Author: novaslistru

The Bible – New Testament

Saint Mark

Index

1. 2. 3. 4. 5. 6. 7. 8. 9.
10. 11. 12. 13. 14. 15. 16.

Sain Mark

Chapter 7

1

1 Now when the Pharisees with some scribes who had come from Jerusalem gathered around him,

2

they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands.

3

(For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, 2 keeping the tradition of the elders.

4

And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles (and beds).)

5

So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders 3 but instead eat a meal with unclean hands?”

6

He responded, “Well did Isaiah prophesy about you hypocrites, as it is written: ‘This people honors me with their lips, but their hearts are far from me;

7

In vain do they worship me, teaching as doctrines human precepts.’

8

You disregard God’s commandment but cling to human tradition.”

9

He went on to say, “How well you have set aside the commandment of God in order to uphold your tradition!

10

For Moses said, ‘Honor your father and your mother,’ and ‘Whoever curses father or mother shall die.’

11

Yet you say, ‘If a person says to father or mother, “Any support you might have had from me is qorban”‘ 4 (meaning, dedicated to God),

12

you allow him to do nothing more for his father or mother.

13

You nullify the word of God in favor of your tradition that you have handed on. And you do many such things.”

14

He summoned the crowd again and said to them, “Hear me, all of you, and understand.

15

Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”

16

) 5

17

6 When he got home away from the crowd his disciples questioned him about the parable.

18

He said to them, “Are even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile,

19

7 since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.)

20

“But what comes out of a person, that is what defiles.

21

From within people, from their hearts, come evil thoughts, unchastity, theft, murder,

22

adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly.

23

All these evils come from within and they defile.”

24

From that place he went off to the district of Tyre. 8 He entered a house and wanted no one to know about it, but he could not escape notice.

25

Soon a woman whose daughter had an unclean spirit heard about him. She came and fell at his feet.

26

The woman was a Greek, a Syrophoenician by birth, and she begged him to drive the demon out of her daughter.

27

He said to her, “Let the children be fed first. 9 For it is not right to take the food of the children and throw it to the dogs.”

28

She replied and said to him, “Lord, even the dogs under the table eat the children’s scraps.”

29

Then he said to her, “For saying this, you may go. The demon has gone out of your daughter.”

30

When the woman went home, she found the child lying in bed and the demon gone.

31

Again he left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis.

32

And people brought to him a deaf man who had a speech impediment and begged him to lay his hand on him.

33

He took him off by himself away from the crowd. He put his finger into the man’s ears and, spitting, touched his tongue;

34

then he looked up to heaven and groaned, and said to him, “Ephphatha!” (that is, “Be opened!”)

35

And (immediately) the man’s ears were opened, his speech impediment was removed, and he spoke plainly.

36

10 He ordered them not to tell anyone. But the more he ordered them not to, the more they proclaimed it.

37

They were exceedingly astonished and they said, “He has done all things well. He makes the deaf hear and (the) mute speak.”


