Bible Commentaries

Matthew 1:25 — guarding the sacredness of the virgin’s womb. ἕως does not settle the question. It is easy to cite instances of its use as fixing a limit up to which a specified event did not occur, when as a matter of fact it did not occur at all. E.g. , Genesis 8:7 ; the raven returned not till the waters were dried up; in fact, never returned (Schanz). But the presumption is all the other way in the case before us. Subsequent intercourse was the natural, if not the necessary, course of things. If the evangelist

Matthew 10:41 — 7:15 ) that there are false prophets as well as true; therefore from vocation He falls back on personal character. Here as everywhere we see how jealously He made the ethical interest supreme. “See,” says Chrys., commenting on Matthew 10:8 , “how He cares for their morals, not less than for the miracles, showing that the miracles without the morals are nought” (Hom. 32). So here He says in effect: let the prophet be of no account unless he be a just, good man. The fundamental

Matthew 10:41 — Pero Cristo sabe ( Mateo 7:15 ) que hay falsos profetas así como verdaderos; por tanto, de la vocación recurre al carácter personal. Aquí como en todas partes vemos con qué celo hizo supremo el interés ético. “Mirad”, dice Cris., comentando Mateo 10:8 , “cómo cuida de su moral, no menos que de los milagros, mostrando que los milagros sin la moral son nada” (Hom. 32). Así que aquí Él dice en efecto: que el profeta no tenga importancia a menos que sea un hombre justo y bueno. Lo fundamental es el carácter,

Matthew 12:8 — Matthew 12:8 . his weighty logion is best understood when taken along with that in Mark 2:27 = the Sabbath for man, not man for the Sabbath. The question is: Does it merely state a fact, or does it also contain the rationale of the fact? That depends on the sense

Matthew 13:32 — here indicates at once tendency and result, large enough to make that possible, and it actually happened. The birds haunted the plant like a tree or shrub. Mark refers only to the possibility (Mark 4:32 ). κατασκηνοῦν ( cf. κατασκηνώσεις , Matthew 8:20 ), not nidulari , to make nests (Erasmus), but to “lodge,” as in A. V [82] The mustard plant is after all of humble size, and gives a very modest idea of the growth of the kingdom. But it serves admirably to express the thought of a

Matthew 13:32 — tendencia y resultado, lo suficientemente grande como para hacerlo posible, y realmente sucedió. Los pájaros rondaban la planta como un árbol o un arbusto. Marcos se refiere solo a la posibilidad ( Marco 4:32 ). κατασκηνοῦν ( cf. κατασκηνώσεις, Mateo 8:20 ), no nidulari , hacer nidos (Erasmo), sino “alojar”, ​​como en A. V [82] La planta de mostaza es después de todo de tamaño humilde, y da una idea muy modesta del crecimiento del reino. Pero sirve admirablemente para expresar el pensamiento de un

Matthew 16:13-28 — Matthew 16:13-28 . At Caesarea Philippi (Mark 8:27 to Mark 9:1 ; Luke 9:18-27 ). The crossing of the lake (Matthew 16:5 ) proved to be the prelude to a second long excursion northwards, similar to that mentioned in Matthew 15:21 ; like it following close on an encounter

Matthew 16:13-28 — En Cesarea de Filipo ( Marco 8:27 a Marco 9:1 ; Lucas 9:18-27 ). El cruce del lago ( Mateo 16:5 ) resultó ser el preludio de una segunda larga excursión hacia el norte, similar a la mencionada en Mateo 15:21 ; como el que sigue de cerca a un encuentro con personas enfermas y se

Luke 6:17 — instruction. Of this desire to escape from the crowd, so apparent in Mk., there is no trace in Lk. In indicating the sources of this great human stream Lk. omits Galilee as superfluous, mentions Judaea and Jerusalem, passing over ldumaea and Peraea (Mark 3:8 ), and winds up with Tyre and Sidon, defining the territory there whence people came by the expression τῆς παραλίου ( χώρας understood), the sea-coast. The people come from all these places to hear Jesus ( ἀκοῦσαι αὐτοῦ ) in the first place, as if in

Luke 6:17 — instrucción. De este deseo de huir de la multitud, tan evidente en Mc., no hay rastro en Lc. Al indicar las fuentes de esta gran corriente humana Lc. omite Galilea como superflua, menciona a Judea y Jerusalén, pasando por encima de Idumea y Perea ( Marco 3:8 ), y termina con Tiro y Sidón, definiendo el territorio de donde venía la gente con la expresión τῆς παραλίου (χώρας entendido), el mar- costa. La gente viene de todos estos lugares para escuchar a Jesús (ἀκοῦσαι αὐτοῦ) en primer lugar, como esperando

