Bible Commentaries

Mark 4:35-41 — Mark 4:35-41 . Crossing the lake (Matthew 8:18 ; Matthew 8:23-27 , Luke 8:22-25 ). ἐν ἐκείνῃ τ . ἡ ., on that day, the day of the parable discourse, the more to be noted that Mark does not usually trouble himself about temporal connection. διέλθωμεν , let us cross over, spoken to the Twelve, who are in the boat with Jesus.

Mark 4:35-41 — Cruzando el lago ( Mateo 8:18 ; Mateo 8:23-27 ; Lucas 8:22-25 ). ἐν ἐκείνῃ τ. ἡ., en ese día, el día del discurso de la parábola, se debe notar más que Marcos generalmente no se preocupa por la conexión temporal. διέλθωμεν, crucemos, dicho a los Doce, que están en la barca con Jesús.

Acts 10:26 — Acts 10:26 . The conduct of Christ may be contrasted with that of His Apostles, so Blass: “illi (Petro) autem is honor recusandus erat, cf. Apoc., Revelation 19:10 ; Revelation 22:8 ; quem nunquam recusavit Jesus, Luc., 4:8; 8:41” (see Hackett’s note and Knabenbauer in loco ).

Acts 8:20 — Acts 8:20 . τὸ ἀργύριόν σου κ . τ . λ .: the words are no curse or imprecation, as is evident from Acts 8:22 , but rather a vehement expression of horror on the part of St. Peter, an expression which would warn Simon that he was on the way to destruction.

Acts 8:35 — Acts 8:35 . ἀνοίξας τὸ στ . αὐτοῦ : the phrase is used to introduce some weighty and important utterance, cf. Acts 10:34 , Acts 18:14 , and Luke 1:64 , so too Matthew 5:2 , 2 Corinthians 6:11 , also frequent in LXX; “aperire os in Scriptura est ordiri

Acts 8:8 — Acts 8:8 . This detail, and indeed the whole narrative, may have been derived by St. Luke from the information of St. Philip himself, cf. Acts 21:8 , Acts 24:27 , or from St. Paul as he travelled through Samaria, Acts 15:3 .

Romans 8 overview — CHAPTER 8. For the place of this chapter in the argument see chap. 6, ad init . The general subject is the life in the spirit, by which the power of sin is broken, and the believer enabled to live to God. It falls into three parts (1) Romans 8:1-2 , in which

Romans 8 overview — CAPÍTULO 8. Para conocer el lugar de este capítulo en el argumento, véase el cap. 6, anuncio de inicio . El tema general es la vida en el espíritu, por la cual se quebranta el poder del pecado, y el creyente es capacitado para vivir para Dios. Se divide en tres

Romans 8:31 — Romans 8:31 . τί οὖν ἐροῦμεν πρὸς ταῦτα ; the idea underlying all that precedes is that of the suffering to be endured by those who would share Christ’s glory (Romans 8:17 ). The Apostle has disparaged the suffering in comparison with the glory (Romans

Romans 8:31 — τί οὖν ἐροῦμεν πρὸς ταῦτα; la idea que subyace a todo lo que precede es la del sufrimiento que deben soportar aquellos que compartirán la gloria de Cristo ( Romanos 8:17 ). El Apóstol ha menospreciado el sufrimiento en comparación con la gloria ( Romanos 8:18 ); lo ha interpretado ( Romanos 8:19-27 ) como de una manera profética de la gloria; en estos últimos versos ha afirmado la presencia a lo largo de toda la

Romans 8:9 — Romans 8:9 . Paul applies to his readers what he has said in Romans 8:5-8 . ὑμεῖς is emphatic. You can please God, for you are not in the flesh, etc. εἴπερ has its proper force: “if, as is the fact”: cf. Romans 3:30 , Romans 8:17 ; and the excellent

1 Corinthians 8:4 — 1 Corinthians 8:4 . After his thrust at Cor [1233] γνῶσις , P. resumes, with οὖν ( cf. 1 Corinthians 11:17-20 ), from 1 Corinthians 8:1 the question “About the eating of idolothyta,” repeating the “we know” at which he had interrupted his correspondents.

1 Corinthians 8:8 — 1 Corinthians 8:8 , like 1 Corinthians 8:4-6 , represents the pro in the question περὶ βρώσεως , as 1 Corinthians 8:7-13 the contra . Chap. 8 is virtually a dialogue; the double (challenging and rebutting) δὲ of 1 Corinthians 8:8 f., with the words “ your

1 Corinthians 8:8 — nos Deo (Mr [1259]): que en virtud del cual el veredicto se vuelve puede decirse que se “presenta” uno al juez. “Recomendar” es συν -, no παρίστημι (ver parls.); por el fut . (ver nota txtl.), cf. Romanos 14:10 ; 2 Corintios 4:14 ; Colosenses 1:28 . βρώματα no entre en nuestro ser permanente ( 1 Corintios 6:13 ; ver nota); no serán los criterios del próximo Juicio. Las cláusulas alternativas οὔτε niegan las dos formas opuestas en las que se podría haber supuesto que la “comida” “nos presenta

2 Corinthians 4:8-9 — 2 Corinthians 4:8-9 . ἐν παντὶ θλιβόμενοι κ . τ . λ .: with a sudden change of metaphor, the Apostle now thinks of himself as a soldier engaged with an apparently stronger foe, and at every moment on the point of defeat; and in four pairs of antithetical participles

2 Corinthians 8:6-7 — 2 Corinthians 8:6-7 . εἰς τὸ παρακαλέσαι κ . τ . λ .: so that we exhorted Titus (the epistolary aor. infin.; this is the exhortation to Titus on his meeting with St. Paul in Macedonia after accomplishing his first Mission to Corinth; παρακαλ . is the word used throughout

2 Corinthians 8:8 — 2 Corinthians 8:8 . οὐ κατʼ ἐπιταγὴν λέγω κ . τ . λ .: I speak not by way of commandment, i.e. , I do not give you an authoritative and formal command (as I might do), but as proving through the earnestness of others, sc. , the example of the Macedonian Churches (2 Corinthians 8:3 ), the genuineness also of your love (2 Corinthians 8:7 ). For the constr. τὸ γνήσιον τῆς ἀγάπης see on 2 Corinthians 4:17 .

Ephesians 4:31 — Ephesians 4:31 . πᾶσα πικρία : let all bitterness . The noun πικρία occurs thrice again in the NT, and with different shades of meaning (Acts 8:23 ; Romans 3:14 ; Hebrews 12:15 ). Meyer makes it = fretting spitefulness here. But it seems to be more than that ( cf. χολὴ πικρίας as a description of exceptional wickedness in Acts 8:23 ), and to mean resentfulness, harshness, virulence . In

Hebrews 8:13 — Hebrews 8:13 . ἐν τῷ λέγειν Καινήν . “In saying ‘New,’ He hath antiquated the first; and that which is antiquated and growing old is near extinction [lit. disappearance].” That is to say, by speaking in the passage quoted, Hebrews 8:8

Hebrews 8:13 — ἐν τῷ λέγειν Καινήν. “Al decir 'Nuevo', ha envejecido al primero; y lo que es anticuado y envejece está al borde de la extinción [lit. desaparición]." Es decir, al hablar en el pasaje citado, Hebreos 8:8 , de un nuevo pacto, Dios tacha de antiguo al anterior. Así, incluso en la época de Jeremías, el pacto mosaico fue menospreciado. El hecho de que se requiriera uno nuevo demostró que era insuficiente. Fue condenado por anticuado. Y lo que es anticuado