Bible Commentaries

Matthew 12:46-50 — Matthew 12:46-50 . The relatives of Jesus (Mark 3:31-35 ; Luke 8:19-21 ). Matthew and Mark place this incident in connection with the discourse occasioned by Pharisaic calumny. Luke gives it in a quite different connection. The position assigned it by Matthew and Mark is at least fitting, and through

Matthew 12:46-50 — Los parientes de Jesús ( Marco 3:31-35 ; Lucas 8:19-21 ). Mateo y Marcos colocan este incidente en conexión con el discurso ocasionado por la calumnia farisaica. Lucas lo da en una conexión muy diferente. La posición que le asignan Mateo y Marcos es al menos adecuada, ya través de

Matthew 4:3-4 — Matthew 4:3-4 . First temptation , through hunger.

Mark 3:20 — Mark 3:20 . And He cometh home.

Luke 9:3 — Luke 9:3 . The instructions in this and the next two verses follow pretty closely the version in Mk. μηδὲν αἴρετε εἰς τὴν ὁδόν : as in Mk., but in direct speech, while Mk.’s is indirect ( ἵνα μ . αἴρωσιν .) μήτε ῥάβδον : Lk. interprets tie prohibition

John 17:24 — of believers; θέλω , “I will,” no longer, ἐρωτῶ , “that where I am, there they may be also”; ὅ resolved into individuals. To share in the destiny of Christ has already been promised to His followers, John 10:26 ; cf. John 14:3 . This is the consummation of Christian blessedness. They are not only in the same condition as their Lord, but enjoy it in fellowship with Him, μετʼ ἐμοῦ . ἵνα θεωρῶσι τὴν δόξαν τὴν ἐμήν . To see Christ honoured and supreme must ever be the Christian’s

John 3:27 — John 3:27 . His answer sufficiently shows that it was not rivalry that prompted him to continue his baptism. οὐ δύναται … οὐρανοῦ . The general sense is obvious ( cf. Psalms 75:6-7 ; Psalms 127:1 ; James 1:17 ; 1 Corinthians 3:7 ), but did John mean to apply

John 5:3 — John 5:3 . ἐκδεχομένων … νοσήματι . See critical note.

Acts 15:11 — Acts 15:11 . διὰ τῆς χ .: twice in his First Epistle St. Peter speaks of the grace of God, of the God of all grace; so also of the grace prophesied beforehand, of the grace brought to them, cf. also Acts 3:7 and 2 Peter 3:18 . The exact phrase here is not found elsewhere in St. Peter, although common in St. Paul, but see Plumptre ( Cambridge Bible ) on 1 Peter 5:12 . In R.V. σωθῆναι is joined more clearly with διά than in A.V. κἀκεῖνοι , i.e. , the

Acts 16:5 — last time ἐκκλησία is used by St. Luke, except of the Jerusalem Church, and in the peculiar case of the elders at Ephesus, Hort, Ecclesia , p. 95. Rendall, Appendix , μὲν οὖν , p. 165, connects this verse with the following paragraph, cf. Acts 9:31 , so apparently Blass in β . ἐστερεοῦντο : only used in N.T. in Acts, cf. Acts 3:7 ; Acts 3:16 , and only here in this figurative sense, and it is very possible that St. Luke as a medical man might thus employ the verb which he had twice used in its

Acts 3:21 — Acts 3:21 . μὲν : no answering δέ expressed, but the antithesis is found in the ἄχρι χρόνων ἀποκ ., “quasi dicat: ubi illud tempus venerit, ex coelo in terras redibit,” Grotius (so Weiss, Blass). ὅν δεῖ οὐρανὸν δέξασθαι : the words have been rendered

Acts 5:18 — and three times in the Acts, cf. Genesis 22:12 . Cf. Hebrew שָׁלַח יָד אֶל . ἐν τηρήσει δημοσίᾳ , “in public ward,” R.V. δημ . used here as an adjective, only found in N.T. in Acts, in the three other passages used as an adverb, Acts 16:37 , Acts 18:28 , Acts 20:20 ( 2Ma 6:10 , 3MMalachi 2:2 ), cf. Thuc., v., 18, where τὸ δημόσιον = the public prison. See note above on Acts 4:3 . Hilgenfeld is so far right in pointing out that the two imprisonments, Acts 4:3 and Acts 5:18 , are occasioned

