Bible Commentaries

Matthew 11:3 — mente del propio Juan, o duda, engendrada por la envidia o los celos, en la mente de sus discípulos, o no duda por parte de Bautista, sino más bien una fe incipiente? Alternativa (2), universal con los padres (excepto Tertuliano, vide de prœscrip. , 8, de bautis. , 10); (1) común entre los comentaristas modernos; (3) favorecida por Keim, Weizsäcker y Holtz., HC: “beginnende Disposition zum Glauben an Jesu Messianität”. La opinión de los padres se basa en un sentido del decoro y confianza implícita

Matthew 2:11 — king. They open the boxes or sacks ( θησαυροὺς , some ancient copies seem to have read πήρας = sacculos, which Grotius, with probability, regards as an interpretative gloss that had found its way into the text, vide Epiphanius Adv. Haer. Alogi., c. 8), and bring forth gold, frankincense and myrrh , the two latter being aromatic gums distilled from trees. λίβανον : in classic Greek, the tree, in later Greek and N. T., the gum, τὸ θυμιώμενον = λιβανωτός , vide Phryn. ed. Lobeck, p. 187. The gifts

Matthew 24:6 — utterance of Jesus. The latter embraces all about false Christs and apostolic tribulations (Matthew 24:4-5 ; Matthew 24:9-14 ; Matthew 24:22-23 ), the former all about war, flight, and the coming of the Son of Man with awful accompaniments (Matthew 24:7-8 ; Matthew 24:15-22 ; Matthew 24:29-31 ). Vide Wendt, L. J., i., p. 10 f., where the two series are given separately, from Mk., following in the main Weiffenbach. This critical analysis is ingenious but not convincing. Pseudo-Christs in the sense explained

Matthew 24:6 — de Jesús. Este último abarca todo sobre falsos cristos y tribulaciones apostólicas ( Mateo 24:4-5 ; Mateo 24:9-14 ; Mateo 24:22-23 ), el primero todo sobre guerra, huida y la venida del Hijo del Hombre con horribles acompañamientos ( Mateo 24:7-8 ; Mateo 24:15-22 ; Mateo 24:29-31 ). Ver Wendt , LJ, i., pág. 10 f., donde las dos series se dan por separado, de Mk., siguiendo en el Weiffenbach principal. Este análisis crítico es ingenioso pero no convincente. Los pseudo-cristos en el sentido

Matthew 8:1 — καταβάντος αὐτοῦ (para el video de lectura anterior ). Jesús descendió del monte hacia Cafarnaúm ( Mateo 8:5 ), pero debemos cuidarnos de suponer que los hechos que siguieron inmediatamente ocurrieron todos allí, o en cualquier lugar o tiempo. Marcos parece relacionar la curación del leproso con la gira de predicación en Galilea ( Marco 1:40 ), y la del

John 1:5 — the darkness”. Three interpretations are possible. The words may refer to the incarnate, or to the pre-incarnate experience of the Logos, or to both. Holtzmann and Weiss both consider the clause refers to the incarnate condition ( cf. 1 John 2:8 ). De Wette refers it to the pre-incarnate operation of the Logos in the O. T. prophets. Meyer and others interpret φαίνει as meaning “present, i.e. , uninterruptedly from the beginning until now”. The use of the aorist κατέλαβεν seems

John 3:8 — John 3:8 . τὸ πνεῦμα ὅπου θέλει πνεῖ . Two renderings of these words are possible: “The wind bloweth where it listeth,” as in A.V [39] ; “The Spirit breatheth where He will,” as in margin of R.V [40] By the one rendering a comparison

John 4:54 — wishes to note that as the former miracle had called forth the faith of the disciples, so this elicited faith from a wider circle. Not only Strauss, Baur, and Keim but also Weiss and Sanday suppose that this is the same healing as is recorded in Matthew 8:5-13 . But the differences are too great. In the one it is a Gentile centurion whose servant is paralysed; in the other it is the son of a (probably Jewish) court official who is at the point of death from fever. In the one the centurion insists that

John 8:25 — John 8:25 . This only adds bewilderment to their mind, and they, not “pertly and contemptuously” (Meyer, Weiss, Holtzmann), but with some shade of impatience, ask: Σὺ τίς εἶ ; “Who art Thou?” To this Jesus replies: τὴν ἀρχὴν ὅ τι καὶ

Acts 1:17 — lot”: κλῆρος , a lot, that which is assigned by lot, the portion or share so assigned; so amongst the Greeks, and somewhat similarly in English, cf. in LXX Wis 2:9 ; Wis 5:5 , Sir 25:19 . The word is used elsewhere in Acts three times, Acts 1:26 , Acts 8:21 , Acts 26:18 ; cf. with the last passage its use by St. Paul elsewhere, Colossians 1:12 . Here the word no doubt may be used by St. Peter with reference to the actual selection by lot which was about to follow. The same word is used elsewhere by

