Bible Commentaries

Matthew 7:8 — Mateo 7:8 , teración en forma de proposición general: πᾶς γὰρ, para todos, etc.

Matthew 8:8 — Matthew 8:8 , ἱκανὸς : the Baptist’s word, chap. Matthew 3:11 , but the construction different in the two places, there with infinitive, here with ἵνα : I am not fit in order that. This is an instance illustrating the extension of the use of ἵνα in later

Mark 1:32-34 — Curaciones en sábado por la noche ( Mateo 8:16-17 ; Lucas 4:40-41 ).

Mark 4:21-25 — Mark 4:21-25 . Responsibilities of disciples (Matthew 5:15 ; Matthew 10:26 ; Matthew 7:2 ; Luke 8:16-18 ). True to His uniform teaching that privileges are to be used for the benefit of others, Jesus tells His disciples that if they have more insight than the multitude they must employ it for the common benefit. These sentences in Mk. represent

Mark 8:18 — repite con referencia a los Doce la dura palabra pronunciada acerca de la multitud en el día de las parábolas ( Marco 4:12 ). En Marco 8:19-20 Jesús pone a los Doce a través de su catecismo en referencia a las alimentaciones recientes, y luego en Marco 8:21 (según la lectura en [69]) pregunta en el tono de un Maestro desilusionado: ¿Cómo no ¿comprender? Si podemos enfatizar el tiempo

Luke 5:17-26 — Luke 5:17-26 . The paralytic (Matthew 9:1-8 , Mark 2:1-12 ).

Luke 8:29 — Luke 8:29 . παρήγγελλεν γὰρ : the command caused the cry of fear, and the fear is explained in the clause following, introduced by a second γὰρ . πολλοῖς χρόνοις , answers to πολλάκις in Mark 5:4 , therefore presumably used in the sense: oftentimes, frequently.

John 6:8 — John 6:8 . With the same matter-of-factness as Philip εἷς … Πέτρου , “one of His disciples, Andrew, the brother of Simon Peter,” a description apparently inserted in forget fulness that it has already been given, John 1:41 , supplementing Philip’s

John 8:24 — εἶπον οὖν … ὑμῶν. “Por eso os dije, en vuestros pecados moriréis”. La palabra enfática es ahora ἀποθανεῖσθε ( cf. Juan 8:12 ); la destrucción misma se pone en primer plano (Meyer, Holtzmann). “Porque a menos que creáis que yo soy Él, lo haréis, etc.” Lo que se les pidió que creyeran no se establece explícitamente (ver su pregunta, Juan 8:15 ), es ὅτι ἐγώ εἰμι “que yo

Acts 18:21 — Acts 18:21 . See critical note. The Feast, as Ramsay maintains, St. Paul , p. 264 (so Ewald, Renan, Zöckler, Rendall, Blass and others), was the Passover, the one which seems most reconcilable with the chronology; others maintain Pentecost, so Anger, Alford,

Acts 5:38 — Acts 5:38 . καὶ τὰ νῦν , cf. also in Acts 4:29 , Acts 17:30 , Acts 20:32 , Acts 27:22 . τὰ neuter accusative absolute as respects the present, now, cf. 2Ma 15:8 ; thus in all parts of Acts, Vindiciœ Lucanœ , Klostermann, p. 53, so Zeller, Lekebusch, Friedrich.

1 Corinthians 8:9 — 1 Corinthians 8:9 . “Beware, however, lest this right of yours” sc . to eat the idolothyta, for which many of the Cor [1261] are contending, and probably in the Church Letter (1 Corinthians 8:1 ). For ἐξουσία in this use, cf. 1Co 9:4 ff., 1 Corinthians

2 Corinthians 3:13 — 2 Corinthians 3:13 . καὶ οὐ καθάπερ κ . τ . λ .: and (we put no veil upon our face) as Moses put a veil upon his face . The construction is broken, but the sense is obvious; cf. , for a somewhat similar abbreviation, Mark 15:8 , ὁ ὄχλος ἤρξατο αἰτεῖσθαι καθὼς ἐποίει αὐτοῖς . πρὸς τὸ μὴ ἀτενίσαι κ . τ . λ .: to the end that the children of Israel should not look steadfastly on the end of that which was passing away, sc. , the evanescence of the glory on Moses’ face.

