Bible Commentaries

Mark 8:13 — Mark 8:13 . εἰς τὸ πέραν , to the other side; which, east or west? Here again opinion is divided. The reference to Bethsaida, Mark 8:22 , might be expected to decide, but then there is the dispute about the two Bethsaidas; Bethsaida Julias, and Bethsaida on the western shore. These points are among the obscurities of the Synoptical narratives which we are reluctantly compelled to leave in twilight.

Mark 8:18 — Mark 8:18 repeats in reference to the Twelve the hard saying uttered concerning the multitude on the day of the parables (Mark 4:12 ). In Mark 8:19-20 Jesus puts the Twelve through their catechism in reference to the recent feedings, and then in Mark 8:21

Luke 21:8-11 — Luke 21:8-11 . Signs prelusive of the end (Matthew 24:4-8 , Mark 13:5-11 ). βλέπετε , etc., take heed that ye be not deceived . This the keynote not to tell when, but to protect disciples from delusions and terrors. ἐπὶ τῷ ὀνόματί μου , in my name, i.e. , calling themselves Christs. Vide at Mt. on these false Messiahs. ὁ καιρὸς ἤγγικε : the καιρὸς should naturally mean Jerusalem’s fatal day.

Luke 8:21 — Luke 8:21 . Lk. omits the graphic touches looking around, and stretching out His hands towards His disciples, concerned only to report the memorable word. οἱ τὸν λόγον τοῦ Θεοῦ , those hearing and doing the word of God . The expression here is somewhat conventional and secondary as compared with Mt. and Mk. Cf. chap. Luke 6:47 , and λόγος τοῦ Θεοῦ , Luke 8:11 .

Acts 10:8 — Acts 10:8 . ἐξηγησάμενος ἅπαντα : only in Luke in N.T., except once in John 1:18 , cf. Luke 24:35 , Acts 15:12 ; Acts 15:14 ; Acts 21:19 , and in LXX, Jdg 7:13 , 1 Chronicles 16:24 , 2 Kings 8:5 , etc. The word plainly suggests the mutual confidence existing between Cornelius and his household ( ἅπαντα , as if nothing were forgotten in the communication), Weiss.

Acts 15:3 — , see Rendall, Appendix on μὲν οὖν , p. 161. Blass however thinks that the words are used “without opposition” as often. διήρχοντο τὴν Φ . καὶ Σ ., see note on Acts 13:6 . In both cases the presence of brethren is presupposed, cf. Acts 8:25 , Acts 11:19 , imperfect, “peragrabant donec pervenerunt,” Acts 15:4 (Blass). προπεμφ .: escorted on their way, not as Titus 3:13 , of being provided with necessaries for the journey ( Wis 19:2 ); cf. Acts 20:38 , Acts 21:5 , and so

Acts 20:23 — Acts 20:23 . πλὴν ὅτι : The collocation is found nowhere else in N.T. except in Philippians 1:18 , only that (so Alford, Lightfoot, W.H [335] , see Lightfoot, l. c. , for parallels), i.e. , knowing one thing only, etc., “I do not ask to see the distant scene; one step enough for me,” so from step to step κατὰ πόλιν , on his journey,

Acts 25:24 — while in connection with Cæsarea we know from the latter years of the government of Felix how bitter the Jews were against the Gentiles, and how natural it would be for them to oppose the Apostle of the Gentiles, Jos., B. J. , ii., 13, 7; Ant. , xx., 8, 7. ἐνέτυχόν μοι : “made suit to me,” R.V., Wis 8:20 , 3Ma 6:37 , so in Plut., Pomp. , 55, cf. Polyc., Martyr. , xvii., 2, with dative only; it is used also of those making complaint before some authority, 1Ma 8:32 ; 1Ma 10:61 ; 1Ma 11:35

Acts 3:25 — Acts 3:25 . ὑμεῖς , as in Acts 3:26 , emphatic, “obligat auditores” Bengel, cf. Acts 2:39 , Romans 9:4 ; Romans 15:8 ; their preference and destiny ought to make them more sensible of their duty in the reception of the Messiah; υἱοί , “sons” as in Matthew 8:12 , R.V. The rendering “disciples” (Matthew 12:2 ), even if υἱοί could be so rendered

Acts 9:15 — Acts 9:15 . σκεῦος ἐκλογῆς , cf. St. Paul’s own language in Galatians 1:15 , genitive of quality; common Hebraistic mode of expression ( cf. Acts 8:23 ) = ἐκλεκτόν , see Blass, Gram. , p. 96; cf. Luke 16:8 ; Luke 18:6 , etc. For σκεῦος similarly used see Jeremiah 22:28 , Hosea 8:8 , and Schöttgen, Horæ Hebraicæ, in loco; and in N.T. Romans 9:22-23 , 1 Thessalonians 4:4 . Grimm and Blass both

1 Corinthians 8:12 — En tal caso, no sólo el hermano débil peca al ceder, sino el fuerte que lo tentó; y este último peca directamente “contra Cristo” (para la construcción, cf. 1 Corintios 6:18 ): “Pero pecando de esta manera contra los hermanos, y golpeando su conciencia cuando es débil, pecas contra Cristo” . τὴν συνείδησιν ἀσθενοῦσαν, no “su conciencia débil” (τὴν ἀσθεν.), sino “su conciencia débil como es”: ¡qué ruin golpear a los débiles!

