Bible Commentaries

Matthew 28:9 — καὶ ἰδοὺ, y he aquí otra sorpresa ( Mateo 28:2 ). Están en camino para decirles a los discípulos que serán favorecidos con una reunión en Galilea, ¡y he aquí! ellos mismos tienen el privilegio de encontrarse con el Resucitado. ὑπήντησεν, cf. cap. Mateo 8:34 ; Mateo 25:1 ; Mateo 25:6 . ἐκράτησαν,

Luke 11:20 — inmediatez de la acción divina a través de Jesús, de acuerdo con su costumbre de dar protagonismo al milagro de los actos curativos de Cristo. Pero la cuestión no era sobre el hecho, sino sobre la cualidad moral del milagro. La frase recuerda Éxodo 8:9 . ἔφθασεν: φθάνω en los clásicos significa anticipar, en griego posterior alcanzar , la idea de prioridad se abandona.

Luke 11:44 — the sepulchres are made conspicuous by white-washing to warn passers-by, and the point is the contrast between the fair exterior and the inner foulness. Here the graves become invisible ( ἄδηλα , in this sense here only in N.T.; cf. 1 Corinthians 14:8 ) and the risk is that of being in the presence of what is offensive without knowing. Farrar (C. G. T.) suggests that the reference may be to Tiberias, which was built on the site of an old cemetery.

Luke 11:44 — hacen visibles mediante el blanqueo para advertir a los transeúntes, y el punto es el contraste entre la belleza exterior y la suciedad interior. Aquí las tumbas se vuelven invisibles (ἄδηλα, en este sentido aquí solo en el NT; cf. 1 Corintios 14:8 ) y el riesgo es el de estar en presencia de lo ofensivo sin saberlo. Farrar (CGT) sugiere que la referencia puede ser a Tiberíades, que se construyó en el lugar de un antiguo cementerio.

Luke 16:24 — Luke 16:24 . Πάτερ Ἀ .: the rich man, like Lazarus, is a Jew, and probably, as a son of Abraham, very much surprised that he should find himself in such a place (Matthew 3:8-9 ), and still hoping that the patriarch can do something for him. καταψύξῃ ( καταψύχω , here only in N.T.): surely that small service will not be refused! If the flames cannot be put out, may the pain they cause not be mitigated by a cooling drop of water on the tip of the tongue? a pathetic request.

Luke 22:4 — soldiers, but doubtless pointing to the heads of the temple watches (Levites) who kept order during the feast. They would be necessary to the carrying out of Judas’ plan. The Levites had to perform garrison duty for the temple ( vide Numbers 8:24-25 ). In Acts 4:2 we read of one στρατηγὸς τ . ἱ ., who was doubtless the head of the whole body of temple police. τὸ πῶς : a second reference to the perplexing how .

Luke 22:4 — romanos, pero sin duda apunta a los jefes de las guardias del templo (levitas) que mantenían el orden durante la fiesta. Serían necesarios para llevar a cabo el plan de Judas. Los levitas debían cumplir con la guarnición del templo ( vide Números 8:24-25 ). En Hechos 4:2 leemos de un στρατηγὸς τ. ἱ., quien sin duda era el jefe de todo el cuerpo de policía del templo. τὸ πῶς: una segunda referencia al desconcertante cómo .

Luke 8:55 — Luke 8:55 . τὸ πνεῦμα , her spirit returned = ψυχὴ in Acts 20:10 . φαγεῖν : the order to give the resuscitated child food is not peculiar to Lk., but he places it in a more prominent position than Mk. to show that as she had been really dead she was now really

Luke 9:11 — expression τόπον ἔρημον in Luke 9:10 is probably not genuine. What Lk. appears to have written is that Jesus withdrew privately into a city called Bethsaida. ἀποδεξάμενος , the more probable reading, implies a willing reception or the multitude. Vide Luke 8:40 .

John 1:8 — John 1:8 . οὐκ ἦν ἐκεῖνος … φωτός , the thought of the previous verse is here put in a negative form for the sake of emphasis; and with the same object οὐκ ἦν is made prominent that it may contrast with the ἵνα μαρτυρήση . He (or, that man) was not the light, but he appeared that he might bear witness regarding the light. Why say this of John? Was there any danger that he should be mistaken for the light? Some did think he was the Christ. See John 1:19-20 .

