Bible Commentaries

Matthew 16:21-28 — Matthew 16:21-28 . Announcement of the Passion with relative conversation (Mark 8:31 to Mark 9:1 ; Luke 9:22-27 ).

Mark 4:13-20 — Explicación del Sembrador ( Mateo 13:18-23 ; Lucas 8:11-15 ), precedida por un suave reproche de que se necesita una explicación.

Mark 5:21-43 — Mark 5:21-43 . The daughter of Jairus and the woman with bloody issue (Matthew 9:18-26 , Luke 8:40-56 ).

Luke 24:9 — Luke 24:9 . ἀπήγγειλαν , etc.: cf. the statement in Mark 16:8 , according to which the women said nothing to any person.

Acts 2:40 — Acts 2:40 . ἑτέροις τε λόγοις πλείοσιν τε (not δὲ ), as so frequent in Acts; “inducit quæ similia cognataque sunt, δέ diversa,” Blass, in loco , and Grammatik des N. G. , p. 258. διεμαρτύρατο : the translation “testified,” both in A. and R.V., hardly gives the full form of the word. Its frequent use in the LXX in the sense of protesting solemnly, cf. Deuteronomy 4:26 ; Deu 8:19 , 1 Samuel 8:9 , Zechariah 3:7 (6),

Acts 3:10 — imperfect, may refer to the customary action of the man: or may be equivalent here to an imperfect, a force of the imperfect usual in similar cases when reference is made to a time before the actual time of recognition, Blass, Grammatik des N. G. , p. 188. ἐπὶ : for the local dative cf. Acts 5:9 , Matthew 24:33 , Mark 13:29 , John 5:2 , Revelation 9:14 . θάμβους , cf. Luke 4:36 ; Luke 5:9 . A word peculiar to St. Luke in the N.T. (so St. Luke alone uses ἔκθαμβος , Acts 3:11 ); used from Homer downwards,

Acts 6:8 — Acts 6:8 . πλήρης πίστεως , but χάριτος , R.V. Vulgate, gratia = divine grace, Acts 18:27 , not merely favour with the people the word might well include, as in the case of our Lord, the λόγοι χάριτος which fell from his lips (Luke 5:22 ). On the word as characteristic

Acts 7:44 — His people, cf. Exodus 27:21 . But the tabernacle was justly called μαρτυρίου , because it contained “the ark of the testimony,” LXX, Exodus 25:9 (Exodus 25:10 ), κιβωτὸς μαρτυρίου and so frequently in the rest of the book, and Exodus 31:18 , τὰς δύο πλάκας τοῦ μαρτυρίου . The tabernacle might properly be so called as a witness of God’s presence, and a testimony to the covenant between God and His people. See also Westcott on Hebrews 8:5 , additional note. διετάξατο , cf. Acts 20:13

Romans 15:28 — Romans 15:28 . τοῦτο οὖν ἐπιτελέσας : having brought this business to a close. It is a mistake to find in Paul’s use of ἐπιτελεῖν any reference to the performance of a religious rite: see 2 Corinthians 8:6 ; 2 Corinthians 8:2 , Galatians 3:3 , Philippians

Romans 6:1-14 — Romans 6:1-14 . In the fifth chapter, Paul has concluded his exposition of the “righteousness of God” which is revealed in the Gospel. But the exposition leaves something to be desired something hinted at in Romans 3:8 (“Let us do evil that good may come”) and recalled in Romans 5:20 f. (“Where sin abounded, grace did superabound”). It seems, after all, as if the gospel did “make void the law” (Romans 3:31 ) in a bad sense; and

Romans 6:1-14 — En el quinto capítulo, Pablo ha concluido su exposición de la “justicia de Dios” que se revela en el Evangelio. Pero la exposición deja algo que desear algo insinuado en Romanos 3:8 (“Hagamos lo malo para que venga el bien”) y recordado en Romanos 5:20 f. (“Donde abundó el pecado, sobreabundó la gracia”). Después de todo, parece como si el evangelio " invalidara la ley" ( Romanos 3:31 ) en un mal sentido; y Paul ahora tiene que

