Bible Commentaries

Matthew 26:1-2 — Matthew 26:1-2 contain a prediction by Jesus two days before Passover of His approaching death; Matthew 26:3-5 a notice of a consultation by the authorities as to how they might compass His death. n the parallels the former item appears as a mere date for the latter, the prediction being eliminated.

Matthew 26:5 — Matthew 26:5 . ἔλεγον δὲ : δὲ points back to Matthew 26:1 , which fixes the passion in Passover time, while the Sanhedrists thought it prudent to keep off the holy season for reason given. μὴ , etc., to avoid uproar apt to happen at Passover time, Josephus teste (B. J., i., 4, 3).

Matthew 26:5 — ἔλεγον δὲ: δὲ apunta a Mateo 26:1 , que fija la pasión en el tiempo de la Pascua, mientras que los sanedristas consideraron prudente evitar la temporada santa por la razón dada. μὴ, etc., para evitar el alboroto que puede ocurrir en el tiempo de la Pascua, Josefo teste (BJ, i., 4, 3).

Matthew 7:19 — y ven esto tan cierto que no dudan en cortar y quemar un árbol degenerado, como si fuera posible que pudiera dar buenos frutos el próximo año. μὴ ποιοῦν, si no lo hace, que una vez comprobado. Weiss piensa que este versículo es importado de Mateo 3:10 y ajeno a la conexión.

Mark 14:64 — Mark 14:64 . τί ὑμῖν φαίνεται , what appears to you to be the appropriate penalty of such blasphemous speech? = τί ὑμῖν δοκεῖ in Mt. Nösgen denies the equivalence, and renders Mk.’s peculiar phrase: what lies for you on the hand, what is now your duty? with appeal to Xenophon, Anab., v., 7, 3.

Luke 1:11 — Luke 1:11 . ὤφθη : the appearance very particularly described, the very position of the angel indicated: on the right side of the altar of incense; the south side, the propitious side say some, the place of honour say others. The altar of incense is called, with reference to its function, θυμιατήριον in Hebrews 9:3 .

Luke 11:48 — Luke 11:48 points the moral. ἄρα : perhaps with Schleiermacher we should write ἆρα , taking what follows as a question. οἰκοδομεῖτε , ye build , absolutely (without object, vide note 3 above). Tomb-building in honour of dead prophets and killing of living prophets have one root: stupid superstitious reverence for the established order.

Luke 3:15 — Luke 3:15 . προσδοκῶντος : in Mt. and Mk. John introduces the subject of the Messiah of his own accord: in Lk. in answer to popular expectation and conjecture; an intrinsically probable account, vide on Mt. μήποτε , etc., whether perhaps he might not himself be the Christ; expresses very happily the popular state of mind.

Luke 4:3-4 — Luke 4:3-4 . First temptation . τῷ λίθῳ τ .: possibly the stone bore a certain resemblance to a loaf. Vide Farrar’s note (C. G. T.), in which reference is made to Stanley’s account ( Sinai and Palestine , p. 154) of “Elijah’s melons” found on Mount Carmel, as a sample of the crystallisations found in limestone formations.

Luke 8:19-21 — Madre y hermanos ( Mateo 12:46-50 ; Marco 3:31-35 ). Dado en una conexión diferente a la de Mt. y Mc. La conexión aquí parece puramente tópica: la visita de los amigos de Jesús le da ocasión de indicar quiénes son los que representan la tierra buena y fructífera ( Lucas 8:21 ).

Acts 22:11 — Acts 22:11 . οὐκ ἐνέβλεπον , cf. Xen., Mem. , iii., 11, 10, here absolute, Grimm-Thayer, sub v. : chap. ix., 8, gives the fact of the blindness, here we have its cause as from St. Paul’s personal reminiscence. δόξης : Heb. כָּבוֹד cf. 1 Corinthians 15:40 , 2 Corinthians 3:7 , and Luke 9:31 .

