42.<\/strong> a piece of a broiled fish<\/em> ] A meal of fish at Jerusalem might surprise us, if we did not learn from the Talmud that it was regularly supplied from the inexhaustible stores of the Lake of Gennesareth (Life of Christ<\/em>, i. 142).<\/p>\n and of a honeycomb<\/em> ] Omitted in , A, B, D, L, &c.<\/p>\n <\/p>\n 42. honeycomb<\/B>common frugalfare, anciently.<\/P><\/p>\n And they gave him a piece of a broiled fish<\/strong>,…. Which was left by them at supper, of which they had been eating; for being fishermen, most of them, this was agreeable food to them:<\/p>\n and of an honeycomb<\/strong>; not to eat with the fish, but after it.<\/p>\n A piece of broiled fish <\/B> ( <\/SPAN><\/span>). <\/SPAN><\/span> is a verbal from <\/SPAN><\/span>, to cook, to roast, to broil. Common word, but only here in the N.T. The best old documents omit “and a honeycomb” ( <\/SPAN><\/span>). <\/P> <\/p>\n Broiled. Only here in New Testament. <\/P> Of an honey – comb. The best texts omit.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And they gave him,” <\/strong>(hoi de epedokan auto) “Then they handed to him,” gave to Him to eat of the food that they had, nourishing food. He ate and drank with them, as later certified by Peter at Cornelius’ house, 1Jn 1:1-3<\/span>; Act 10:1-48<\/span>.<\/p>\n 2) “A piece of broiled fish, and of an honeycomb.” <\/strong>(ichthous optou meros) “A part of a broiled fish.” Large quantities of fish were brought up to Jerusalem for food at these Jewish feast days or festivals. The apostle Peter referred to this incident later, as an evidence of His resurrection, Act 10:40-41<\/span>; Joh 21:9-13<\/span>.<\/p>\n (42) A piece of a broiled fish, and of an honeycomb.<\/strong>The fact is interesting as pointing to the common food of the disciples. Fishas in the miracles of the Five Thousand and the Four, and, we may add, in the narrative of Joh. 21:9<\/span>seems to have been the staple article of diet. Honeyas in the proverbial speech which described Canaan as a land flowing with milk and honey (Exo. 3:8<\/span>; Exo. 3:17<\/span>; Deu. 26:9<\/span>; Deu. 26:15<\/span>; Jer. 11:5<\/span>, et al.<\/em>),<\/em> as in the histories of Samson (Jdg. 14:8<\/span>) and Jonathan (1Sa. 14:27<\/span>) and John the Baptist (Mat. 3:4<\/span>)was common enough to enter into the diet of the poor. Even in a time of scarcity, when the corn and the olive crops failed, or were laid waste, butter and honey remained as a resource which did not fail (Isa. 7:15<\/span>; Isa. 7:22<\/span>).<\/p>\n ‘And they gave him a piece of a broiled fish. And he took it, and ate before them.’<\/p>\n And in response to His request they gave Him a piece of broiled fish from the meal that they were enjoying and He ate it in front of them. Once again they were partaking in a fellowship meal with their Master. This was also possibly an indication that His special fasting could be seen as over because the Kingly Rule of God was now being ‘fulfilled’ by His presence with them as their risen Lord (Luk 22:16<\/span>).<\/p>\n So Luke’s Gospel had begun with Jesus 1) being welcomed into the world by the faithful in the Temple in Jerusalem, awaiting the Kingly Rule of God 2) being proclaimed as the Son of the Most High, 3) being in conflict with Satan in the wilderness. And it has now ended with, in reverse order, 3) His seeming defeat by Satan in being sent to His death on the cross ( Luk 22:3<\/span>), which has been turned into a victory, 2) the revelation of Himself as the One who has conquered death and ascended to His Father (Luk 24:36-51<\/span>), and 1) Himself as the One Whose faithful followers are worshipping in the Temple in Jerusalem, ready for the advancement of the Kingly Rule of God from Jerusalem to Rome (Luk 24:52-53<\/span> with Act 1:8<\/span>).<\/p>\n 42 And they gave him a piece of a broiled fish, and of an honeycomb. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 42. Broiled fish<\/strong> ] Left of last night’s supper, prandium quasi perendium.<\/em> <\/p>\n 42.<\/strong> ] This was done to convince them further of his real corporeity. The omission of the words <\/strong> <\/strong> <\/strong> in the best MSS. is remarkable: see var. readd. It may possibly have arisen from an idea in some transcriber that this meal is the same as that in Joh 21:9<\/span> . The words could hardly have been an interpolation.<\/p>\n Luk 24:42<\/span> . , of a bee-comb. The adjective . occurs nowhere else. is the diminutive of . The words are probably a gloss.<\/p>\n broiled. Greek optos. Occurs only here. <\/p>\n of = from. Greek. apo. App-104. <\/p>\n honeycomb. Common fare. Most texts omit from “and “to end of verse. <\/p>\n 42.] This was done to convince them further of his real corporeity. The omission of the words in the best MSS. is remarkable: see var. readd. It may possibly have arisen from an idea in some transcriber that this meal is the same as that in Joh 21:9. The words could hardly have been an interpolation.<\/p>\n Reciprocal: Mat 15:34 – few Mar 5:43 – Given Mar 8:7 – fishes Joh 21:13 – General<\/p>\n Luk 24:42. And of a honeycomb. These words are omitted in many ancient authorities, and rejected by some modern editors. We prefer to retain them, since there are a number of reasons to account for their being left out, and more to account for their being put in by the copyists.<\/p>\n And they gave him a piece of a broiled fish, and of a honeycomb. 42. a piece of a broiled fish ] A meal of fish at Jerusalem might surprise us, if we did not learn from the Talmud that it was regularly supplied from the inexhaustible stores of the Lake of Gennesareth (Life of … Continue reading “Exegetical and Hermeneutical Commentary of Luke 24:42”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-26015","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26015","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=26015"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26015\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26015"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26015"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26015"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"