Bible Commentaries

Matthew 22:24 — Matthew 22:24 . Μωσῆς εἶπεν , what is put into the mouth of all is a free combination of Deuteronomy 25:5-6 , with Genesis 38:8 . In the latter text the Sept [125] has ἐπιγαμβρεύσαι for the Heb. יַבֵּם = to perform the part of a levir (Latin for brother-in-law) by marrying a deceased brother’s widow having no children. An ancient custom not confined to Israel, but practised by Arabians and other peoples ( vide Ewald, Alterthümer , p. 278; Benzinger, H. A , p. 345). [125] Septuagint.

Mark 11:8 — Mark 11:8 . στιβάδας ( στιβάς from στείβω , to tread, hence anything trodden, such as straw, reeds, leaves, etc.; here only in N. T.); “layers of leaves,” R. V [103] , margin; or layers of branches ( κλάδους , Mt.) obtained, as Mk. explains, by cutting

Mark 12:4 — Mark 12:4 . ἐκεφαλί ( αί , T.R.) ωσαν : ought to mean, summed up ( κεφάλαιον , Hebrews 8:1 = the crown of what has been spoken), but generally taken to mean “smote on the head” (“in capite vulneraverunt,” Vulg [110] ). A “veritable solecism,” Meyer (“Mk. confounded κεφαλαιόω with κεφαλίζω ”).

Mark 12:4 — ἐκεφαλί (αί, TR) ωσαν : debería significar, resumido (κεφάλαιον, Hebreos 8:1 = la corona de lo que se ha dicho), pero generalmente se entiende como “golpe en la cabeza” (“in capite vulneraverunt”, Vulg [110]). Un “verdadero solecismo”, Meyer (“Mk. confundió κεφαλαιόω con κεφαλίζω”). Field dice: “Solo podemos conjeturar que

Mark 8:34 — Mark 8:34 . τὸν ὄχλον , the crowd. Even here! A surprise; is it not a mistake? So appears to think Weiss, who (in Meyer) accounts for the reference to a crowd by supposing that the words of Matthew 10:38 are in his mind, which are given in Luke 14:25 as spoken to a crowd, probably because they were so given in his source. Jesus certainly desired to be private at this time, and in the neighbourhood of Caesarea Philippi ought to have succeeded.

Luke 11:9-13 — Luke 11:9-13 . The moral of the story ( cf. Matthew 7:7-11 ). κἀγὼ ὑμῖν , etc., and I (the same speaker as in Luke 11:8 ) say to you , with equal confidence. What Jesus says is in brief: you also will get what you want from God, as certainly as the man in my tale got what he wanted; therefore pray on, imitating his ἀναίδεια . The selfish neighbour represents God as He seems, and persistent prayer looks like a shameless disregard of His apparent indifference.

Luke 15:8 — Luke 15:8 . ἅπτει λ ., lights a lamp. The verb used in this sense in N.T. only in Lk. No windows in the dwellings of the poor: a lamp must be lighted for the search, unless indeed there be one always burning on the stand. σαροῖ : colloquial and vulgar for σαίρει , vide on Matthew 12:44 . ζητεῖ ἐπιμελῶς : the emphasis in this parable lies on the seeking ἅπτει , σαροῖ , ζητεῖ ; in the Lost Sheep on the carrying home of the found object of quest.

John 12:4 — John 12:4 . Hence the οὖν in John 12:4 , λέγει οὖν εἶς … πτωχοῖς ; “one” of His disciples. Matthew (Matthew 26:8 ) leaves all the disciples under the reproach, which John transfers to Judas alone. On the designation of Judas see John 6:71 . Westcott, however, with a harmonising tendency, says “Judas expressed what others felt”. But this is contradicted

John 12:4 — De ahí el οὖν en Juan 12:4 , λέγει οὖν εἶς… πτωχοῖς; “uno” de Sus discípulos. Mateo ( Mateo 26:8 ) deja a todos los discípulos bajo el reproche, que Juan transfiere solo a Judas. Sobre la designación de Judas ver Juan 6:71 . Westcott, sin embargo, con una tendencia armonizadora, dice que “Judas expresó lo que otros sintieron”. Pero esto se contradice

John 4:8 — John 4:8 . οἱ γὰρ μαθηταὶ … ἀγοράσωσι . This gives the reason for the request. Had the disciples been present they would have made the request: an indication of the relations already subsisting between the disciples and the Lord. Probably the five first called were still with Him. That the disciples had gone to buy in Sychar, shows either that the law allowed trading with Samaritans, or that Jesus and His disciples ignored the law. But the woman is surprised at the request of Jesus.

