Bible Commentaries

Matthew 24:4-14 — Signos preludios del fin . ( Marco 13:5-13 ; Lucas 21:8-19 ). Mateo 24:4 . βλέπετε : otra vez ( vide Mateo 24:2 ), pero aquí = mira, presta atención. Cf. Hebreos 3:12 . πλανήσῃ, para que nadie os engañe ; golpeando la clave ética práctica de todo el discurso: su objetivo no es satisfacer la curiosidad, sino proteger contra el engaño y el terror (μὴ θροεῖσθε, Mateo 24:6 ) cabezas frías, corazones valientes, en una época trágica.

Matthew 7:5 — Matthew 7:5 . ὑποκριτά : because he acts as no one should but he who has first reformed himself. “What hast thou to do to declare my statutes?” Psalms 50:16 . διαβλέψεις , thou will see clearly, vide Mark 8:24-25 , where three compounds of the verb occur, with ανά , διά , and ἐν . Fritzsche takes the future as an imperative and renders: se componere ad aliquid, curare; i.e. , set thyself then to the task of, etc.

Matthew 8:7 — Matthew 8:7 . his is generally taken as an offer on Christ’s part to go to the house. Fritzsche finds in it a question, arranging the words (T. R.) thus: καὶ , λέγει α . ὁ Ἰ ., Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν ; and rendering: “And,” saith Jesus to him, “shall I go and heal him?” = is that what you wish? The following verse then contains the centurion’s reply. This is, to say the least, ingenious.

Mark 6:25 — Mark 6:25 . εὐθὺς μετὰ σπουδῆς , without delay and with quick step, as of one whose heart was in the business. There had been no reluctance then on the girl’s part, no need for much educating to bring her to the point; vide remarks on προβιβασθεῖσα in Matthew 14:8 . Her mother’s child. ἐξαυτῆς (supply ὥρας ), on the spot, at once; request proffered with a cool pert impudence almost outdoing the mother.

Mark 6:25 — εὐθὺς μετὰ σπουδῆς, sin demora y con paso rápido, como de quien tiene el corazón en el negocio. Entonces no hubo desgana por parte de la chica, no hubo necesidad de mucha educación para llevarla al grano; vide comentarios sobre προβιβασθεῖσα en Mateo 14:8 . El hijo de su madre. ἐξαυτῆς (suministro ὥρας), en el acto, de inmediato; pedido ofrecido con una insolencia fresca y impertinente que casi supera a la madre.

Mark 8:33 — Mark 8:33 . ἐπιστραφεὶς : the compound instead of the simple verb in Mt., which Mk. does not use. ἰδὼν τ . μαθ .: the rebuke is administered for the benefit of all, not merely to put down Peter. This resistance to the cross must be grappled with at once and decisively. What Peter said, all felt . In Mk.’s report of the rebuke the words σκάνδαλον εἶ ἐμοῦ are omitted. On the saying vide in Mt.

Luke 11:8 — Luke 11:8 . λέγω ὑμῖν : introducing a confident assertion. διά γε τ . ἀν ., yet at least on account of, etc. He may give or not give for friendship’s sake, but he must give for his own sake. ἀναίδειαν (here only in N.T.), the total disregard of domestic privacy and comfort shown by persistent knocking; very indecent from the point of view of the man in bed ( ἀναίδειαν = τὴν ἐπιμονὴν τῆς αἰτήσεως , Euthym.).

Luke 21:12 — Luke 21:12 . πρὸ δὲ τούτων ἁπάντων : this phrase may be introduced here because Mk.’s account lying under Lk.’s eye mentions the signs in the heaven at a later stage, Luke 21:24 . Or it may be Lk.’s equivalent for “these things are the beginning of birth pangs ” (Mt. Luke 21:8 , Mk. Luke 21:9 ), a Hebrew idea which he avoids. ἀπαγομένους : a technical term in Athenian legal language.

Luke 21:12 — πρὸ δὲ τούτων ἁπάντων: esta frase puede introducirse aquí porque el relato de Marcos que se encuentra bajo el ojo de Lc. menciona las señales en el cielo en una etapa posterior, Lucas 21:24 . O puede ser el equivalente de Lc. para "estas cosas son el principio de dolores de parto " (Mt. Lucas 21:8 , Mc. Lucas 21:9 ), una idea hebrea que él evita. ἀπαγομένους: un término técnico en el lenguaje legal ateniense.

Luke 22:14 — οἱ ἀπόστολοι, los apóstoles , por discípulos en paralelos. Esta designación de los Doce, la iniciativa atribuida a Jesús ( Lucas 22:8 ), y el deseo de Jesús del que se habla en el siguiente ver. todos encajan entre sí e indican un deseo por parte del evangelista de investir de gran significado lo que aquí narra. Parece escribir teniendo en cuenta la práctica de la Iglesia Apostólica en referencia a la Sagrada Comunión.

