Bible Commentaries

Acts 1:14 — (except once in St. Mark 3:9 ); most frequently with the dative of the thing, of continuing steadfast in prayer; cf. Acts 6:4 , Romans 12:12 , Colossians 4:2 , and cf. also Acts 2:42 or Acts 2:46 of continuing all the time in ( ἐν ) a place; in Acts 8:13 ; Acts 10:7 , it is used with the dative of the person, and in Romans 13:6 with εἴς τι . It is found in Josephus with the dative of the thing, Ant. , v., 2, 6, and in Polybius, who also uses it with the dative of the person. In LXX it is found in

Acts 2:46 — other Jews. κατʼ οἶκον , R.V. “at home” (so in A.V. margin). But all other English versions except Genevan render the words “from house to house” (Vulgate, circa domos ), and this latter rendering is quite possible, cf. Luke 8:1 , Acts 15:21 ; Acts 20:20 . If we interpret the words of the meeting of the believers in a private house ( privatim in contrast to the ἐν τῷ ἱερῷ , palam ), cf. Romans 16:3 ; Romans 16:5 , 1 Corinthians 16:19 , Colossians 4:15 , Philemon 1:2 ,

Romans 1:8 — Romans 1:8 . πρῶτον μέν . Nothing can take precedence of thanksgiving, when Paul thinks of the Romans, or indeed of any Christian Church in normal health. πρῶτον μὲν suggests that something is to follow, but what it is we are not told; Paul’s mind unconsciously

Romans 11:4 — Romans 11:4 . ὁ χρηματισμός : the word is related to χρηματίζω (Matthew 2:12 ; Matthew 2:22 , Acts 10:22 , Hebrews 8:5 ) as χρησμὸς to χράω : it means the oracle, or answer of God. Here only in N.T., but see Malachi 2:4; Malachi 2:4 ; 2Ma 11:17 . The quotation is from 1 Kings 19:18 with ἐμαυτῷ added, by which Paul suggests God’s interest in this remnant, and

Romans 15:1 — out, its manifestations: here only in N.T. Paul says “bear” their infirmities: because the restrictions and limitations laid by this charity on the liberty of the strong are a burden to them. For the word βαστάζειν and the idea see Matthew 8:17 , Galatians 6:2 ; Galatians 6:5 ; Galatians 6:17 . μὴ ἑαυτοῖς ἀρέσκειν : it is very easy for self-pleasing and mere wilfulness to shelter themselves under the disguise of Christian principle . But there is only one Christian principle which has

Romans 2:8 — Romans 2:8 . τοῖς δὲ ἐξ ἐριθείας : for the use of ἐκ , cf. Romans 3:26 , τὸν ἐκ πίστεως Ἰησοῦ ; Galatians 3:7 , οἱ ἐκ πίστεως ; Ch. Romans 4:14 , οἱ ἐκ νόμου . Lightfoot suggests that it is better to supply πράσσουσιν , and to construe ἐξ ἐριθείας with the participle,

Romans 7:17 — δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτό . ἐγὼ is the true I, and emphatic. As things are, in view of the facts just explained, it is not the true self which is responsible for this line of conduct, but the sin which has its abode in the man: contrast Romans 8:11 τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ὑμῖν . “Paul said, ‘It is no more I that do it, but sin that dwelleth in me,’ and ‘I live, yet not I; but Christ that liveth in me’; and both these sayings of his touch on the unsayable”

Romans 8:2 — Romans 8:2 . There is no condemnation, for all ground for it has been removed. “The law of the spirit of the life which is in Christ Jesus made me [thee] free from the law of sin and death.” It is subjection to the law of sin and death which involves

1 Corinthians 15:1-2 — sobre lo cual se construye todo su cristianismo ( cf. 2 Corintios 13:5 ; Romanos 6:3 ) , a saber . , “las buenas nuevas que”, por un lado, “os proclamé (por cognado sustantivo y vb [2235], enfatizando el beneficio de las nuevas, cf. 1 Corintios 9:18 , etc.), que también, ” por otro lado, “recibiste; en la cual también estáis firmes ( cf. 1 Corintios 1:6 ; 1 Corintios 11:2 ), por la cual también sois salvos”. 1 Corintios 15:11 contrasta de manera similar la parte correspondiente de proclamadores

1 Corinthians 15:20-28 — 1 Corinthians 15:20-28 . § 52. THE FIRSTFRUIT OF THE RESURRECTION AND THE HARVEST. Paul has proved the actuality of Christ’s personal resurrection by the abundant and truthful testimony to the fact (1 Corinthians 15:5-15 ), and by the experimental reality of its effects

2 Corinthians 3:2 — heart of the Corinthians by Christ through St. Paul’s ministry was patent to the world’s observation, as it was reflected in their Christian mode of life. Facts speak louder than words. For the jingle γινωσκομένη … ἀναγινωσκομένη cf. Acts 8:30 , γινώσκεις ἂ ἀναγινώσκεις , and see the note on 2 Corinthians 1:13 above.

