Bible Commentaries

Luke 23:30 — Luke 23:30 . τοῖς ὄρεσι , τοῖς βουνοῖς : the reference is to Palestine, a land of mountains and hills, and the prayer of the miserable that a hill may fall on them and bury them under its ruins (quoted from Hosea 10:8 ).

Luke 4:27 — ὁ Σύρος. Naamán y la viuda de Sarepta, ambos gentiles: estas referencias con sabor a universalismo fueron bienvenidas por Lc., pero no hay razón para sospechar que las puso en boca de Cristo. Jesús podría haber hablado así ( vide Mateo 8:11 ).

Luke 8:44 — Luke 8:44 . κρασπέδου , the tassel hanging over the shoulder; this feature not in Mk., a curious omission in so graphic a writer. παραχρῆμα : Lk.’s equivalent for εὐθὺς . ἔστη , the flow of blood ( ῥύσις ) stopped. ἱστάναι , the technical term for this experience.

Luke 8:51 — Luke 8:51 . in [89] and other MSS. the usual order of the three disciples Peter, James, John is changed into Peter, John, James. [89] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

Luke 8:53 — Luke 8:53 . εἰδότες ὅτι ἀπέθανεν : Lk. is careful to add this remark to exclude the idea that it was not a case of real death; his aim here, as always, to magnify the power as well as the benevolence of Jesus.

Acts 14:8 — Acts 14:8 . ἐν Λύστροις : here neuter plural, and not as in Acts 14:6 ; Acts 14:21 ; feminine. Clemen, p. 115, and Jüngst, p. 131, see a proof in this that 8 18, or 21 a , was interpolated by a redactor. But Hilgenfeld points out that the same interchange of

Acts 15:8 — Acts 15:8 . ὁ καρδιογνώστης , Acts 1:24 , where the same word is used by St. Peter; cf. Jeremiah 17:10 . ἐτάζων καρδίας , and cf. St. Peter’s words in Acts 10:34 . καθὼς καὶ ἡμῖν , Acts 10:44 , Acts 11:15 .

Acts 2:8 — Acts 2:8 . τῇ ἰδίᾳ διαλ … ἐν ᾗ ἐγεννήθημεν used distributively as Acts 2:11 ταῖς ἡμετ . γλώσσαις shows and hence cannot be taken to mean that only one language common to all, viz. , Aramaic, was spoken on the outpouring of the Spirit.

Acts 7:53 — Acts 7:53 . οἴτινες , quippe qui (“ye who,” R.V.), as often in Acts and Epistles not simply for identification, but when as here the conduct of the persons already mentioned is further enlarged upon (Alford), cf. Acts 8:15 , Acts 9:35 , Acts 10:41 ; Acts 10:47 , and Winer-Schmiedel, p. 235, but see also Blass, Grammatik , p. 169. εἰς διαταγὰς ἀγγέλων : “as it was ordained by angels,” R.V. εἰς : at the appointment of, cf. its use in Matthew 12:41 , or

1 Corinthians 12:28 — expone el μέλη ἐκ μέρους. οὓς μὲν ( cf. 8 ss.) debe ser seguido por οὒς δέ; pero πρῶτον interviniendo sugiere δεύτερον, τρίτον en la continuación “en lugar de una mera enumeración P. prefiere una disposición en orden de rango” (Wr [1939], pp. 710 f.); y este modo de distinción a su vez da lugar

1 Corinthians 14:24-25 — the whole Church , and (4) to the conversion of sinners . That “all” should “prophesy” is a part of the Messianic ideal, the earnest of which was given in the descent of the Spirit at Pentecost: see Numbers 11:23-29 , Joel 2:28 , Acts 2:4 ; Acts 2:15 ff.; the speaking of Pentecost Peter identifies with prophesying, whereas P. emphatically distinguishes the Cor [2137] Glossolalia therefrom. Prophecy is an inspired utterance proceeding from a supernatural intuition, which