Luke 4:6 — Luke 4:6 . ἐξουσίαν , authority. Vide Acts 1:7-8 , where this word and δύναμιν occur, the one signifying authority, the other spiritual power . ὅτι ἐμοὶ , etc.: this clause, not in Mt., is probably another instance of Lk.’s editorial solicitude; added to guard against the notion of a rival God with independent possessions and power From the Jewish point of view, it is true, Satan might quite well say this (J.Weiss-Meyer).

Luke 8:16-18 — Quien tiene luz, que la haga brillar ( Mateo 5:15 ; Mateo 10:26 ; Marco 4:21-25 ). Lc. aquí parece seguir a Marcos, que trae en el mismo punto la parábola de la lámpara, exponiendo el deber de los que se inician en los misterios del reino de difundir su luz. Un complemento muy importante a la doctrina expuesta en Lucas 8:10 , que las parábolas estaban destinadas a velar los misterios del reino.

Luke 8:18 — Luke 8:18 enforces the duty thence arising, to be careful hearers; hearing so as really to know; shortcoming here will disqualify for giving light. Jesus has inculcated the duty of placing the light so that it may illuminate; He now inculcates the prior duty of being lights. ὃ δοκεῖ ἔχειν : the δοκεῖ may be an editorial explanatory comment to remove the apparent contradiction between μὴ ἔχη and ὃ ἔχει (Weiss, Mk.-evang., p. 157).

Luke 8:22-25 — La tempestad en el lago ( Mateo 8:23-27 ; Marco 4:35-41 ). El viaje a través del lago tuvo lugar, según Mc., en el día de las parábolas; fue un escape de la multitud, un relato muy real y creíble. Toda la situación en Lc. es diferente: no hay predicación desde un bote, no hay escapatoria cuando la predicación ha terminado. Simplemente sucedió en uno de los días (ἐν μιᾷ τῶν ἡμερῶν).

Luke 8:23 — Luke 8:23 . ἀφύπνωσε , went off to sleep, fatigued with heat and speaking; the storm implies sultry conditions; ἀφυπνοῦν means both to awake = ἀφυπνίζειν , and to go to sleep = καθυπνοῦν ; vide Lobeck, ad Phryn. , p. 224. κατέβη , came down, from the hills. συνεπληροῦντο , they ( i.e. , the boat) were getting full and in danger. Seamen would naturally say, “we were getting full,” when they meant the boat. Examples of such usage in Kypke.

John 11:20 — ἡ οὖν Μάρθα … ἐκαθέζετο. Marta como hermana mayor y dueña de la casa ( Lucas 10:38-40 ) sale al encuentro de Jesús, mientras María se quedó sentada en la casa. “Después de sacar el cuerpo de la casa, todas las sillas y sofás se invierten, y los dolientes se sientan en el suelo en un taburete bajo. Edersheim, loc. cit . Sobre sentarse como una actitud de dolor ver Doughty, Analecta Sacra , sobre Ezequiel 8:14 .

John 5:5 — John 5:5 . ἦν δέ τις ἄνθρωπος … ἀσθενείᾳ . “And there was a certain man there who had spent thirty-eight years in his infirmity:” ἔτη ἔχων , cf. John 5:6 and John 8:57 ; and Achil. Tat., 24. How long he had lain by the water is not said. To find in the man’s thirty-eight years’ imbecility a symbol of Israel’s thirty-eight years in the wilderness is itself an imbecility.

John 5:5 — ἦν δέ τις ἄνθρωπος … ἀσθενείᾳ. “Y había allí un hombre que había estado treinta y ocho años en su enfermedad:” ἔτη ἔχων, cf. Juan 5:6 y Juan 8:57 ; y Aquil. Tat., 24. No se dice cuánto tiempo estuvo junto al agua. Encontrar en la imbecilidad de treinta y ocho años del hombre un símbolo de los treinta y ocho años de Israel en el desierto es en sí mismo una imbecilidad.

John 8:52 — John 8:52 . This confirms the Jews in their opinion that He is not in His right mind, Νῦν ἐγνώκαμεν … they seem to have now got proof of what they had suspected; “antea cum dubitatione aliqua locuti erant,” Bengel. Their proof is that whereas Jesus says that those who keep His word shall never die, Abraham died and the prophets; therefore Jesus would seem to be making Himself greater than those most highly revered personages.

Revelation 21:5 — The first and only time that God addresses the seer, or indeed (apart from Revelation 1:8 ) speaks at all. The almost unbroken silence assigned to God in the Apocalypse corresponds to the Egyptian idea of the divine Reason needing no tongue but noiselessly directing mortal things by righteousness (Plut. de Iside , 75; hence the deity is symbolised by the ciocodile, which was believed to be the only animal without a tongue).