Romans 10:13 — Porque todo aquel que invoque el nombre del Señor será salvo. Las palabras son de Joel 3:5 (= Joel 2:32 LXX). “El Señor” en el original es Jehová; aquí, manifiestamente, Cristo es una prueba de cuán completamente Cristo está en el lugar de Dios en todo lo que concierne a la salvación.

Romans 7:11 — Romans 7:11 . Yet this result is not due to the commandment in itself. It is indwelling sin, inherited from Adam, which, when it has found a base of operations, employs the commandment to deceive ( cf. Genesis 3:13 ) and to kill. “Sin here takes the place of the Tempter” in Genesis (S. and H.).

2 Corinthians 12:17 — μή τινα ὧν κ. τ. λ.: de aquellos a quienes (ὧν por atracción por ἐκείνων οὕς) he enviado, ¿hubo alguno por quien me aproveché de ti? La constr. se rompe, y el anacoluthon resultante es uno de los más llamativos en los escritos de San Pablo ( cf. Romanos 8:3 ; Gálatas 1:20 ).

Ephesians 1:3 — Ephesians 1:3 . εὐλογητός : Blessed . The LXX equivalent for the Hebrew בָּרוּךְ , Vulg. Benedictus . In the NT the idea of being blessed is expressed both by εὐλογητός (Luke 1:68 ; Romans 1:25 ; Romans 9:5 ; 2 Corinthians 1:3 ; 2 Corinthians 11:31 ; 1 Peter 1:3

1 Thessalonians 3:11 — 1 Thessalonians 3:11 . κατευθύναι (optative), as already (Acts 16:8-10 ; Acts 17:1 ). The singular ( cf. II., 2 Thessalonians 2:16-17 ) implies that God and Jesus count as one in this connection. The verb is common ( e.g. , Ep. Arist., 18, etc.) in this sense of providence directing human actions.

James 5:8 — στηρίξατε τὰς καρδίας: un modismo hebreo, סעד לב; en el AT principalmente de fortalecer el cuerpo con comida. ἡ παρουσία τοῦ Κυρίου ἤγγικεν : ver arriba; cf. Mateo 3:2 ; Lucas 21:28 ; Filipenses 4:6 ; 1 Ped 4:7; 1 Corintios 15:52 ; 1 Tesalonicenses 4:15 ; 1 Tesalonicenses 1 ; Juan 1:18 .

1 Peter 2:3 — 1 Peter 2:3 . St. Peter adopts the language of Psalms 34:9 , omitting καὶ ἔδετε as inappropriate to γάλα . χρηστός (identical in sound with χριστός ) = dulcis (Vulg.) or kind ( cf. χρηστότης θεοῦ , Romans 2:4 ; Romans 11:22 ). Compare Hebrews 6:4 f. γευσαμένους τῆς δωρεᾶς τῆς ἐπουρανίου … καὶ καλὸν γευσαμένους θεοῦ ῥῆμα .

1 John 3:23 — 1 John 3:23 . Cf. our Lord’s summary of the commandments in Matthew 22:34-40 = Mark 12:28-31 , and observe the apostolic narrowing of τὸν πλησίον σου ( cf. Luke 10:29-37 ) to ἀλλήλους , i.e. τούς ἀδελφούς (see note on 1 John 2:9 ). τῷ ὀνόματι , see note on 1 John 2:12 .

Revelation 21:8 — ” (Trench, Synonyms , § x.). It embraces further all those who draw back under the general strain of ridicule and social pressure (Hebrews 6:4-8 ; 2 Timothy 4:16 , etc.), like Bunyan’s Pliable , but unlike his Mr. Fearing ( cf. 1MMalachi 3:16 ). ἀπίστοις not = incredulous (so e.g. , Dittenberger’s Sylloge , 802 32 , 3 cent. B.C.) but, as in Luke 12:46 ( cf. Sir. ii. 12 f.), = “faithless,” untrustworthy, those who are not πιστός (Revelation 1:5 , Revelation 2:10 ;