Ephesians 6:20 — Acts 17:15 ); the debt professed (Romans 1:14 ); the office claimed (Romans 11:13 ), and recognised (Galatians 2:9 ). The noun ἅλυσις , which is not of frequent occurrence in classical Greek, means there a chain (Herod., ix., 74; Eurip., Or. , 984); also a woman’s ornament, a bracelet (Aristoph., Frag. , Mem., ii., p. 1079). It is taken by some to be a word of general application, denoting a chain or bond by which any part of the body may be bound, and it is questioned ( e.g. , by Mey.),

Ephesians 6:20 — 17:15 ); la deuda profesada ( Romanos 1:14 ); el oficio reclamado ( Romanos 11:13 ), y reconocido ( Gálatas 2:9 ). El sustantivo ἅλυσις, que no aparece con frecuencia en el griego clásico, significa allí una cadena (Herod., ix., 74; Eurip., Or. , 984); también un adorno de mujer, un brazalete (Aristoph., Frag. , Mem., ii., p. 1079). Algunos la toman como una palabra de aplicación general, que denota una cadena o vínculo por el cual cualquier parte del cuerpo puede estar unida, y es cuestionada

Philippians 1:27 — NBS [65] , p. 22). For ἀξίως τ . εὐαγγ . Cf. Inscrr [66] Perg. , 521, of a priestess, ἱερασαμένην ἀξίως τῆς Θεοῦ καὶ τῆς πατρίδος ( op. cit. , p. 75). πολιτεύεσθε . In addition to reff. in marg., cf. Joseph., Vit. , 2; Paris Papyr. , 63, coll. 8, 9 (164 B.C.), in which a letter-writer claims for himself that he has ὁσίως καὶ … δικαίως [ πολι ] τευσάμενος before the gods (Dsm [67] , BS [68] , p. 211); 1 Clem. ad Cor. , vi., 1. The word seems gradually to have lost its original sense of life

Philippians 1:27 — πόλεως (Dsm. [65], NBS [65], p. Para ἀξίως τ. εὐαγγ. Cf. Inscrr [66] Perg. , 521, de una sacerdotisa, ἱερασαμένην ἀξίως τῆς Θεοῦ καὶ τῆς πατρίδος ( op. cit. , p. 75). πολιτεύεσθε. Además de ref. en marg., cf. José., Vit. , 2; Papiro de París . , 63, col. 8, 9 (164 a. C.), en la que un autor de cartas afirma que tiene ὁσίως καὶ … δικαίως [πολι] τευσάμενος ante los dioses (Dsm [67], BS [68], p. 211); 1 Clem. anuncio Cor. , vi., 1. La palabra parece haber perdido gradualmente su sentido original de vida

Philippians 1:8 — Philippians 1:8 . An exact parallel is Romans 1:9-11 , μάρτυς γάρ μού ἐστιν ὁ Θεός … ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι … ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς . Such adjuration of God he uses only in solemn personal appeals; cf. Galatians 1:20 . Perhaps this goes to justify Zahn

Hebrews 11:13 — promises (Hebrews 11:39 and Hebrews 10:36 ) they yet had faith enough to see and hail them from afar. As Moses endured because he saw the Invisible (Hebrews 11:27 ) so the patriarchs were not daunted by death because they saw the day of Christ (John 8:56 ), that is to say, they were so firmly persuaded that God’s promise would be fulfilled that it could be said that they saw the fulfilment. They hailed them from afar, as those on board ship descry friends on shore and wave a recognition. [Wetstein

Hebrews 11:8 — una tierra [suya] por la promesa como si fuera ajena, habitando en tiendas con Isaac y Jacob, coherederos con él de la misma promesa.” παρῴκησεν, como en Hechos 7:6 , πάροικον ἐν γῇ ἀλλοτρίᾳ, moraba junto a los propios habitantes. Cf. Génesis 17:8 y passim . εἰς en su sentido común preñado, Juan 21:4 ; Hechos 8:40 ; Mascota. Hebreos 5:12 y especialmente Hechos 7:4 . Vivió en la tierra prometida, ὡς ἀλλοτρίαν, como si perteneciera a otra persona; tampoco hizo en ella un asentamiento permanente

Hebrews 7:23 — preposition following, that gives the idea of intercession . The word with a different preposition can be used in the sense of appealing against , as in Romans 11:2 , ὡς ἐντυγ . τ . Θεῷ κατὰ τ . Ἰσραήλ , see also 1Ma 11:25 . With ὑπέρ it occurs in Romans 8:27 ; Romans 8:34 , and with περί in Acts 25:24 . Christ, then, treats with God in our behalf; and He lives for this. As His life on earth was spent in the interests of men, so He continues to spend Himself in this same cause. He ever lives, and being

Hebrews 7:23 — preposición que le sigue, lo que da la idea de intercesión . La palabra con una preposición diferente puede usarse en el sentido de apelar , como en Romanos 11:2ὡς ἐντυγ. Romanos 11:2 τ. Θεῷ κατὰ τ. Ἰσραήλ, ver también 1Ma 11:25. Con ὑπέρ ocurre en Romanos 8:27 ; Romanos 8:34 , y con περί en Hechos 25:24 . Cristo, entonces, trata con Dios en nuestro favor; y Él vive para esto. Así como Su vida en la tierra se dedicó a los intereses de los hombres, Él continúa dedicándose a Sí mismo en esta misma causa.