Bible Commentaries

Matthew 8:18 — Matthew 8:18 . Ἰδὼν … περὶ αὐτόν . The evangelist makes a desire to escape from the crowd the motive of the journey. This desire is still more apparent in Mark, but the crowd and the time are different. The multitude from which Jesus escapes, in Mark’s

Mark 15:8 — Mark 15:8 . ἀναβὰς , etc.: Mk. assigns the initiative to the people. So Lk.; Mt. and John to Pilate. The difference is not important to the course of the history. The custom existing, this incident was bound to come about somehow. Nor does it greatly affect the question as to the attitude of Pilate. In either case he was simply feeling his way. The custom gave him a chance of feeling the popular pulse, a most important point for a ruler of his opportunist type. καθὼς , here = that which.

Mark 9:8 — Mark 9:8 . ἐξάπινα , suddenly, a form belonging to late Greek = ἐξαπίνης = ἐξαίφνης : here only in N. T.; several times in Sept [72] Kypke cites examples from the Psalms of Solomon and Jamblichus. The word here qualifies not περιβλεψάμενοι , but the change in

Luke 8:12 — Luke 8:12 . οἱ ἀκούσαντες : this is not a sufficient definition of the wayside hearers; all the classes described heard. The next clause, beginning with εἰτα , must be included in the definition = the wayside men are persons in whose case, so soon as they

Luke 8:38 — Luke 8:38 . ἐδέετο , Ionic form of the imperfect of δέομαι . W. and H [86] prefer ἐδεῖτο , the reading of [87] [88] . The healed man’s request, though not granted, would gratify Jesus, as a contrast to the unanimous petition of the Gerasenes that He

Acts 21:14 — Acts 21:14 . ἡσυχάσαμεν : only in Luke and Paul, cf. Luke 14:3 , Acts 11:18 . In LXX, Job 32:6 , Nehemiah 5:8 . τὸ θέλ . τοῦ Κ ., cf. Matthew 6:10 , Luke 22:42 , and also St. Paul’s own expression in Acts 18:21 , 1 Corinthians 4:19 ; 1 Corinthians 16:7 (Hebrews 6:3 ), cf. Mayor’s note on James 4:15 for similar phrases amongst Greeks and Romans, as also amongst Jews and Arabians, Taylor’s Sayings of the Jewish Fathers , pp. 29, 95, 128, 2nd edit.

Acts 23:32 — Antipatris. In this interpretation διὰ νυκτὸς might be taken to mean by night in distinction to by day , so that they may have occupied two nights on the road, see Hackett’s note, in loco . ἐάσαντες , Lucan, see Acts 27:32 ; Acts 27:40 ; Acts 28:4 . εἰς τὴν παρεμβολήν , here “to the castle” A. and R.V., the barracks in Antonia. ὑπέστρεψαν , Lucan (Friedrich, p. 8), cf. Acts 1:12 .

Acts 23:7 — verse (see above), and there is good evidence that one of the fundamental differences between the two sects was concerned with the question which St. Paul had raised, Edersheim, Jesus the Messiah , i., 315; Jos., Ant. , xviii., 1, 4; B.J. , ii., 8, 14. ἐοχίσθη τὸ πλ ., Æn. , ii., 39, and instances in Wetstein.

1 Corinthians 6:8 — 1 Corinthians 6:8 . ἀλλὰ ὑμεῖς κ . τ . λ .: “Nay, but you commit wrong and robbery this too ( cf. 6) upon your brothers!” Mr [951] reads this, like the parl [952] ἀλλὰ clause of 1 Corinthians 6:6 , as a further question; it is the answer to the question

2 Corinthians 1:5 — Corinthians 1:5 . ὅτι καθὼς περισσύει κ . τ . λ .: for as Christ’s sufferings flow over abundantly to us, even so our comfort also aboundeth through Christ . That the Christian is a fellow-sufferer with Christ is frequently urged by St. Paul (Romans 8:17 , Philippians 3:10 , Colossians 1:24 ; see esp. chap. 2 Corinthians 4:10-11 below, and cf. Matthew 20:22 ). Here he dwells on the thought that this fellowship in suffering implies also the consolation and strength which flow from union with Christ;