1 Corinthians 13:2 — πᾶσαν τ . γνῶσιν (attached somewhat awkwardly to εἰδῶ ), combined with τ . μυστ ., posits a mental grasp of the contents of revelation added to the supernatural insight which discovers them (see notes on λόγος γνώσεως and προφητεία , 1 Corinthians 12:8 ff.), as e.g . in the case of Isaiah . Hn [1967] supplies ἔχω , instead of the nearer εἰδῶ , before τ . γνῶσιν ( cf. 1 Corinthians 8:1 ; 1 Corinthians 8:10 ), reading “if I have all knowledge” as a second, distinct assumption following

1 Corinthians 9:16 — authority, “upon” some one: P. was, in the Apostolic ranks, a pressed man , not a volunteer, “laid hold of” (Philippians 3:12 ) against his previous will; he entered Christ’s service as a captive enemy ( cf. 1 Corinthians 15:8 , 2 Corinthians 2:14 ). While a gift of Divine mercy (1 Corinthians 7:25 , 2 Corinthians 4:1 , etc.), his commission was a determination of the Divine sovereignty (1 Corinthians 1:1 ., etc.). For service rendered upon this footing there can never be

2 Corinthians 3:17 — afterwards in Christian theology. See (for reff.) Swete in Dict. Chr. Biog. , iii., 115 a. οὖ δὲ τὸ πνεῦμα κ . τ . λ .: and where the Spirit of the Lord is , there is liberty; sc. , in contradistinction to the servile fear of Exodus 34:30 ; cf. John 8:32 , Romans 8:15 , Galatians 4:7 , in all of which passages the freedom of Christian service is contrasted with the bondage of the Law. The thought here is not of the freedom of the Spirit’s action (John 3:8 , 1 Corinthians 12:11 ), but of the

1 Timothy 5:8 — 1 Timothy 5:8 . The Christian faith includes the law of love. The moral teaching of Christianity recognises the divine origin of all natural and innocent human affections. The unbeliever, i.e. , the born heathen, possesses natural family affection; and though these

Hebrews 8:7 — que no logró unir a Israel con su Dios; pero la verdadera causa del fracaso radica en el carácter del pueblo, no en la ley, que era santa, justa y buena” (Rendall). Esta es la construcción más simple y concuerda con la atribución de culpa en Hebreos 8:9 . Thayer dice que "es más correcto proporcionar αὐτήν, es decir , διαθήκην, que el escritor desea probar que no fue impecable, y unir αὐτοῖς con λέγει". Sin duda, esto sería más consistente lógicamente, pero la pregunta es: ¿Qué dijo el escritor?

1 Peter 1:9 — refined form of colloquial Greek the verb is common in the sense of recovering debts, as in Matthew 25:27 , ἐκομισάμην ἂν τὸ ἐμόν . St. Paul applies it to future recompense (2 Corinthians 5:10 , ἵνα κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος ; Ephesians 6:8 ; Colossians 3:25 ; cf. 2Ma 8:33 , τὸν ἄξιον τῆς δυσσεβείας ἐκομίσατο μισθόν ); in Hebrews 3:4 , it is used of receiving promises. τὸ τέλος . The common meaning fulfilment or consummation gives a fair sense but the connection with κομιζόμενοι is

Revelation 2:26 — Revelation 2:26 . Triumph here consists in unflagging attention to the duties of a Christian vocation. The ἔργα are (Revelation 14:12 , Revelation 19:8 ) the normal activities of this calling, viewed as the outcome of a personal relation to Jesus; they are “his,” as commanded by him and executed in his strength. The general idea of this and the following verse is that the only irresistible

Revelation 8:2 — Revelation 8:2 . “The seven angels who stand before God” are introduced as familiar figures ( cf. Lueken 36 f., R.J. 319 f.); they belonged to pre-Christian Judaism ( Tob 12:15 , “I am Raphael, one of the seven holy angels, which present the

Revelation 8:5 — El incensario, habiendo ofrecido incienso al cielo, ahora se usa para arrojar fuego sobre la tierra (adoptado de Ezequiel 10:2-7 ; cf. Levítico 16:12 ). Como al cierre de las trompetas ( Apocalipsis 11:19 ) y de las copas ( Apocalipsis 16:18 ), los disturbios físicos aquí acompañan la manifestación de la ira y el juicio de Dios. En respuesta a las oraciones y anhelos de los santos (Renan, 393), Dios finalmente visita al mundo pagano impenitente con una serie de catástrofes ( Apocalipsis