Bible Commentaries

Mark 3:18-19 — nombres muestra la importancia del acto de seleccionar a los Doce. Él da los nombres, dice Víctor Ant., para que no os equivoquéis en cuanto a las designaciones, para que nadie se llame a sí mismo apóstol (ἵνα μὴ ὁ τυχὼν εἴπῃ ἀπόστολος γεγονέναι). Marco 3:19-21 . Los amigos de Jesús lo piensan fuera de sí ; peculiar de Mc. Uno de sus realismos que Mt. y Lk. pasar en silencio. Marco 3:19 b. καὶ ἔρχεται εἶς οἶκον, y Él vuelve a casa (“nach Haus”, Weizs.) a la vida de la casa a diferencia de la vida de

Acts 12:5 — ), adverb is Hellenistic, used (by St.Luke 22:44 , and) once elsewhere in 1 Peter 1:22 ( cf. the adjective in 1 Peter 4:8 ), so of prayer in Clem. Rom., Cor [248] , xxxiv., 7. In LXX cf. the use of the word in Joel 1:14 (but see H. and R.), Jonah 3:8 , Jdt 4:12 (see H. and R.), 3Ma 5:9 . The adjective is also found in Malachi 3:10; Malachi 3:10 ; 3Ma 5:29 . Their praying shows “non fuisse animis fractos,” Calvin. The word passed into the services of the Church, and was often repeated

Acts 21:14 — Acts 21:14 . ἡσυχάσαμεν : only in Luke and Paul, cf. Luke 14:3 , Acts 11:18 . In LXX, Job 32:6 , Nehemiah 5:8 . τὸ θέλ . τοῦ Κ ., cf. Matthew 6:10 , Luke 22:42 , and also St. Paul’s own expression in Acts 18:21 , 1 Corinthians 4:19 ; 1 Corinthians 16:7 (Hebrews 6:3 ), cf. Mayor’s note on James 4:15 for similar phrases amongst Greeks and Romans, as also amongst Jews and Arabians, Taylor’s Sayings of the Jewish Fathers , pp. 29, 95, 128, 2nd edit.

Acts 7:30 — Acts 7:30 . πληρωθέντων , see Acts 7:23 , cf. Exodus 7:7 , “fulfilled,” R.V. ὤφθη , Acts 7:2 , so the second fundamental revelation of God to Israel took place in the wilderness far away from the Promised Land (Weiss), see also Acts 7:33 . τεσσαράκοντα

Romans 2:3 — Romans 2:3 . σὺ has strong emphasis. The Jew certainly thought, in many cases, that the privilege of his birth would of itself ensure his entrance into the kingdom (Matthew 3:8-9 ): this was his practical conviction, whatever might be his proper creed. Yet the

1 Corinthians 3:12 — Después de la advertencia interpuesta de dejar en paz los cimientos , P. se dirige a la superestructura , a la que pertenece el trabajo de sus coadjutores; δὲ indica esta transición. εἰ δέ τις ἐποικοδομεῖ, εἰ con ind [543] (como en 1 Corintios 3:14 f. etc.), una suposición de hecho, mientras que ἐὰν con sbj [544] (como en 1 Corintios 4:15 ) denota un probable contingencia. El prp duplicado [545] ἐπί (con acc [546]) un modismo que caracteriza a Gr posterior [547], que

1 Corinthians 6:11 — thrice repeated, with joyful emphasis, as in 2Co 2:17 ; 2 Corinthians 7:11 . The first of the three vbs. is mid [957] , the other two pass [958] in voice. ἀπελούσασθε refers to baptism ( cf. Acts 22:16 , Colossians 2:11 f., Ephesians 5:26 f., 1 Peter 3:21 ; see 1 Corinthians 1:13 for its signal importance), in its spiritual meaning; the form of the vb [959] calls attention to the initiative of the Cor [960] in getting rid, at the call of God, of the filth of their old life; in baptism their penitent

1 Corinthians 6:11 — con énfasis gozoso, como en 2 Corintios 2:17; 2 Corintios 7:11 . El primero de los tres vbs. es medio [957], los otros dos pasan [958] en voz. ἀπελούσασθε se refiere al bautismo ( cf. Hechos 22:16 ; Colosenses 2:11 f. , Efesios 5:26 ., 1 Pedro 3:21 ; véase 1 Corintios 1:13 por su importancia destacada), en su significado espiritual; la forma del vb [959] llama la atención sobre la iniciativa del Cor [960] de deshacerse, a la llamada de Dios, de las inmundicias de su antigua vida; en el bautismo

