Bible Commentaries

Matthew 23:9 — πατέρα = abba, otro título de honor para los rabinos (Schöttgen). La cláusula debe ser traducida: un padre de ustedes no llame a la tierra = no pronuncie este nombre sagrado con referencia a los hombres. Vide Winer, § 64, 4, y cf. Hebreos 3:13 .

Mark 3:21 — Mark 3:21 introduces a new scene into the lively drama. The statement is obscure partly owing to its brevity (Fritzsche), and it is made obscurer by a piety which is not willing to accept the surface meaning (so Maldonatus “hunc locum difficiliorem pietas

Mark 6:51 — ἐκόπασεν, como en Marco 4:39 λίαν ἐκ περισσοῦ, muy sumamente, un doble superlativo, una combinación muy probable para Marcos, aunque ἐκ περ. falta algún MSS importante. y omitido en WH [59] Cf. ὑπερεκπερισσοῦ en Efesios 3:20 . [59] Westcott y Hort.

Luke 24:11 — ἐφάνησαν : plural con pl neutro. nom. (τὰ ῥήματα), denotando cosas sin vida ( vide Juan 19:31 ), porque las “palabras”, informes, son pensadas en su separación ( vide Winer, § lviii., 3 a). λῆρος: aquí solo en NT = charla ociosa, que no debe tomarse en serio.

John 17:16 — John 17:16 . For τηρεῖν ἐκ see Revelation 3:10 . The reason of the world’s hatred and persecution is given here, as in John 15:19 , ἐκ τοῦ κόσμου … “They do not belong to the world, as I am out of the world.”

John 4:43 — Μετὰ δὲ τὰς δύο ἡμέρας. “Y después de los dos días”, véase Juan 4:40 . ἐξῆλθεν ἐκεῖθεν, “Partió de allí”, es decir , de Sicar. εἰς τὴν Γαλιλαίαν, “a Galilea”, llevando a cabo la intención que lo había llevado a Sicar, Juan 4:3 .

Acts 3:12 — Acts 3:12 . This address of St. Peter divides itself into two parts, 12 16, 17 26, and although it covers much of the same ground as in chap. 2, there is no need to regard it with Overbeck and Holtzmann as unhistorical: see Blass, in loco , and Feine; the

Acts 8:8 — Acts 8:8 . This detail, and indeed the whole narrative, may have been derived by St. Luke from the information of St. Philip himself, cf. Acts 21:8 , Acts 24:27 , or from St. Paul as he travelled through Samaria, Acts 15:3 .

1 Corinthians 11:3 — 1 Corinthians 11:3 . θέλω δὲ ὑμᾶς εἰδέναι (= οὐ θέλω κ . τ . λ . of 1 Corinthians 10:1 ; see note): “But I would have you know” the previous commendation throws into relief the coming censure. The indecorum in question offends against a foundation principle,

Galatians 1:11 — γνωρίζω. Aquí, como en 1 Corintios 12:3 ; 1 Corintios 15:1 , este verbo tiene la fuerza de recordar más que de dar a conocer . En los tres pasajes, el autor llama la atención sobre verdades olvidadas, que alguna vez fueron bien conocidas.

Ephesians 2:19 — sometimes (contrary to classical use) first. The combination ἄρα οὖν is peculiar to Paul, and takes the first place in the sentence. In this form it has less of the ratiocinative force and more of the collective; cf. Buttm., Gram. of N. T. Greek , p. 371; Blass, Gram. of N. T. Greek , p. 273. ξένοι καὶ πάροικοι , a comprehensive expression, including “all who, whether by natural and territorial demarcation, or by the absence of civic privileges, were not citizens” (Ell.). The term πάροικος

1 Timothy 2:9 — Latin habitus is a good rendering, if we do not restrict that term to dress, as the Vulg. here, habitu ornato , seems to do. But ordinato ( [262] ) hits the meaning better. [262] Cod. Frisingensis κόσμιος is applied to the episcopus in 1 Timothy 3:2 . It means orderly , as opposed to disorderliness in appearance. κοσμίως (see apparat. crit .) would be a ἅπαξ λεγ . both in Old and New Testament. μετὰ αἰδοῦς : with shamefastness and self-control or discreetness : the inward characteristic,