 
1 [1-23] See the note on ⇒ Matthew 15:1-20. Against the Pharisees’ narrow, legalistic, and external practices of piety in matters of purification (⇒ Mark 7:2-5), external worship (⇒ Mark 7:6-7), and observance of commandments, Jesus sets in opposition the true moral intent of the divine law (⇒ Mark 7:8-13). But he goes beyond contrasting the law and Pharisaic interpretation of it. The parable of ⇒ Mark 7:14-15 in effect sets aside the law itself in respect to clean and unclean food. He thereby opens the way for unity between Jew and Gentile in the kingdom of God, intimated by Jesus’ departure for pagan territory beyond Galilee. For similar contrast see ⇒ Mark 2:1-⇒ 3:6; ⇒ 3:20-35; ⇒ 6:1-6.
2 [3] Carefully washing their hands: refers to ritual purification.
3 [5] Tradition of the elders: the body of detailed, unwritten, human laws regarded by the scribes and Pharisees to have the same binding force as that of the Mosaic law; cf ⇒ Gal 1:14.
4 [11] Qorban: a formula for a gift to God, dedicating the offering to the temple, so that the giver might continue to use it for himself but not give it to others, even needy parents.
5 [16] ⇒ Mark 7:16, “Anyone who has ears to hear ought to hear,” is omitted because it is lacking in some of the best Greek manuscripts and was probably transferred here by scribes from ⇒ Mark 4:9, ⇒ 23.
6 [17] Away from the crowd . . . the parable: in this context of privacy the term parable refers to something hidden, about to be revealed to the disciples; cf ⇒ Mark 4:10-11.34. Jesus sets the Mosaic food laws in the context of the kingdom of God where they are abrogated, and he declares moral defilement the only cause of uncleanness.
7 [19] (Thus he declared all foods clean): if this bold declaration goes back to Jesus, its force was not realized among Jewish Christians in the early church; cf ⇒ Acts 10:1-⇒ 11:18.
8 [24-37] The withdrawal of Jesus to the district of Tyre may have been for a respite (⇒ Mark 7:24), but he soon moved onward to Sidon and, by way of the Sea of Galilee, to the Decapolis. These districts provided a Gentile setting for the extension of his ministry of healing because the people there acknowledged his power (⇒ Mark 7:29, ⇒ 37). The actions attributed to Jesus (⇒ Mark 7:33-35) were also used by healers of the time.
9 [27-28] The figure of a household in which children at table are fed first and then their leftover food is given to the dogs under the table is used effectively to acknowledge the prior claim of the Jews to the ministry of Jesus; however, Jesus accedes to the Gentile woman’s plea for the cure of her afflicted daughter because of her faith.
10 [36] The more they proclaimed it: the same verb proclaim attributed here to the crowd in relation to the miracles of Jesus is elsewhere used in Mark for the preaching of the gospel on the part of Jesus, of his disciples, and of the Christian community (⇒ Mark 1:14; ⇒ 13:10; ⇒ 14:9). Implied in the action of the crowd is a recognition of the salvific mission of Jesus; see the note on ⇒ Matthew 11:5-6.

Index

1. 2. 3. 4. 5. 6. 7. 8. 9.

10. 11. 12. 13. 14. 15. 16.

The Bible – Old Testament

Psalms

Index

Int. 1. 2. 3. … 35. 36. 37. … 149. 150.

Psalms

Chapter 36

1

1 For the leader. Of David, the servant of the LORD.

2

Sin directs the heart of the wicked; their eyes are closed to the fear of God.

3

2 For they live with the delusion: their guilt will not be known and hated.

4

Empty and false are the words of their mouth; they have ceased to be wise and do good.

5

In their beds they hatch plots; they set out on a wicked way; they do not reject evil.

6

3 LORD, your love reaches to heaven; your fidelity, to the clouds.

7

Your justice is like the highest mountains; your judgments, like the mighty deep; all living creatures you sustain, LORD.

8

4 How precious is your love, O God! We take refuge in the shadow of your wings.

9

We feast on the rich food of your house; from your delightful stream you give us drink.

10

For with you is the fountain of life, and in your light we see light.

11

Continue your kindness toward your friends, your just defense of the honest heart.

12

Do not let the foot of the proud overtake me, nor the hand of the wicked disturb me.

13

There make the evildoers fall; thrust them down, never to rise.

Amanecer-2-X

1 [Psalm 36] A psalm with elements of wisdom (⇒ Psalm 36:2-5), the hymn (⇒ Psalm 36:6-10), and the lament (⇒ Psalm 36:11-13). The rule of sin over the wicked (⇒ Psalm 36:2-5) is contrasted with the rule of divine love and mercy over God’s friends (⇒ Psalm 36:6-10).The psalm ends with a prayer that God’s guidance never cease (⇒ Psalm 36:11-12).
2 [3] Hated: punished by God.
3 [6-7] Love . . . judgments: God actively controls the entire world.
4 [8] The shadow of your wings: metaphor for divine protection. It probably refers to the winged cherubim in the holy of holies in the temple. Cf ⇒ 1 Kings 6:23-28, ⇒ 32; ⇒ 2 Chron 3:10-13; ⇒ Ezekiel 1:4-9.

Amanecer-2-X

Index

Int. 1. 2. 3. … 35. 36. 37. … 149. 150.

Amanecer-2-X

1 Kings – Chapter 10

The Bible – Old Testament  1 Kings Index 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.  13. 14. 15. 16. 17. 18. 19. 20. 21. 22.   Chapter 10 1 1 The queen of Sheba, having heard of Solomon’s fame, came to test him with subtle questions. 2 She arrived in Jerusalem with… Continue reading 1 Kings – Chapter 10

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The Bible – Old Testament

Psalms

Index

Int. 1. 2. 3. … 82. 83. 84. … 149. 150.

Psalms

Chapter 83

1

1 A song; a psalm of Asaph.

2

God, do not be silent; God, be not still and unmoved!

