Bible Commentaries

Matthew 22:19 — Matthew 22:19 . τὸ νόμισμα (Latin numisma , here only in N. T.) τοῦ κήνσου , the current coin of the tribute, i.e. , in which the tribute was paid, a roundabout name for a denarius (Mark). δηνάριον , a Roman coin, silver, in which metal tribute was paid (Pliny, N. H., 33, 3, 15; Marquardt, Röm. Alt., 3, 2, 147).

Mark 13:35 — Mark 13:35 . ὀψὲ ἢ , etc.: the night divided, Roman fashion, into four watches: 6 9, 9 12, 12 3, 3 6. Before the exile the Jews divided the night into three parts. μεσονύκτιον : vide at Luke 11:5 on this word, found also in Acts 16:25 ; Acts 20:7 . ἀλεκτοροφωνία is a ἅπαξ λεγ . in N. T.

Mark 13:35 — ὀψὲ ἢ, etc.: la noche dividida, a la manera romana, en cuatro vigilias: 6 9, 9 12, 12 3, 3 6. Antes del exilio los judíos dividían la noche en tres partes. μεσονύκτιον: vide en Lucas 11:5 sobre esta palabra, encontrada también en Hechos 16:25 ; Hechos 20:7 . ἀλεκτοροφωνία es un ἅπαξ λεγ. en el NT

Mark 3:31 — Mark 3:31 . ἔρχονται , even without the οὖν following in T. R., naturally points back to Mark 3:21 . The evangelist resumes the story about Christ’s friends, interrupted by the encounter with the scribes (so Grotius, Bengel, Meyer, Weiss, Holtz.; Schanz and Keil dissent). στήκοντες , from στήκω , a late form used in present only, from ἕστηκα , perfect of ἵστημι .

Luke 19:39-44 — Luke 19:39-44 . Pharisces murmur and Jesus weeps , peculiar to Lk. ἀπὸ τοῦ ὄχλου , from within the crowd, or on account of the crowd and what they had been saying = prae turba as in Luke 19:3 . Loesner cites from Philo instances of the use of ἀπὸ in this sense (but in reference to Luke 19:3 ).

Acts 14:2 — Acts 14:2 . ἀπειθοῦντες , see critical notes. If we read ἀπειθήσαντες , “that were disobedient,” R.V., but cf. John 3:36 , and Page’s note in loco . Lumby quotes Bar 1:19 , and regards the expression here as stronger than “unbelieving,” rather unbelief breaking forth into rebellion, as in the case of these Jews at Iconium and elsewhere. Ramsay renders

Acts 3:14 — Acts 3:14 . τὸν ἅγιον καὶ δίκαιον : both epithets are used of John the Baptist, Mark 6:20 , ἄνδρα δίκαιον καὶ ἅγιον , but Jesus is emphatically “the Holy and Righteous One” R.V. Not only is the sinlessness of His human character emphasised, but

Acts 5:30 — Acts 5:30 . ὁ Θεὸς τῶν πατέρων ἡμῶν , cf. Acts 3:13 . St. Peter, as before, will not dissociate himself from the common wealth of Israel, or his hearers from the message and works of the Christ. ἤγειρεν : does this word refer to the Resurrection, or to the

1 Corinthians 3:3 — 1 Corinthians 3:3 . Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε : “Nay, but not even yet (after this further interval), at the present time, are you strong enough ( immo ne nunc quidem adhuc potestis , Bz [466] ), for you are yet carnal”. For ἔτι , cf. 1 Corinthians 15:17

2 Corinthians 11:15 — 2 Corinthians 11:15 . οὐ μέγα οὖν κ . τ . λ .: it is no great thing therefore, if his ministers also, sc. , as well as himself, fashion themselves as ministers of righteousness (see on 2 Corinthians 3:9 ); whose end , notwithstanding their disguise ( cf. Romans 6:21 , Philippians 3:19 ), shall be according to their works (see on 2 Corinthians 11:10 ).