Acts 14:19 — Ἰουδαῖοι : a proof of their enmity in that they undertook a long journey of some one hundred and thirty miles. πείσαντες τοὺς ὄ .: mobile vulgus . The change in their attitude need not surprise us, cf. the fickleness of the inhabitants of Malta, Acts 28:6 , and, more notably still, the change of feeling in the multitudes who could cry Hosannah! and Crucify! The Scholiast, Homer, Il. , iv., 89 92, has ἄπιστοι γὰρ Λυκάονες , ὡς καὶ Ἀριστοτέλης μαρτυρεῖ . These Jews may have received help from their

Acts 2:39 — Acts 2:39 . ὑμῖν γὰρ : the promise was made to the very men who had invoked upon themselves and upon their children, St. Matthew 27:25 , the blood of the Crucified. See Psalms of Solomon , Acts 8:39 (Ryle and James’ edition, p. 88). πᾶσι τοῖς εἰς μακράν : no occasion with Wendt and others to limit the words to the Jews of the Diaspora. It must not be forgotten that the Apostles were not surprised that the Gentiles should be admitted to

Acts 2:45 — v. ). ἐπίπρασκον : all three verbs are in the imperfect, and if we remember that this tense may express an action which is done often and continuously without being done universally or extending to a complete accomplishment ( cf. Acts 4:34 , Acts 18:8 , Mark 12:41 ), considerable light may be thrown upon the picture here drawn (see Blass, Grammatik des N. G. , p. 186, on the tense and this passage): “And kept getting … and distributing to all, as any man [ τις ] [not ‘every man,’

Acts 3:18 — Acts 3:18 . δὲ : a further mitigation; whilst they were acting in their ignorance, God was working out His unerring counsel and will. πάντων τῶν προφητῶν : not to be explained by simply calling it hyperbolic. The prophets are spoken of collectively, because the

Acts 7:48 — Acts 7:48 . ἀλλʼ οὐχ : But the presence of the Most High (in contrast to the smallness of any building made by hands) was not so confined the previous words must not be misunderstood by Stephen’s hearers. Solomon’s οἶκος might have given the idea

Romans 2:15 — construcción en Romanos 9:1 sugiere que la συν ve el testimonio de la conciencia, reflexionando sobre la conducta, como algo agregado a la primera conciencia instintiva de la naturaleza de una acción. συνείδησις no aparece en los Evangelios excepto en Juan 8:9 ; dos veces solamente en Hechos 23:1 ; Hechos 24:16 , ambas veces en discursos de San Pablo; veinte veces en las epístolas paulinas. Aparece en el AT sólo en Eclesiastés 10:20 (no maldigas al Rey, ἐν συνειδήσει σου = ne in cogitatione quidem tua):

1 Corinthians 1:18 — Lo que P. afirmó en 1 Corintios 1:17 como intrínsecamente cierto, lo apoya con la experiencia ( 1 Corintios 1:18 ) y con las Escrituras ( 1 Corintios 1:19 ), combinando su testimonio en 1 Corintios 1:20 . ὁ λόγος γάρ, ὁ τοῦ σταύρου, “Por la palabra, es decir, la de la cruz”. ὁ λόγος (distinguir del anarthrous λόγος anterior) toma su sentido de εὐαγγελίζεσθαι

1 Corinthians 3:1 — (hombres) espirituales, sino como a hombres de carne". Sin embargo, los Cor [456] no eran ψυχικοί (ver nota, 1 Corintios 2:14 ). Para λαλῆσαι, véase 1 Corintios 2:6 ; y sobre la receptividad de los πνευματικός, 1 Corintios 2:13 ss. Cf. Romanos 8:5-9 : οἱ κατὰ πνεῦμα ὄντες τὰ τοῦ Πνεύματος φρονοῦσιν. (οὐκ … ὡς πνευματικοῖς), ἀλλʼ ὡς σαρκίνοις : “al contrario, (me vi obligado a hablaros) como a hombres de carne” zeugma gramatical, así como brevilocuencia: la afirmativa “pude”, trasladada de la

1 Corinthians 9:1 — responde haciéndole otras dos preguntas, una a su propia conciencia, la otra a la de sus lectores: “¿No he visto a Jesús nuestro Señor? ¿No sois vosotros mi obra en el Señor?” Ἰησοῦν … ἑόρακα ( cf. Hechos 7:55 ; Hechos 9:5 ; Hechos 9:17 ; Hechos 22:8 ; Hechos 26:15 ) es una expresión única con P. ; no describe una aprehensión espiritual, el γνῶναι Χοιστὸν del creyente, ni las visiones extáticas que a veces había disfrutado en estado de trance ( 2 Corintios 12:1 ss.), sino esa contemplación real

Revelation 20:12 — Daniel 7:10 , etc.) after the exile. “And in these days I saw the Head of days, when he had seated himself upon the throne of his glory, and the books of the living were opened before him” (Enoch xlvii. 3; cf. Driver’s Daniel , p. 86). It is obvious, from Revelation 20:15 , that the resurrection is general (as Daniel 7:20 ; Daniel 4:0 Esd. 6:20, 7:32; Test. Jude 1:25 ; Test. Benj. 10; Apoc. Bar. 7, etc.; cf. Gfrörer, ii. 277 f.; and Charles’s Eschatology , 340 f.), in opposition