Bible Commentaries

Matthew 12:15-21 — 4:16-25 ) as a frontispiece, Matthew places his at the end of a considerable section of the story, at a critical turning point in the history, and he means the reader to look back over the whole for verification. Thus for the evangelist Matthew 12:18 may point back to the baptism (Matthew 3:13-17 ), when the voice from heaven called Jesus God’s beloved Son; Matthew 12:19 to the teaching on the hill (Matthew 12:5-7 ), when the voice of Jesus was heard not in the street but on the mountain top,

Matthew 12:15-21 — frontispicio, Mateo coloca la suya al final de una sección considerable de la historia, en un punto de inflexión crítico en la historia, y quiere que el lector mirar hacia atrás sobre el todo para la verificación. Así, para el evangelista Mateo 12:18 puede apuntar hacia el bautismo ( Mateo 3:13-17 ), cuando la voz del cielo llamó a Jesús el Hijo amado de Dios; Mateo 12:19 a la enseñanza en el monte ( Mateo 12:5-7 ), cuando la voz de Jesús no se oía en la calle sino en la cima del monte, lejos

Matthew 6:11 — and οὐσία , or the participle of εἶναι ; others from ἐπιέναι , or ἡ ἐπιοῦσα = the approaching day ( ἡμέρα understood). In the one case we get a qualitative sense bread for subsistence, bread needed and sufficient ( τὰ δέοντα καὶ αὐτάρκη . Proverbs 30:8 , Sept [37] ); in the other, a temporal bread of the coming day, panem quotidianum (Vulg [38] , Luke 11:3 ), “daily bread”. Either party argues against the other on grammatical grounds, e.g. , that derived from οὐσία the word should be

Matthew 6:11 — ἐπὶ y οὐσία, o el participio de εἶναι; otros de ἐπιέναι, o ἡ ἐπιοῦσα = el día que se aproxima (ἡμέρα entendido). En un caso obtenemos un sentido cualitativo pan para la subsistencia, pan necesario y suficiente (τὰ δέοντα καὶ αὐτάρκη. Proverbios 30:8 , Sept [37]); en el otro, un pan temporal del día venidero, panem quotidianum (Vulg [38], Lucas 11:3 ), “pan de cada día”. Cualquiera de las partes argumenta contra la otra por motivos gramaticales, por ejemplo , que derivada de οὐσία la palabra debería

Acts 17:1 — Acts 17:1 . διοδεύσαντες δὲ : “and they went along the Roman road” (Ramsay): verb only found in Luke, Luke 8:1 , and here, but frequent in LXX, and used also by Polyb. and Plut., cf. Genesis 13:17 , etc., so in 1 Macc. three times. The famous road, the Via Egnatia , Horace, Sat. , i., 5, 97, extended for a distance of over five hundred miles from the Hellespont

Acts 7:2 — end of chapter. ὁ Θεὸς τῆς δόξης : lit [199] , “the God of the glory,” i.e. , the glory peculiar to Him, not simply ἔνδοξος , a reference to the Shechinah, Exodus 24:16-17 , Psalms 29:3 , Isaiah 6:3 , and in the N.T. cf. 1 Corinthians 2:8 , and James 2:1 (John 1:14 ). The appearances to Abraham and Moses were similar to those later ones to which the term Shechinah was applied. Such words were in themselves an answer to the charge of blasphemy; but Stephen proceeds to show that this same

1 Corinthians 10:12-13 — Los “ejemplos” que acabamos de exponer están llenos de advertencia ( a ), pero además con un aspecto de ( b ) aliento. ( a ) “Entonces” ὥστε con impv [1463], como en 1 Corintios 3:21 (ver nota) “el que piensa (ὁ δοκῶν : ver nota, 1 Corintios 3:18 ) que está firme, que mire (βλεπέτω) para que no caiga!” Pues “tal pensamiento , en cuanto conduce a la confianza en uno mismo, es el comienzo de una peligrosa seguridad” (Hf [1464]); esta vanidad era precisamente el peligro del Cor [1465] (ver 1 Corintios

1 Corinthians 2:4 — “Y mi palabra y mi mensaje:” λόγος recuerda 1 Corintios 1:18 ; κήρυγμα, 1 Corintios 1:21; 1 Corintios 1:23 (ver notas). El primero incluye todo lo que Pablo dice al proclamar el Evangelio, el segundo el anuncio específico de la voluntad y el llamado de Dios en él. οὐκ ἐκ πιθοῖς σοφίας λόγοις, "No en palabras

1 Corinthians 2:6 — sabiduría que no es de este siglo, ni de los gobernantes de este siglo, que están siendo reducidos a la nada”. Para αἰών, véase la nota de 1 Corintios 1:20 ; connota la naturaleza transitoria de los poderes mundiales ( 1 Corintios 1:19 ; 1 Corintios 1:28 ; cf. 1 Corintios 7:31 ; 2 Corintios 4:18 ; también 1 Juan 2:17 ; 1 Pedro 1:24 ss. ). El ἄρχοντες τ. αἰῶνος τούτου fueron tomados por Marción, Or [333], y otros antiguos, para ser los gobernantes angélicos o demoníacos (satánicos) de las naciones

Ephesians 3:1 — (Mey. ) una afirmación que seguramente ni sería propia de Pablo ni estaría en armonía con el pensamiento del párrafo. El gen. Χριστοῦ Ἰησοῦ es probablemente el de la causa originaria de alguien que ha sido hecho prisionero por Cristo; cf. 2 Timoteo 1:8 ; Filemón 1:9 , como también Efesios 4:1 . Tisch omite el Ἰησοῦ. en la autoridad de tal MSS. como [198] [199] [200] * [201]; pero la mayoría lo retiene correctamente como se encuentra en [202] [203] -corr. [204] [205] [206] 2, 3, Vulg. , etc. Pablo

