Bible Commentaries

Mark 15:4 — πόσα, respondiendo a πολλά en Marco 15:3 , podría significar “cuán grave”, el Grimm de Thayer , pero probablemente = cuántos, como en Marco 6:38 ; Marco 8:5 ; Marco 8:19 .

Mark 3:34 — περιβλεψάμενος, como en Marco 3:5 , allí con ira, aquí con una sonrisa benigna. κύκλῳ: Su ojo recorrió todo el círculo de Su audiencia; una buena expresión griega.

Luke 16:14 — φιλάργυροι · un dato interesante y muy creíble sobre los fariseos ( 2 Timoteo 3:2 ). ἐξεμυκτήριζον (ἐκ y μύκτηρ, la nariz), levantó la nariz, con desprecio, nuevamente en Lucas 23:35 .

Luke 17:3 — Luke 17:3 . προσέχετε ἑ ., take heed to yourselves (lest ye offend), a reminiscence of the original occasion of the discourse: ambition revealing itself in the disciple-circle.

Luke 24:3 — Luke 24:3 . εἰσελθοῦσαι δὲ : this is obviously a better reading than καὶ εἰσ . (T.R.), which implies that they found what they expected, whereas the empty grave was a surprise.

Luke 3:32-34 — Lucas 3:32-34 a. Desde David hasta Abraham . Las listas de Mt. y Lk. en esta parte corresponden, ambos tomados, hasta Farez, de Rut 4:18-22 .

Acts 1:6 — Acts 1:6 . οἱ μὲν οὖν : the combination μὲν οὖν is very frequent in Acts in all parts, occurring no less than twenty-seven times; cf. Luke 3:18 . Like the simple μέν it is sometimes used without δέ in the apodosis. Here, if δέ is omitted in Acts 1:7 after εἶπεν , there is still a contrast between the question of the Apostles and the answer of Jesus. See especially Rendall, Acts of the Apostles

Acts 3:26 — Acts 3:26 . ὑμῖν πρῶτον ὑμῖν : again emphatic. In the words of St. Peter we may again note his agreement with St. Paul, Acts 13:46 , Romans 1:16 (Acts 10:11 ), although no doubt St. Peter shared the views of his nation in so far that Gentiles could only participate

Romans 11:4 — anything but His own will, for the seven thousand are described by their character: οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ . οἵτινες is qualitative: such were those whom God reserved for Himself, men who never bowed knee to Baal. Βάαλ takes the fem. art [3] because it was often replaced in reading by בּשֶׁת (LXX αἰσχύνη ). [3] grammatical article.

Romans 15:6 — make God the God of Christ, but defines the only true God as the Father of Christ. It is defended by Weiss, who appeals to the passages in which “God and Father” is found with no genitive: 1 Corinthians 15:24 , Ephesians 5:20 , Colossians 3:17 , James 1:27 ; James 3:9 . The argument is not convincing, especially in view of Ephesians 1:17 ( ὁ θεὸς τοῦ Κ . ἡμῶν Ἰ . Χ ., ὁ πατὴρ τῆς δόξης ) and John 20:17 : hence the R.V. is probably right (“the God and Father of our Lord”). When

Romans 16:17 — Romans 16:17 . σκοπεῖν : to keep your eye upon, either as an example to be followed (Philippians 3:17 ), or (as in this case) as a peril to be avoided. τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα ποιοῦντας : both the persons and their conduct are supposed to be known; “ the divisions” and “ the scandals,” which had been occasioned

Romans 5:17 — ,” not “life shall reign in or over us”. The future in βασιλεύσουσιν is no doubt logical, but it refers nevertheless to the consummation of redemption in the Messianic kingdom in the world to come. Cf. Romans 8:17 ; Romans 8:21 , Col 3:3 f., 2 Timothy 2:12 .

1 Corinthians 15:47-49 — de existencia en la que apareció Jesús resucitado era supraterrestre y pneumática (cf. 2 Corintios 5:2 ); poseía una vida y atributos impartidos “desde el cielo” por un acto inmediato y soberano de Dios ( Romanos 1:4 ; Romanos 6:4 ; 2 Corintios 13:4 ; Efesios 1:19 f. , Pedro 1 Corintios 1:21 , etc.). Esta transformación del cuerpo de Jesús fue prefigurada por Su Transfiguración y consumada en Su Ascensión; P. lo realizó con el efecto más poderoso en la revelación a sí mismo de Cristo resucitado

2 Corinthians 10:4 — es un paréntesis explicativo, y la constr. de 2 Corintios 10:5 es continuación de 2 Corintios 10:3 , la metáfora de la destrucción de la ciudadela que continúa.

2 Corinthians 3:2 — 2 Corinthians 3:2 . ἡ ἐπιστολὴ ἡμῶν κ . τ . λ .: ye are our epistle . They are his credentials. Cf. 1 Corinthians 9:2 , where he tells them that they are the “seal” of his apostleship. Note the emphasis laid on ἐπιστολή by its position in the sentence.

2 Corinthians 5:20 — on 2 Corinthians 5:15 above for the force of ὑπέρ ), as though God were entreating by us ( cf. 2 Corinthians 6:1 and see on 2 Corinthians 1:4 ). The construction of ὡς followed by a genitive absolute is found also at 1 Corinthians 4:18 , 2 Peter 1:3 . δεόμεθα ὑπέρ Χρ . κ . τ . λ .: we beseech you on behalf of Christ, Be ye reconciled to God . The imperative καταλλάγητε is much more emphatic than the infinitive καταλλαγῆναι (see crit. note) would be; all through we perceive the Apostle’s

Galatians 3:2 — Galatians 3:2 . The Apostle appeals with confidence to the personal experience of his converts. They were themselves conscious of having received on their conversion gifts of the Spirit. Whence then came the inward change? Was it the result of fulfilling law, or

1 Thessalonians 3:3 — Cf. Artemid., Oneirocritica ii. 11, ἀλλότριοι δὲ κύνες σαίνοντες μὲν δόλους καὶ ἐνέδρας ὑπὸ πονηρῶν ἀν ρ . 2 Tesalonicenses 3:2 ] ἢ γυναικῶν [ cf. Hechos 17:4 ] σημαίνουσιν.

1 John 3:11 — ἵνα ecbático, expresando no el objetivo sino simplemente la sustancia del mensaje. Cf. Juan 17:3 . Véase Gram de Moulton . del NT gr. , pags. 206; Winer de Moulton , p. 425.

3 John 1:1 — 3 John 1:1 . ὁ πρεσβύτερος , see Introd. pp. 159 ff. ἐγώ , see note on 2 John 1:1 ἐν ἀληθείᾳ , see note on 2 John 1:1 .