Bible Commentaries

Matthew 25:1 — or pitch ( vide Lightfoot, Hor. Heb. ). Rutherford ( New Phrynicus , p. 131) says that λαμπάδας is here used in the sense of oil lamps, and that in the common dialect λαμπάς became equivalent to λύχνος . εἰς ὑπ ( ἀπ -) άντησιν : vide at Matthew 8:34 . τοῦ νυμφίου : the bridegroom, who is conceived of as coming with his party to the house of the bride, where the marriage feast is to take place, contrary to the usual though possibly not the invariable custom (Judges 14:10 ). The parable at this

Matthew 25:9 — ocurriría entre las niñas en ese momento. ¿Realmente se podría obtener el petróleo a esa hora de la noche? y, suponiendo que pudiera, ¿no los echaría fuera de las fiestas? Agustín dice: “non consulentium sed irridentium est ista responsio” (Serm. xc., iii., 8). Más humanamente, en el espíritu moderno, Koetsveld sugiere que la procesión del matrimonio con la música y el canto fue muy lenta, y que había una buena posibilidad de alcanzarla después de la compra ( De Gelijk. , p. 220). Esperemos que así sea;

Matthew 27:45 — primera referencia en Mateo a una hora del día. La precisión de la declaración a este respecto parece dar fe de la historicidad del hecho declarado. Quienes encuentran en él leyenda o mito apuntan a las tinieblas egipcias, y textos proféticos como Amós 8:9 ; Joel 2:31 , etc. (ninguno de los cuales, sin embargo, son citados por el evangelista), como explicación del origen de la historia. Se desconoce la causa de esta oscuridad ( ver notas sobre Marcos). Por supuesto, no podía ser un eclipse de sol en

Matthew 8:22 — Matthew 8:22 . Ἀκολούθει μοι : the reply is a stern refusal, and the reason apparently hard and unfeeling ἄφες τοὺς νεκροὺς … νεκρούς : word for word the same in Luke (Luke 9:60 ), an unforgettable, mystic, hard saying. The dead must be taken in two senses =

Matthew 8:27 — Matthew 8:27 , f οἱ ἄνθρωποι : who? Naturally one would say the disciples with Jesus in the boat, called men to suit the tragic situation. But many think others are referred to, men unacquainted with Jesus: “quibus nondum innotuerat Christus” (Calvin);

Matthew 8:27 — Mateo 8:27 , f οἱ ἄνθρωποι : ¿quién? Naturalmente se diría que los discípulos con Jesús en la barca, llamaron a los hombres para adaptarse a la trágica situación. Pero muchos piensan que se refiere a otros, hombres que no conocen a Jesús: “quibus nondum innotuerat

Mark 4:3 — grano (συνέπνιξαν αὐτό), Mc. añade ( Marco 4:7 ) καὶ καρπὸν οὐκ ἔδωκεν, añadido no superfluo en este caso, como lo hubiera sido en los dos anteriores, porque el grano en este caso llega a la espiga verde . Debe notarse además la expansión en Marco 4:8 , en referencia a la semilla sembrada en buena tierra. Mt. dice que dio fruto (ἐδίδου καρπὸν), Mc. agrega ἀναβαίνοντα καὶ αὐξανόμετα, καὶ ἔφερεν, las tres frases se refieren a ἄλλα al comienzo del verso. Los participios tomados junto con ἐδίδου καρπὸν

Luke 18:34 — Doce la narración instructiva sobre los dos hijos de Zebedeo que aparece en este punto en Mt. y Mc., y que Lc. omite, sin duda para ahorrarles a los discípulos una exposición. La iteración (lo mismo dicho tres veces) es a la manera de Lc. ( Hechos 14:8 ), pero es significativa aquí. El objetivo es, mediante la repetición de una afirmación general, transmitir la impresión de una total imposibilidad que deja la historia concreta. No es de extrañar Lc. labores de expresión, ante esa humillante prueba

John 3 overview — doubtful whether this is the Nicodemus of this passage. He is further described as ἄρχων τῶν Ἰουδαίων , a member of the Sanhedrim. See John 7:50 , where he appears in the Sanhedrim. Luke 14:1 speaks of one τῶν ἀρχόντων τῶν φαρισαίων . See also Luke 18:18 ; Luke 8:41 ; Matthew 9:18 .