2 Corinthians 4:10-11 — en la tierra ( gen. subjecti ). La frase περιφέρειν τὴν νέκρωσιν τοῦ Ἰησοῦ transmite, entonces, una idea comparable a la involucrada en otras frases paulinas, por ejemplo , “morir cada día” ( 1 Corintios 15:31 ), “ser muerto todo el día” ( Romanos 8:36 , una cita de Sal. 43:22), “para conocer la participación de sus padecimientos, haciéndonos semejantes a su muerte” ( Filipenses 3:10 ), “para suplir lo que falta de las aflicciones de Cristo en mi carne” ( Colosenses 1:24 ) , habiéndose tocado

2 Corinthians 7:8 — 2 Corinthians 7:8 . ὅτι εἰ καὶ ἐλύπησα κ . τ . λ .: for though I made you sorry with my epistle ( sc. , esp. 1 Corinthians 5:0 ; cf. Introd. , p. 14), I do not regret it; though I did regret it (for I see that that epistle made you sorry, though but for a season), yet now I rejoice , etc. We follow the punctuation adopted by Tisch., W.H. and the American Revisers, the second clause softening the apparent harshness of the first, and βλέπω γάρ … ὥραν being a parenthetic explanation.

Galatians 5:14 — Galatians 5:14 . πεπλήρωται . MS. authority is decisive in favour of this perfect against the present πληροῦται . The perfect is likewise adopted in the parallel passage Romans 13:8 , ὁ ἀγαπῶν νόμον πεπλήρωκεν . For the very existence of love in the heart attests the completion of a previous inward act of the will. ἐν ἑνὶ λόγῳ . The single precept which follows embodies in itself the whole duty to man. τὸν πλησίον . The language

Titus 3:8-11 — Titus 3:8-11 . To sum up what I have been saying: Belief in God is not a matter of theory or of speculation, but of practice; it must be accompanied by good works. This true religion unites the beautiful and the profitable. On the other hand, foolish speculations and controversies about the law are profitless and unpractical. Do not parley long with a confirmed schismatic. If he does not yield to one or two admonitions, reject him altogether. It is beyond your power to set him right.

Philemon 1:8 — Philemon 1:8 . Διό : i.e. , because of the good that he has heard concerning Philemon; he must keep up his reputation. ἐπιάσσειν : “to enjoin,” or “command”; the word is used “rather of commanding which attaches to a definite office

James 5:19 — in the LXX, Deuteronomy 32:1 ; Psalms 119:176 ; Ezekiel 34:4 ” (Mayor). ἀπὸ τῆς ἀληθείας : Cf. Mark 12:14 , … ἐπʼ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις , this seems to be the way in which ἀληθεία is here used, cf. John 3:21 ; John 5:33 ; John 8:32 . ἐπιστρέψῃ : excepting here (and in the next verse) and Luke 1:16-17 this word is always used intransitively in the N.T. ( cf. however Acts 26:18 ).

1 John 4:11 — 1 John 4:11 . Here, as in John 3:16 , οὕτως may denote either the extent or the manner of God’s love “to such an extent,” going such a length ( cf. Romans 8:32 ); “in such a manner,” righteously, not by a facile amnesty but by a propitiation. ὀφείλομεν : see note on 1 John 2:6 . Noblesse oblige . If we are God’s children, we must have our Father’s spirit. Cf. Matthew 5:44-48 .

Revelation 2:8-11 — Revelation 2:8-11 . The message (shortest of the seven) to the Christians in Smyrna, “one of the first stars in the brilliant belt of the cities of Asia Minor” (Mommsen), a wealthy and privileged seaport, and like Sardis a constant rival of Ephesus for

Revelation 20:7-10 — short period (3) after the millennium, musters an enormous army of pagans to besiege the holy capital, but is decisively routed and flung into the lake of fire to share the tortures of his former agents. The tenses shift from future (Revelation 20:7-8 ; Revelation 20:10 b ) to aorist (Revelation 20:9-10 a ) the latter ( cf. Revelation 11:11 ) being possibly due to the influence of Semitic idiom.

Revelation 6:15-17 — Nótese la séptuple descripción del efecto producido en la humanidad ( Apocalipsis 19:18 , cf. Apocalipsis 13:16 ), la χιλίαρχοι romana (= tribuni), las riquezas y el rango de los hombres (ἰσχ. un toque dramático = autoridad desafiante, como la Sra. . Lucifer de Browning: “fuerza para contemplarlo y no adorarlo, fuerza para estar en el