Bible Commentaries

Matthew 15:28 — accedió inmediatamente a su petición con intenso deleite en su fe, que puede haber recordado la de otro gentil ( Mateo 8:10 ). ὦ γύναι: exclamación en un tono enriquecido por las armonías de múltiples emociones. ¡Qué refrigerio para el corazón de Cristo pasar de ese lúgubre tradicionalismo pestilente a esta expresión de una naturaleza moral simple y sin sofisticación en suelo pagano! La transición de una escena a la otra sirve inconscientemente a los propósitos del arte dramático consumado.

Matthew 27:17 — τίνα θέλετε ἀπολύσω. Aquí Pilato parece tomar la iniciativa; en mk. primero se le recuerda la costumbre ( Mateo 15:8 ). Todo el relato de Mk. es más completo y más claro. Βαρ. ἢ Ἰησ. Los dos nombres puestos ante la gente, como presumiblemente ambos más o menos populares, Barrabás por alguna razón desconocida, Jesús por inferencia de ser llamado "Cristo". No hay favoritismo implícito. Pilato está a tientas, quiere hacer lo popular como lo más seguro para él.

Mark 8:14 — Mark 8:14 . εἰ μὴ ἕνα ἄρτον : a curiously exact reminiscence where so much else that seems to us more important is left vague. But it shows that we have to do with reality, for the suggestion of the Tübingen critics that it is a mere bit of word painting is not credible. The one loaf seems to witness to a Christ-like easymindedness as to food in the disciple-circle. Let to-morrow look after itself!

Luke 11:9-13 — La moraleja de la historia ( cf. Mateo 7:7-11 ). κἀγὼ ὑμῖν, etc., y yo (el mismo orador que en Lucas 11:8 ) les digo , con igual confianza. Lo que Jesús dice es resumido: tú también obtendrás lo que quieras de Dios, tan ciertamente como el hombre de mi relato obtuvo lo que quería; oren, pues, imitando su ἀναίδεια. El prójimo egoísta representa a Dios como parece, y la oración persistente parece un desprecio desvergonzado de su aparente indiferencia.

Luke 22:14 — Luke 22:14 . οἱ ἀπόστολοι , the apostles , for disciples in parallels. This designation for the Twelve, the initiative ascribed to Jesus (Luke 22:8 ), and the desire of Jesus spoken of in next ver. all fit into each other and indicate a wish on the part of the evangelist to invest what he here narrates with great significance. He seems to write with the practice of the Apostolic Church in view in reference to the Holy Communion.

Luke 3:8 — Luke 3:8 . καρποὺς : instead of καρπὸν , perhaps to answer to the various types of reform specified in the sequel. ἄρξησθε instead of δόξητε ( vide on Mt.), on which Bengel’s comment is: “omnem excusationis etiam conatum praecidit”. While the words they are forbidden to say are the same in both accounts, perhaps the raising up children to Abraham has a wider range of meaning for the Pauline Lk. than for Mt.: sons from even the Pagan world.

Luke 8:13 — Luke 8:13 . μετὰ χαρᾶς : common to the three reports, a familiar and important feature of this type emotional religion. πρὸς καιρὸν πιστεύουσι , believe for a season, instead of Mt.’s and Mk.’s, he (they) is (are) temporary. ἐν καιρῷ πειρασμοῦ : a more comprehensive expression than that common to Mt. and Mk., which points only to outward trial, tribulation, or persecution. The season of temptation may include inward trial by deadness of feeling, doubt, etc. (Schanz).

Luke 8:34-39 — La secuela . Lc. cuenta la segunda parte de la historia en gran medida como se da en Mc., con ligeras variaciones estilísticas. En Lucas 8:36 , él sustituye la expresión πῶς ἐσώθη ὁ δαιμονισθείς, cómo se salvó el endemoniado, por Mc. "cómo sucedió con el endemoniado y con los cerdos", sugiriendo la idea de que la destrucción de los cerdos fue un parte de la cura. Tuvieron que ser ahogados para que pudiera recuperar la cordura.

Luke 8:43 — Luke 8:43 . ἀπὸ : indicating the terminus a quo. Mk. uses the accusative of duration. προσαναλώσασα (here only in N. T.), having expended in addition: to loss of health was added loss of means in the effort to gain it back. βίον , means of life, as in Luke 15:12 ; Luke 15:30 , Luke 21:4 . οὐκ ἴσχυσεν , etc., was not able to get healing from any (physician), a milder way of putting it than Mk.’s.

Luke 9:9 — Luke 9:9 . Ἰ . ἐγὼ ἀπεκεφάλισα : the fact stated in the form of a confession by the criminal, but the grim story not told. ἐγὼ , emphatic, the “I” of a guilty troubled conscience. τις : he has no theory, but is simply puzzled, yet the question almost implies suspicion that Jesus is John returned to life. Could there be two such men at the same period? καὶ ἐζήτει ἰδεῖν αὐτόν : this points forward to Luke 23:8 .