2 Timothy 1:8 — 2 Timothy 1:8 . μὴ οὖν ἐπαισχυνθῇς : The Saying of Jesus (Mark 8:38 = Luke 9:26 ) was probably in St. Paul’s mind. He alludes to it again, 2 Timothy 2:12 . The aor. subj. with μὴ forbids the supposition that Timothy had actually done what St. Paul warns him against doing (Winer-Moulton, Grammar , p. 628, and

Hebrews 10:19 — confidence for the entrance into the holiest by the blood of Jesus, a way which He inaugurated for us fresh and living, through the veil, that is, His flesh.” For the form of the sentence cf. Hebrews 4:14 . παρρησίαν εἰς τὴν εἴσοδον , cf. Hebrews 3:6 and Hebrews 4:16 προσερχώμεθα μετὰ παρρησίας , also Ephesians 3:12 . ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ τὴν προσαγωγὴν . εἴσοδος may either mean an entrance objectively considered, or the act of entering. Weiss adopts the former meaning, compelled as he

Hebrews 5:1 — “the γάρ is explanatory and not directly argumentative”.] The connection is: Come boldly to the throne of grace; let not sin daunt you, for every high priest is appointed for the very purpose of offering sacrifices for sin ( cf. Hebrews 8:3 ). This he must do because he is appointed by God for this purpose, and he does it readily and heartily because his own subjection to weakness gives him sympathy. πᾶς ἀρχιερ . “Every high priest,” primarily, every high priest known to you,

James 2:1 — imperative, which is also found in all the versions, seems more natural and more in accordance with the style of the Epistle than the interrogative form adopted by WH. ἐν προσωπολημψίαις : the plural form is due to Semitic usage, like ἐξ αἱμάτων in John 1:13 ; cf. Romans 2:11 ; Ephesians 6:9 ; Colossians 3:25 . τὴν πίστιν τοῦ Κυρίου …: the mention of the “faith of Christ” is brought in in a way which shows that this was a matter with which the readers were well acquainted. The phrase must evidently

2 Peter 2:7 — καταπονούμενον, palabra aplicada a la condición del esclavo que entregó Moisés, Hechos 7:24 . Implica malestar exterior. ἀθέσμων. Cf. 2 Pedro 3:17 , “una palabra más fuerte que ἄνομος, porque θεσμός se usa especialmente de una ordenanza divina, una ley fundamental” (Mayor).

Jude 1:6 — κλῆρον in Clem. Al. 650 P. The term ἀρχή is used of the evil angels themselves in Ephesians 6:12 . Cf. Enoch xii. 4, of the Watchers (angels) who have abandoned the high heaven and the holy eternal place and defiled themselves with women, ib. xv. 3. Philo says of the fallen angels (M. i. p. 268), καλὸν μὴ λιποτακτῆσαι μὲν τῆς τοῦ Θεοῦ τάξεως , ἐν ᾗ τοὺς τεταγμένους πάντας ἀριστεύειν ἀνάγκη , αὐτομολῆσαι δὲ πρὸς τὴν ἄνανδρον ἡδονήν . So Just. M [788] Apol. ii. 5, οἱ δʼ ἄγγελοι παραβάντες τήνδε

Revelation 14:3 — Revelation 14:3 . Who sing the new song? angels or the redeemed? In Revelation 5:9 it is chanted not before the living creatures and elders but by them; here it is not originally sung by the redeemed (as in Revelation 15:3-4 Ezra 2:42 ) but is intelligible to them

Revelation 2:2 — Revelation 2:2 . οἶδα : nothing escapes his notice, neither the good (Revelation 2:2-3 ; Revelation 2:6 ) nor the bad (Revelation 2:4-5 ) qualities. ἔργα = the general course and moral conduct of life, exemplified more especially in its active and passive sides, as exertion and endurance, by κόπος and ὑπομονή , which are knit together