Bible Commentaries

Mark 3:18-19 — Mark 3:18 . Ματθαῖον . One wonders why Mk. did not here say: Levi, to whom He gave the name Matthew. Or did this disciple get his new name independently of Jesus? This list of names shows the importance of the act of selecting the Twelve. He gives the names,

Mark 3:3 — Mark 3:3 . ἔγειρε εἰς : pregnant construction = arise and come forth into the midst. Then, the man standing up in presence of all, Jesus proceeds to catechise the would-be fault-finders.

Mark 3:32 — Mark 3:32 . The crowd gathered around Jesus report the presence of His relatives. According to a reading in several MSS., these included sisters among those present. They might do so under a mistake, even though the sisters were not there. If the friends

Mark 3:34 — Mark 3:34 . περιβλεψάμενος , as in Mark 3:5 , there in anger, here with a benign smile. κύκλῳ : His eye swept the whole circle of His audience; a good Greek expression.

John 3:25 — John 3:25 . ἐγένετο οὖν ζήτησις … There arose therefore that is, in consequence of the proximity of these two baptisms on the part of John’s disciples [ ἐκ , cf. Herod. John 3:21 and Dionys. Hal. viii. p. 556] a questioning, or discussion, with a Jew

Acts 20:31 — Acts 20:31 . γρηγ .: the pastoral metaphor continued; verb used four times by St. Paul, and it may well have passed into familiar use in the early Church by the solemn injunction of our Lord on the Mount of Olives to watch, cf. also Luke 12:37 , 1 Peter 5:8

Acts 21:30 — Acts 21:30 . ἐκινήθη , as in Acts 6:12 , cf. Acts 24:5 . συνδρομὴ τοῦ λ ., Judges 3:18 , Malachi 3:8; Malachi 3:8 , used of a tumultuous concourse of people, Arist., Rhet. , iii., 10, 7, Polyb., i., 67, 2. ἐπιλ . τοῦ Π .: see p. 368, here of violent seizing;

Acts 26:7 — Acts 26:7 . εἰς ἣν : unto which promise, not spem (Grotius, Bengel), καταντῆσαι εἰς , cf. the same construction with the same verb, Philippians 3:11 , Ephesians 4:13 , only in Luke and Paul, but never by the former elsewhere in metaphorical sense; in classical Greek after verbs of hoping we should have had a future, but in N.T. generally aorist infinitive, Viteau, Le Grec du N.T. , p. 154 (1893).

Acts 7:20 — Acts 7:20 . ἐν ᾧ καιρῷ , cf. Acts 1:7 , Acts 3:19 , characterising the time, comp. Bengel, tristi, opportuno : on the name Μωυσῆς see Blass, Grammatik . p. 10, and Hamburger, Real-Encyclopâdie des Judentums , i., 5, p. 768, and critical notes. ἀστεῖος τῷ Θεῷ : if we render the expression as in

1 Corinthians 3:1-2 — 1 Corinthians 2:10 to 1 Corinthians 3:2 . § 8. THE REVEALING SPIRIT. The world’s rulers committed the frightful crime of “crucifying the Lord of glory,” because in fact they have only “the spirit of the world,” whereas “the Spirit of God ” informs

1 Corinthians 3:3-9 — 1 Corinthians 3:3-9 . § 9. GOD’S RIGHTS IN THE CHURCH. One idea runs through this chapter and into the next, that of God’s Church, God’s temple at Corinth, in whose construction so many various builders are engaged (1 Corinthians 3:5-17 ). For this

2 Corinthians 1:13 — 2 Corinthians 1:13 . οὐ γὰρ ἄλλα κ . τ . λ .: for we write none other things unto you than what ye read ( ἀναγινώσκειν always means “to read” in St. Paul’s Epp. and throughout the N.T.) or even acknowledge; i.e. , there is no hidden meaning in his

