Bible Commentaries

Matthew 14:33 — Matthew 14:33 . οἱ ἐν τῷ πλοίῳ : cf. οἱ ἄνθρωποι in Matthew 8:27 ; presumably the disciples alone referred to. ἀληθῶς θ . υ . εἶ , a great advance on ποταπός (Matthew 8:27 ). The question it implies now settled: Son of God.

Matthew 14:33 — οἱ ἐν τῷ πλοίῳ: cf. οἱ ἄνθρωποι en Mateo 8:27 ; presumiblemente los discípulos solo se refirieron. ἀληθῶς θ. υ. εἶ, un gran avance sobre ποταπός ( Mateo 8:27 ). La cuestión que implica ya está resuelta: Hijo de Dios.

Matthew 8:18-34 — Excursión a la orilla oriental con sus incidencias ( Marco 4:35 a Marco 5:20 ; Lucas 8:22-39 ). Estas narraciones dan un gran salto adelante en la historia. Como nuestro evangelista está dando una colección de incidentes de sanidad, la introducción de Mateo 8:18-22 , entrevistas con discípulos , e incluso de Mateo 8:23-27 , un milagro

Matthew 8:23 — Matthew 8:23 . ἐμβάντι αὐτῷ might be called a dative absolute; if taken as dative after ἠκολούθησαν , the αὐτῷ after this verb is superfluous. This short sentence is overcharged with pronouns ( αὐτοῦ after μαθηταὶ ). τὸ πλοῖον ( τὸ omitted in Lk.), the ship in

Mark 15:4 — Mark 15:4 . πόσα , answering to πολλά in Mark 15:3 , might mean “how grave,” Thayer’s Grimm , but probably = how many, as in Mark 6:38 , Mark 8:5 ; Mark 8:19 .

Mark 15:4 — πόσα, respondiendo a πολλά en Marco 15:3 , podría significar “cuán grave”, el Grimm de Thayer , pero probablemente = cuántos, como en Marco 6:38 ; Marco 8:5 ; Marco 8:19 .

Mark 8:8 — Mark 8:8 . περισσεύματα κλασμάτων , the remainders of the broken pieces. Matthew uses the singular neuter, τὸ περισσεῦον , in both feedings. σπυρίδας : in both accounts of second feeding, κοφίνους in both accounts of first ( κόφινοι in Luke). On the difference in meaning, vide notes on Matthew 15:37 .

Luke 8:45 — Luke 8:45 . ὁ Πέτρος : Mk. says “the disciples,” but one would speak for the rest, and Lk. naturally makes Peter the spokesman. συνέχουσί σε , hem thee in. ἀποθλίβουσιν , squeeze, like grapes (Joseph., Ant. , ii., Luke 8:2 ).

Luke 8:5 — Luke 8:5 . τὸν σπόρον α .: an editorial addition, that could be dispensed with. ὃ μὲν , one part, ὃ neuter, replied to by καὶ ἕτερον = ἕτερον δὲ in Luke 8:6 .

John 8:49 — John 8:49 . δαιμόνιον ἔχεις , possessed, or crazed. Cf. John 10:20 . To this Jesus replies: Ἐγὼ … αἰῶνα . The ἐγώ is emphatic in contrast to the expressed ὑμεῖς of the last clause; “I am not out of my mind, but all I do and say springs from my desire

Acts 10:22 — inscriptions, Deissmann, Neue Bibelstudien , p. 95. ἔθνους τῶν Ἰ .: ἔθνος in the mouth of Gentiles, cf. Luke 7:5 and see above on Acts 4:25 . ἐχρηματίσθη : “was warned of God ,” R.V., Matthew 2:12 ; Matthew 2:22 , Luke 2:26 , cf. Hebrews 8:5 ; Hebrews 11:7 , and Jos., Ant. , iii., 8, 8; see Westcott, Hebrews , p. 217. For use of the active in LXX, see Jeremiah 33:0 (26) 2, cf. also Acts 11:26 . ἁγίου : only here with ἀγγέλου , expressing the reverence of these pious men (Weiss).

Acts 11:8 — Acts 11:8 . εἰσῆλθεν , cf. Matthew 15:11 ; Matthew 15:17 . Blass sees in the phrase “locutio hebraismum redolens,” cf. Acts 8:35 ; on the other hand the Hebraistic πᾶν of Acts 10:14 is omitted (Weiss).

Acts 23:4 — Acts 23:4 . τὸν ἀρχ . τοῦ Θεοῦ : of God, emphatic, i.e. , sitting on the judgment-seat as God’s representative, cf. Deuteronomy 17:8 ff., and also the name Elohim, by which the priestly and other judges were sometimes known, Exodus 21:6 ; Exodus 22:8-9 , Psalms 81:1 .

Acts 8:11 — Acts 8:11 . ἱκανῷ χρόνῳ : dative for accusative, cf. Acts 13:20 , and perhaps Luke 8:29 , Romans 16:25 the usage is not classical, Blass, Grammatik , p. 118, but see also Winer-Moulton, xxxi. 9 a . St. Luke alone uses ἱκανός with χρόνος , both in his Gospel

Acts 8:34 — Acts 8:34 . ἀποκ ., see above Acts 3:12 , Acts 5:8 . It has been sometimes supposed that the eunuch was acquainted with the tradition that Isaiah had been sawn asunder by Manasseh Felten, see Wetstein on Hebrews 11:37 .

Romans 8:18 — Lipsius describe el pasaje que se extiende desde este versículo hasta Romanos 8:27En Romanos 8:19-22 está el primer testimonio el suspiro de la creación; en Romanos 8:23-25 ​​la segunda, la anhelante esperanza de los mismos cristianos, relacionada como está con la posesión de las primicias del Espíritu; y en Romanos 8:26 f. el

Romans 8:9 — Pablo aplica a sus lectores lo que ha dicho en Romanos 8:5-8 . ὑμεῖς es enfático. Podéis agradar a Dios, porque no estáis en la carne, etc. εἴπερ tiene su propia fuerza: “si, como es el hecho”: cf. Romanos 3:30 ; Romanos 8:17 ; y el excelente examen de otros N. T. instancias en Simcox, Language of the

1 Corinthians 8:1 — 1 Corinthians 8:1 a . Περὶ δὲ τῶν εἰδωλοθύτων : another topic of the Church Letter, to which the Apostle continues his reply (see note on 1 Corinthians 7:1 ; also Introd ., chap. 2). The word εἰδωλόθυτον (see parls.), “the idol -sacrifice,” substituted

2 Corinthians 8:23 — εἴτε ὑπὲρ Τίτου κ. τ. λ.: si preguntas por Tito ( cf. com . 2 Corintios 1:8 para este uso de ὑπέρ), él es mi colega y mi colaborador en tu barrio (por él San Pablo será personalmente responsable), o nuestros hermanos , son los enviados de las Iglesias, i. mi. , fueron debidamente χειροτονηθέντες ( 2 Corintios 8:19 ). St. Paul

2 Corinthians 9:3 — ἔπεμψα δὲ τοὺς ἀδ. k. τ. λ. pero (la δέ correspondiente a μέν de 2 Corintios 9:1 ) he enviado (el aoristo epistolar; cf. 2 Corintios 8:18 ) a los hermanos ( cf. 2 Corintios 8:16-22 ), para que nos gloriamos en vuestro nombre no puede anularse ( cf. especialmente 1 Corintios 9:15 ) a este respecto, es decir , en el asunto de reunir realmente el dinero, a diferencia de su disposición