John 11:20 — John 11:20 . ἡ οὖν Μάρθα … ἐκαθέζετο . Martha as the elder sister and mistress of the house (Luke 10:38-40 ) goes out to meet Jesus, while Mary remained seated in the house. “After the body is carried out of the house all chairs and couches are reversed, and the mourners sit on the ground on a low stool.” Edersheim, loc. cit . On sitting as an attitude of grief see Doughty, Analecta Sacra , on Ezekiel 8:14 .

John 12:46 — John 12:46 . ἐγὼ φῶς … μείνῃ . “I am come into the world as light,” and in the connection, especially as light upon God and His relation to men. The purpose of His coming was to deliver men from their native darkness: ἵνα … ἐν τῇ σκοτίᾳ μὴ μείνῃ , “should not abide in the darkness”; cf. John 1:9 , John 8:12 ; John 3:18-19 , John 9:41 ; also 1 John 2:9 ; 1 John 2:11 .

John 7:10 — John 7:10 . Ὡς δὲ ἀνέβησαν … κρυπτῷ . “But when His brothers had gone up, then He also went up to the Feast, not openly, but, as it were, in secret.” That is to say, He went up, but not at His brothers’ instigation, nor with the publicity they had recommended. [Of course if we read in John 7:8 ἔγω οὐκ ἀναβαίνω a change of mind must be supposed, although not the “inconstantia” alleged by Porphyry.]

Acts 23:9 — on Acts 5:17 . γραμματεῖς , the professional lawyers exercised considerable influence in the Sanhedrim, belonging chiefly to the Pharisees, but also numbering in their ranks some Sadducean scribes, Schürer, Jewish People , div. ii., vol. i., pp. 178, 319, E.T. The notice may therefore be placed to the writer’s accuracy. διεμάχοντο : only here in N.T., cf. LXX, Daniel 10:20 , Sir 8:1 ; Sir 8:3 ; Sir 51:19 R., frequent in classics. Overbeck and Holtzmann can only see in this scene a repetition

Acts 27:44 — on pieces from the ship,” Ramsay; the planks which were in use in the ship as distinguished from actual parts or fragments of the ship in the next clause; in LXX, Ezekiel 27:5 , the word is used of planks for the deck of a ship (Song of Solomon 8:9 , 2 Kings 12:9 (?)). Breusing, pp. 45, 203 (so Blass), takes it of the boards or planks which were used for keeping the cargo firmly in its place. The furniture of the vessel had already been thrown overboard, so that we can only think of the pieces

Acts 28:4 — Acts 28:4 . τὸ θηρίον : “the beast,” R.V. Although this is the meaning of the Greek word, it is to be noted that St. Luke uses it here exactly as the medical writers, who applied it to venomous serpents in particular, to the viper, ἔχιδνα (so Aristotle),

Ephesians 1:5 — in any Greek writer before Paul. It is found in Heliodorus, Ignatius, etc. In the NT it is always used of God as determining from eternity, sometimes with the further definition πρὸ τῶν αἰώνων (1 Corinthians 2:7 ) decreeing to do something (Acts 4:28 ); foreordaining things or persons (1 Corinthians 2:7 ; Romans 8:29 ff.); or, as here, appointing one beforehand to something. The πρὸ in the compound verb expresses the fact that the decree is prior to the realisation of its object. The aor. part,

Ephesians 1:5 — escritor griego anterior a Pablo. Se encuentra en Heliodoro, Ignacio, etc. En el NT siempre se usa de Dios como determinante desde la eternidad, a veces con la definición adicional πρὸ τῶν αἰώνων ( 1 Corintios 2:7 ) decretando hacer algo ( Hechos 4:28 ); predestinando cosas o personas ( 1 Corintios 2:7 ; Romanos 8:29 ff. ); o, como aquí, nombrar a uno de antemano para algo. La πρὸ en el verbo compuesto expresa el hecho de que el decreto es anterior a la realización de su objeto. El aor. parte,

Philemon 1:15 — ἐχωρίσθη: una manera muy delicada de decirlo. πρὸς ὥραν: cf. 2 Corintios 7:8 ; Gálatas 2:5 . αἰώνιον: no hay razón por la que esto no deba tomarse en un sentido literal, siendo la referencia a Onésimo como ἀδελφὸν ἀγαπητόν, no como δοῦλον. ἀπέχῃς: cf. Filipenses 4:18 , aunque la idea de restitución es prominente aquí, la de posesión completa también parece estar presente en vista de αἰώνιον y ἀδελφὸν ἀγαπ., pero ver más Intr., § III.

Revelation 12:15 — Otra metáfora mitológica de persecución o perseguidores, como “torrentes de Belial” ( Salmo 18:4 ). Como el dragón primitivo era con frecuencia un monstruo marino, desde Tiâmat en adelante, su conexión con el agua ( cf. sobre Apocalipsis 8:10 ) fue un desarrollo natural en la antigüedad ( cf. Pausan. ver 43 f.) e incluso literatura semítica ( p. ej ., Salmo 74:4 ; Ezequiel 29, 32). La serpiente en el río era, para los zoroastrianos, una creación del espíritu maligno (Vend. i. 3).