2 Corinthians 1:13 — haber prevalecido en Corinto (cap. 2 Corintios 10:10-11 ). El juego de palabras ἀναγινώσκετε … ἐπιγινώσκετε no se puede reproducir en inglés. San Pablo es aficionado a tal paronomasia; véase, por ejemplo , γινωσκομένη… ἀναγινωσκομένη, cap. 2 Corintios 3:2 ; φρονεῖν, ὑπερφρονεῖν, σωφρονεῖν, Romanos 12:3 ; συνκρίνω, ἀνκρίνω, 1 Corintios 2:13-14 ; ἐργαζόμενοι … περιεργαζόμενοι, 2 Tesalonicenses 3:11 ; cf. para otras ilustraciones 1 Corintios 7:31 ; 1 Corintios 11:31; 1 Corintios 12:2 ; Filipenses

1 Thessalonians 1:9 — sequatur aedificium fidei” (Calvino). ἀληθινῷ = "real" en oposición a falso en el sentido de "falsificación". ζῶντι, en oposición a los ídolos muertos (ver arriba, p. 5) impotentes para ayudar a sus adoradores. En otro lugar la frase ( cf. 1 Timoteo 3:15 ; Hebreos 3:12 ) “implica un contraste con el Dios verdadero convertido prácticamente en una deidad muerta por una forma de religión rígida y sin vida” (Hort, Christian Ecclesia , 173). Nada trae al cristiano al principio la realidad de Dios ( es

1 Timothy 3:16 — o del no, esta verdad, esta revelación, es grande. Ya sea que lo crea o no, no puede negar que las afirmaciones del cristianismo son tremendas. μέγας es raro en Pablo: (Rom 9:2; 1 Corintios 9:11 ; 1 Corintios 16:9 ; 2 Corintios 11:15 ; Efesios 5:32 ; 1 Timoteo 6:6 ; 2 Timoteo 2:20 ; Tito 2:13 ). El paralelo más cercano al presente pasaje es Efesios 5:32 , τὸ μυστήριον τοῦτο μέγα ἐστίν. Ver nota en 1 Timoteo 3:9 . Sobre εὐσέβεια, véase el cap. 1 Timoteo 2:2 . Si asumimos que ὅς es la lectura

1 Timothy 3:5 — 1 Timothy 3:5 . The argument is akin to that stated by our Lord, Luke 16:10 . “He that is faithful in a very little is faithful also in much, etc.” It is all the more cogent inasmuch as the Church is the house of God. The point is resumed in 1 Timothy

2 Timothy 2:13 — debe estar determinado por la antítesis de πιστὸς μένει. Ahora πιστός, aplicado a Dios, debe significar fiel ( Deuteronomio 7:9 ); uno que “guarda la verdad para siempre” (Salmo 146:6; 2 Corintios 1:18 ; 1 Tesalonicenses 5:24 ; 2 Tesalonicenses 3:3 ; Hebreos 10:23 ; Hebreos 11:11 ). Hay el mismo contraste en Romanos 3:3 , “¿Su falta de fe (ἀπιστία) invalidará la fidelidad (πίστιν) de Dios?” Pero mientras traducimos ἀπιστοῦμεν, con RV, son infieles , debemos recordar que la falta de fiabilidad

2 Peter 3:17 — 2 Peter 3:17 . This verse gathers up various thoughts that appear elsewhere in the epistle. Προγινώσκοντες repeats ταῦτα πρῶτον γινώσκοντες of 2 Peter 1:20 , 2 Peter 3:1 ; ἀθέσμων occurs 2 Peter 2:7 ; πλάνη 2 Peter 2:18 . συναπαχθέντες ( cf. Galatians 2:13 ),

1 John 3:11 — 1 John 3:11 . ἵνα ecbatic, expressing not the aim but simply the substance of the message. Cf. John 17:3 . See Moulton’s Gram. of N.T. Gk. , p. 206; Moulton’s Winer , p. 425.

Jude 1:17 — ὑμεῖς δὲ, ἀγαπητοί, μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶντττν. El escritor se dirige nuevamente, como en Judas 1:20 a continuación, a los miembros fieles de la Iglesia ( Judas 1:3 ) y les recuerda, no ahora la profecía primitiva, sino las palabras de advertencia pronunciadas por los Apóstoles. Algunos han tomado esto como una cita de Judas de 2 Pedro 3:3 , donde la cita se da más completa. Pero, allí también, las palabras se