Ephesians 2:9 — οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται: no por obras, para que nadie se gloríe . El AT protesta contra gloriarse en cualquier cosa que no sea el Señor y el celo del profeta por el honor de Dios ( Jeremias 9:23-24 ; Isaías 42:8 ; Isaías 42:14 , etc. ) arden con una llama aún más intensa en Pablo, sobre todo cuando toca el gran tema de la salvación del hombre. Que la gloria de esa salvación pertenece enteramente a Dios y en ningún grado al hombre, y que ha

Ephesians 3:12 — Ephesians 3:12 . ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ τὴν προσαγωγήν : in whom we have boldness and access . The second τήν , which is inserted by the TR, has the support of some good authorities, [301] [302] 3 [303] [304] [305] , Chrys., etc.; but is not found in [306]

2 Thessalonians 3:15 — 2 Thessalonians 3:15 . Disapproval, as a means of moral discipline, loses all its effect if the offender does not realise its object and reason ( νουθετεῖτε ), or if it is tainted with personal hostility. ὡς ἀδελφόν . Compare the fine saying of Rabbi Chanina ben Gamaliel on Deuteronomy 25:3 , that after the punishment the offender is expressly called brother, not sinner.

2 Timothy 1:3 — χάριν ἔχω : La expresión de acción de gracias en el exordio de una epístola suele ser precedida por San Pablo con εὐχαριστῶ ( Romanos 1:8 ; 1 Corintios 1:4 ; Filipenses 1:3 ; Filemón 1:4 ; εὐχαριστον3 Colosenses 1:3 ; 1 Tesalonicenses 1:2 ; οὐ παύομαι εὐχαριστῶν, Efesios 1:16 ; εὐχαριστεῖν ὀφείλομεν, 2 Tesalonicenses 1:3 ). Una comparación de estos pasajes hace evidente que χάριν ἔχω debe conectarse con ὑπόμνησιν

1 Peter 3:2 — 1 Peter 3:2 . ἐποπτεύσαντες , having contemplated ; see on 1 Peter 2:12 . τὴν … ὑμῶν . ἐν φόβῳ , cf. 1 Peter 1:17 and Ephesians 5:21 . ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ · αἱ γυναῖκες : as no object is expressed, τοῦ θεοῦ must be supplied. ἁγνήν not merely chaste but pure, cf. 1 Peter 1:22 and 1 Peter 3:4 .

1 John 3:14 — 1 John 3:14 . ἡμεῖς emphatic: “Whatever the world may say, we know”. The test is not its hatred but our love. μεταβεβήκαμεν , “have migrated”. The word is used of transition from one place to another (John 7:3 ; John 13:1 ), of passing from one form of government to another (Plat. Rep. 550 D), of the transmigration of souls (Luc. Gall. 4).

Jude 1:3 — ἀγαπητοί ocurre en Judas 1:17 ; Judas 1:20 , también en 2Pe 3:1; 2 Pedro 3:8 ; 2 Pedro 3:14 ; 2 Pedro 3:17, 1 Pedro 2:11 ; 1 Pedro 4:12 y Santiago. Es común en las Epístolas de Juan y de Pablo, a veces con μου adjunto, como en 1 Corintios 10:14 ; Filipenses 2:12 , y a menudo se une a ἀδελφοί, especialmente

Revelation 3:20 — contemporánea de la altava del uso de Canticles de las cantas de Cantes, vea la nota de Gunkel en 4 esdras. 5:20 f. Y Bacher's AGATEN D. i. 109, 285 ss. 425, etc.) interpretado en el sentido escatológico (γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις Marco 13:29 = Mateo 24:33 ) del logio en Lucas 12:35-38 sobre los servidores que observan su Señor, ἵνα ἐ ἐλθ razón ἀνοίξωσιν αὐτῷ (luego de lo cual, como aquí, les concede una comunión íntima consigo mismo y toma la iniciativa en el asunto). Comer con una

Revelation 6:10 — Revelation 6:10 . Like Clem. Rom., John is fond of δεσπότης as implying the divine might and majesty ( 3Ma 3:29 ; 3Ma 5:28 ). This severe and awe-inspiring conception ( cf. Philo, quis rer. div. haer. 6) means that God will vindicate his holiness, which had been outraged by the murder of the δοῦλοι for whom he is responsible. In contemporary pagan religions

Revelation 6:10 — Como Clem. Rom., a Juan le gusta δεσπότης como implicando el poder y la majestad divinos (3Ma 3:29; 3Ma 5:28). Esta concepción severa y sobrecogedora ( cf. Philo, quis rer. div. haer. 6) significa que Dios reivindicará su santidad, que había sido ultrajada por el asesinato del δοῦλοι de quien es responsable. En las religiones paganas contemporáneas