Bible Commentaries

Matthew 23:9 — Matthew 23:9 . πατέρα = abba, another title of honour for the Rabbis (Schöttgen). The clause is to be translated: a father of you call not upon earth = do not pronounce this sacred name with reference to men. Vide Winer, § 64, 4, and cf. Hebrews 3:13 .

Mark 14:19 — Mark 14:19 . εἶς κατὰ εἶς , one by one = εἶς ἕκαστος in Mt.; κατὰ is used adverbially, and hence is followed by εἶς instead of ἕνα . For other instances of this usage of late Greek vide John 8:9 , Romans 12:5 , and cf. Winer, § xxxvii. 3.

Mark 3:27 — Mark 3:27 by another figure shows the true state of the case. Jesus, not in league with Satan or Beelzebub, but overmastering him, and taking possession of his goods, human souls. The saying is given by Mk. much the same as in Mt.

Mark 5:31 — Mark 5:31 . τὸν ὀχ . συνθλίβοντά f1σε , the crowd squeezing Thee, as in Mark 5:24 . The simple verb in Mark 3:9 . The compound implies a greater crowd, or a more eager pressure around Jesus. How exciting and fatiguing that rude popularity for Him!

Mark 5:31 — τὸν ὀχ. συνθλίβοντά f1σε, la multitud te aprieta, como en Marco 5:24 . El verbo simple en Marco 3:9 . El compuesto implica una multitud más grande, o una presión más ansiosa alrededor de Jesús. ¡Qué excitante y fatigosa para Él esa grosera popularidad!

Mark 6:51 — Mark 6:51 . ἐκόπασεν , as in Mark 4:39 λίαν ἐκ περισσοῦ , very exceedingly, a double superlative, a most likely combination for Mark, though ἐκ περ . is wanting in some important MSS. and omitted in W.H [59] Cf. ὑπερεκπερισσοῦ in Ephesians 3:20 . [59] Westcott and Hort.

Luke 23:41 — Luke 23:41 . ἄτοπον ( α pr. and τόπος ): primarily out of place, unfitting, absurd, often in Plato; in later usage bearing a moral sense wrong, wicked ( ἄτοπα πονηρὰ , αἰσχρὰ , Hesych.); of persons 2 Thessalonians 3:2 , in the sense of physically hurtful in Acts 28:6 .

Luke 23:41 — ἄτοπον (α pr. y τόπος): principalmente fuera de lugar, inadecuado, absurdo, a menudo en Platón; en un uso posterior con un sentido moral equivocado, malvado (ἄτοπα πονηρὰ, αἰσχρὰ, Hesych.); de personas 2 Tesalonicenses 3:2 , en el sentido de dañar físicamente en Hechos 28:6 .

Luke 24:11 — Luke 24:11 . ἐφάνησαν : plural with a neuter pl. nom. ( τὰ ῥήματα ), denoting things without life ( vide John 19:31 ), because the “words,” reports, are thought of in their separateness ( vide Winer, § lviii., 3 a). λῆρος : here only in N.T. = idle talk, not to be taken seriously.

Luke 3:10-14 — Luke 3:10-14 . Class counsels , peculiar to Lk. Two samples of John’s counsels to classes are here given, prefaced by a counsel applicable to all classes. The classes selected to illustrate the Baptist’s social preaching are the much tempted ones: publicans and soldiers.

Acts 20:35 — Acts 20:35 . πάντα ὑπέδ .: “in all things I gave you an example,” R.V., see also critical note. The verb and the cognate noun are both used in Greek in accordance with this sense, Xen., Oec [345] , xii., 18, Isocr., v., 27, see Plummer on Luke 3:7

Romans 3:11 — Romans 3:11 . οὐκ ἔστιν συνίων . For the form ( συνίων or συνιῶν ), see Winer, p. 97. If we read ὁ συνίων the meaning is, There is no one to understand: if the article (as in the LXX) be omitted, There is no one who has sense.

