Bible Commentaries

Mark 15:10 — ἐγίνωσκεν, poco a poco se dio cuenta. Pilato vería la animadversión de los sanedristas en sus muchas acusaciones ( Marco 15:3 ), de las cuales parecería que la verdadera ofensa de Cristo fue su gran influencia con la gente. De ahí el intento de enfrentar a una parte contra la otra: el pueblo contra los sacerdotes.

Luke 13:31-33 — Luke 13:31-33 . Warning against Herod by Pharisees , peculiar to Lk., but Mk. (Mark 3:6 , Mark 8:15 ) has prepared us for combined action of court and religious coteries against Jesus similar to that against Amos (Luke 7:10-13 ), both alike eager to be rid of Him as endangering their power.

Luke 13:31-33 — Advertencia contra Herodes por los fariseos , peculiar de Lk., pero Mc. ( Marco 3:6 ; Marco 8:15 ) nos ha preparado para una acción combinada de la corte y los círculos religiosos contra Jesús similar a la de Amós ( Lucas 7:10-13 ), ambos ansiosos por deshacerse de Él y poniendo en peligro su poder. .

Acts 16:23 — Acts 16:23 . δεσμοφύλακι , Lucian, Tox. , 30; Jos., Ant. , ii., 5, 1, LXX ἀρχιδεσμοφύλαξ , Genesis 39:21-23 ; Genesis 40:3 A, Genesis 41:10 A ( cf. the word ἀρχισωματοφύλαξ , Deissmann, Neue Bibelstudien , p. 93). Chrysostom and Oecumenius identify him with Stephanus, but he was the first-fruits of Achaia, 1 Corinthians 16:15 .

Acts 23:23 — Acts 23:23 . See critical note; if we place τινάς before δύο , Blass, Weiss, Knaben bauer take it of two centurions whom he could specially trust, see their notes in loco , and Blass, Gram. , p. 174. In Luke 7:19 the order is different, Blass compares Herman,

Acts 27:33 — Acts 27:33 . ἄχρι δὲ οὐ : only used by Luke in the historical books of the N.T., cf. Luke 21:24 , Acts 7:18 ; in St. Paul’s Epistles three or four times, Hebrews 3:13 , Revelation 2:25 . Ramsay renders “and while the day was coming on,” so

Acts 7:36 — Acts 7:36 . On οὗτος see Acts 7:35 . ἐξήγαγεν , Exodus 3:10 , καὶ ἐξάξεις τὸν λαόν μου . Ἐρυθρᾷ θαλάσσῃ in LXX frequent, יָם סוּף sometimes with, sometimes without the article, here as in the Heb. without: cf. the parallel in Assumption of Moses , iii., 11 (ed. Charles), and see below on Acts 7:38 .

Romans 3:9 — Romans 3:9 . Τί οὖν ; What then? i.e. , how, then, are we to understand the situation? It is necessary to take these words by themselves, and make προεχόμεθα a separate question: the answer to τί could not be οὐ , but must be οὐδέν . The meaning of προεχόμεθα

1 Corinthians 2:16 — 1 Corinthians 2:16 . Of the three clauses of Isaiah 40:13 , P. adopts in Romans 11:34 the 1James , 2 nd, here the 1James , 3 rd; in both instances from the LXX (which renders the Heb. freely), in both instances without the καθὼς γέγραπται of formal quotation. ὃς συνβιβάσει αὐτόν ( qui instructurus sit eum

1 Corinthians 9:1 — ecstatic visions which he had sometimes enjoyed in a state of trance (2 Corinthians 12:1 ff.), but that actual beholding of the human and glorified Redeemer which befell him on the way to Damascus; from this dated both his faith and his mission (Acts 9:1-32 , Galatians 1:10-17 ). Paul seldom uses “Jesus” as the name of our Lord distinctively, always with specific ref [1276] to the historical Person ( cf. 1 Corinthians 12:3 ; 1Co 12:1 , 1 Thessalonians 4:14 ; Ephesians 4:21 ; Philippians 2:10

Philippians 3:16 — Philippians 3:16 . πλήν . It is quite common as introducing a parenthesis. “Only one thing! So far as we have come, keep the path” (Weizs.). For the word Cf. Schmid, Atticismus , i., p. 133, and Bonitz’s Index to Aristotle. εἰς ὃ ἐφθάς . In later