John 11:8 — John 11:8 . The announcement of His intention is received with astonishment: Ῥαββὶ … ἐκεῖ . “Rabbi, the men of Judaea were but now seeking to stone Thee, and goest Thou thither again?” “They think of the danger to Him, and are not without thought

John 12:48 — John 12:48 . Not on that account, however, is the unbeliever scatheless: ὁ ἀθετῶν … ἡμέρᾳ , “he that rejecteth me”; ἀθετεῖν here only in John but used in a similar connection and in the same sense in Luke 10:16 ; cf. 1 Thessalonians 4:8 . For the

John 12:48 — No por eso, sin embargo, el incrédulo queda indemne: ὁ ἀθετῶν … ἡμέρᾳ, “el que me rechaza”; ἀθετεῖν aquí solo en Juan pero usado en una conexión similar y en el mismo sentido en Lucas 10:16 ; cf. 1 Tesalonicenses 4:8 . Para el sentido cf. Juan 1:11 . El que rechaza a Cristo “tiene quien lo juzgue; la palabra que yo hablé, ella lo juzgará en el día postrero”. Nada personal entra en el juicio: el hombre será juzgado por lo que ha oído, por sus oportunidades y luz.

John 15:22 — el revelador del Padre, “no tendrían pecado”, aún serían ignorantes del Padre, pero no habrían incurrido en la culpa que acompaña a la ignorancia mantenida en el presencia de luz. ἔχειν ἁμαρτίαν es joánico, ver Juan 15:24 , Juan 19:11 ; 1 Juan 1:8 . νῦν δὲ πρόφασιν οὐκ ἔχουσι περὶ τῆς ἁμαρτίας αὐτῶν. “Pero ahora”, como he venido, “no tienen excusa para”, etc., πρόφασιν, cf. Salmo 140:4 : “No inclines mi corazón προφασίζεσθαι προφάσεις ἐν ἁμαρτίαις ”.

John 7:8 — John 7:8 . ὑμεῖς … πεπλήρωται “Go ye up to the feast. I go not up yet to this Feast, for my time is not yet fulfilled.” His time for manifesting Himself publicly was not yet come, and therefore He did not wish to go up to the feast with His brothers , who were eager for some public display. Had He gone in their company He would have been proclaimed, and would have appeared to be the nominee of His own family. It was impossible He should go on any such terms.

John 8:29 — John 8:29 . καὶ ὁ πέμψας … πάντοτε . His fidelity to the purpose of the Father that sent Him secured His perpetual presence with Him. By His entire self-abnegation and freedom from self-will He gave room to the Spirit of the Father. Or, as Westcott supposes,

Acts 13:46 — R.V.; repellitis , Vulgate; only in Luke and Paul, cf. 1 Timothy 1:19 , Romans 11:1 , Acts 7:27 ; Acts 7:39 ; frequent in LXX, cf., e.g. , Ps. 93:14, Ezekiel 43:9 , and 3Ma 3:22 ; 3Ma 6:32 , Malachi 2:16; Malachi 2:16 . οὐκ ἀξίους , cf. Matthew 22:8 .

Acts 5:8 — Acts 5:8 . τοσούτου , monstrat pecuniam , Blass, so Zöckler, Holtzmann, Felten, Weiss, and others: genitive of the price. The position of the word in the question is emphatic, cf. Luke 15:29 . Blass would render non pluris (Bornemann, tantilli ), but this

Romans 2:22 — la ganancia, entras en contacto con abominaciones sin recelo? Este es el significado, y no, ¿Robas tú en el templo reteniendo las cuotas del templo? como se ha sugerido. El crimen de ἱεροσυλία se refiere en Hechos 19:37 , y según Josefo, Ant. , iv., 8, 10, estaba expresamente prohibido para los judíos: μὴ συλᾶν ἱερὰ ξενικά, μηδʼ ἂν ἐπωνομασμένον ᾖ τινὶ θεῷ κειμήλιον λαμβάάνειν.

Romans 2:3 — σὺ tiene un fuerte énfasis. El judío ciertamente pensó, en muchos casos, que el privilegio de su nacimiento aseguraría por sí mismo su entrada en el reino ( Mateo 3:8-9 ): esta era su convicción práctica, cualquiera que fuera su credo propio. Sin embargo, la σὺ indica que, de todos los hombres, el judío, tan distinguido por una revelación especial, es el que menos debería haber caído en tal error. Él es “el siervo