Bible Commentaries

Matthew 8:16-17 — Matthew 8:16-17 . Events of that Sabbath evening (Mark 1:32-34 ; Luke 4:40-41 ). A general statement, which, after Matthew 4:23 f., might have been dispensed with; but it is in the source (Mark) in the same context, and it gives our evangelist a welcome opportunity of quoting a prophetic text in reference to Christ’s healing work.

Matthew 8:34 — ; Mateo 25:6 implica una ligera diferencia de significado; ὑπάντησις = casualidad accidental o encuentro sigiloso; ἀπάντησις = una reunión diseñada abierta. El carácter furtivo de la reunión implícita en ὑπὸ está bien ilustrado en ὑπήντησαν, Mateo 8:28 , de esta narración. La afirmación de que toda la ciudad salió al encuentro de Jesús implica un informe que le echa la culpa del hecho. Pero el relato de Mateo es muy resumido, y debe ser complementado con las declaraciones de Marcos y Lucas, de

Mark 13:1 — Mark 13:1 . εἷς τ . μαθητῶν , one of the disciples; the disciples generally in Mt.; who, not said, nor for what motive; probably to divert the Master from gloomy thoughts. ποταποὶ λίθοι , etc.: what stones and what buildings! the former remarkable for size, as described by Josephus (Antiq., xv., 11, 3); the latter for beauty. On ποταπός vide at Matthew 8:27 .

Luke 6:8 — Luke 6:8 . ᾔδει : a participle might have been expected here = He knowing their thoughts said, etc. ἔγειρε καὶ στῆθι , etc.: this command was necessary to bring the matter under the notice of the audience present, who as yet knew nothing of the thoughts of the Pharisees, and possibly were not aware that the man with the withered hand was present.

Acts 8:15 — Acts 8:15 . οἵτινες : on this form of the relative see Rendall, in loco; Blass however regards it as simply = οἵ , Grammatik , p. 169, cf. Acts 12:10 . καταβάντες , cf. Acts 24:1 (Luke 2:42 ), Acts 11:2 , Acts 21:12 ; Acts 21:15 . Wendt defends the historical

Acts 8:39 — Acts 8:39 . Πνεῦμα Κ . ἥρπασε : although the expression is simply Πνεῦμα Κ . the reference is evidently to the same divine power as in Acts 8:29 , and cannot be explained as meaning an inward impulse of the Evangelist, or as denoting a hurricane or storm of

1 Corinthians 15:42-43 — to regard σπείρεται and ἐγείρεται as impersonal , since no subject is supplied; the vbs., thrice repeated with emphasis, are contrasted in idea; the antithesis lies between two opp [2526] stages of being ( cf. , for the mode of expression, Luke 12:48 ). σπείρεται recalls, and applies in the most general way, the ὃ σπείρεις and σπέρματα of 1 Corinthians 15:36 ff. To interpret this vb [2527] as figuring the act of burial (“verbum amœnissimum pro sepultura,” Bg [2528] ; so Cm [2529] ,

1 Corinthians 15:42-43 — σπείρεται y ἐγείρεται como impersonales , ya que no se proporciona ningún sujeto; los vbs. , tres veces repetidas con énfasis, se contrastan en idea; la antítesis se encuentra entre dos opp [2526] etapas del ser ( cf. , para el modo de expresión, Lucas 12:48 ). σπείρεται recuerda, y aplica de la manera más general, el ὃ σπείρεις y σπέρματα de 1 Corintios 15:36 ss. Interpretar este vb [2527] como figurando el acto del entierro (“verbum amœnissimum pro sepultura”, Bg [2528]; so Cm [2529], Gr [2530], Mr [2531],

2 Corinthians 8:12 — εἰ γὰρ ἡ προθυμία κ. τ. λ.: porque si la prontitud está allí, es aceptable según lo que uno tiene, no según lo que no tiene: cf. 2 Corintios 9:7 ; Marco 12:43 y Tob 4:8, “Según tus bienes, da limosna conforme a tu abundancia; si tienes poco, no temas dar limosna conforme a ese poco”.

