Bible Commentaries

Matthew 16:21-28 — Anuncio de la Pasión con relativa conversación ( Marco 8:31 a Marco 9:1 ; Lucas 9:22-27 ).

Matthew 28:8-10 — Matthew 28:8-10 . Appearance of Jesus to the women on the way to deliver their message .

Mark 5:11 — Mark 5:11 . ἐκεῖ , there, near by. Cf. Matthew 8:30 . πρὸς τῷ ὄρει ; on the mountain side.

Mark 8:27-38 — Mark 8:27 to Mark 9:1 . At Caesarea Philippi (Matthew 16:13-28 , Luke 9:18-27 ).

Mark 9:1 — Mark 8:27 to Mark 9:1 . At Caesarea Philippi (Matthew 16:13-28 , Luke 9:18-27 ).

Luke 11:9-10 — Lucas 11:9-10 se corresponden casi exactamente con Mateo 7:7-8 . Vide notas allí.

Luke 24:1-11 — Luke 24:1-11 . The women at the tomb (Matthew 28:1-10 , Mark 16:1-8 ).

Luke 8:32 — Luke 8:32 . χοίρ . ἱκανῶν : for a large number, often in Lk.; his equivalent for Mk.’s 2000.

Luke 8:43-48 — Luke 8:43-48 . The woman with an issue (Matthew 9:20-22 , Mark 5:25-34 ).

John 8:27 — John 8:27 . His hearers did not identify “Him that sent me” with “the Father”: Οὐκ ἔγνωσαν … ἔλεγεν .

Acts 24:6 — Acts 24:6 . ἐπείρασε : the charge could not be proved, cf. Acts 21:28 , but the verb here used is an aggravation not a modification of the surmise ( ἐνόμιζον , Acts 21:29 ) of the Jews. βεβ ., cf. Matthew 12:5 ( βαίνω , βηλός , threshold), Jdt 9:8 , Malachi 2:12; Malachi 2:12 ; 1Ma 4:38 ; 1Ma 4:44 ; 1Ma 4:54 , 2Ma 10:5

Acts 5:4 — better retains the kind of play upon the word μένω , to which Weiss draws attention, and compares 1Ma 15:7 for the force of ἔμενεν . πραθὲν , i.e. , the price of it when sold ( rectius πραθέντος τὸ ἀργύριον , cf. Viteau, Le Grec du N. T. , p. 57 (1896)); so αὐτά in Acts 2:45 is used for the prices of the possessions and goods sold. The whole question, while it deprived Ananias of every excuse, also proves beyond doubt that the community of goods in the Church of Jerusalem was not compulsory but

1 Corinthians 10:9-10 — 1 Corinthians 10:9-10 . The sins condemned in 1 Corinthians 10:7-8 are sins of sensuality ; these, of unbelief (Ed [1445] ) which takes two forms: of presumption , daring God’s judgments; or of despair , doubting His goodness. The whole wilderness history, with its crucial events of Massah and Meribah, is

1 Corinthians 15:17-18 — 1 Corinthians 15:17-18 unfold this latter consequence in a form parl [2326] to the former: εἰ δὲ … ἄρα (1 Corinthians 15:14 ). For ματαία (syn [2327] with ἀργή , James 2:20 ; with ἀνωφελεῖς , Titus 3:9 ), see note on κενόν (1 Corinthians 15:14 ); a faith is “frustrate,”

1 Corinthians 2:10 — Corinthians 2:10 . The true reading, ἡμῖν γάρ ( cf. 1 Corinthians 1:26 ), links this ver. to the foregoing by way of illustration: “For to us (being of those that love Him) God revealed (them), through the Spirit”: cf. 1 Corinthians 1:18 , 1Co 8:3 , 1 Corinthians 13:2 , 1 John 4:7 ; also ἀπεκαλύφθη τ . ἁγίοις ἀποστόλοις κ . τ . λ ., Ephesians 3:5 , indicating the like ethical receptivity. ἀπεκάλυψεν echoes ἐν μυστηρίῳ and τ . ἀποκεκρυμμένην (1 Corinthians 2:7 ), signifying a supernatural

1 Corinthians 6:13 — be limited to its province : “Foods (are) for the belly, and the belly for its foods”. τὰ βρώματα , the different kinds of food about which Jewish law, ascetic practice (Romans 14:1 ff.), and the supposed defilement of the idolothyta (8., 1 Corinthians 10:25 ff.) caused many embarrassments. The Ap., adopting the profound principle of Jesus (Mark 7:15-23 ), cuts through these knotty questions at a stroke: the βρώματα axe morally indifferent; for they belong to the κοιλία , not the καρδία

1 Timothy 3:2 — 1 Timothy 3:2 . With the qualifications of the episcopus as given here should be compared those of the deacons, 1 Timothy 3:8 sqq. , and those of the episcopus in Titus 1:6 sqq . δεῖ οὖν … ἀνεπίλημπτον εἶναι . The ἐπισκοπή being essentially a good work, “ bonum negotium bonis committendum ” (Bengel). The episcopus is the persona of the Church. It is not enough

1 Timothy 3:2 — Con las calificaciones del episcopo que se dan aquí deben compararse las de los diáconos, 1 Timoteo 3:8 sqq. , y las del episcopus en Tito 1:6 sqq . δεῖ οὖν … ἀνεπίλημπτον εἶναι. El ἐπισκοπή siendo esencialmente una buena obra, “ bonum negotium bonis committendum ” (Bengel). El episcopus es la persona de la Iglesia. No le basta no ser criminal; debe

1 Peter 1:5 — 1 Peter 1:5 . The Christians addressed are to complete the metaphor from other passages in the Epistle a spiritual house (2 5.), which is besieged by the devil (1 Peter 1:8 ) but guarded and garrisoned by God’s Power. So long as they have faith (1 Peter 1:9 ) they are safe: “our faith lays hold upon this power and this power strengthens faith and so we are preserved” (Leighton). Without responsive faith

Revelation 6:15-17 — Revelation 6:15-17 . Note the sevenfold description of the effect produced on humanity (Revelation 19:18 , cf. Revelation 13:16 ), the Roman χιλίαρχοι (= tribuni), the riches and rank of men ( ἰσχ . a dramatic touch = defiant authority, like Mrs. Browning’s Lucifer: “strength to behold him and not worship him, Strength to be in the universe