1 Corinthians 8:7-13 — intelecto superó al corazón, en otros se quedó atrás. Con este último, a través de la debilidad de la comprensión o la fuerza de la costumbre, la influencia del dios pagano todavía estaba unida a los objetos asociados con su adoración ( 1 Corintios 8:7 ). Para un hombre en este estado mental, participar de la carne consagrada sería un acto de conformidad con el paganismo; y si el ejemplo de algún hermano menos escrupuloso lo lleva así a violar su conciencia y caer en la idolatría, pesada culpa recaerá

2 Corinthians 11:4 — εἰ μὲν γὰρ ὁ ἐρχόμενος κ. τ. λ .: porque si el que viene (ὁ ἐρχόμενος puede señalar a algún oponente conspicuo, pero no sería seguro presionar esto, o enfatizar el verbo que indica que viene sin una misión autorizada , como en Juan 10:8 ; es probablemente una frase bastante indefinida, "si alguno viene y predica", etc. ) predica a otro Jesús que nosotros no predicamos ( no “otro Cristo”, “un nuevo Mesías”, porque de esto no eran culpables los falsos maestros en Corinto; sino “otro

2 Corinthians 8:11 — 2 Corinthians 8:11 . νυνὶ δὲ κ . τ . λ .: but now complete the doing also, that as there was the readiness to will, so there may be also the completion in accordance with your ability : ἐκ τοῦ ἐχεῖν = καθὸ ἄν ἔχῃ of 2 Corinthians 8:12 = pro facultatibus ( cf. John 3:34 , ἐκ μέτρου ), and not, as A.V., “out of that which ye have”.

2 Corinthians 8:12 — 2 Corinthians 8:12 . εἰ γὰρ ἡ προθυμία κ . τ . λ .: for if the readiness is there it is acceptable according as a man has, not according as he has not: cf. 2 Corinthians 9:7 , Mark 12:43 , and Tob 4:8 , “As thy substance is, give alms of it according to thine abundance; if thou have little, be not afraid to give alms according to that little”.

2 Corinthians 9:1 — 2 Corinthians 9:1 . περὶ μὲν γὰρ κ . τ . λ .: for concerning the ministration to the saints, i.e. , the collection (see on 2 Corinthians 8:4 ), it is superfluous ( cf. 2Ma 12:44 ) for me to write, sc. , this letter (note the force of the art. before γράφειν ), to you , who “were the first to make a beginning” (2 Corinthians 8:10 ). Cf. 1 Thessalonians 4:9 .

Philippians 2:14 — conectados con el ἑτέρως τι φρονεῖν del cap. Filipenses 3:15 ? Nunca ha habido un indicio de murmuración contra Dios hasta ahora. Cf. 1 Pedro 4:9 , Sab 1:11, φυλάξασθε … γογγυσμὸν ἀνωφελῆ καὶ ἀπὸ καταλαλιᾶς φείσασθε σσ.σ. En γογγ. ver especialmente [8]. H. Anz, Dissertationes Halenses , vol. xii., párrafo 2, págs. 368 369. διαλογ. Probablemente = disputas. Común en este sentido en el griego posterior. Cf. Lucas 9:46 . Originalmente = pensamientos, con la idea de duda o vacilación implícita gradualmente.

1 Timothy 6:6 — 1 Timothy 6:6 . The repetition of πορισμός in a fresh idealised sense is parallel to the transfigured sense in which νομίμως is used in 1 Timothy 1:8 . αὐταρκείας : not here sufficientia (Vulg.), though that is an adequate rendering in 2 Corinthians 9:8 . St. Paul did not mean to express the sentiment of the A.V. of Ecclesiastes 7:11 , “Wisdom is good with an inheritance”. Contentment

Hebrews 10:15 — the sentence to be concluded by an introductory ἔπειτα λέγει or τότε ( cf. Hebrews 10:9 ), but Hebrews 10:17 is not so introduced. The sense, however, is unmistakable. After defining the covenant in its inwardness and spirituality ( v . c. Hebrews 8:10 ), the writer introduces that feature of it which specially serves his present purpose καὶ τῶν ἁμαρτιῶν … οὐ μὴ μνησθήσομαι ἔτι , “And I will never any more remember their sins and their transgressions”. The conclusion is obvious, “But

Revelation 13:6 — Revelation 13:6 . The days of Antiochus (Daniel 8:10-12 ) have returned. On the claims of the emperor, see Introd. § 6, and Sib. Or. ver 33, 34 (Nero ἰσάζων θεῷ αὐτόν ), Asc. Isa. iv. 6 8, x. 13, etc. τοὺς … σκηνοῦντας , an exegetic gloss defining σκήνη ( cf. Revelation 12:7 ; Revelation 12:12 ). The temple in Jerusalem is no longer the scene and object of the beast’s blasphemy.