Philippians 1:13 — Philippians 1:13 . For the skilful rhetorical structure of Philippians 1:13-17 see J. Weiss, Beitr. , p. 17, who compares Romans 2:6-12 . τὰ δεσμά is, on the whole, more common; see Luke 8:29 , Acts 16:26 ; Acts 20:23 . According to Cobet, Mnemosyne , 1858, p. 74 ff. (quoted in W-Sch [4] , p. 85, n. 8), the neuter form refers to actual bonds, the masc. to the imprisonment. But there seems to be no distinction, e.g. , in Attic Inscrr

Philippians 1:13 — Para la hábil estructura retórica de Filipenses 1:13-17 ver J. Weiss, Beitr. , pags. 17, que compara Romanos 2:6-12 . τὰ δεσμά es, en general, más común; ver Lucas 8:29 ; Hechos 16:26 ; Hechos 20:23 . Según Cobet, Mnemosyne , 1858, p. 74 y ss. (citado en W-Sch [4], p. 85, n. 8), la forma neutra se refiere a enlaces reales, el masc. al encarcelamiento. Pero no parece haber distinción, por ejemplo , en Attic Inscrr

1 Thessalonians 2:10 — 1 Thessalonians 2:10 . “We made ourselves yours” ( cf. 8), the dative going closely (as Romans 7:3 ) with the verb, which is qualified (as in 1 Corinthians 16:10 ) by the adverbs; so Born., Findlay. ὑμῖν κ . τ . λ . (dative of possession). Paul had met other people at Thessalonica, but only the Christians could properly judge his real character and conduct.

2 Thessalonians 3:8 — 2 Thessalonians 3:8 . Paul’s practice of a trade and emphasis upon the moral discipline of work are quite in keeping with the best Jewish traditions of the period. Compare e.g. , the saying of Gamaliel II. ( Kiddusch . i. 11): “He who possesses a trade is like a fenced vineyard, into which no cattle can enter, etc.” δωρεάν = “for nothing, gratis”.

Hebrews 9:11 — in, securing and applying by His ministry τὰ πέλλ . ἀγαθά . The genitive here is nearly equivalent to the accusative τὰ μρὸς τὸν Θεόν in Hebrews 2:17 ” (Vaughan). The good things that were to be under the new covenant are specified in Hebrews 8:10-12 ; they surpassed all expectation, however. “The High Priest” of the good things coming, is a notable title. Possibly it is only equivalent to “High Priest of the new covenant,” the contents being used to stand for the whole

Hebrews 9:11 — ministrando, asegurando y aplicando por Su ministerio τὰ πέλλ. ἀγαθά. El genitivo aquí es casi equivalente al acusativo τὰ μρὸς τὸν Θεόν en Hebreos 2:17 ” (Vaughan). Las cosas buenas que habrían de estar bajo el nuevo pacto se especifican en Hebreos 8:10-12 ; sin embargo, superaron todas las expectativas. “El Sumo Sacerdote” de las cosas buenas que se avecinan, es un título notable. Posiblemente solo sea equivalente a "Sumo Sacerdote del nuevo pacto", y el contenido se usa para representar toda la

1 John 2:4 — 1 John 2:4 . μὴ τηρῶν , in classical Greek a gentle hypothesis, merely suggesting a possible case; but in later Greek μή is the regular negative with participles. It was an actual error, else the Apostle would hardly have spoken so emphatically about it. ψεύστης , see note on 1 John 1:6 . ἀλήθεια , see note on 1 John 1:8 .

1 John 2:4 — μὴ τηρῶν, en griego clásico una hipótesis suave, simplemente sugiriendo un caso posible; pero en griego posterior μή es el negativo regular con participios. Fue un error real, de lo contrario el Apóstol difícilmente habría hablado tan enfáticamente al respecto. ψεύστης, ver nota en 1 Juan 1:6 . ἀλήθεια, ver nota en 1 Juan 1:8 .

Revelation 1:1 — Revelation 1:1 . δούλοις , in specific sense of Revelation 10:7 , Revelation 11:18 , after Daniel 9:6 ; Daniel 9:10 ; Zechariah 1:6 , and Amos 3:7 ( ἀποκαλύψῃ παιδείαν πρὸς τοὺς δούλους αὐτοῦ τοὺς προφήτας ). Jesus Christ is used only in Revelation 1:1-5 (Revelation 22:21 ?), Lord Jesus only in Revelation 22:20 , Lord ( i.e. ,

Revelation 1:1 — δούλοις, en el sentido específico de Apocalipsis 10:7 ; Apocalipsis 11:18 , después Daniel 9:6 ; Daniel 9:10 ; Zacarías 1:6 y Amós 3:7 (ἀποκαλύψῃ παιδείαν πρὸς τοὺς δούλους αὐτοῦ τοὺς προφήτας). Jesucristo se usa solo en Apocalipsis 1:1-5 ( Apocalipsis 22:21 ?), Señor Jesús solo en Apocalipsis 22:20 , Señor ( i. mi.

Revelation 11:17 — Revelation 11:17 . ὁ ἐρχόμενος is naturally omitted from this paean; God has already come! The variation of order in Revelation 1:4 and Revelation 1:8 has no occult significance. The phrase Lord God is considered by Philo (on Genesis 7:5 ) specially applicable to seasons of judgment; Lord precedes God , since the former signifies not beneficence but “royal and destructive power”.