Bible Commentaries

Mark 2:4 — Los detalles en este versículo no en Mt., a quienes no les importaba cómo encontraron su camino a Jesús; suficiente para él que tuvieron éxito de alguna manera . προσεγγίσαι (TR): aquí sólo en el NT acercarse; προσενέγκαι (WH [8]), acercar (el enfermo entendió) a Él, Jesús. ἀπεστέγασαν τ. σ., quitaron el techo, al que accederían por una escalera exterior ya sea desde la calle o desde el patio. ὅπου ἦν, donde estaba; ¿donde fue eso? en una habitación superior (Lightfoot y Vitringa),

Mark 8:22 — Βηθσαϊδάν. Si hubo dos Beth-saidas, ¿cuál de las dos? Si solo una, por supuesto, era Bethsaida Julias. Pero en contra de esto se ha citado el término κώμη aplicado dos veces al pueblo ( Marco 8:23 ; Marco 8:26 ), que, sin embargo, puede considerarse explicado satisfactoriamente por la observación: había sido un pueblo, y primero se hizo un pueblo por Felipe, quien lo amplió y embelleció y lo llamó Julias en honor a la hija de Augusto (Joseph., BJ, ii., 9, 1, etc.). Entonces Meyer y otros.

Luke 11:5-8 — Luke 11:5-8 . The selfish neighbour . This parable and that of the unjust judge (Luke 18:1-8 ) form a couplet teaching the same lesson with reference to distinct spheres of life or experience: that men ought always to pray, and not grow faint-hearted when the answer to prayer is long delayed. They imply that we have to wait for the fulfilment of spiritual desires, and they teach that it is worth our while to wait: fulfilments will come, God is good to them that wait upon Him.

Luke 9:11 — expresión τόπον ἔρημον en Lucas 9:10 probablemente no sea genuina. que Lc. parece haber escrito es que Jesús se retiró en privado a una ciudad llamada Betsaida. ἀποδεξάμενος, la lectura más probable, implica una recepción voluntaria de la multitud. Lucas 8:408:40 . Lucas 8:40

Luke 9:57-62 — otra aldea, mencionada justo antes (Meyer), sino de camino a Jerusalén ( Lucas 9:51 ). Grotius piensa que la conexión es puramente tópica. “Visum est Lucae connectere τὰ ὁμογενέα.” Los primeros dos de los tres casos son reportados por Mt. ( Mateo 8:19-22 ). τις : Mt. ( Mateo 8:19 ) designa a este tal como un escriba. ἀπέρχη implica una salida de un lugar. Sería una salida de casa para el discípulo.

John 8:41 — ὑμεῖς … ὑμῶν. No hacéis las obras de Abraham: hacéis las obras de vuestro padre. Y sin embargo ( Juan 8:37 ) Él los había reconocido como hijos de Abraham. La única conclusión posible era que, además de Abraham, algún otro padre se había ocupado de producirlos. Esta idea la repudian con indignación: Ἡμεῖς… Θεόν. “Nosotros no nacimos de fornicación: tenemos

Acts 20:37 — Acts 20:37 . ἱκανὸς , cf. Acts 8:13 . ἐπιπεσόντες : an exact parallel only in Luke 15:22 ( cf. also κατεφίλησεν in same verse), cf. above on ἐπιπίπτειν and in LXX, Genesis 33:4 ; Genesis 45:14 ; Genesis 46:29 , Tob 11:8 , 3Ma 5:49 . κατεφίλουν , imperfect, i.e. , repeatedly and tenderly. The verb occurs three times in St. Luke’s Gospel, Acts 7:38 ; Acts 7:45 , Acts 15:20 , and once in Matthew and Mark of the kiss of Judas, cf. Xen., Mem. , ii., 6, 33.

Acts 23:19 — Acts 23:19 . ἐπιλαβ .: “ut fiduciam adolescentis confirmaret,” Bengel, so Knabenbauer; on ἐπιλ . see note, Acts 17:19 . τῆς χειρὸς αὐτοῦ , cf. Luke 8:54 , Winer-Moulton, xxx. 8 d; see Calvin’s note on the humanitas (as he calls it) of the centurion in thus receiving the young man. ἀναχ .: used also in Acts 26:31 , but not by Luke in his Gospel, although found in the other Evangelists. κατʼ

Acts 4:22 — Acts 4:22 . Characteristic of St. Luke to note the age, as in the case of Æneas, Acts 9:33 , and of the cripple at Lystra, Acts 14:8 , cf. also Luke 8:42 (although Mark also here notes the same fact), Acts 13:11 . The genitive with εἶναι or γίγνεσθαι , instead of the accusative, in reference to the question of age, is noted by Friedrich as characteristic of St. Luke; cf Luke 2:42

Acts 8:32 — Acts 8:32 . περιοχὴ τῆς γραφῆς “the contents of the passage of Scripture” i.e. , the one particular passage, Isaiah 53:7-8 (so Meyer-Wendt, Holtzmann, Hackett), cf. Acts 1:16 , and 1 Peter 2:6 : περιέχει ἐν τῇ γραφῇ and ταύτης in Acts 8:35 below;

Romans 6:14 — Romans 6:14 . They can obey these exhortations, for sin will not be their tyrant now, since they are not under law, but under grace. It is not restraint, but inspiration, which liberate from sin: not Mount Sinai but Mount Calvary which makes saints. But this very way of putting the truth (which will be expanded in chaps. 7 and 8) seems to raise the old difficulty of Romans 3:8 , Romans 6:1 again. The Apostle states it himself, and proceeds to a final refutation of it.