Philippians 4:5 — Philippians 4:5 . τ . ἐπιεικ . “Reasonableness.” Matthew Arnold finds in this a preeminent feature in the character of Jesus and designates it “sweet reasonableness” (see Literature and Dogma , pp. 66, 138). The trait could not be more vividly delineated than in the words of W. Pater ( Marius the Epicurean , ii., p. 120), describing the spirit of the new Christian society as it appeared to a pagan. “As if by way of a due recognition of some immeasurable

1 Timothy 6:15 — shrinks from the presumption of guessing the appropriate time for future events. Thus there is no presumption in saying “When the fulness of the time came, God sent forth his Son”; and when the time is ripe, He will send Him again (Acts 3:20 ). δείξει : Ell. well explains the force of this verb from John 2:18 , τί σημεῖον δεικνύεις ἡμῖν ; The last ἐπιφάνεια will be the final proof offered by God to the human race. The terms of this magnificent characterisation of God are an expansion

2 Timothy 1:9 — or “in holy language”. κλῆσις does not here mean the invitation (as in Romans 11:29 ), but, when qualified as here by an adj., it means the condition into which, or the purpose for which, we have been called (so ἡ ἄνω κλ ., Philippians 3:14 , ἐπουράνιος κλ ., Hebrews 3:1 ; and cf. 1 Corinthians 7:20 ). We have been “called to be saints,” Romans 1:7 , “called into the fellowship of God’s Son,” 1 Corinthians 1:9 . οὐ κατὰ τὰ ἔργα : The sentiment is more

Philemon 1:25 — Ἡ χάρις : cf. Gálatas 6:18 ; 2 Timoteo 4:22 . ὑμῶν: la referencia es tanto a los que son llamados por su nombre en la apertura de la Epístola, como a los miembros de la Iglesia local, ver Filemón 1:2 . Este versículo final es una reiteración de la gracia pronunciada en Filemón 1:3 .

Hebrews 6:8 — the possible state of the Hebrews, is here introduced. With all its advantages, the land may prove disappointing, may not stand the sole test ( ἀδόκιμος ) of land, its production of a harvest. ἀκάνθας καὶ τριβ . frequently conjoined in LXX, Genesis 3:17 , Hosea 10:8 , and expressive of useless and noxious products. [ τρίβολος , frequently τριβελής , three pointed, and originally meaning a caltrop]. ἀδόκιμος is used under the influence of the personal reference rather than of the figure. κατάρας

2 Peter 1:18 — ἐν τῷ ὄρει τῷ ἁγίῳ. La frase indica una visión del lugar y del incidente que ha sido asumido y santificado en la conciencia religiosa de la Iglesia. Los Hechos Gnósticos de Pedro usan la frase “in monte sacro”. ἅγιος significa un lugar donde Jehová se manifestó, cf. Éxodo 3:5 ; Isaías 52:1 .

1 John 4:16 — ἡμεῖς, aquí “tú y yo”, nosotros los creyentes. Observa las tres etapas: (1) “conocer” (γινώσκειν), (2) “creer” (πιστεύειν), (3) “confesar” (ὁμολογεῖν). ἐν ἡμῖν, ver nota en 1 Juan 4:9 . Otro incentivo para amar: expulsa el miedo. τῇ ἀγάπῃ, “el amor que acabamos de mencionar”. Cf. τὸν φόβον, ὁ φόβος ( 1 Juan 4:18 ).

Revelation 16:4-7 — No más agua potable. La justicia de esta plaga en particular es reconocida por ( Apocalipsis 16:5-6 ) el ángel del elemento en cuestión y por (7) el altar (personificado aquí, en línea con Apocalipsis 6:9-10 y Apocalipsis 8:3 , o de Apocalipsis 14:18 ), que hace eco del grito del ángel.

Revelation 4:6 — archaic tradition (coloured by Egyptian and Assyrian ideas), is intended to portray the ether, clear and calm, shimmering and motionless. Rabbinic fancy compared the shining floor of the temple to crystal, and the hot eastern sky is likened (in Job 37:18 ) to a molten mirror, dry and burnished. Heaven is a sort of glorified temple (1 Kings 7:23 , the sea in the Solomonic temple being copied from the oblong or round tank which represented the ocean at every Babylonian temple, while the earth was