3

See how your enemies rage; your foes proudly raise their heads.

4

They conspire against your people, plot against those you protect.

5

They say, “Come, let us wipe out their nation; let Israel’s name be mentioned no more!”

6

They scheme with one mind, in league against you:

7

2 The tents of Ishmael and Edom, the people of Moab and Hagar,

8

Gebal, Ammon, and Amalek, Philistia and the inhabitants of Tyre.

9

Assyria, too, in league with them gives aid to the descendants of Lot. Selah

10

3 Deal with them as with Midian; as with Sisera and Jabin at the torrent Kishon,

11

Those destroyed at Endor, who became dung for the ground.

12

Make their nobles like Oreb and Zeeb, all their princes like Zebah and Zalmunna,

13

Who made a plan together, “Let us seize the pastures of God.”

14

My God, turn them into withered grass, into chaff flying before the wind.

15

As a fire raging through a forest, a flame setting mountains ablaze,

16

Pursue them with your tempest; terrify them with your storm.

17

Cover their faces with shame, till they pay you homage, LORD.

18

Let them be dismayed and shamed forever; let them perish in disgrace.

19

Show them you alone are the LORD, the Most High over all the earth.

Amanecer-2-X

1 [Psalm 83] The community lament complains to God of the nations’ attempts to wipe out the name of Israel (⇒ Psalm 83:1-8). The psalmist sees all Israel’s enemies throughout its history united in a conspiracy (⇒ Psalm 83:2-8). May God destroy the current crop of enemies as the enemies of old were destroyed (⇒ Psalm 83:9-12), and may they be pursued until they acknowledge the name of Israel’s God (⇒ Psalm 83:13-18).
2 [7-9] Apart from the Assyrians, all the nations listed here were neighbors of Israel. The people of . . . Hagar: a tribe of the desert regions east of Ammon and Moab (⇒ 1 Chron 5:10, ⇒ 19-22). Gebal is the Phoenician city of Byblos or perhaps a mountain region south of the Dead Sea. The descendants of Lot are Moab and Edom (⇒ Genesis 19:36-38 and ⇒ Deut 2:9). These nations were never united against Israel in the same period; the psalm has lumped them all together.
3 [10-13] For the historical events, see Jdgs 4-8.

Amanecer-2-X

Index

Int. 1. 2. 3. … 82. 83. 84. … 149. 150.

Amanecer-2-X

1 Kings – Chapter 8

The Bible – Old Testament  1 Kings Index 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.  13. 14. 15. 16. 17. 18. 19. 20. 21. 22.   Chapter 8 1 At the order of Solomon, the elders of Israel and all the leaders of the tribes, the princes in the ancestral houses… Continue reading 1 Kings – Chapter 8

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Categorised as 1KINGS

Psalms – Chapter 85

The Bible – Old Testament Psalms Index Int. 1. 2. 3. … 84. 85. 86. … 149. 150. Chapter 85 1 1 For the leader. A psalm of the Korahites. 2 You once favored, LORD, your land, restored the good fortune of Jacob. 3 You forgave the guilt of your people, pardoned all their sins. Selah 4 You withdrew all your wrath, turned back your burning anger. 5 Restore us once more, God our savior; abandon your wrath against us. 6 Will you be angry with us forever, drag out your anger for all generations? 7 Please give us life again, that your people may rejoice in you. 8 Show us, LORD, your love; grant us… Continue reading Psalms – Chapter 85

1 Samuel – Chapter 18

The Bible – Old Testament  1 Samuel Index 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. Chapter 18 1 (By the time David finished speaking with Saul, Jonathan had become as fond… Continue reading 1 Samuel – Chapter 18

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Psalms – Chapter 3

The Bible – Old Testament Psalms Index Int. 1. 2. 3. 4. … 148. 149. 150. Chapter 3 1 1 2 A psalm of David, when he fled from his son Absalom. 2 How many are my foes, LORD! How many rise against me! 3 3 How many say of me, “God will not save that one.” Selah 4 But you, LORD, are a shield around me; my glory, you keep my head high. 5 Whenever I cried out to the LORD, I was answered from the holy mountain. Selah 6 Whenever I lay down… Continue reading Psalms – Chapter 3

Saint Mark – Chapter 5

The Bible – New Testament Saint Mark Index 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. Chapter 5 1 1 They came to the other side of the sea, to the territory of the Gerasenes. 2 When he got out of the boat, at once a man 2 from the tombs who… Continue reading Saint Mark – Chapter 5

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Categorised as SAINT MARK

The Bible – New Testament

1 Corinthians

Index

1. 2. 3. 4. 5. 6. 7. 8. 9.
10. 11. 12. 13. 14. 15. 16. 

