Bible Commentaries

Matthew 8:1 — Matthew 8:1 . καταβάντος αὐτοῦ (for the reading vide above). Jesus descended from the hill towards Capernaum (Matthew 8:5 ), but we must beware of supposing that the immediately following events all happened there, or at any one place or time. Mark seems to

Luke 9:18-27 — Luke 9:18-27 . The Christ and the cross (Matthew 16:13-28 , Mark 8:27 to Mark 9:1 ). At this point occurs a great gap in Lk.’s narrative as compared with those of Mt. and Mk., all between Matthew 14:22 ; Matthew 16:12 and between Mark 6:45 ; Mark 8:27

Luke 9:18-27 — El Cristo y la cruz ( Mateo 16:13-28 ; Marco 8:27 a Marco 9:1 ). En este punto se produce una gran brecha en la narración de Lc. en comparación con las de Mt. y Mc., todo entre Mateo 14:22 ; Mateo 16:12 y entre Marco 6:45 ; Se omite Marco 8:27 Se han sugerido varias explicaciones de

Acts 2:6 — Acts 2:6 . φωνῆς ταύτης : “when this sound was heard,” R.V. “Hic idem quod ἦχος comm [119] 2,” so Wetstein, who compares for φωνή in this sense Matthew 24:31 , 1 Corinthians 14:7-8 (2 Chronicles 5:13 ), and so most recent commentators ( cf. John 3:8 ); if human voices were meant, the plural might have been expected. But the word in singular might refer to the divine voice, the voice of the Spirit, cf. Matthew 3:17 ; Matthew

Acts 4:6 — Luke as seems probable from Jewish Christian sources, Annas might easily be spoken of as high-priest. His relationship to Caiaphas helps to explain the influence and power of Annas. On Hamburger’s view ( Real-Encyclopädie des Judentums , ii., 8, p. 1151,“Synhedrion”), that a Rabbi and not the high-priest presided over the Sadducees, see Edersheim, History of the Jewish Nation , p. 522, and Schürer, u. s. , p. 180. For Annas, see Jos., Ant. , xviii., 2, 12, xx., 9, 1, and see

Acts 5:37 — of St. Luke’s story in the Gospel may explain why no such serious disturbance followed as resulted from the Roman numbering and valuation which marked Quirinius’ second Roman administration, “the great census,” ἡ ἀπογ . (in 6 8 A.D.), taken when Judæa had just become a part of the Roman province of Syria. This “great census,” taken after the Roman method, involved the imposition of a tax, Jos., Ant. , xviii., 1, 1, and it was this impost which roused the indignation

Acts 9:18 — Acts 9:18 . καὶ εὐθέως : as the immediate result of the laying on of hands the recovery of sight is given, but the baptism follows for the reception of the Holy Ghost, cf. Acts 22:13 ff. ἀπέπεσον … ὡσεὶ λ .: the words cannot be taken as merely figurative with

1 Corinthians 11:22 — you have not houses to eat and drink in?” See 1 Corinthians 11:34 , and note. The γὰρ brings in an ironical excuse: “For I suppose you act thus because you are houseless, and must satisfy your appetite at church!” cf. πῶς γάρ ; Acts 8:31 . If this voracity cannot be excused by a physical need which the offenders had no other means of supplying if, that is to say, their action is deliberate they must intend to pour scorn on the Church and to insult their humbler brethren: “Or

1 Corinthians 11:22 — ἔχετε κ. τ. λ.; “¿Porque no tenéis casas para comer y beber?” Véase 1 Corintios 11:34 y nota. El γὰρ presenta una excusa irónica: “¡Porque supongo que actúas así porque no tienes casa y debes satisfacer tu apetito en la iglesia!” cf. πῶς γάρ; Hechos 8:31 . Si esta voracidad no puede ser excusada por una necesidad física que los ofensores no tenían otro medio de suplir, si, es decir, su acción es deliberada , deben tener la intención de derramar escarnio sobre la Iglesia e insultar a sus hermanos

1 Corinthians 12:4-6 — The identity of the first and second of the syns. rests on that of “the Lord” and “the Spirit” ( cf. 2 Corinthians 3:17 f.), and that of the second and third upon the relation of Christ to the Father (see John 5:17 ff; John 14:8-14 ). For the Trinitarian structure of the passage, cf. 2 Corinthians 13:13 , Ephesians 4:4 ff. Κύριος and διακονία are correlative; all Church-ministry is directed by “the Lord” and rendered primarily to Him ( 1Co 4:1 , 1 Corinthians 7:12

1 Corinthians 16:5-6 — 1 Corinthians 16:5-6 . “But I will come to you, when I have gone through Macedonia.” The Ap. writes from Ephesus some time before Pentecost (1 Corinthians 16:8 ), probably before Easter (1 Corinthians 16:8 ; see note); he intends to traverse Macedonia on his way ( διέρχομαι , repeated with emphasis, regularly denotes in the Acts an evangelistic tour : see Acts 13:6 , Acts 16:6 , Acts 20:25 , etc.), completing

