Bible Commentaries

Matthew 15:8 — Matthew 15:8 . ἡ δὲ καρδία , etc.: at this point the citation is particularly apposite. They were far from the true God in their thoughts who imagined that He could be pleased with gifts made at the expense of filial piety. Christ’s God abhorred such homage, still more the hypocritical pretence of it.

Mark 1:34 — Mark 1:34 . πολλοὺς , many; not all? In Matthew many are brought and all are healed. ἤφιε , allow, imperfect, as if from ἀφίω with augment on preposition, again in Mark 11:16 ; prorsus barbara (Fritzsche). ὅτι ᾔδεισαν α ., because they knew Him. On the insight of demoniacs cf. at Matthew 8:28 ff.

Mark 1:34 — πολλοὺς, muchos; ¿no todo? En Mateo muchos son traídos y todos son sanados. ἤφιε, permitir, imperfecto, como si fuera de ἀφίω con aumento en la preposición, nuevamente en Marco 11:16 ; prorsus barbara (Fritzsche). ὅτι ᾔδεισαν α., porque le conocían. Sobre la intuición de los endemoniados cf. en Mateo 8:28 ss.

Mark 12:8 — Mark 12:8 . Mk. says: the son and heir they killed and cast out of the vineyard. Mt. and Lk. more naturally, as it seems: they cast out and killed. We must understand Mk. to mean cast out dead (Meyer, Weiss, Schanz), or with Grotius we must take καὶ ἐξέβαλον as = ἐκβληθέντα .

Mark 15:17 — Mark 15:17 . ἐνδιδύσκουσιν for ἐνδύουσιν T.R.: a rare word, not in classics, found in Sept [154] and Joseph. (and in Luke 8:27 ; Luke 16:19 ), and because rare, the more probable reading. πορφύραν , a purple garment, for. Mt.’s χλαμύδα κοκκίνην = “ scarlet robe”. ἀκάνθινον σ .: here and in John 19:5 . [154]Septuagint.

Mark 15:17 — ἐνδιδύσκουσιν por ἐνδύουσιν TR: una palabra rara, no en los clásicos, encontrada en Sept [154] y Joseph. (y en Lucas 8:27 ; Lucas 16:19 ), y porque es raro, la lectura más probable. πορφύραν, un vestido de púrpura , para. χλαμύδα κοκκίνην del monte = “ túnica escarlata ”. ἀκάνθινον σ.: aquí y en Juan 19:5 . [154] Septuaginta.

Mark 8:6 — Compare la exigua declaración aquí con la pintoresca descripción en Marco 6:38-40 . El evangelista parece no tener interés en el cuento contado dos veces. Marco 8:7 . ἰχθύδια: otro de los diminutivos de Marcos, pero también lo tiene Mateo ( Marco 15:34 ), probablemente copiado de Marcos. Solo en estos dos lugares.

Luke 13:31-33 — Luke 13:31-33 . Warning against Herod by Pharisees , peculiar to Lk., but Mk. (Mark 3:6 , Mark 8:15 ) has prepared us for combined action of court and religious coteries against Jesus similar to that against Amos (Luke 7:10-13 ), both alike eager to be rid of Him as endangering their power.

Luke 13:31-33 — Advertencia contra Herodes por los fariseos , peculiar de Lk., pero Mc. ( Marco 3:6 ; Marco 8:15 ) nos ha preparado para una acción combinada de la corte y los círculos religiosos contra Jesús similar a la de Amós ( Lucas 7:10-13 ), ambos ansiosos por deshacerse de Él y poniendo en peligro su poder. .

Luke 8:19-21 — Madre y hermanos ( Mateo 12:46-50 ; Marco 3:31-35 ). Dado en una conexión diferente a la de Mt. y Mc. La conexión aquí parece puramente tópica: la visita de los amigos de Jesús le da ocasión de indicar quiénes son los que representan la tierra buena y fructífera ( Lucas 8:21 ).

