Lectionary Calendar
Tuesday, August 19th, 2025
the Week of Proper 15 / Ordinary 20
the Week of Proper 15 / Ordinary 20
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Bible Commentaries
The Expositor's Greek Testament Expositor's Greek Testament
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Matthew 15:28
Matthew 15:28 . mmediate compliance with her request with intense delight in her faith, which may have recalled to mind that of another Gentile (Matthew 8:10 ). ὦ γύναι : exclamation in a tone enriched by the harmonies of manifold emotions. What a refreshment to
Matthew 27:17
Matthew 27:17 . τίνα θέλετε ἀπολύσω . Here Pilate seems to take the initiative; in Mk. he is first reminded of the custom (Matthew 15:8 ). Mk.’s whole account is fuller and clearer. Βαρ . ἢ Ἰησ . The two names put before the people, as presumably both popular more or less, Barabbas for some unknown reason, Jesus by inference from being called “Christ”. No favouritism implied. Pilate is feeling his way, wants to do the popular thing as safest for himself.
Mark 14:8
Mark 14:8 . ὃ ἔσχεν (suppl. ποιεῖν ), what she had to do she did; the reference being not to the measure of her power (wealth) but to her opportunity: she did what lay to her hand, and could only be done then . προέλαβε μυρίσαι , she anticipated the anointing; the latter verb here only, the former in 1 Corinthians 11:21 , Galatians 6:1 . ἐνταφιασμόν : the noun answering to the verb in Mt., here and in John and in one place in the classics.
Mark 16:5-8
Mark 16:5-8 . The women enter into the tomb through the open door, and experience a greater surprise . νεανίσκον , a young man. In Mt.’s account it is an angel, and his position is not within the tomb, as here, but sitting on the stone without. Lk. has two men in shining apparel. στολὴν λευκήν , in a white long robe, implying what is not said, that the youth is an angel. No such robe worn by young men on earth.
Mark 3:11
Mark 3:11 . ὅταν ἐθ . In a relative clause like this, containing a past general supposition, classical Greek has the optative without ἄν . Here we have the imperfect indicative with ἄν ( ὅτε ἄν ). Vide Klotz., ad Devar , p. 690, and Burton, M. and T. , § 315. Other examples in chap. Mark 6:56 , Mark 11:19 . προσέπιπτον , fell before ( ἐπιπίπτειν , above, to fall against ). Σὺ εἶ ὁ υ . τ . θ .: again an instance of spiritual clairvoyance in demoniacs. Vide at Matthew 8:29 .
Luke 1:8-10
Luke 1:8-10 . Hope preternaturally revived . ἐν τῷ ἱερατεύειν : Zechariah was serving his week in due course, and it fell to his lot on a certain day to perform the very special service of burning incense in the holy place. A great occasion in a priest’s life, as it might never come to him but once (priests said to be as many as 20,000 in our Lord’s time). “The most memorable day in the life of Zechariah” (Farrar, C. G. T.).
Luke 22:8
Luke 22:8 . ἀπέστειλε : in Lk. Jesus takes the initiative; in Mt. and Mk. the disciples introduce the subject. Various reasons have been suggested for this change. Lk. simply states the fact as it was (Schanz). He thought it unsuitable that Jesus should seem to need reminding (Meyer, seventh edition). The change of day, from 14th to 13th Nisan, required Jesus to take the initiative (J. Weiss, Meyer, eighth edition). Πέτρον καὶ Ἰ .: the two disciples sent out not named in parallels.
Romans 8:1
Romans 8:1 . οὐδὲν ἄρα νῦν κατάκριμα τοῖς ἐν Χ . Ἰ . The οὐδὲν is emphatic: condemnation is in every sense out of the question. νῦν is temporal: it distinguishes the Christian from the pre-Christian period of life. The bold assertion is an inference ( ἄρα ) from what is implied in the thanksgiving to God through Jesus Christ (Romans 7:25 ). The description of Christians as “those who are in Christ Jesus” goes back to the words of Jesus Himself in John 15:0 .
1 Corinthians 15:26 ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος : “(Como) la muerte del último enemigo es abolida” en otras palabras, “es abolida la última entre estos enemigos”. ἔσχατος es la parte enfática del predicado; y καταργ. (ver 1 Corintios 1:28 ) está en tiempo pr [2385], de lo que es verdad ahora en la determinación de Dios, en la sucesión fija de las cosas ( cf.
1 Corintios 3:13 ). La muerte personificada, como en 1 Corintios 15:55 ; Isaías 25:8 ; Apocalipsis 20:14 .
Si todos los enemigos
2 Corinthians 13:11 puede justificarse. “Adiós” sería ἔρρωσθε), perfeccionarse (ver ref. y cf. Lightfoot en 1 Tesalonicenses 3:10 ), consolarse, ser de la misma mente, vivir en paz, y luego el Dios de Amor (esta frase es solo encontrado aquí en N.
T., pero cfr. 1 Juan 4:8 ) y la Paz sea con vosotros . En estas exhortaciones tenemos un resumen de toda la carta: (1) Gozaos en la gracia que habéis recibido ( 2 Corintios 1:24 ; 2 Corintios 2:3 ) así como yo lo hago por vosotros ( 2 Corintios 7:7 ; 2 Corintios 7:9 ;
2 Corinthians 6:5 misioneras. ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις : en azotes (ver ref. y cf. Hechos 22:24 ), en prisiones (ver com. 2 Corintios 11:23 ), en tumultos ( cf.