John 20:1 — John 20:1 . ΤΗι δὲ μιᾷ τῶν σαββάτων : “And on the first day of the week”. Mk. (Mark 16:2 ) and Lk. (Luke 24:1 ) have the same expression. Mt. (Matthew 28:1 ) has ὀψὲ δὲ σαββάτων , τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων . [In the suspected ninth verse of Mark 16:0 πρώτῃ appears instead of μιᾷ .] Μαρία ἡ Μαγδαληνὴ ἔρχεται , Mary of Magdala, now Mejdel, a fishing village north of Tiberias; she is further described

Acts 13:17 — privileges and names, cf. 2 Corinthians 11:22 , Romans 9:6 . ἐξελ . so often in LXX of God’s choice of Israel. ὕψωσεν : “exalted,” A. and R.V. Weiss and Wendt, with Bethge and Blass, restrict its meaning to increase in numbers, Genesis 48:19 , Acts 7:17 , so also Overbeck; whilst others refer it to the miraculous events connected with their sojourn as well as to their increase in numbers (so St. Chrysostom), others take it of the exaltation of the people under Joseph. But the word may

Acts 16:25 — Acts 16:25 . κατὰ δὲ τὸ μεσονύκτιον : neuter of the adjective μεσονύκτιος , cf. Acts 20:7 , Luke 11:5 , elsewhere only in Mark 13:35 , often in medical writers, also in Arist., Strabo, Plutarch; in LXX, Judges 16:3 A, Ruth 3:8 , Ps. 118:62 (Isaiah 59:10 ). προσευχόμενοι , see on chap. Acts 12:12 . ὕμνουν with accusative Hebrews 2:12 only, cf. Ephesians 5:19 , Colossians 3:16 , Trench, Syn [297] , ii., 129. “Hoc erat gaudium in Spiritu sancto: in carcere ubi nec genua

Acts 4:28 — Acts 4:28 . ποιῆσαι , infinitive of purpose, see on Acts 3:2 ; but even this purpose was overruled by God to the accomplishment of His will, cf. Luke 22:22 ; Luke 24:26 , συνῆλθον μὲν γὰρ ἐκεῖνοι ὡς ἐχθροὶ … ἐποίουν δὲ ἃ σὺ ἐβούλου , Oecum. ἡ χείρ σου , a common

Acts 4:9 — St. Peter again indicates the unfairness of such inquisitorial treatment (“cum alias dijudicari debeant, qui malum fecerunt ,” Bengel). ἀνακρινόμεθα : used here of a judicial examination, see Acts 12:19 and Luke 23:14 , and cf. Acts 24:8 ; Acts 28:18 , and 1 Corinthians 9:3 , although the strictly technical sense of ἀνάκρισις as a preliminary investigation cannot be pressed here. ἐπʼ εὐεργ . ἀ . ἀσθενοῦς : “concerning a good deal done to an impotent man” the omission of

Acts 5:13 — Blass, but it obliges him to translate κολλᾶσθαι , se eis immiscere = interpellare, vexare , whereas the word is more often used, as he admits, both in the Acts and in the LXX of friendly intercourse דבק , Deuteronomy 10:20 , 2 Samuel 20:2 , 2 Kings 18:6 , Psalms 118:0 (119):31, cf. Acts 8:29 ; Acts 9:26 ; Acts 10:28 ; Acts 17:34 ; (3) of the rest including ὁ λαός , who stood aloof from joining their lot, but at the same time regarded them with respect; (4) of the rest, i.e. , rulers, scribes, priests,

Acts 7:10 — Acts 7:10 . ἧν ὁ Θεὸς μετʼ αὐτοῦ , cf. Genesis 39:2 ; Genesis 39:21 ; Genesis 39:23 ( cf. Luke 1:28 ; Luke 1:66 ). ἐξείλετο … ἐκ : the same construction in Genesis 32:11 , Exodus 3:8 , and in N.T., Acts 12:11 ; Acts 26:17 , Galatians 1:4 ; so in classical Greek. The middle force of the verb in the sense of causing to be saved is lost. χάρις , cf.

Acts 7:18 — Acts 7:18 . Cf. Exodus 1:8 , and Jos., Ant. , ii., 9, 1. After ἕτερος add ἐπʼ Αἰγ ., see above. ἕτερος not ἄλλος , probably meaning the native sovereign after the expulsion of the Shepherd Kings, “Joseph,” B.D. 2 ; “Egypt,” B.D. 2 ,

Acts 7:8 — Acts 7:8 . διαθήκην , fœdus (Grimm, Blass), the same word is used in LXX, Genesis 17:10 , and with two or three exceptions uniformly in LXX for “covenant,” so too in the Apocrypha with apparently two exceptions. The ordinary word for “covenant,”

Revelation 9:7 — locusts and in horses has been often noticed ( Cavalleta, Italian ), and their hard scales resemble plates of equine armour. The rest of the description is partly fanciful (“crowns gleaming like gold,” human faces; yet cf. Pl. H. N. vi. 28, Arabes mitrati degunt, aut intonsa crine), partly (Revelation 9:8-9 ) true to nature (woman’s hair [ i.e. , abundant and flowing, a well-known trait of the Parthians and Persians], and lion-like teeth, scaly plates on the thorax, and rustling