John 6:5 — καταμάθη τοῦ μέλλοντος γενέσθαι θαύματος τὸ μέγεθος ; but Cyril is right who finds the explanation in the character of Philip and in the word πειράζων of John 6:6 [ γυμνάζων εἰς πίστιν τὸν μαθήτην ]. Philip was apparently a matter-of-fact person (John 14:8 ), a quick reckoner and good man of business, and therefore perhaps more ready to rely on his own shrewd calculations than on unseen resources. This weakness Jesus gives him an opportunity of conquering, by putting the question πόθεν ἀγοράσωμεν ἄρτους

John 6:5 — μέλλλοντος γενέσθαι θατύτοτος τὸ μέγεθος; pero tiene razón Cirilo que encuentra la explicación en el carácter de Felipe y en la palabra πειράζων de Juan 6:6 [γυμνάζων εἰς πίστιν τὸν μαθήτην]. Aparentemente, Felipe era una persona práctica ( Juan 14:8 ), un calculador rápido y un buen hombre de negocios, y por lo tanto quizás más dispuesto a confiar en sus propios cálculos astutos que en recursos ocultos. Jesús le da la oportunidad de vencer esta debilidad, haciéndole la pregunta πόθεν ἀγοράσωμεν

John 7:37 — John 7:37 . ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ … This exact specification of time is given that we may understand the significance of the words uttered by Jesus. The Feast of Tabernacles lasted for seven days (Leviticus 23:34 , Nehemiah 8:18 ), and on the eighth day was “an holy convocation,” on which the people celebrated their entrance into the holy land, abandoning their booths, and returning to their ordinary dwellings. On each of the seven feast days water was drawn

John 7:37 — ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ … Esta especificación exacta de tiempo se da para que podamos entender el significado de las palabras pronunciadas por Jesús. La Fiesta de los Tabernáculos duraba siete días ( Levítico 23:34 ; Nehemías 8:18 ), y el octavo día era “santa convocación”, en la cual el pueblo celebraba su entrada en tierra santa, abandonando sus tiendas y volviendo a sus viviendas ordinarias. En cada uno de los siete días festivos, se sacaba agua en un cántaro de oro del

John 8:47 — John 8:47 . He is believed by those who have another moral parentage, ὁ ὢν … ἐστέ . “He that is of God listens to the words of God,” implying that the words He spoke were God’s words. Their not listening proved that they were not of God.

Acts 1:7 — δύναμις , power , natural ability, inherent power, residing in a thing by virtue of its nature, or , which a person or thing exerts or puts forth so δύναμις is ascribed to Christ, now in one sense, now in another, so also to the Holy Spirit as in Acts 1:8 ; cf. Acts 10:38 , Luke 4:14 , Romans 15:13 ; Bengel, Luke 4:36 , and Grimm-Thayer, Synonyms. Sub v. δύναμις .

Acts 14:25 — Felten) think, the inhabitants at the time of the Apostles’ first visit were all leaving Perga for the cool mountain districts, their summer retreats, whereas on the return journey of the missionaries Perga would again be full (C. and H., pp. 131, 158, smaller edition). ἐν Π ., see critical notes. κατέβησαν , went down, i.e. , to the sea coast where Attalia lay, cf. Acts 16:8 (Acts 13:4 ), Jonah 1:3 , so in classical Greek ἀναβαίνω , to go up from the coast. Ἀττάλειαν : mentioned because it was

Acts 15:12 — Acts 2:6 , Acts 4:32 , etc. ἤκουον : imperfect, marking a continuous hearing; the silence and the audience both testified to the effect produced by St. Peter’s words. Βαρ . καὶ Π ., on the order here and in Acts 15:25 cf. Ramsay, St. Paul , p. 84. ἐξηγουμένων : setting forth in detail; see above on Acts 15:3 , and Acts 10:8 . ὅσα ἐποί ., cf. Acts 14:27 and Acts 15:4 . In each case the appeal is made to what God had done, and to the further answer to the prayer of Acts 4:30 by the miracles

Acts 3:20 — Acts 3:20 . καὶ ἀποστείλῃ , i.e. , at His Parousia. The construction is still ὅπως ἄν with the verb. ἀποστ . is here used as in Luke 4:18 ; Luke 4:43 , expressing that the person sent is the envoy or representative of the sender ( πέμπω is also used of the mission of our Lord). τὸν προκεκηρυγμένον , T.R., see on Acts 3:18 ; but W.H [146] , Blass, Weiss, τὸν προκεχειρισμένον ὑμῖν Χριστόν

Acts 7:45 — “in their turn,” Herod., viii., 142: (on the technical meaning of διάδοχος , to which in the LXX διαδεχόμενος is akin to the term of a deputy, or of one next to the king, see Deissmann, Bibelstudien , pp. 111, 112). μετὰ Ἰησοῦ , cf. Hebrews 4:8 , where Syr. Pesh. has “Jesus the son of Nun” (but not here). ἐν τῇ κατασχέσει τῶν ἐθνῶν : “when they entered on the possession of the nations,” R.V., lit [212] , in the taking possession of the nations, i.e. , of the land inhabited

Acts 9:39 — works (see also Plumptre’s suggestive note). In connection with St. Luke’s marked sympathy with women, we may note that the word χήρα is used by him no less than nine times in his Gospel, three in Acts. κλαίουσαι , cf. Luke 7:13 ; Luke 8:52 , Hamburger, u. s. (Acts 9:37 ). ἐπιδεικ .: only here in middle voice, perhaps as pointing to the garments which they were themselves wearing (so Blass, Wendt, Felten, Grimm-Thayer), which Dorcas had given them. χιτῶνας : “coats,” close-fitting