Bible Commentaries

Luke 18:5 — Luke 18:5 . διά γε , etc.: similar expression in Luke 11:8 . The parable before us is a companion to that of the Selfish Neighbour . The two should be studied together vide The Parabolic Teaching of Christ . κόπον : the power of the petitioner in both parables

Luke 20:20 — observare , Kypke). ἐγκαθέτους : some derive from ἐν and κάθημαι = sitters down, lying in wait ( subsessores , Grotius), others from κατατίθημι . The most probable derivation is from καθίημι , to place in ambush (so Kypke, Schanz, etc.). Pricaeus cites Sir 8:11 : ἵνα μὴ ἐγκαθίσῃ ὡς ἔνεδρον τῷ στόματί σου , as probably in the mind of Lk. Here only in N.T. = “spies” (A.V [165] , R.V [166] ), “Aufpasser” (Weizsäcker). ὑποκρινομένους ἑ ., passing themselves off as; that was the trick

Luke 6:1-5 — Las mazorcas de maíz ( Mateo 12:1-8 ; Marco 2:23-28 ). ἐν σαββάτῳ : Mc. no intenta ubicar este incidente en su historia más allá de indicar que sucedió en sábado . Mt. usa una frase que naturalmente sugiere una secuencia temporal, pero a la cual, en vista de lo que sucede antes, uno no

Luke 7:8 — de su fuerza al ser dado de segunda mano. Lc. parece olvidar aquí por el momento que se supone que el centurión no debe estar presente. Schanz conjetura que vino después de todo y pronunció esta palabra él mismo. Sobre su importancia vide en Mateo 8:9 τασσόμενος : presente, implicando un estado constante de subordinación. Comparando los dos relatos de este incidente, se puede notar que Lc. hace que la acción del centurión sea consistente en todo momento, como inspirado por una humildad tímida.

John 18:37 — John 18:37 . Pilate understands only so far as to interrupt with Οὐκοῦν … σύ ; “So then you are a king?” On οὐκοῦν see Klotz’s Devarius , p. 173. To which Jesus replies with the explicit statement: Σὺ λέγεις … ἐγώ . “Thou sayest.”

John 19:7 — ἐποίησεν . He may have committed no wrong of which your Roman law takes cognisance, but “we have a law (Leviticus 24:16 ), and according to our law He ought to die, because He made Himself God’s Son”. For the construction see John 5:18 . The occasion they refer to is His profession to the Sanhedrim recorded in Mark 14:62 . υἱὸν Θεοῦ here means more than “Messiah,” for the claim to be Messiah was not apparently punishable with death (see Treffry’s Eternal Sonship

Acts 11:3 — bitterness of the opposition. Bengel curiously comments “benigne loquuntur”. On ἀκροβ . see especially Kennedy, Sources of N. T. Greek , p. 111. καὶ συνέφαγες αὐτοῖς : this was the real charge, the violation of the ceremonial law, cf. Acts 10:28 ; see on the intolerant division between Pharisaical Jews and Gentiles, Weber, Jüdische Theol. , pp. 59, 60; Edersheim, Jewish Social Life , pp. 26 28. There is therefore nothing in the statement to justify the objection raised by Zeller and others

Acts 14:27 — messengers reporting what they had seen or heard (Grimm). Blass takes it as simply = ἀπαγγέλλω as in LXX and later Greek. ὅσα : “how many (or ‘how great’) things”. μετʼ αὐτῶν , i.e. , on their behalf; cf. Acts 15:4 , Luke 1:58 ; Luke 1:72 ; Luke 10:37 , cf. 1 Samuel 12:24 , Psalms 126:2-3 , Hebrew עָשָׂה עִם , Psalms 119:65 , and cannot = per ipsos , which would require διά the phrase may therefore be described as a Hebraism; it occurs only in Luke; Friedrich, p. 33. ὅτι

Acts 15:18 — Acts 15:18 . In R.V. the phrase ἀπʼ αἰῶνος is connected closely with the preceding clause, see critical notes: “who maketh these things known from the beginning of the world” (“of time,” Ramsay), or margin, “who doeth these things

Acts 15:2 — Acts 15:2 . στάσεως : the word, with the exception of Mark 15:7 , and Hebrews 9:8 (in a totally different sense), is peculiar to St. Luke: twice in his Gospel, and five times in Acts; used in classical Greek of sedition, discord, faction, and so of the factious opposition of parties in the state; frequent in LXX, but only once in

Acts 18:1 — Acts 18:1 . μετὰ δὲ ταῦτα : in continuation of the narrative, cf. Luke 10:1 . χωρισθεὶς : in Acts 1:4 with ἀπό , and so usually only here with ἐκ , departure from Athens emphasised, because events had compelled the Apostle to alter his intended plan (Ramsay,