2 Corinthians 2:3 — 2 Corinthians 2:3 . καὶ ἔγραψα τοῦτο αὐτὸ : and I wrote this very thing; i.e. , I communicated my change of plan (1 Corinthians 16:5 ff.). So ἔκρινα τοῦτο in 2 Corinthians 2:1 . (The translation “just for this reason,” taking τοῦτο αὐτό adverbially, is also

2 Corinthians 3:5 — 2 Corinthians 3:5 . οὐχ ὅτι ἱκανοί κ . τ . λ .: not that we are sufficient of ourselves to judge anything as from ourselves; sc. , to judge rightly of the methods to be followed in the discharge of the Apostolic ministry; there is no thought here of the natural depravity

Colossians 3:3 — ἀπεθάνετε γάρ: “porque habéis muerto”, es decir, a su antigua vida, en el momento de su conversión. Da la razón de Colosenses 3:2 . La exhortación está justificada porque han muerto con Cristo. καὶ ἡ ζωὴ … ἐν τῷ Θεῷ. Esta vida resucitada (ζωή no βιός) que ahora disfrutan a través de la unión con Cristo está oculta con Él en Dios. El hecho de que esté oculto no significa que

1 Timothy 3:5 — El argumento es similar al declarado por nuestro Señor, Lucas 16:10 . “El que es fiel en lo poco, también es fiel en lo mucho, etc.” Es tanto más convincente cuanto que la Iglesia es la casa de Dios. El punto se resume en 1 Timoteo 3:15 . alf cita una oración de Platón en la que tanto προστῆναι como ἐπιμελεῖσθαι se usan para el gobierno de una familia; sin embargo, no es fantasioso suponer que aquí tenemos un intercambio deliberado de términos, siendo προστῆναι, como hemos visto

1 Timothy 3:6 — 1 Timothy 3:6 . 1 Timothy 3:6-7 have nothing corresponding to them in Titus , or in the qualifications for the diaconate in this chapter. μὴ νεόφυτον κ . τ . λ .: not a recent convert . νεόφυτος in O.T. is used literally of a young plant (Job 14:9 ; Psalms 127:0

1 Timothy 3:6 — 1 Timoteo 3:6 ; 1 Timoteo 3:6-7 no tienen nada que les corresponda en Tito , o en las calificaciones para el diaconado en este capítulo. μὴ νεόφυτον κ. τ. λ.: no un converso reciente . νεόφυτος en el AT se usa literalmente de una planta joven ( Job 14:9 ; Salmo

Titus 3:1 — Titus 3:1 . With these instructions as to duty towards civil authority, compare Romans 13:1 sqq. , 1 Peter 2:13 sqq . It is perhaps significant of the difference between Crete and the province of Asia, as regards respect for law, that in 1 Timothy 2:1-3 ,

Titus 3:14 — Titus 3:14 . The δέ does not mark an antithesis between οἱ ἡμέτεροι and the persons who have just been mentioned, but is rather resumptive of Titus 3:8 ; repeating and emphasising at the close of the letter that which St. Paul had most at heart, the changed

2 Peter 1:6 — “self-control”: accompanied by, and arising from, knowledge, and not a mere product of fear or submission to authority. ὑπομονήν : “steadfastness” not turned aside from the faith by trial and suffering ( cf. Luke 8:15 , Romans 5:3 ff.). The desponding doctrine of the false teachers would itself call for ὑπομονή in the readers. Mayor compares the Aristotelian καρτερία ( cf. Hebrews 11:27 ). εὐσέβειαν . In the Epistle the false teachers are ἀσεβεῖς ( cf. note on 2 Peter 1:3 ).

2 Peter 3:14 — 2 Peter 3:14 . ἄσπιλοι καὶ ἀμώμητοι αὐτῷ . αὐτῷ is dative = “in relation to Him,” or “in His sight”. Cf. Romans 7:10 . εὑρέθη μοι ἡ ἐντολὴ ἡ εἰς ζωὴν αὕτη εἰς θάνατον ; Ephesians 1:4 , εἶναι ἀμώμους κατενώπιον αὐτοῦ . For ἄσπιλοι καὶ

1 John 3:12 — 1 John 3:12 . οὐ καθὼς , κ . τ . λ ., a loose, almost ungrammatical expression, analogous to John 6:58 . Were there no οὐ , 1 John 3:11 might be regarded as a parenthesis: “he that loveth not his brother, even as Cain was, etc.”. The phrase is elliptical:

3 John 1:9-10 — 3 John 1:9-10 . Churlishness of Diotrephes. “I wrote something to the Church, but Diotrephes, who loveth pre-eminence over them, doth not receive us. Therefore, if I come, I shall call to remembrance his works which he doeth, prating about us with