1 Corinthians 14:24-25 — puede ser ejercido con seguridad por toda la Iglesia , y (4) para la conversión de los pecadores . Que “todos” “profeticen” es parte del ideal mesiánico, cuyas arras se dieron en la venida del Espíritu en Pentecostés: ver Números 11:23-29 ; Joel 2:28 ; Hechos 2:4 ; Hechos 2:15 ss. ; el hablar de Pentecostés Pedro se identifica con profetizar, mientras que P. distingue enfáticamente la Cor [2137] Glosolalia de ello. La profecía es una expresión inspirada que procede de una intuición sobrenatural,

1 Corinthians 7:39-40 — modesty, not misgiving. The Ap. commends his advice in all these matters, conscious that it proceeds from the highest source and is not the outcome of mere human prudence or personal inclination. [1214] classical. DIVISION III. CONTACT WITH IDOLATRY, 8 10. We have traced in the previous chapters the disastrous reaction of the old leaven upon the new Christian kneading at Cor [1215] But Christian society had its external as well as its internal problems a fact already evident in the discussion of

1 Corinthians 9:18 — 1 Corinthians 9:18 . Yet, after all, Paul has his reward: “What then ( οὖν , things being so) is my reward?” ὁ μισθός “the reward” proper to such a case, is simply to take no pay: “that, while I preach the good news, I may make the good

2 Corinthians 8:3 — 2 Corinthians 8:3 . ὅτι κατὰ δύναμιν κ . τ . λ .: for according to their power, I bear witness, yea and beyond their power . Field quotes a good parallel from Josephus, Antt. , iii., 6. 1, who has κατὰ δύναμιν … παρὰ δύναμιν as here.

2 Thessalonians 1:1-8 — 2 Thessalonians 1:1-8 . The address (2 Thessalonians 1:1-2 ) is followed first by a thanksgiving (2 Thessalonians 1:3-10 ) which passes into a prophetic piece of consolation, and then by a brief prayer (2 Thessalonians 1:11-12 ).

James 1:8 — James 1:8 . δίψυχος : Although this word is not found in either the Septuagint or elsewhere in the N.T. (excepting in James 4:8 ) its occurrence is not rare otherwise; Clement of Rome, quoting what he calls ὁ προφητικὸς λόγος , says: ταλαίπωροί εἰσιν οἱ δίψυχοι

Revelation 12:4 — 12:4 . The symbolism is a reminiscence of an ætiological myth in astrology ( cf. the cauda of the constellation Scorpio) and of the primitive view which regarded the dark cloud as a snake enfolding the luminaries of heaven in its hostile coils (Job 3:8 ; Job 26:13 , with A. B. Davidson’s notes). Thus the Iranians ( S. B. E. iv. p. lxxiii., Darmesteter) described the fiend as a serpent or dragon not on the score of craftiness but “because the storm fiend envelops the goddess of light with

Revelation 2:14 — Aboth, Revelation 2:19 ), an evil eye, a proud spirit, and a sensual soul. Contemporary opponents of Gnostic tendencies evidently found it an effective weapon to employ O.T. analogies or identifications such as this or the similar ones in 2 Timothy 3:8 , Jude 1:2 . In the Hexateuch (JE = Numbers 25:1-5 , [901] =Numbers 25:6-18 , 31; Numbers 8-16, Joshua 13:22 ) Balaam is represented as a magician who prompts the Moabite women to seduce the Israelites into foreign worship and its attendant sensualism;

Revelation 2:14 — ), un mal de ojo, un espíritu orgulloso y un alma sensual. Evidentemente, los oponentes contemporáneos de las tendencias gnósticas encontraron un arma eficaz para emplear analogías o identificaciones del AT como esta o las similares en 2 Timoteo 3:8 ; Judas 1:2 . En el Hexateuco (JE = Números 25:1-5 , [901] = Números 25:6-18 ; Números 8-16, Josué 13:22 ) Balaam es representado como un mago que incita a las mujeres moabitas a seducir a los israelitas a el culto extranjero y el sensualismo que