Bible Commentaries

Matthew 8:23 — después de ἠκολούθησαν, el αὐτῷ después de este verbo es superfluo. Esta breve oración está sobrecargada de pronombres (αὐτοῦ después de μαθηταὶ). τὸ πλοῖον (τὸ omitido en Lc.), la nave dispuesta de acuerdo con las instrucciones anteriores ( Mateo 8:18 ). Mateo 8:24 , ἰδοὺ indica llegada repentina. σεισμὸς ἐν τ. θ., literalmente un terremoto del mar, las aguas agitadas hasta el fondo por los vientos a los que se refiere Mateo 8:26-27 ; λαῖλαψ en Mark y Luke = huracán. ὥστε, aquí con infinitivo,

Luke 16:9 — Luke 16:9 . ἐγὼ : the use of the emphatic pronoun seems to involve that here begins the comment of Jesus on the parable, Luke 16:8 being spoken by the master and a part of the parable. But J. Weiss (in Meyer) views this verse as a second application put into the mouth of Jesus, but not spoken by Him, having for its author the compiler from whom Lk. borrowed (Feine’s Vork.

Luke 16:9 — ἐγὼ: el uso del pronombre enfático parece implicar que aquí comienza el comentario de Jesús sobre la parábola, Lucas 16:8 siendo dicho por el maestro y una parte de la parábola. Pero J. Weiss (en Meyer) ve este versículo como una segunda aplicación puesta en la boca de Jesús, pero no pronunciada por Él, teniendo como autor al compilador de quien Lc. prestado (Feine's Vork.

Luke 8:16-18 — Luke 8:16-18 . Those who have light must let it shine (Matthew 5:15 ; Matthew 10:26 , Mark 4:21-25 ). Lk. here seems to follow Mk., who brings in at the same point the parable of the lamp, setting forth the duty of those who are initiated into the mysteries of the kingdom to diffuse their light. A most important complement to the doctrine set forth in Luke 8:10 , that parables were meant to veil the mysteries of the kingdom.

Luke 8:34-39 — Luke 8:34-39 . The sequel . Lk. tells the second part of the story very much as it is given in Mk., with slight stylistic variations. In Luke 8:36 he substitutes the expression πῶς ἐσώθη ὁ δαιμονισθείς , how the demoniac was saved, for Mk.’s “how it happened to the demoniac, and concerning the swine,” suggesting the idea that the destruction of the swine was a part of the cure. They had to be drowned that he might be restored to sanity.

John 8:34 — John 8:34 . The answer is: ἀμὴν … ἁμαρτίας [ τῆς ἁμαρτίας is bracketed by W.H [68] ]. The liberty meant is inward, radical, and individual. “Every one who lives a life of sin is a slave.” Cf. Romans 6:16 ; Rom 6:20 ; 2 Peter 2:19 ; Xen., Mem.

Acts 11:18 — Acts 11:18 . ἡσύχασαν , cf. Acts 21:14 and Luke 14:3 , so in LXX, Nehemiah 5:8 (Job 32:6 , Hebrew different); also in a different sense in Luke 23:56 , 1 Thessalonians 4:11 , only in Luke and Paul in N.T. ἐδόξαζον , see critical notes, imperfect of continuous action the writer about to pass to other things thus depicts the state of things which he leaves, cf. Acts 8:3 (Blass). Ἄραγε , see critical notes.

Acts 8:9 — Acts 8:9 . Σίμων : very few of the most advanced critics now dismiss Simon as an unhistorical character, or deny that the account before us contains at least some historical data; see McGiffert’s note, Apostolic Age , p. 100. Hilgenfeld and Lipsius

Romans 8:17 — Romans 8:17 . Yet this last is involved, for “if children, also heirs”. Cf. Galatians 4:7 where κληρονόμος is relative to υἱὸς ; and all the passages in which the Spirit is regarded as “the earnest” of an inheritance: 2 Corinthians 1:22

Romans 8:7 — Romans 8:7 f. The reason why the mind of the flesh terminates so fatally: it is hostility to God, the fountain of life. Alienation from Him is necessarily fatal. It is the flesh which does not (for indeed it cannot) submit itself to God; as the seat of indwelling sin it is in permanent revolt, and those who are in it (a stronger expression, yet substantially identically with those who are after it, Romans 8:5 ) cannot please God.