Hechos 13:50 ; Hechos 14:5 ; Hechos 14:19 ; Hechos 16:22 ; Hechos 17:5 ; Hechos 18:12 ; Hechos 19:29 ; Hechos 21:30 ).
ἀκαταστασία podría significar desorden interno , en lugar de tumulto externo (ver ref., LXX, y cf. 1 Corintios 4:11 ), pero este último significado se adapta mejor al contexto aquí. ( c ) A continuación, el Apóstol
Colossians 3:8 Colosenses 3:8 ; Colosenses 3:8-10 son en gran parte paralelos a Efesios 4:22-25 ; Efesios 4:31 .
νυνὶ δὲ: “pero ahora”, enfático contraste con ποτε, ahora que habéis pasado de esa vida de conducta pecaminosa, mirad que os despojéis de estos vicios. ἀπόθεσθε καὶ
1 Timothy 5:2 sons and daughters; brothers and sisters; fathers and mothers. Ellicott quotes Jerome’s maxim, “Omnes puellas et virgines Christi aut aequaliter ignora aut aequaliter dilige” (Epist. 52, 5, p. 259). Compare de Imitatione Christi , i. 8, “Be not a friend to any one woman, but recommend all good women in general to God”.
1 Timothy 5:8 las denunciadas por Jesús en Marco 7 .
Ana. dice. “Es digno de mención que a los esenios no se les permitía dar alivio a sus parientes sin permiso de su ἐπίτροποι, aunque podían hacerlo libremente a otros en necesidad; ver a José. Campana. jud . ii. 8, 6.”
El cristiano que cae por debajo de la mejor norma pagana de afecto familiar es más culpable, ya que tiene, lo que no tienen los paganos, el supremo ejemplo de amor en Jesucristo. Podemos agregar que Jesús mismo dio un ejemplo de provisión para
Philemon 1:15
Philemon 1:15 . ἐχωρίσθη : a very delicate way of putting it. πρὸς ὥραν : cf. 2 Corinthians 7:8 , Galatians 2:5 . αἰώνιον : there is no reason why this should not be taken in a literal sense, the reference being to Onesimus as ἀδελφὸν ἀγαπητόν , not as δοῦλον . ἀπέχῃς : cf. Philippians 4:18 , although the idea of restitution is prominent here, that of complete possession seems also to be present in view of αἰώνιον and ἀδελφὸν ἀγαπ ., but see further Intr., § III.
James 2:18 consistente por el escritor; la fe que requiere obras para probar su existencia no es lo mismo de lo que se habla en el versículo siguiente como posesión de demonios; la diferencia se ilustra gráficamente en el relato del endemoniado gadareno; en Lucas 8:28 , las palabras: ¿Qué tengo yo que ver contigo, Jesús, Hijo del Dios Altísimo?, expresan una forma de fe puramente intelectual, que es algo muy diferente de la actitud mental implícita en las palabras que describe al endemoniado whilom, sentado, vestido
1 Peter 1:14 Pedro 3:7 , etc. τέκνα ὑπακοῆς, obediente corresponde a υἱοὶ τῆς ἀπειθείας de San Pablo ( Colosenses 3:6 ; Efesios 2:2 ; Efesios 5:6 ).
Ambas frases reflejan el uso hebreo de בן, “seguido de una palabra de característica cualitativa, etc.” (BDB, sv , 8). Para τέκνα en lugar de υἱοί habitual en este idioma, cf. Oseas 9 , τέκνα ἀδικίας y Efesios 2:3 , τέκνα ὀργῆς.
Aquí encaja mejor con βρέφη ( 1 Pedro 2:1 ). συσχηματιζόμεναι, de Romanos 12:2 , μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ. El femenino es peculiar
1 John 3:5
1 John 3:5 . The purpose of the Incarnation was to “take away the sins” atone for the sins of the past and prevent sins in the future, αἴρειν , properly “lift up and carry away” ( cf. Mark 6:29 ; John 2:16 ), but the idea of expiation is involved since it is “the Lamb of God” that “taketh away the sins”. ἐκεῖνος , see note on 1 John 2:6 . ἁμαρτία , “sin,” i.e. the sinful principle: see note on 1 John 1:8 .
3 John 1:8
3 John 1:8 . ἡμεῖς , emphatic in contrast to the Gentiles. ὀφείλομεν , of moral obligation. See note on 1 John 2:6 . ὑπολαμβάνειν , suscipere , “receive hospitably” ( cf. ὑποδέχεσθαι ), “take under one’s protection”. Observe the
Revelation 8:1 sobre los últimos días.
Cuando el autor los entretejió en su gran obra, sufrieron un tratamiento literario que interrumpió pero no eliminó por completo su forma y secuencia originales. El libro del destino ya está abierto; lo que sigue ( Apocalipsis 8:6 s.) es el curso del futuro, que naturalmente corresponde en algunos puntos a las predicciones ya esbozadas prolépticamente en el cap.
6. Un breve intervalo, no de agotamiento sino de expectativa, de suspenso sin aliento (una pausa en el éxtasis, LXX
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