Bible Commentaries

Matthew 13:57 — roverb, no meramente judío, sino propiedad común de la humanidad; ejemplos de autores griegos y romanos en Pricaeus y Wetstein, incluido uno de Píndaro sobre la fama que se desvanece en el hogar familiar (Olymp. Ode, xii. 3).

Mark 2:3 — Mark 2:3 . ἔρχονται : historic present with lively effect. The arrival creates a stir. φέροντες : this may mean more than the four who actually carried the sick man ( ὑπὸ τεσσάρων ), friends accompanying. The bearers might be servants (Schanz).

Luke 22:35 — Luke 22:35 . ὅτε ἀπέστειλα : the reference if to Luke 9:3 , or rather, so far as language is concerned, to Luke 10:4 , which relates to the mission of the seventy . ἄτερ as in Luke 22:6 .

John 16:3 — John 16:3 . This fanatical blindness is traced to its source, as in John 15:21 , to their ignorance of God and of Christ: καὶ ταῦτα … ἐμέ . And He forewarns them that they might not be taken unawares.

John 17:16 — Para τηρεῖν ἐκ ver Apocalipsis 3:10 . La razón del odio y la persecución del mundo se da aquí, como en Juan 15:19 , ἐκ τοῦ κόσμου… “Ellos no son del mundo, como yo estoy fuera del mundo”.

John 9:32 — ἐκ τοῦ αἰῶνος, más bien “desde antiguo” que “desde el principio del mundo”. Cf. Lucas 1:70 , τῶν ἀπʼ αἰῶνος προφητῶν, y Hechos 3:21 ; Hechos 15:18 . A esto no hay más respuesta que insultos y despidos.

Acts 22:29 — Acts 22:29 . καὶ … δὲ , cf. Acts 3:24 , Luke 2:35 , Matthew 10:18 ; Matthew 16:18 , John 6:51 ; John 15:27 , Romans 11:23 , 2 Timothy 3:12 , and other instances, Grimm-Thayer, sub v. , δέ , 9. ἐφοβήθη , cf. Acts 16:38 , and the magistrates of Philippi. He seems to have broken two laws,

Acts 23:12 — Acts 23:12 . συστροφήν , Acts 19:40 . ἀνεθεμάτισαν ἑαυτούς : literally “they placed themselves under an anathema,” i.e. , declared themselves liable to the direst punishments of God unless, etc. In N.T. the verb is only used in this passage, cf.

Acts 25:4 — holds that two phases of events are here contrasted: Festus refused to bring Paul away from Cæsarea, but he undertook to hear the charges of the Jews there. ἐν Και ., see critical note, perhaps here εἰς simply = ἐν , so Blass, and Simcox, cf. Mark 13:9 , Acts 19:22 . On the other hand cf. Weiss on the frequent force of εἰς peculiar to Acts 8:40 ; Acts 9:21 (where he reads ἐις ), intimating that Paul had been brought to Cæsarea with the purpose that he should be kept there. The Jews had asked Festus

Acts 3:5 — Acts 3:5 . ὁ δὲ ἐπεῖχεν , sc. , νοῦν (not τοὺς ὀφθαλμούς ); cf. Luke 14:7 , 1 Timothy 4:16 , Sirach 31 (34):2, 2Ma 9:25 (Job 30:26 , A.S. 2 al .) with dative rei ; so in Polybius.

Romans 10:16 — this universal preaching, that there has not been a universal surrender to the Gospel. οὐ πάντες : the Jews are present to the writer’s mind here, though the words might apply more widely; hence the compassionate mode of statement. Cf. Romans 3:3 : εἰ ἠπίστησάν τινες . Yet this quantum of unbelief does not discomfit the Apostle; for it also, as well as the proclamation of the Gospel, is included in the prophecy. τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν is a lament over practically universal unbelief. ἡ

1 Corinthians 1:3 — 1 Corinthians 1:3 . χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ κ . τ . λ .: Paul’s customary greeting; see note on Romans 1:7 . “The occurrence of the peculiar phrase ‘grace and peace’ in Paul, John, and Peter intimates that we have here the earliest Christian

1 Corinthians 14:1-6 — 1 Corinthians 14:1-6 . § 44. THE GIFTS OF TONGUES AND OF PROPHECY. The digression upon ἡ ἀγάπη has not diverted us from the subject of this Div.; Love has shown the way (1 Corinthians 12:31 b ) in which all τὰ πνευματικά (1 Corinthians 12:1 , 1 Corinthians 14:1 ) are to be sought, the animating principle and ulterior aim that should govern their exercise. But the principle of Love supplies, further, a criterion by which the charisms

2 Corinthians 2:13 — 2 Corinthians 2:13 . οὐκ ἔσχηκα ἄνεσιν τῷ πν .: I had no relief for my spirit . So he says again (2 Corinthians 7:5 ) ἐλθόντων ἡμῶν εἰς Μακεδονίαν οὐδεμίαν ἔσχηκεν ἄνεσιν ἡ σὰρξ ἡμῶν . We are not to lay much stress on πνεῦμα being used here and σάρξ there (yet cf. chap.

2 Corinthians 6:1 — 2 Corinthians 6:1 . συνεργοῦντες δὲ καὶ παρακαλοῦμεν κ . τ . λ .: and working together (that is, with God, as is plain from chap. 2 Corinthians 5:20 , and also in connexion with 1 Corinthians 3:9 ; cf. Acts 15:4 ), we, sc. , I, Paul, entreat also ( cf. chap. 2 Corinthians 5:20 , Θεοῦ παρακαλοῦντος διʼ ἡμῶν ) that ye receive not the grace of God (a general phrase, frequently used by St. Paul to express the favours and privileges offered

Galatians 3:17-18 — Galatians 3:17-18 . The inviolate sanctity of God’s earlier covenant in presence of the subsequent promulgation of the Law is here affirmed in virtue of the principle established in Galatians 3:15 . Had the inheritance been made contingent on obedience to

Colossians 3:24 — Colossians 3:24 . However their earthly master may reward their service, there is a Master who will give them a just recompense; although they cannot receive an earthly, He will give them a heavenly inheritance. ἀπὸ Κυρίου : in Ephesians 6:8 παρὰ Κ . The absence

1 Timothy 5:3 — 1 Timothy 5:3 . τίμα : It is difficult to fix precisely the force of τιμάω in this connexion. On the one hand, the passage (1 Timothy 5:3-8 ) is a part of the general directions as to Timothy’s personal relations to his flock. Respect, honour , would, then,

James 5:17 — Ἡλείας: Elijah juega un papel inmenso en la literatura judía posterior, véase Hamburger, op. cit. , artículo “Elías”. Con su mención aquí cf. Sir 48:1 ss. προσευχῇ προσηύξατο: hebraísmo cf. Lucas 22:15 ; Juan 3:29 , etc., etc.

1 Peter 3:12 — 1 Peter 3:12 . πρόσωπον Κυρίου , Jehovah’s face, i.e., wrath (Targum, the face of Jehovah was angry ) as the following clause, to cut off the remembrance of them … shows; cf. Lamentations 4:16 ; Psalms 21:9 . But Peter stops short and leaves room for