in LXX. 5. οἱ ἀδελφοὶ : the expression seems expressly used to imply that the disciples at Jerusalem recognised Saul as a brother. Wendt (1899) rejects all the narrative in Acts as unhistorical, and compares with the statement here Galatians 1:22 ; but there mention is only made of the “Churches of Judæa,” whilst the inference that Paul could scarcely fail to have been known

Romans 11:8 — recompensa de su pecado y no un resultado que debe ser simplemente referido a un decreto de Dios. Su actitud perversa hacia la ley se venga en su incapacidad para comprender y recibir el Evangelio. τοῦ μὴ βλέπειν: para este Gen [6] tanto en Romanos 11:8 como en Romanos 11:10 , véase Buttmann, Gram. del NT Griego , p. 267 (. trad.). τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον : mantenerlos continuamente en servidumbre espiritual, encorvándose bajo una carga demasiado pesada para llevarla: cf. Hechos 15:10

1 Corinthians 7:27-28 — 1 Corinthians 7:27-28 apply in detail the advice just given, and first as it bears on men , then on maidens . δέδεσαι , λέλυσαι , pf. pass [1121] of present state determined by the past; μὴ ζήτει , pr [1122] impv [1123] , “do not be seeking”. The two directions

Ephesians 5:2 — explains in connecting and adding . The “imitation” must take effect in the practical, unmistakable form of a loving course of life. καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς : even as Christ also loved us [ you ]. The reading ὑμᾶς (with [489] [490] 1 [491] , Sah., Eth., etc.; TTrWHRV) is to be preferred to the ἡμᾶς of TR (with [492] [493] [494] [495] [496] 3 , etc.). The aor. should have its proper historical force, “loved,” not “hath loved” (AV). Christ is now

Ephesians 5:2 — amor . Aquí, nuevamente, καί explica conectando y sumando . La “imitación” debe realizarse en la forma práctica e inequívoca de un curso de vida amoroso. καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ἡμᾶς: así como Cristo nos amó [ a vosotros ]. La lectura ὑμᾶς (con [489] [490] 1 [491], Sah. , et., etc.; TTrWHRV) debe preferirse al ἡμᾶς de TR (con [492] [493] [494] [495] [496] 3, etc.). El aor. debería tener su propia fuerza histórica, "amó", no "ha amado" (AV). Cristo se presenta ahora como el gran Ejemplo, en lugar

Colossians 1:18 — Colossians 1:18 . The false teachers not only wrongly represented the relation of the angel powers to the universe, but they assigned them a false position in the work of redemption and a false relation to the Church. Hence Paul passes from the pre-eminence of the

1 Timothy 1:1-2 — a las Iglesias encomendadas a Timoteo y Tito respectivamente. La frase significa simplemente uno enviado por Cristo, no principalmente uno que pertenece a Cristo. Cf. Filipenses 2:25 , donde se habla de Epafrodito como ὑμῶν ἀπόστ., y 2 Corintios 8:23 , ἀπόστ. ἐκκλησιῶν. ἀπόστ. Χρ. Ἰησ. también se encuentra en 2 Corintios 1:1 ; Efesios 1:1 , Colosenses 1:1 , 2 Timoteo 1:1 ; ἀπόστ. Ἰησ. Χρ. en 1 Corintios 1:1 ; Tito 1:1 . La diferencia en el uso de Jesucristo y Cristo Jesús parece ser esta:

1 Timothy 6:14 — himself unspotted” (James 1:27 ) and “without reproach,” the ἐντολή , so far as he is concerned, will be maintained flawless. The Ancient Homily which used to be attributed to Clem. Rom. contains a sentence written in a similar tone (§8), τηρήσατε τὴν σάρκα ἁγνὴν καὶ τὴν σφραγῖδα ἄσπιλον , ἵνα τὴν ζωην ἀπολάβωμεν . μέχρι τῆς ἐπιφανείας , κ . τ . λ .: Death may mark the close of our probation state; but we shall not render the account of our stewardship until the ἐπιφάνεια . When the

2 Timothy 2:19 — 2 Timothy 2:19 . “We will not fear. The city of God … shall not be moved” (Psalms 46:2 ; Psalms 46:4 ; cf. Hebrews 12:28 ). The Church of the New Covenant is like the Church of the Old Covenant: it has an ideal integrity unaffected by the defection of some who had seemed to belong to it. “They are not all Israel, which are of Israel.… All Israel shall be saved”

Hebrews 3:1 — Bleek quotes from Primasius: “Fratres eos vocat tam carne quam spiritu qui ex eodem genere erant”. But there is no reason to assign to ἀδελφοὶ any other meaning than its usual N.T. sense of “fellow-Christians,” cf. Matthew 23:8 . But there is further significance in the additional κλήσεως ἐπουρανίου μέτοχοι , “partakers of a heavenly calling” ( cf. οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας , Hebrews 9:15 ) suggested by the latent comparison in the writer’s mind

Revelation 2:10 — Revelation 2:10 . μη . φοβοῦ , κ . τ . λ . “Thou orderest us to endure, not to love, trials. A man may love to endure, but he does not love what he endures” (Aug. Conf. x. 28). Ill-treatment, as well as misrepresentation, is traced back to a diabolic source, in the common early Christian manner (Weinel, 13 f.). The Imperial authorities ( διάβολος as in 1 Peter 5:8 ), although often instigated by the Jews, had the sole power