Acts 18:19 — Acts 18:19 . κατήντησε , see critical note. εἰς Ἔφεσον : a voyage of two or three days with unfavourable wind. Cicero mentions two occasions when the voyage from Ephesus to Athens took two weeks, Ad Attic. , vi., 8, 9; iii., 9, but in both instances extraordinary

Acts 2:31 — Acts 2:31 . προϊδών , cf. Galatians 3:8 . The word ascribes prophetic consciousness to David in the composition of the Psalm, but, as we learn from St. Peter himself, that prophetic consciousness did not involve a distinct knowledge of the events foretold (1 Peter 1:10-12 ); that which the

Acts 20:13 — archaic Greek art: most of them are now in Paris. “Assos” (Ramsay), Hastings’ B.D., B.D. 2 . Steph. Byz. describes Assos as situated ἐφʼ ὑψηλοῦ καὶ ὀξέος καὶ δυσανόδου τόπου . ἀναλαμβάνειν : assumere in navem; cf. Polyb., xxx., 9, 8. The only other instance at all parallel in N.T. is 2 Timothy 4:11 , where we might render “to pick him up on the way,” Lightfoot, Biblical Essays , p. 437. διατεταγ .: with middle significance, cf. Acts 7:44 , Acts 24:23 ; Winer-Moulton,

Acts 3:17 — Acts 3:17 . καὶ νῦν : favourite formula of transition, cf. Acts 7:35 , Acts 10:5 , Acts 20:25 , Acts 22:16 , 1 John 2:28 , 2 John 1:5 . See Wendt and Page, in loco . Bengel describes it as “formula transeuntis a præterito ad præsens”. Blass, “i.e., quod attinet ad ea quæ nunc facienda sunt, Acts 3:19 ”. ἀδελφοί : affectionate and conciliatory,

Acts 4:7 — 4:7 . ἐν τῷ μέσῳ : according to the Mishnah the members of the court sat in a semicircle, see Hamburger, u. s. , to be able to see each other. But it is unnecessary to press the expression, it may be quite general, cf. Matthew 14:6 , Mark 3:3 , John 8:3 . On the usual submissive attitude of prisoners, see Jos., Ant. , xiv., 9, 4. In this verse R.V. supplies “was there” as a verb, Annas being its subject. Various attempts to amend the broken construction all the proper names are in the

Acts 5:24 — Acts 5:24 . ὅ τε ἱερεὺς καὶ ὁ στρατηγὸς τοῦ ἱεροῦ καὶ οἱ ἀρχ .: if we retain ὁ ἱερεύς it must mean the high priest, Acts 5:27 , cf. 1Ma 15:1 ; Jos., Ant. , vi., 12, 1. But Weiss and Wendt both follow W.H [178] and R.V., and omit ἱερεὺς καὶ ὁ (so Blass [179] ). ὁ στρατ . and οἱ ἀρχ . are thus closely united by the τε καὶ , inasmuch as the former in the flight of the prisoners had the greatest responsibility, and the ἀρχ . had occasioned the imprisonment,

1 Corinthians 12 overview — problems of Divs. II. and III., and several leading topics of former chaps. reappear in a new connexion e.g ., the Christian relationship of the sexes (common to 5., 6., and 11.), the Lord’s Supper (10 and 11), the superiority of Love to Knowledge (8 and 13). The matters treated in these chaps, are well defined: (1) the unveiling of the head by women in public worship, 1 Corinthians 11:2-16 ; (2) profanation of the Lord’s Table , 17 34; (3) the exercise of spiritual gifts , 1 Corinthians

1 Corinthians 13 overview — problems of Divs. II. and III., and several leading topics of former chaps. reappear in a new connexion e.g ., the Christian relationship of the sexes (common to 5., 6., and 11.), the Lord’s Supper (10 and 11), the superiority of Love to Knowledge (8 and 13). The matters treated in these chaps, are well defined: (1) the unveiling of the head by women in public worship, 1 Corinthians 11:2-16 ; (2) profanation of the Lord’s Table , 17 34; (3) the exercise of spiritual gifts , 1 Corinthians

1 Corinthians 14 overview — problems of Divs. II. and III., and several leading topics of former chaps. reappear in a new connexion e.g ., the Christian relationship of the sexes (common to 5., 6., and 11.), the Lord’s Supper (10 and 11), the superiority of Love to Knowledge (8 and 13). The matters treated in these chaps, are well defined: (1) the unveiling of the head by women in public worship, 1 Corinthians 11:2-16 ; (2) profanation of the Lord’s Table , 17 34; (3) the exercise of spiritual gifts , 1 Corinthians