1 Corinthians 13:13 — νυνὶ δὲ μένει κ. τ. λ. conclusión final del asunto, siendo μένει la antítesis de πίπτει κ. τ. λ. de lo anterior: “Pero como es ( nunc autem ), allí permanecen la fe, la esperanza, el amor estos tres l” se quedan; los otros pasan ( 1 Corintios 13:8 ss.). Fe y Esperanza son elementos del estado perfecto y permanente; nuevos objetos de confianza y deseo aparecerán a la vista en las amplias visiones de la vida eterna. Pero el Amor, tanto ahora como entonces, supera a sus compañeros, siendo el carácter

1 Corinthians 8:10 — 1 Corinthians 8:10 enforces ( γάρ ) the above warning. σὲ τὸν ἔχοντα γνῶσιν “thee, the man that has knowledge” (see 1): the Cor [1262] pretension to superior enlightenment, shown in 1 Corinthians 8:2 f. to be faulty in Christian theory, now discloses its

1 Corinthians 8:2-3 — 1 Corinthians 8:2-3 . Loveless knowledge is ruinous (1 Corinthians 8:1 b ); more than that, it is self-stultifying . The contrasted hypotheses εἴ τις δοκεῖ ἐγνωκέναι τι (= δοκεῖ σοφὸς εἶναι , 1 Corinthians 3:18 ) and εἴ τις ἀγαπᾷ τὸν Θεόν define the position of

1 Timothy 5:14 — 1 Timothy 5:14 . βούλομαι οὖν : See note on 1 Timothy 2:8 . νεωτέρας : The insertion of χήρας before νεωτέρας in about 30 cursives, Chrys. Theodoret, John Damasc., Jerome, is a correct gloss (so R.V.). The whole context deals with widows, not with women in general, as A.V. and von Soden. γαμεῖν : There is

1 Timothy 5:14 — βούλομαι οὖν: Ver nota en 1 Timoteo 2:8 . νεωτέρας: La inserción de χήρας antes de νεωτέρας en unas 30 cursivas, Chrys. Theodoret, John Damasc., Jerome, es una glosa correcta (así RV). Todo el contexto trata de viudas, no de mujeres en general, como AV y von Soden. γαμεῖν: No hay nada realmente

Hebrews 8:6 — Hebrews 8:6 . νυνὶ δὲ … “But, as it is, He hath obtained a more excellent ministry, by how much He is also mediator of a better covenant, which has been enacted upon better promises.” νυνὶ δὲ , i.e. , He not being on earth, the δὲ pointing back to

Jude 1:10 — contrary of what we are told of the respect shown by the angel even towards Satan: they speak evil of that spiritual world, those spiritual beings, of which they know nothing, cf. 2 Peter 2:12 . The common verb βλασφ . shows that the δόξαι of Jude 1:8 are identical with ὅσα οὐκ οἴδασιν here. For the blindness of the carnal mind to all higher wisdom cf. 1 Corinthians 2:7-16 , a passage linked with our epistle by the distinction between the ψυχικοί and πνευματικοί and by the words λαλοῦμεν Θεοῦ σοφίαν

Jude 1:10 — contrario de lo que se nos dice del respeto mostrado por el ángel incluso hacia Satanás: hablan mal de ese mundo espiritual, de esos seres espirituales, de los que nada saben, cf. 2 Pedro 2:12 . El verbo común βλασφ. muestra que los δόξαι de Judas 1:8 son idénticos a ὅσα οὐκ οἴδασιν aquí. Para la ceguera de la mente carnal a toda sabiduría superior cf. 1 Corintios 2:7-16 , a passage linked with our epistle by the distinction between the ψυχικοί and πνευματικοί and by the words λαλοῦμεν Θεοῦ σοφίαν,

Revelation 15 overview — After this partial anticipation of the final catastrophe, the Apocalypse returns to a fuller and independent description of its processes (Revelation 15:2-4 = Revelation 14:1-5 , Revelation 15:1 ; Revelation 15:5-8 . = Revelation 14:6-11 ; Revelation 14:14-20 ). The panorama of the prelude is once more sevenfold, but this time seven angels (under the control of God, Revelation 16:9 ) drench the earth with plagues from seven bowls which are brimming with the divine

Revelation 15 overview — Después de esta anticipación parcial de la catástrofe final, el Apocalipsis vuelve a una descripción más completa e independiente de sus procesos ( Apocalipsis 15:2-4 = Apocalipsis 14:1-5 ; Apocalipsis 15:1 ; Apocalipsis 15:5-8 . = Apocalipsis 14:6-11 ; Apocalipsis 14:14-20 ). El panorama del preludio es una vez más séptuple, pero esta vez siete ángeles (bajo el control de Dios, Apocalipsis 16:9 ) riegan la tierra con plagas de siete copas rebosantes de la ira divina. La