Ephesians 3:18 — algunos, o un don excepcional como el raro privilegio de las visiones, sino como un don propio de toda la comunidad de creyentes y en la que estos efesios puedan compartir junto con todo el pueblo de Dios; para la frase cf. Efesios 1:15 ; Efesios 6:18 ; Colosenses 1:4 ; 1 Tesalonicenses 3:13 ; Filemón 1:5 ; Apocalipsis 8:3 ; y para el sentido de ἅγιος ver bajo Efesios 1:1 arriba. τί τὸ πλάτος καὶ μῆκος καὶ βάθος καὶ ὕψος: ¿cuál es la anchura y la longitud y la profundidad y la altura ? Así que

Ephesians 6:9 — noticed in the parallel passage in Colossians 4:1 . εἰδότες ὅτι καὶ ὑμῶν αὐτῶν [ αὐτῶν καὶ ὑμῶν ] ὁ Κύροίς ἐστιν ἐν οὐρανοῖς : knowing as ye do that also your Master [ that both their Master and yours ] is in heaven . εἰδότες , as in Ephesians 6:8 , expresses the reason or encouragement for such conduct on the part of masters, viz. , the fact that masters themselves have a Master or Lord, whose seat is in heaven , not merely on earth, and who is Lord equally of master and of slave. The reading

Titus 3:5 — a suggestion that the works referred to are those “after justification”. τῶν ἐν δικαιοσύνῃ : δικαιοσύνη is the sphere in which the works were done, and to which they are related. κατὰ … ἔλεος : The phraseology is borrowed from Psalms 108:26 (Psalms 109:26 ), σῶσόν με κατὰ τὸ μέγα ἔλεός σου . A remarkable parallel is furnished by 1 Peter 1:3 , ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς ; and also by 2Es 8:32 , “For if thou hast a desire to have mercy upon us, then shalt thou be

Hebrews 1:4-14 — Hebrews 1:4 to Hebrews 2:18 . The Son and the Angels . Hebrews 1:4 , although forming part of the sentence 1 3, introduces a subject which continues to be more or less in view throughout chaps 1 and 2. The exaltation of the Mediator to the right hand of Sovereignty is in keeping

Hebrews 2:1-18 — Hebrews 1:4 to Hebrews 2:18 . The Son and the Angels . Hebrews 1:4 , although forming part of the sentence 1 3, introduces a subject which continues to be more or less in view throughout chaps 1 and 2. The exaltation of the Mediator to the right hand of Sovereignty is in keeping

James 1:5 — the more advanced ideas of Wisdom came originally from Babylon; for, according to the Babylonian cosmology, Wisdom existed in primeval ages before the creation of the world; it dwelt with Ea, the god of Wisdom, in the depths of the sea ( cf. Proverbs 8:22-30 ); Ea the creator was therefore guided by Wisdom in his creative work (see Jeremias, Das alte Testament im Lichte des alten Orients , pp. 29, 80); in Biblical literature Wisdom became the all-discerning intelligence of God in His work of Creation;

Revelation 14:13 — Revelation 14:13 . The approaching climax of retribution upon pagan Rome affects the dead as well as the living. The latter are encouraged to hold on in hope; the former are brought nearer their reward ( cf. Revelation 6:11 , Revelation 11:18 ). Ἀπάρτι goes with μακάριοι (note here and in Clem. Rom. 47. the first application of μ . to the dead saints) rather than with ἀποθνήσκοντες , and οἱ ἐν κ . ἀποθ . (which is timeless, like προσκ . τ . θ . in Revelation 14:11 ) denotes all who die in

Revelation 2:13 — priesthood,” its rites being “administered in a full conviction of the religiousness, the refined and sacred happiness, of a life spent in the relieving of pain” (Pater, Marius the Epicurean , i. 30; see Usener’s Götternamen , 1896, pp. 147 f., 350, and Dill’s Roman Soc. from Nero to M. Aur. 459 f.). κρατεῖς , κ . τ . λ ., “And the magistrate pressed him hard, saying, ‘Swear the oath [by the genius of Cæsar] and I will release thee; curse the Christ.’

Revelation 20:6 — Plutarch (in his essay on “the face in the moon’s orb”), the second death, which gently severs the mind from the soul, is a boon, not a punishment. But John’s view reflects the tradition underlying the Iranian belief (Brandt, 586 f., 592) that the righteous were exempt from the second death (defined as in Revelation 21:8 ). The clause ἀλλʼ … Χριστοῦ refers to the permanent standing (Revelation 1:6 , Revelation 5:10 a ) of these risen martyrs not only during but after the millennium;

Revelation 9:20-21 — τὸν κύριον τῶν πνευμάτων ( cf. Revelation 22:6 ) upon τοὺς δόλωι φονεύσαντας ἢ φαρμακεύσαντας the hapless girl. The three vices of the decalogue occur here (as in Matt.) in the Hebrew order, not in that of the LXX (Romans 13:9 ; Mark 10:19 ; Luke 18:20 ). cf. on Revelation 21:8 , and, for the connexion of polytheism and vice, Harnack’s Mission and Exp. of Christianity , i. (1908), pp. 290 f. Repentance here (as in Revelation 16:9 ; Revelation 16:11 ) is primarily a change of religion, but