Acts 7:31 — Acts 7:31 . κατανοῆσαι : this careful observation is implied in the narrative of Exodus though the word is not employed. It is a favourite word with St. Luke, and is used by him four times in his Gospel and four times in Acts, elsewhere in Gospels only in Matthew

1 Corinthians 13:4-7 — En 1 Corintios 13:1-3 , la expresión de Pablo comenzó a elevarse con la elevación de su tema al ritmo hebreo (obsérvese el recurrente ἀγάπην δὲ μὴ ἔχω, y el repetido οὐδέν) que marca sus pasajes más apasionados (ver , por ejemplo , Romanos 8:31 ss. , Efesios 1:8 ss.;

1 Corinthians 9:20-22 — Esta ganancia de su llamado P. buscó (1) entre los pocos, y aquellos que con ellos estaban bajo la ley ( 1 Corintios 9:20 ); (2) entre el cuerpo de los gentiles, sin ley ( 1 Corintios 9:21 ); (3) entre los creyentes débiles , que estaban en peligro por el uso desconsiderado de la libertad por parte de los más fuertes ( 1 Corintios 9:22 a ). Cada una de estas clases el Ap. salva identificándose a su vez con ella; y este plan solo podía seguir

Ephesians 1:21 — κυριότητος : sobre todo dominio, y autoridad, y poder . La fuerza intensiva “ muy arriba” se le da a ὑπεράνω por Chrys., Theoph., Stier, la AV, la RV, etc. Pero difícilmente puede sostenerse frente al uso real de la palabra en Hebreos 9:5 ( cf. Ezequiel 43:15 ); la tendencia del griego tardío a sustituir las formas simples por las compuestas sin un cambio sustancial de sentido; el uso no intensivo de la forma afín ὑποκάτω ( Marco 6:11 ; Lucas 8:16 ; Juan 1:51 ); y el testimonio de la versión siríaca

Ephesians 4:32 — Ephesians 4:32 . γίνεσθε δὲ εἰς ἀλλήλους χρηστοί : but become ye kind one to another . The δέ is omitted by [478] , k , 177, Clem., etc., while οὖν is substituted for it in [479] 1 [480] , 114. It is bracketed by WH and by Tr marg., and is omitted by [481] . But

Jude 1:11 — referred to of the three leaders of wickedness here named by Jude. Cain, with Philo, is the type of selfishness ( [791] . 1 p. 206), πᾶς φίλαυτος ἐπίκλησιν Καὶν εὕρηκεν (quoted by Schneckenb. p. 221); he is named as a type of jealous hate in 1 John 3:2 ; 1 John 3:12 . ἵνα ἀγαπῶμεν ἀλλήλους . οὐ καθὼς Καὶν ἐκ τοῦ πονηροῦ ἦν καὶ ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ · καὶ χάριν τίνος ἔσφαξεν αὐτὸν ; ὅτι τὰ ἔργα αὐτοῦ πονηρὰ ἦν , τὰ δὲ τοῦ ἀδελφοῦ αὐτοῦ δίκαια , of unbelief in Hebrews 11:4 , πίστει πλείονα θυσίαν

Revelation 2:7 — Revelation 19:10 ). These as usual are ejaculatory, positive and brief ἐκκλ . scattered local communities, and not a Catholic organisation, being the conception of the Apocalypse, it is for use in their public worship that this book is written (Revelation 1:3 ). It is a subordinate and literary question whether the seer means in such phrases as this to designate himself (Weinel, 84 f.) liturgically as the speaker, or whether (as the synoptic parallels suggest) they form an integral part of the whole menage.

Revelation 3:7-13 — Revelation 3:7-13 . The message to Philadelphia.