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Neither shall he cry; so He was dumb as a lamb before his shearer. Nor shall any hear voice in the streets." [2] Jerome: " For the way is broad and wide which leads to destruction, and many walk in it; and being many, they will not hear the voice of the Saviour, because they are not in the narrow but in the broad way." [2]
Chrysostom: " And that you may not be troubled at those things which are done, and at the incredible madness of the Pharisees, He introduces the Prophet’s words.For such was the carefulness of the Prophets, that they had not omitted even this, but had noted all His ways and movements, and the meaning with which He did this; that you might learn that He spoke all things by the Holy Spirit ...
In the next verse, in both accounts, some who hear Jesus' cry imagine that he is calling for help from Elijah (Ēlīyā in Aramaic). The Aramaic word form שבקתני šəḇaqtanī is based on the verb šǝḇaq / šāḇaq , 'to allow, to permit, to forgive, and to forsake', with the perfect tense ending -t (2nd person singular: 'you'), and ...
Arthur Carr, in the Cambridge Bible for Schools and Colleges, notes the connection between words and character. [10] W. R. Nicoll contrasts this verse with Matthew 25:31–46, where justification turns on actions: for I was hungry and you gave Me food ... [11] He sees chapter 3 of James's epistle as an extension of this verse. [11]
In the version of the Gospel of Luke, however, one taunts Jesus about not saving himself and them, and the other (known as the penitent thief) asks for mercy. [1] [2] [3] In apocryphal writings, the impenitent thief is given the name Gestas, which first appears in the Gospel of Nicodemus, while his companion is called Dismas. Christian ...
The Penitent Thief, also known as the Good Thief, Wise Thief, Grateful Thief, or Thief on the Cross, is one of two unnamed thieves in Luke's account of the crucifixion of Jesus in the New Testament. The Gospel of Luke describes him asking Jesus to "remember him" when Jesus comes into his kingdom .
Jerome: " That He says, This is Elias, is figurative, and needs to be explained, as what follows, shows; He that hath ears to hear, let him hear." [2] Saint Remigius: " As much as to say, Whoso has ears of the heart to hear, that is, to understand, let him understand; for He did not say that John was Elias in person, but in the Spirit." [2]
When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger. [18] Chrysostom: Or, Racha is a word signifying contempt, and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell thou him; in Syriac they would say Racha for ‘thou.’
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