Acts 27:14 — in the Cretan waters; as the ship crossed the open bay between Cape Matala and Phœnice, the wind suddenly shifting to the north, a violent hurricane (strictly from east-north-east) burst upon them from Mount Ida, cf. St. Luke’s κατέβη , Luke 8:23 , of a squall descending from the hills on the Lake of Gennesaret, and κατὰ τοῦ κρημνοῦ , Luke 8:33 , cf. Matthew 8:32 (J. Smith, Weiss, Zöckler). Breusing, p. 164 (so Hackett, Lewin, Farrar), takes κατʼ αὐτῆς as = against the ship, but the word

Romans 8:7 — F. La razón por la cual la mente de la carne termina tan fatalmente: es la hostilidad hacia Dios, la fuente de la vida. La alienación de Él es necesariamente fatal. Es la carne que no se somete a Dios (pues ciertamente no puede hacerlo); como asiento del pecado que mora en nosotros, está en rebelión permanente, y los que están en él (una expresión más fuerte, pero sustancialmente idéntica a los que están detrás de él, Romanos 8:5 ) no pueden agradar a Dios.

1 Corinthians 13:12 — present. διʼ ἐσόπτρου , “by means of a mirror”: ancient mirrors made of burnished metal a specialty of Cor [2001] were poor reflectors; the art of silvering glass was discovered in the 13th century. ἔσοπτρον = κάτοπτρον (2 Corinthians 3:18 ), or ἔνοπτρον (cl [2002] Gr [2003] ); not διόπτρα , speculare , the semi-transparent window of talc (the lapis specularis of the ancients), as some have explained the term. cf. Philo, De Decal ., § 21, “As by a mirror, the reason discerns

1 Corinthians 13:12 — inmediato . διʼ ἐσόπτρου, “por medio de un espejo”: los espejos antiguos hechos de metal bruñido, una especialidad de Cor [2001], eran malos reflectores; el arte de platear el vidrio se descubrió en el siglo XIII. ἔσοπτρον = κάτοπτρον ( 2 Corintios 3:18 ), o ἔνοπτρον (cl [2002] Gr [2003]); no διόπτρα, speculare , la ventana semitransparente de talco (el lapis specularis de los antiguos), como algunos han explicado el término. cf. Philo, De Decal ., § 21, “Como por un espejo, la razón discierne imágenes

1 Corinthians 4:18-19 — 1 Corinthians 4:18-19 . ὡς μὴ ἐρχομένου δὲ μου πρὸς ὑμᾶς ἐφυσιώθησάν τινες : “Some however have been puffed up, under the idea that I am not coming to (visit) you”. The contrastive δὲ points to a group of inflated persons ( cf. 1 Corinthians 4:6 , 1 Corinthians

1 Corinthians 4:18-19 — μὴ ἐρχομένου δὲ μου πρὸς ὑμᾶς ἐφυσιώθησάν τινες : “Algunos, sin embargo, se han envanecido, con la idea de que no voy a (visitarte)”. El contrastivo δὲ apunta a un grupo de personas infladas ( cf. 1 Corintios 4:6 ; 1 Corintios 5:2 ; 1 Corintios 8:2 ) hostiles a los “caminos” de Pablo. El deseo fue padre del pensamiento, que fue sugerido a “algunos” por el hecho de la venida de Timoteo . Se portaron más insolentemente como si no temieran la corrección; ¡ o se imaginan que Pablo les tiene miedo

2 Corinthians 4:10-11 — gen. subjecti ). The phrase περιφέρειν τὴν νέκρωσιν τοῦ Ἰησοῦ conveys, then, an idea comparable to that involved in other Pauline phrases, e.g. , “to die daily” (1 Corinthians 15:31 ), “to be killed all the day long” (Romans 8:36 , a quotation from Ps. 43:22), “to know the fellowship of His sufferings, becoming conformed unto His death” (Philippians 3:10 ), “to fill up that which is lacking of the afflictions of Christ in my flesh” (Colossians 1:24

2 Corinthians 4:4 — Hebrews 1:3 ). P. Ewald, who maintains that St. Paul was acquainted with a Johannine tradition of our Lord’s words, finds in 2 Corinthians 4:3-4 reminiscences of conversations reported in the Fourth Gospel. Thus we have in consecutive verses (John 8:44-45 ) ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ … οὐ πιστεύετέ μοι , and the expression ὁ Θεὸς τοῦ αἰῶνος τούτου is comparable with ὁ ἄρχων τοῦ κόσμου τούτου (John 12:31 ; John 14:30 ; John 16:11 ). The parallels are certainly interesting; cf. also the

1 Timothy 5:2 — según su edad, como hijos e hijas; hermanos y hermanas; padres y madres. Ellicott cita la máxima de Jerome, “Omnes puellas et virgines Christi aut aequaliter ignora aut aequaliter dilige” (Epist. 52, 5, p. 259). Compárese con Imitatione Christi , i. 8, “No seas amigo de ninguna mujer, sino encomienda a Dios a todas las buenas mujeres en general”.

Revelation 20:14 — de la presa de la Muerte (la cita intermedia para los muertos, excepto para los mártires, cf. Apocalipsis 6:10 ), naturalmente deja de tener cualquier función. Esta era la anhelada esperanza del cristianismo primitivo como del judaísmo ( Isaías 25:8 ). La idea de Juan sobre la segunda muerte es mucho más realista y severa que la helénica o la filónica ( cf. de Proem, et Poen . §12, etc.).