Bible Commentaries

Matthew 21:23-27 — Matthew 21:23-27 . Interrogation as to authority (Mark 11:27-33 , Luke 20:1-8 ), wherewith suitably opens the inevitable final conflict between Jesus and the religious leaders of the people.

Matthew 21:23-27 — El interrogatorio en cuanto a la autoridad ( Marco 11:27-33 ; Lucas 20:1-8 ), con lo cual abre adecuadamente el inevitable conflicto final entre Jesús y los líderes religiosos del pueblo.

Matthew 22:8-10 — Matthew 22:8-10 . τότε : after the second set of servants, as many as survived, had returned and reported their ill-success. λέγει , he says to them . ἔτοιμος , ready, and more.

Matthew 27:8 — Matthew 27:8 . ἀγρὸς αἵματος = aceldama , Acts 1:18 , name otherwise explained there. ἕως τῆς σήμερον : phrase frequent in O. T. history; sign of late date of Gospel, thinks De Wette.

Matthew 8:28-34 — Matthew 8:28-34 . The demoniacs of Gadara (Mark 5:1-20 , Luke 8:26-39 ). This narrative raises puzzling questions of all sorts, among them a geographical or topological one, as to the scene of the occurrence. The variations in the readings in the three synoptical

Mark 5:8 — Mark 5:8 . ἔλεγεν γὰρ , for He was about to say: not yet said, but evident from Christ’s manner and look that it was on His tongue; the conative imperfect (Weiss).

Luke 1:19 — ἀποκριθεὶς: el escepticismo muy natural de Zacarías se trata como una falta. Γαβριὴλ : el nombramiento de ángeles es característico de la etapa posterior del judaísmo ( vide Daniel 8:16 ; Daniel 10:21 ).

Luke 17:8 — Luke 17:8 . ἀλλʼ οὐχὶ : ἀλλὰ implies the negation of the previous supposition. ἕως φάγω , etc., “till I have eaten,” etc., A.V [134] ; or, while I eat and drink. [134] Authorised Version.

Luke 9:38 — Luke 9:38 . ἐπιβλέψαι , to look with pity, as in Luke 1:48 . μονογενής , only son, as in Luke 7:12 , Luke 8:42 . to bring out the benevolence of the miracle.

John 8:14 — John 8:14 . Jesus replies: κἂν … ὑπάγω , “even if I witness of Myself, My witness is true”. The difference between καὶ εἰ and εἰ καί is clearly stated by Hermann on Viger, 822; Klotz on Devarius, 519; and is for the most part observed in N.T. On

Acts 3:8 — Acts 3:8 . ἐξαλλόμενος : not leaping out of his couch (as has sometimes been supposed), of which there is no mention, but leaping up for joy ( cf. Isaiah 55:12 , Joel 2:5 ) (on the spelling with one λ see Blass, p. 51); cf. also Isaiah 35:6 . This seems more

Acts 4:27 — only used elsewhere in N.T. in Mark 12:14 ; Mark 12:32 , the usual expression being ἐν ἀληθείᾳ , never used by St. Luke (Friedrich). παῖδα , see on Acts 3:13 . ὂν ἔχρισας : showing that Jesus = τοῦ Χριστοῦ named in the quotation just made, cf. Luke 4:18 , and Isaiah 61:1 and Acts 10:38 . Nösgen compares also John 10:36 , and refuses to limit the reference to Acts 3:21 . The words may no doubt be referred to the Baptism, but they need not be confined to that. Ἡρῴδης = βασιλεῖς of the Psalm, Π . Πειλᾶτος

Romans 8:26 — Romans 8:26 . Third testimony to the glorious future: the sighing of creation, our own sighing, and this action of the Spirit, point consistently to one conclusion. συναντιλαμβάνεται , cf. Luke 10:40 . The weakness which the Spirit helps is that due to our

1 Corinthians 15:10 — assertive “I am what I verily am”), is the favour , utterly undeserved, that summoned Saul of Tarsus from the foremost rank of the persecutors to the foremost rank amongst the servants of the Lord Jesus: cf. 1 Timothy 1:14 , Ephesians 3:8 ; Ephesians 2:7 , Galatians 1:13 ff. The grace of Apostleship implies the antecedent grace of forgiveness and adoption. καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ κ . τ . λ ., “and His grace that was extended ( or went out) unto me, has not proved vain”:

1 Corinthians 15:10 — firmemente asertivo “Yo soy lo que verdaderamente soy”), es el favor , totalmente inmerecido, que convocó a Saulo de Tarso desde el primer rango de los perseguidores al primer rango entre los siervos del Señor Jesús: cf. 1 Timoteo 1:14 ; Efesios 3:8 ; Efesios 2:7 ; Gálatas 1:13 ss. La gracia del Apostolado implica la gracia antecedente del perdón y la adopción. καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ κ. τ. λ., “y su gracia que se extendió ( o salió) hacia mí, no ha resultado vana”: cf. el enfático ἐμοὶ de

James 1:11 — expresses the quarter whence it comes, the Greek καύσων , “burner,” describes its character, see Hosea 13:15 ; Ezekiel 17:10 ; it became especially dangerous when it developed into a storm, on account of its great violence, see Isaiah 27:8 ; Jeremiah 18:17 ; Ezekiel 27:26 . ἐξέπεσεν : the equivalent Hebrew word is נָבֶל , which like the cognate root in other Semitic languages, contains the idea of dying, cf. Isaiah 24:4 ; Isaiah 26:19 . εὐπρέπεια τοῦ προσώπου αὐτοῦ : pleonastic; προσ

Revelation 10:8 — Revelation 10:8 . ἡ φωνὴ ( cf. Revelation 10:4 ) left ungrammatically without a predicate, the two participles being irregularly attracted into the case of ἥν ( cf. Revelation 1:1 , Revelation 4:11 ).

Revelation 13:8 — anticipa el éxito casi universal del culto al César ( cf. Apocalipsis 3:10 ). Sólo los elegidos podrán resistir su llamado ( cf. Mateo 24:25 ). Como en el AT, la conciencia de la predestinación se convierte en palanca moral ( cf. Apocalipsis 17:8 ). El resto de la humanidad que sucumbe al culto claramente no está en la lista o registro de burgueses celestiales. cf. la instructiva glosa del siglo II sobre Hechos 5:39 . Por regla general los infieles en vida son engañados ( 2 Tesalonicenses

Revelation 14:1-5 — foil to what precedes and as an anticipation of 21 22, is “a sort of Te Deum” (Wellhausen), a vision of the Lamb no longer as slain but triumphant (militant on the mount of Olives, Zechariah 14:3 f., against the nations = Revelation 11:8 ; Revelation 11:18 ), attended by the élite of the redeemed who had worshipped him, not the Emperor, during their life-time. The Jewish tradition underlying this oracle seems to have been cognate to that of En. Revelation 1:4 f. (Greek), reflected

Revelation 2:23 — Revelation 2:23 . τέκνα , literally, perhaps with an indirect allusion to the killing of Ahab’s seventy sons. ἀποκτ . θ . (Hebraism), “I will utterly slay”; see on Revelation 6:8 . If any particular form of death is meant, it may be pestilence (the inscriptions often mention fever), which represented to an Oriental mind the punishment of God on man’s unfaithfulness. The curious difference between the treatment of the μοιχ