2 Corinthians 8:19 — tanto pasó a significar “elegir”) por las Iglesias, es decir , todas las congregaciones locales interesadas, como nuestro compañero de viaje en el asunto de esta gracia (leyendo ἐν; ver nota crítica), sc. , esta donación de dinero (ver 2 Corintios 8:6-7 ; 1 Corintios 16:3 ), que está siendo ministrada por nosotros para exhibir la gloria del Señor ( cf. 2 Corintios 4:15 ), y nuestra disposición . la EM la evidencia requiere que leamos ἡμῶν, pero se debe confesar que ἡμῶν es más bien lo que debemos

2 Corinthians 9:2 — your behalf ( cf. 2 Corinthians 7:14 ) to the Macedonians, that Achaia (not ὑμεῖς , he reports the actual words in which he made his boast; for “Achaia” see on 2 Corinthians 1:1 ) has been prepared since last year (see on 2 Corinthians 8:10 above), i.e. , to make its contribution. It would seem that the Apostle feared that he had somewhat overstated the case, as he is evidently anxious about the Corinthian collection. The use of the present tense, καυχῶμαι Μακεδόσιν , shows that he

1 Timothy 1:7 — law, in reff. μὴ νοοῦντες , κ . τ . λ .: Though they understand neither, etc . The participle is concessive, and με is here subjective, as usual, expressing St. Paul’s opinion about them. For the sentiment cf. 1 Timothy 6:4 , 1 Corinthians 8:2 . λέγουσιν refers to the substance of their assertions, while διαβεβαιοῦνται ( affirmant , see Titus 3:8 ) is expressive of the confident manner (R.V.) in which they made them. They did not grasp the force either of their own propositions (hence

Philemon 1:10 — him” (quoted by Vincent). Ὀνήσιμον : one would expect Ὀνησίμου it is attracted to ὃν … instead of agreeing with τοῦ ἐμοῦ τέκνου . He is to be ὀνήσιμος in future, no longer ἀνόνητος . ἄχρηστον : ἅπ . λεγ . in N.T., but used in the Septuagint, Hosea 8:8 , 2Ma 7:5 , Wis 2:11 ; Wis 3:11 , Sir 16:1 ; Sir 27:19 . As applied to Onesimus the reference must be to something wrong done by him; the fear of being punished for this was presumably his reason for running away from his master. νυνὶ δὲ : a thoroughly

1 Peter 4:12 — the test is internal in what frame of mind will they meet it? Will they regard it as a strange thing or as a share in Christ’s sufferings, part of the pattern? πυρώσει This conception of suffering as a trial not vindictive is stated in Judges 8:25 ; Judges 8:27 , ἐκείνους ἐπύρωσεν εἰς ἐτασμὸν καρδίας αὐτῶν ; compare Zechariah 13:9 , πυρώσω αὐτοὺς ὡς πυροῦται ἀργύριον , Proverbs 27:21 , χρυσῷ πύρωσις parallels but a man is tried … π . also occurs in the sense of blasting , Amos 4:9 ; Revelation

1 John 2:21 — “aor. referring to the moment just past” (Jebb on Soph. O.T. 337). The aor. is appropriate. No sooner has he spoken of the antichrists than he hastens to reiterate his assurance of confidence in his readers. τὴν ἀλήθειαν , see note on 1 John 1:8 . ἐκ , of parentage ( cf. 1 John 3:8-10 ). His readers had only to be reminded of their experience ( οἴδατε ), and it would keep them from being led astray. An experience is an anchor to the soul in time of storm. “Tell me,” said the dying

Revelation 9:3-4 — dense smoke resolves itself into a swarm of infernal demons in the form of locusts but rendered more formidable by their additional power of stinging like scorpions. Instead of preying on their natural food (Exodus 10:15 ), already plagued (Revelation 8:7 ) they are let loose upon men unmarked by the Divine seal (though the expected blast of winds is dropped), the idea being similar to that reproduced in Ps. Sol. 13:1 3, 4, 5, 15:1, 9 (see above, on Revelation 8:3 ). The nations under command of Holofernes