Bible Commentaries

Acts 24:17 — Acts 24:17 . πλειόνων : “many,” R.V., but margin, “some,” so Rendall: if Acts 18:22 refers to a visit to Jerusalem (see note) at the close of the Apostle’s second missionary journey, the number expressed by πλειόνων would not exceed four or five. ἐλεημοσύνας ποιήσων , see above on collection for the Saints at Jerusalem. ἐλεη

Acts 24:5 — the exact expression of the orator’s invective? see critical note. λοιμόν : 1Sa 2:12 ; 1 Samuel 10:27 ; 1 Samuel 25:17 ; 1 Samuel 25:25 , Psalms 1:1 (plural), 1Ma 15:21 ; 1Ma 10:61 ; 1Ma 15:3 R, ἄνδρες λοιμοί ( cf. Proverbs 24:9 ; Proverbs 29:8 A). So in classical Greek Dem., and in Latin pestis , Ter., Cic., Sallust. In 1Ma 10:6 A, ἄνδρες παράνομοι is a further description of “the pestilent fellows” (so 1 Samuel 2:12 , υἱοὶ λοιμοί = ἀνὴρ ὁ παράνομος , 2 Samuel 16:7 ). κινοῦντα

Acts 26:7 — 3:11 , Ephesians 4:13 , only in Luke and Paul, but never by the former elsewhere in metaphorical sense; in classical Greek after verbs of hoping we should have had a future, but in N.T. generally aorist infinitive, Viteau, Le Grec du N.T. , p. 154 (1893). τὸ δωδεκάφυλον : here only in biblical Greek; perhaps used after the mention of the fathers, as the heads of the tribes; for the word cf. Prot. Jac. , i., 3, Clem. Rom., Cor [399] , Leviticus , 6 ( cf. xxxi. 4), and Orac. Syb. , λαὸς ὁ δωδεκάφυλος

Acts 28:16 — Acts 28:16 . ἤλθομεν , see critical note. They would enter by the Porta Capena. On the words which follow see critical note. They are retained by Blass and Ramsay, although these writers differ as to their interpretation, while Lightfoot, Phil. , pp. 7, 8,

Romans 10:6 — ἀναβήσεται εἰς τὸν οὐρανόν ; … ἢ τίς καταβήσεται εἰς τὴν ἄβυσσον ; There is no impossible preliminary to be accomplished before the true religion is got under way; we have neither to scale heaven nor descend into the abyss. ἄβυσσος (in N.T.) only in Luke 8:31 and seven times in Rev. But cf. Psalms 106:26 ; 70:20. The passage in Deuteronomy has εἰς τὸ πέραν τῆς θαλάσσης . These two indefinite proverbial expressions for the impossible are interpreted by Paul. With τοῦτʼ ἔστιν (Romans 10:6-7 ), he introduces

Romans 3:19 — Romans 3:19 . At this point the first great division of the epistle closes, that which began with chap. Romans 1:18 , and has been occupied with asserting the universal prevalence of sin. “We know that whatever the law says, it says to those who are in the law,” i.e. , to the Jews. For the distinction of λέγειν (in which the object is the main thing)

1 Corinthians 1:14-16 — 1 Corinthians 1:14-16 . In fact, P. had himself baptised very few of the Cor [181] He sees a providence in this; otherwise he might have seemed wishful to stamp his own name upon his converts, and some colour would have been lent to the action of the Paulinists “lest any one should say that you were baptised into my name”.

1 Corinthians 11:16 — habit! The advocates of feminine emancipation may have supposed that P., the champion of liberty, was himself on their side, and that the rejection of the veil was in vogue elsewhere; he denies both. For συνήθεια , Lat. con-suetudo , see 1 Corinthians 8:7 ; for αἱ ἐκκλησίαι τοῦ Θεοῦ , 1Co 1:2 , 1 Corinthians 4:17 , the pl [1663] conveying the idea of unanimity amongst many. Those who explain “such a custom” as that of “being contentious,” usually link this ver. with 1 Corinthians