2 Corinthians 3:16 — 2 Corinthians 3:16 . ἡνίκα δʼ ἄν κ . τ . λ .: but whensoever it, i.e. , Israel, shall turn to the Lord, the veil is taken away ; a paraphrase of Exodus 34:34 , ἡνίκα δʼ ἄν εἰσεπορεύετο Μωσῆς ἔναντι Κυρίου λαλεῖν αὐτῷ , περιῃρεῖτο τὸ κάλυμμα ἔως τοῦ ἐκπορεύεσθαι .

Ephesians 2:20 — indicates, however, that they both belong to the same class . The gen. is variously understood as (1) the gen. of apposition = the foundation which is or consists in the Apostles; (2) the gen. of originating cause = the foundation laid by them; (3) the possess. gen. = “the Apostles’ foundation” in the sense of that on which they built (Anselm, Beza, etc.), or as = that on which they also were built (Alf.). The choice seems to be between (1) and (2). The former has been the

Ephesians 2:20 — pág. 162. Indica, sin embargo, que ambos pertenecen a la misma clase . El gen. se entiende diversamente como (1) el gen. de aposición = el fundamento que es o consiste en los Apóstoles; (2) el gen. de causa originaria = el fundamento puesto por ellos; (3) el poseer. gen. = “el fundamento de los Apóstoles” en el sentido de aquello sobre lo que edificaron (Anselmo, Beza, etc.), o como = aquello sobre lo que también fueron edificados (Alf.). La elección parece estar entre (1) y (2). La primera ha sido

2 Thessalonians 2:16 — αὐτὸς δὲ, quizás con una ligera aposición implícita al tú o nosotros de la oración anterior. amaste y diste, etc., conexión como en Juan Juan 3:16 . oración por este mundo, esperanza por el mundo venidero? toda esperanza es aliento, pero no al revés.

1 Timothy 1:4 — of, or elements in, the one aberration from sound doctrine. Some light is thrown upon this clause by other passages in this group of letters (1 Timothy 1:6-7 ; 1 Timothy 4:7 ; 1 Timothy 6:4 ; 1 Timothy 6:20 ; 2Ti 2:14 ; 2 Timothy 2:16 ; 2 Timothy 2:23 ; 2 Timothy 4:4 ; Titus 1:10 ; Titus 1:14 ; Titus 3:9 ). The myths are expressly called Jewish (Titus 1:14 ), and this affords a good argument that νομοδιδάσκαλοι and νόμος , in 1 Timothy 1:7-8 and Titus 3:9 , refer to the Mosaic Law, not restricting

1 Timothy 1:4 — elementos de la única aberración de la sana doctrina. Se arroja algo de luz sobre esta cláusula en otros pasajes de este grupo de cartas ( 1 Timoteo 1:6-7 ; 1 Timoteo 4:7 ; 1 Timoteo 6:4 ; 1 Timoteo 6:20 ; 2Ti 2:14; 2 Timoteo 2:16 ; 2 Timoteo 2:23 ; 2 Timoteo 4:4 ; Tito 1:10 ; Tito 1:14 ; Tito 3:9 ). Los mitos son llamados expresamente judíos ( Tito 1:14 ), y esto proporciona un buen argumento de que νομοδιδάσκαλοι y νόμος, en 1 Timoteo 1:7-8 y Tito 3:9 , se refieren a la Ley Mosaica,

Hebrews 11 overview — a Hebreos 12:3 . Para que los hebreos puedan ser animados aún más a perseverar en mantener la fe, el escritor exhibe en detalle sus victorias en la historia pasada de su pueblo y especialmente en la vida de Jesús. ( Cf. Eclesiástico, 44-50 .)

Revelation 17:15 — La mujer rivaliza impíamente con Dios (κύριος ἐπὶ ὑδάτων πολλῶν, Salmo 29:3 ; Salmos cf.10). ὄχλοι se sustituye por el más común φυλαί, quizás con una alusión (después de Ezequiel 16:15 ; Ezequiel 16:25 ; Ezequiel 16:31 ) a la rapacidad imperial de Roma.