1 Corinthians 3:13 — Cizaña están en crecimiento temprano ( Mateo 13:24 ss.), son indistinguibles; la obra de uno se mezcla con la de otro “porque el Día la revelará”. Ἡ ἡμέρα solo puede significar el Día del Juicio de Cristo: ver parls. , especialmente 1 Corintios 1:8 ; 1 Corintios 4:3 ss., y notas; también Romanos 2:16 ; Hechos 17:31 ; Mateo 25:19 . “El día” sugiere ( cf. 1 Tesalonicenses 5:2 ss., Romanos 13:11 ss.) la esperanza de la luz del día sobre oscuros problemas de la responsabilidad humana. Pero

1 Corinthians 3:18 — vosotros, en esta era (αἰῶνι, período mundial: ver parls. ) que se vuelva necio, para que se haga sabio.” δοκεῖ no videtur (Vg [607], AV), pero putat “ le parece a él mismo , el sentido usual (aunque quizás no universal) de δοκεῖν en San Pablo” (Lt [608]: ver parls., especialmente 1 Corintios 14:37 ): el peligro es el del autoengaño ( cf. la ironía en 1 Corintios 4:10 ; 1 Corintios 8:1 ss.), un peligro natural en el caso de los maestros, esp. si intelectuales y cultos hubo algunos en Cor [609] (

1 Corinthians 4:10 — representa el caso contrastado de la App. y los Cor [726] cristianos, como aparecen en la estimación de las dos partes. “Nosotros” somos μωροί, ἀσθενεῖς, ἄτιμοι ( cf. 1 Corintios 1:18-27 ; 1 Corintios 3:18 , y notas; con 1 Corintios 2:3 , para ἀσθ. ); “tú”, φρόνιμοι, ἰσχυροί, ἔνδοξοι el último adj [727] en marcado contraste con ἄτιμοι; no simplemente honrado (ἔντιμοι, Filipenses 2:29 ), sino glorioso P. reflexiona sobre la condición

1 Corinthians 5:1 — Ὅλως ἀκούεται κ. τ. λ.: “¡Realmente se ha oído hablar de fornicación entre ustedes!” No es de extrañar que el padre de la Iglesia se vea obligado a mostrar la “vara” ( 1 Corintios 4:21 ). No ἀκούω, como en 1 Corintios 11:18 , sino el impersonal ἀκούεται ( cf. ἠκούσθη, Marco 2:1 ), indicando informe común en la Iglesia (ἐν ὑμῖν), y (ὅλως: ver parls.) hecho indudable . Πορνεία significa cualquier relación sexual inmoral, ya sea que incluya (como en Mateo 5:32 ) o se distinga

1 Corinthians 6:19-20 — del Espíritu Santo ? Espíritu dentro de ti, que tienes (οὗ ἔχετε, gen [990] por atracción a Πνεύματος) de Dios?” El Espíritu Santo habita en los lectores: ¿cómo sino en su cuerpo , ya que ellos están en el cuerpo? ( 1 Corintios 3:16 , cf. Romanos 8:11 ; también Juan 2:21 ): hay la misma inferencia tácita de todo a parte como en 1 Corintios 6:15 ; la misma suposición de que el cuerpo es esencial al hombre, que subyace en la doctrina de la Resurrección ( 1 Corintios 6:15 ). La estimación cristiana

Colossians 1:9 — Colossians 1:9 . διὰ τοῦτο . The good report from Colossæ prompts Paul’s prayer. Apparently the reference is to all that has been said in Colossians 1:4-8 , though Haupt confines it to Colossians 1:8 . καὶ ἡμεῖς : “we also,” i.e. , as the Colossians had prayed for Paul, so he had made unceasing prayer for them. Similar assurances are common in the letters of the period, but their conventional

Hebrews 6:8 — Hebrews 6:8 . ἐκφέρουσα δὲ … “but if it brings forth thorns and thistles it is rejected and nigh unto a curse and its end is burning”. The other alternative, which corresponds to the possible state of the Hebrews, is here introduced. With all its advantages,

Revelation 4:2 — εἰσήνεγκάν με εἰς τὸν οὐρανόν followed by ver 14 ἐθεώρουν ἐν τ . ὁ . μ . καὶ ἰδοὺ κ . τ . λ ., lxxi. 1 and 5, etc.). The primitive Christian conception of the Spirit was that of a sudden and repeated transport rather than a continuous experience (Acts 4:8 ; Acts 4:31 , etc.), particularly in the region of ecstasy. The royal presence is depicted in this theophany by means of similes and metaphors (partly rabbinic) which originally were suggested in part by the marvellous atmospheric colouring of an Eastern

Revelation 6:1 — in the air like horsemen, tilting to and fro,” Doughty, Arab. Deserta , i. 449) have been a frequent omen of the end ( cf. Jos. Bell . vi. 5; Sib. Or. iii. 796), partly reproduced from (Persian elements in) Zechariah 1:7 f., Revelation 6:1-8 , in order to bring out the disasters ( cf. Jeremiah 14:12 ; Jeremiah 21:7 ) prior to the last day. The direct sources of 6. and 9. lie in Leviticus 26:19-26 ; Ezekiel 33:27 ; Ezekiel 34:28 f., and Sir 39:29-30 (“fire and hail and famine and