Romans 8:33 — Romans 8:33 f. The punctuation here is a very difficult problem: see the text and margin of R.V. The reminiscence of Isaiah 50:8 f. in Romans 8:33 makes it more difficult; for it suggests that the normal structure is that of an affirmation followed by a question,

2 Corinthians 7:13-16 — 2 Corinthians 7:13-16 . THE JOY OF TITUS IN THE TIDINGS HE BROUGHT. Chrysostom notes the tact which leads St. Paul to communicate this so emphatically; Titus was going back to Corinth on the business of the collection (2 Corinthians 8:6 ; 2 Corinthians 8:16 ; 2 Corinthians 8:23 ), and it was very desirable that he should be well received there. ἐπὶ δὲ τῇ παρακλήσει ἡμῶν περισσοτέρως μᾶλλον κ . τ . λ .: and in addition to this comfort of ours we rejoiced the more exceedingly ( cf.

2 Corinthians 8:22 — 2 Corinthians 8:22 . συνεπέμψαμεν δὲ αὐτοῖς κ . τ . λ .: and we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest because of the great confidence which he has in you ( cf. Galatians 5:10 , πέποιθα εἰς

2 Corinthians 9:12 — 2 Corinthians 9:12 . ὅτι ἡ διακ . τῆς λειτ . κ . τ . λ .: for the ministration of this service ( λειτουργία , which originally stood for any public service, came to be restricted to the service of God; λειτουργέω is used in Romans 15:27 of this very contribution; cf. Numbers 8:22 , Hebrews 8:6 ; Hebrews 9:21 ) is not only filling up (note the constr. ἐστι with a participle) the wants of the saints, but is abounding also through many thanksgivings unto God ( cf. 2 Corinthians 4:15 ).

2 Corinthians 9:12 — ὅτι ἡ διακ. τῆς λειτ. k. τ. λ.: para la ministración de este servicio (λειτουργία, que originalmente significaba cualquier servicio público, pasó a estar restringido al servicio de Dios; λειτουργέω se usa en Romanos 15:27 de esta misma contribución; cf. Números 8:22 ; Hebreos 8:6 ; Hebreos 9:21 ) no solo está llenando (nota la constr. ἐστι con un participio) las necesidades de los santos, sino que abunda también a través de muchas acciones de gracias a Dios ( cf. 2 Corintios 4:15 ).

2 Corinthians 9:8 — 2 Corinthians 9:8 . δυνατεῖ δὲ ὁ Θεὸς κ . τ . λ .: and God is powerful (see reff. 2 Corinthians 13:3 ) to make all grace, i.e. , every gift, temporal as well as spiritual, abound unto you (see reff. 2 Corinthians 4:15 for περισσεύω in a transitive signification), in order that ye, having always all sufficiency, sc. , of worldly goods and gifts (for πᾶσαν see reff. 2 Corinthians 8:7 ). may abound unto every good work . Note the paronomasia, ἐν παντὶ , πάντοτε , πᾶσαν … περισσεύητε … πᾶν .

Titus 3:14 — Titus 3:14 . The δέ does not mark an antithesis between οἱ ἡμέτεροι and the persons who have just been mentioned, but is rather resumptive of Titus 3:8 ; repeating and emphasising at the close of the letter that which St. Paul had most at heart, the changed lives of the Cretan converts. οἱ ἡμέτεροι of course means those of our faith in Crete. καλῶν ἔργων προΐστασθαι : See on Titus 3:8 . εἰς τὰς

Titus 3:14 — La δέ no marca una antítesis entre οἱ ἡμέτεροι y las personas que se acaban de mencionar, sino que es más bien un resumen de Tito 3:8 ; repitiendo y enfatizando al final de la carta lo que San Pablo tenía más en el corazón, las vidas cambiadas de los conversos cretenses. οἱ ἡμέτεροι por supuesto significa aquellos de nuestra fe en Creta. καλῶν ἔργων προΐστασθαι: Ver com. Tito 3:8

Revelation 13:8 — Revelation 13:8 . Standing on the verge of this crisis (note the change to the future tense), the prophet anticipates the almost universal success of the Cæsar-cult ( cf. Revelation 3:10 ). Only the elect will be able to resist its appeal ( cf. Matthew 24:25 ). As