Bible Commentaries

Matthew 13:8 — καλὴν, tierra genuinamente buena libre de todas las faltas de las otras tres: suave, profunda, limpia. ἐδίδου, cedido. En otros textos ( Mateo 3:8 ; Mateo 3:10 ; Mateo 7:17 ) se usa ποιεῖν. ἑκατόν, ἑξήκοντα, τριάκοντα: todo satisfactorio; 30 buenos, 60 mejores, 100 mejores ( Génesis 26:12 ).

Matthew 9:18-26 — La hija de Jairo, con interludio ( Marco 5:21-43 ; Lucas 8:40-56 ). Dado por Mateo en conexión inmediata con el discurso sobre el ayuno, pero por Marcos, y Lucas siguiéndolo, en conexión con el regreso de la orilla oriental, después de la historia del endemoniado.

Mark 1:8 — Mark 1:8 . πνεύματι ἁγίῳ : καὶ πυρί omitted, whereby the view presented of Messiah’s function becomes less judicial, more Christian. Mt.’s account here is truer to John’s conception of the Messiah. Mk.’s was probably influenced by the destination of his Gospel for Gentile readers.

Mark 14:19 — Mark 14:19 . εἶς κατὰ εἶς , one by one = εἶς ἕκαστος in Mt.; κατὰ is used adverbially, and hence is followed by εἶς instead of ἕνα . For other instances of this usage of late Greek vide John 8:9 , Romans 12:5 , and cf. Winer, § xxxvii. 3.

Mark 14:19 — εἶς κατὰ εἶς, uno por uno = εἶς ἕκαστος en Mt.; κατὰ se usa adverbialmente y, por lo tanto, va seguido de εἶς en lugar de ἕνα. Para otros ejemplos de este uso del griego tardío vide Juan 8:9 ; Romanos 12:5 , y cf. Winer, § xxxvii. 3.

Luke 2:8 — Luke 2:8 . ποιμένες , shepherds, without article; no connection between them and the birthplace. ἀγραυλοῦντες ( ἀγρός , αὐλή , here only), bivouacking, passing the night in the open air; implying naturally a mild time of the year between March and November. In winter the flocks were in fold.

Luke 4:27 — Luke 4:27 . ὁ Σύρος . Naaman and the widow of Sarepta both Gentiles: these references savouring of universalism were welcome to Lk., but there is no reason to suspect that he put them into Christ’s mouth. Jesus might have so spoken ( vide Matthew 8:11 ).

Luke 7:1 — εἰς τὰς ἀκοὰς, en los oídos = εἰς τὰ ὦτα en sept [73] ( Génesis 20:8 ; Génesis 50:4 ; Éxodo 10:2 ). Para mostrar que no es un hebraísmo, Kypke cita a Dion. Hal.: εἰς τὴν ἀπάντων τῶν παρόντων ἀκοὴν. εἰσῆλθεν, entró, no regresó a Capernaum. [73] Septuaginta.

Luke 8:9 — Luke 8:9 . τίς εἴη , what this parable might be. The question in Lk. refers not to the parabolic method, as if they had never heard a parable before, but to the sense or aim of this particular parable. It simply prepares for the interpretation following.

John 8:21-30 — John 8:21-30 . Further conversation with the Jews, in which Jesus warns them that He will not be long with them, and that unless they believe they will die in their sins. They will know that His witness is true after they have crucified Him .

John 8:45 — John 8:45 . ἐγὼ δὲ . “But I” in contrast to the devil “because I speak the truth you do not believe me.” Had I spoken falsehood you would have believed me, because it is your nature to live in what is false ( cf. Euthymius).

Acts 11:19 — Acts 11:19 . οἱ μὲν οὖν , cf. Acts 8:4 . μὲν οὖν introduces a general statement, whilst δέ (Acts 11:20 ) marks a particular instance. ἐπὶ Σ .: “about Stephen” A. and R. V. (best); somerender “against Stephen,” and others “post Stephanum”. See also critical note.

Acts 8:1 — Acts 8:1 . Σαῦλος δὲ κ . τ . λ ., R.V. joins these words to the conclusion of the previous chapter, and thus brings them into a close and fitting connection with Acts 7:58 . So too Wendt, Blass, Nösgen, Zöckler. ἦν συνευδοκῶν : for this characteristic Lucan

Acts 8:19 — Acts 8:19 . ἵνα ᾧ ἐὰν ἐπιθῷ : “that on whomsoever I lay my hands,” i.e. , quite apart from any profession of faith or test of character; no words could more plainly show how completely Simon mistook the essential source and meaning of the power which he coveted.

Romans 8:23 — Romans 8:23 . Second testimony to the glorious future. οὐ μόνον δὲ sc. ἡ κτίσις not only all creation, but we Christians: we ourselves, τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες . τοῦ πνεύματος is gen of apposition: the spirit which Christians have received is itself

Galatians 5:8 — Galatians 5:8 . It was God who called Abraham, Moses, Samuel and the prophets of old and was now calling the Galatians through the Gospel of which Paul was minister, but this new persuasion was no true gospel, and did not come forth from Him.

Revelation 12:4 — una reminiscencia de un mito etiológico en astrología ( cf. la cauda de la constelación de Escorpio) y de la visión primitiva que consideraba la nube oscura como una serpiente que envolvía las luminarias del cielo en sus espirales hostiles ( Job 3:8 ; Job 26:13 , con A. notas de B. Davidson). Así, los iraníes ( SBE iv. p. lxxiii., Darmesteter) describieron al demonio como una serpiente o un dragón, no por astucia, sino “porque el demonio de la tormenta envuelve a la diosa de la luz con las espirales

Revelation 16:21 — órdenes de Dios. La oscuridad del capítulo 17 surge principalmente de las diferencias de tradición y perspectiva que se reflejan en el texto canónico. La triple interpretación de la Bestia como poder imperial (so 13), como Nero redivivus ( Apocalipsis 16:8 ) y como (11) el octavo rey (siendo las dos últimas aplicaciones de la misma idea) va acompañada de una doble explicación de las siete cabezas (geográfica = 9, histórica = 10), y del sostén de la mujer ( Apocalipsis 16:1 ; Apocalipsis 16:3 ; Apocalipsis

Revelation 5:8 — adoración de Ramsés II. ante el dios sol, la mano izquierda del monarca sosteniendo su ofrenda, su derecha empuñando un cetro y un látigo. El humo fragante del incienso que sube de la mano de un adorador o de un altar en el culto primitivo ( cf. Ezequiel 8:2 8,2 ) para perderse en las alturas, se convirtió en símbolo natural de la oración que se exhalaba desde la tierra al cielo; ver τὸ καθαρώτατον τοῦ θύοντος, πνεῦμα λογικόν de Philo. αἱ … ἁγίων, probablemente una glosa editorial como Apocalipsis 19:8

Revelation 8:4 — Revelation 8:4 . As an agent of God, the angel is commissioned to ratify with Divine approval the petitions of the saints for the end; this involves retribution on the impenitent and hostile world. The prophet is sure such aspirations are in harmony with God’s will.