Chapter 7

1

1 2 3 Now in regard to the matters about which you wrote: “It is a good thing for a man not to touch a woman,”

2

but because of cases of immorality every man should have his own wife, and every woman her own husband.

3

The husband should fulfill his duty toward his wife, and likewise the wife toward her husband.

4

A wife does not have authority over her own body, but rather her husband, and similarly a husband does not have authority over his own body, but rather his wife.

5

Do not deprive each other, except perhaps by mutual consent for a time, to be free for prayer, but then return to one another, so that Satan may not tempt you through your lack of self-control.

6

This I say by way of concession, 4 however, not as a command.

7

Indeed, I wish everyone to be as I am, but each has a particular gift from God, 5 one of one kind and one of another.

8

6 Now to the unmarried and to widows, I say: it is a good thing for them to remain as they are, as I do,

9

but if they cannot exercise self-control they should marry, for it is better to marry than to be on fire.

10

To the married, however, I give this instruction (not I, but the Lord): 7 a wife should not separate from her husband

11

 – and if she does separate she must either remain single or become reconciled to her husband – and a husband should not divorce his wife.

12

To the rest 8 I say (not the Lord): if any brother has a wife who is an unbeliever, and she is willing to go on living with him, he should not divorce her;

13

and if any woman has a husband who is an unbeliever, and he is willing to go on living with her, she should not divorce her husband.

14

For the unbelieving husband is made holy through his wife, and the unbelieving wife is made holy through the brother. Otherwise your children would be unclean, whereas in fact they are holy.

15

If the unbeliever separates, 9 however, let him separate. The brother or sister is not bound in such cases; God has called you to peace.

16

For how do you know, wife, whether you will save your husband; or how do you know, husband, whether you will save your wife?

17

10 Only, everyone should live as the Lord has assigned, just as God called each one. I give this order in all the churches.

18

Was someone called after he had been circumcised? He should not try to undo his circumcision. Was an uncircumcised person called? He should not be circumcised.

19

Circumcision means nothing, and uncircumcision means nothing; what matters is keeping God’s commandments.

20

Everyone should remain in the state in which he was called.

21

Were you a slave when you were called? Do not be concerned but, even if you can gain your freedom, make the most of it.

22

For the slave called in the Lord is a freed person in the Lord, just as the free person who has been called is a slave of Christ.

23

You have been purchased at a price. Do not become slaves to human beings.

24

Brothers, everyone should continue before God in the state in which he was called.

25

Now in regard to virgins, I have no commandment from the Lord, 11 but I give my opinion as one who by the Lord’s mercy is trustworthy.

26

So this is what I think best because of the present distress: that it is a good thing for a person to remain as he is.

27

Are you bound to a wife? Do not seek a separation. Are you free of a wife? Then do not look for a wife.

28

If you marry, however, you do not sin, nor does an unmarried woman sin if she marries; but such people will experience affliction in their earthly life, and I would like to spare you that.

29

12 I tell you, brothers, the time is running out. From now on, let those having wives act as not having them,

30

those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning,

31

those using the world as not using it fully. For the world in its present form is passing away.

32

I should like you to be free of anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord.

33

But a married man is anxious about the things of the world, how he may please his wife,

34

and he is divided. An unmarried woman or a virgin is anxious about the things of the Lord, so that she may be holy in both body and spirit. A married woman, on the other hand, is anxious about the things of the world, how she may please her husband.

35

I am telling you this for your own benefit, not to impose a restraint upon you, but for the sake of propriety and adherence to the Lord without distraction.

36

13 14 If anyone thinks he is behaving improperly toward his virgin, and if a critical moment has come and so it has to be, let him do as he wishes. He is committing no sin; let them get married.

37

The one who stands firm in his resolve, however, who is not under compulsion but has power over his own will, and has made up his mind to keep his virgin, will be doing well.

38

So then, the one who marries his virgin does well; the one who does not marry her will do better.

39

15 A wife is bound to her husband as long as he lives. But if her husband dies, she is free to be married to whomever she wishes, provided that it be in the Lord.

40

She is more blessed, though, in my opinion, if she remains as she is, and I think that I too have the Spirit of God.