Luke 8:37 — Luke 8:37 . Lk. is very careful to involve the whole population in the request that Jesus would leave the country the whole multitude of the district of Gerasa, town and country, citizens and farmers. And he gives as the reason, ὅτι φόβῳ μεγάλῳ συνείχοντο , they were possessed with a great fear, panic-stricken.

John 8:10 — John 8:10 . ἀνακύψας … Jesus, lifting His head and seeing that the woman was left alone, says to her: Ἡ γυνή … κατέκρινεν ; “Woman,” nominative for vocative, as frequently, but see critical note, “where are they? Did no man condemn thee?” That is, has no one shown himself ready to begin the stoning?

John 9:8 — John 9:8 . Οἱ οὖν γείτονες … προσαιτῶν ; “The neighbours, then,” who might or might not be at that time near the man’s home, “and those who formerly used to see him, that he was blind” [but προσαίτης is read instead of τυφλὸς by recent editors], “said, Is not this he that sits and begs?”

Acts 26:22 — Acts 26:22 . ἐπικουρίας … τῆς παρὰ ( ἀπὸ ) Θεοῦ : “the help that is from God,” R.V., i.e. , the help which cometh from God only; only here in N.T., cf. Wis 13:18 ( ἐμπειρίας , 2 ), for the use of the same phrase cf. instances in Wetstein from Polybius; the word is found in Josephus, but also frequently in classical Greek, of succour against foes. τυχὼν : no idea of chance, cf. 2 Timothy 2:10 ; the aid was

Acts 4:23 — Acts 4:23 . τοὺς ἰδίους : not necessarily limited to their fellow-Apostles (so Meyer, Blass, Weiss), but as including the members of the Christian community (so Overbeck, Wendt, Hilgenfeld, Zöckler), cf. Acts 24:23 , Joh 13:1 , 1 Timothy 5:8 , and also of one’s fellow-countrymen, associates, John 1:11 , 2Ma 12:22 .

2 Corinthians 12:17 — μή τινα ὧν κ. τ. λ.: de aquellos a quienes (ὧν por atracción por ἐκείνων οὕς) he enviado, ¿hubo alguno por quien me aproveché de ti? La constr. se rompe, y el anacoluthon resultante es uno de los más llamativos en los escritos de San Pablo ( cf. Romanos 8:3 ; Gálatas 1:20 ).

2 Corinthians 5:9 — διὸ καὶ φιλοτιμούμεθα κ. τ. λ .: por lo que también lo hacemos nuestra ambición (ver ref.), ya sea en casa o fuera de casa, sc. , ya sea que a Su venida nos encuentre "en el cuerpo" o "fuera del cuerpo", para serle agradable ; cf. Romanos 14:8 , Filipenses 1:20 , 1 Tesalonicenses 5:10 .

1 Thessalonians 5:4 — De la naturaleza repentina e inesperada del último día, Paul pasa, por una inversión característica de la metáfora en κλέπτας, a un juego de pensamiento sobre el día como luz. Un doble simbolismo de ἡμέρα, como de κοιμᾶσθαι, impregna 4 8. Lightfoot cita un paralelo muy sorprendente de Eur., Iph. Tauro. , 1025 1026.

Hebrews 8:12 — Hebrews 8:12 . ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν … “For I will be merciful to their iniquities, and their sins will I remember no more.” This third better promise is united to the former by ὅτι , showing that the forgiveness of sins or God’s grace is fundamental to any possible renewal and maintenance of covenant.

Revelation 16:4-7 — No más agua potable. La justicia de esta plaga en particular es reconocida por ( Apocalipsis 16:5-6 ) el ángel del elemento en cuestión y por (7) el altar (personificado aquí, en línea con Apocalipsis 6:9-10 y Apocalipsis 8:3 , o de Apocalipsis 14:18 ), que hace eco del grito del ángel.