1 [1-40] Paul now begins to answer questions addressed to him by the Corinthians (⇒ 1 Cor 7:1-⇒ 11:1). The first of these concerns marriage. This chapter contains advice both to the married (1-16) and to the unmarried (⇒ 1 Cor 7:25-38) or widowed (⇒ 1 Cor 7:39-40); these two parts are separated by ⇒ 1 Cor 7:17-24, which enunciate a principle applicable to both.
2 [1-16] It seems that some Christians in Corinth were advocating asceticism in sexual matters. The pattern it is a good thing . . . , but occurs twice (⇒ 1 Cor 7:1-2, ⇒ 8-9; cf ⇒ 1 Cor 7:26), suggesting that in this matter as in others the Corinthians have seized upon a genuine value but are exaggerating or distorting it in some way. Once again Paul calls them to a more correct perspective and a better sense of their own limitations. The phrase it is a good thing (⇒ 1 Cor 7:1) may have been the slogan of the ascetic party at Corinth.
3 [1-7] References to Paul’s own behavior (⇒ 1 Cor 7:7-8) suggest that his celibate way of life and his preaching to the unmarried (cf ⇒ 1 Cor 7:25-35) have given some the impression that asceticism within marriage, i.e., suspension of normal sexual relations, would be a laudable ideal. Paul points to their experience of widespread immorality to caution them against overestimating their own strength (⇒ 1 Cor 7:2); as individuals they may not have the particular gift that makes such asceticism feasible (⇒ 1 Cor 7:7) and hence are to abide by the principle to be explained in ⇒ 1 Cor 7:17-24.
4 [6] By way of concession: this refers most likely to the concession mentioned in ⇒ 1 Cor 7:5a: temporary interruption of relations for a legitimate purpose.
5 [7] A particular gift from God: use of the term charisma suggests that marriage and celibacy may be viewed in the light of Paul’s theology of spiritual gifts (⇒ 1 Cor 7:12-14).
6 [8] Paul was obviously unmarried when he wrote this verse. Some interpreters believe that he had previously been married and widowed; there is no clear evidence either for or against this view, which was expressed already at the end of the second century by Clement of Alexandria.
7 [10-11] (Not I, but the Lord): Paul reminds the married of Jesus’ principle of nonseparation (⇒ Mark 10:9). This is one of his rare specific references to the teaching of Jesus.
8 [12-14] To the rest: marriages in which only one partner is a baptized Christian. Jesus’ prohibition against divorce is not addressed to them, but Paul extends the principle of nonseparation to such unions, provided they are marked by peacefulness and shared sanctification.
9 [15-16] If the unbeliever separates: the basis of the “Pauline privilege” in Catholic marriage legislation.
10 [17-24] On the ground that distinct human conditions are less significant than the whole new existence opened up by God’s call, Paul urges them to be less concerned with changing their states of life than with answering God’s call where it finds them. The principle applies both to the married state (⇒ 1 Cor 7:1-16) and to the unmarried (⇒ 1 Cor 7:25-38).
11 [25-28] Paul is careful to explain that the principle of ⇒ 1 Cor 7:17 does not bind under sin but that present earthly conditions make it advantageous for the unmarried to remain as they are (⇒ 1 Cor 7:28). These remarks must be complemented by the statement about “particular gifts” from ⇒ 1 Cor 7:7.
12 [29-31] The world . . . is passing away: Paul advises Christians to go about the ordinary activities of life in a manner different from those who are totally immersed in them and unaware of their transitoriness.
13 [36-38] The passage is difficult to interpret, because it is unclear whether Paul is thinking of a father and his unmarried daughter (or slave), or of a couple engaged in a betrothal or spiritual marriage. The general principles already enunciated apply: there is no question of sin, even if they should marry, but staying as they are is “better” (for the reasons mentioned in ⇒ 1 Cor 7:28-35). Once again the charisma of ⇒ 1 Cor 7:7 which applies also to the unmarried (⇒ 1 Cor 7:8-9), is to be presupposed.
14 [36] A critical moment has come: either because the woman will soon be beyond marriageable age, or because their passions are becoming uncontrollable (cf ⇒ 1 Cor 7:9).
15 [39-40] Application of the principles to the case of widows. If they do choose to remarry, they ought to prefer Christian husbands.

Index

1. 2. 3. 4. 5. 6. 7. 8. 9.

10. 11. 12. 13. 14. 15. 16.