1 Corinthians 11:23-24 — dónde de la comunicación, en un sentido amplio y general” (El [1741]); el AP. da fe de ello que lo que relató vino auténticamente del Señor . Παραλαμβάνω denota “recibir un depósito o fideicomiso” (Ed [1742]). “El Señor Jesús”, véase 1 Corintios 1:8 . La alusión a “la noche en que fue entregado” (gráfico impf [1743], “mientras continuaba la traición”), no es una mera nota de tiempo ; pone de relieve la fidelidad de Jesús en la alianza ( 1 Corintios 11:25 ) así hecha con su pueblo, y realza el

1 Corinthians 15:47-49 — primeros epítetos, y por antítesis el último, apuntan al origen y la sustancia corporal ( cf. 40, también 2 Corintios 4:7 , ἐν ὀστρακίνοις σκεύεσιν), pero connotan toda la cualidad de la vida así determinada. La expresión ἐξ οὐρανοῦ ( e cœlo , Bz [2558]; not de cœlo , Vg [2559]) ha llevado a la identificación del δεύτερος ἄνθρ. con el Cristo encarnado (ver Ed [2560]), para confusión del argumento de Pablo ( cf. nota sobre 1 Corintios 15:45 ). Esta frase es sugerida por el antitético ἐκ γῆς: la forma

1 Corinthians 15:58 — 1 Corinthians 15:58 briefly directs the previous teaching against the unsettlement caused by Cor [2587] doubts. This unbelief was taxed in 1 Corinthians 15:32 ff. with sensualism and ignorance of God; its enervating effect on Christian work is here indicated. For ὥστε

1 Corinthians 16:1-4 — Cor. are devoted to this business, which, as it seems, had moved slowly in the interval between the two Epp. The collection had been set on foot some time ago in Galatia (1 Corinthians 16:1 ); in Macedonia it had been warmly taken up (2 Corinthians 8 f.); from Acts 20:4 we learn that “Asians” also (from Ephesus and the neighbourhood) accompanied P. in the deputation which conveyed the Gentile offering to the mother Church. A little later, in writing to Rome (1 Corinthians 15:25-32 ),

1 Corinthians 2:2 — “for” he did not entertain the former notion. His failure at Athens may have emphasised, but did not originate the Apostle’s resolution to know nothing but the cross: cf. Gal 3:1 , 1 Thessalonians 4:14 ; 1 Thessalonians 5:9 f., Acts 13:38 f., relating to earlier preaching. For the use of ἔκρινα ( statui , Bz [299] ) as denoting a practical moral judgment or resolution, cf. 1 Corinthians 7:37 , 2 Corinthians 2:1 . Ev [300] renders τὶ εἰδέναι (thus accented), “to be a know-something”

1 Corinthians 6:9-10 — God’s kingdom” the expression indicating the region and nature of the realm from which unrighteousness excludes; “the kingdom of God is righteousness” (Romans 14:17 ; cf. Matthew 5:10 ; Matthew 13:43 , Luke 14:14 , Revelation 1:18 ; Revelation 2:8 f., etc.). The deception taking place on this fundamental point springs from the frivolity of the Hellenic nature; it had a specific cause in the libertinism deduced from the gospel of Free Grace and the abrogation of the Mosaic Law

1 Corinthians 7:8-9 — 1 Corinthians 7:8-9 re-state the answer given in 1 Corinthians 7:1-2 to the question concerning celibacy v . marriage. “But I say to the unmarried and the widows, it is right ( καλόν ; cf. 1 Corinthians 7:1 ) for them if they remain as indeed I (am).” The

1 Corinthians 9:4-6 — Evangelio son ( a ) el derecho a la pensión alimenticia; ( b ) al matrimonio; ( c ) liberarse del trabajo manual . ( a ) μὴ οὐκ ἔχομεν; “¿Es que no tenemos?” pregunta irónica, como en 1 Corintios 11:22 “Por supuesto que tenemos”. P. escribe en pl [1282] collegas includens (Bg [1283]), el ἀποστολὴ sugiere οἱ λοιποὶ mencionado en la siguiente ver. ἐξουσίαν φαγεῖν καὶ πεῖν (más tarde Gr [1284] para πιεῖν), "derecho a comer y beber", sc. como invitados de la Iglesia: ver Marco 6:10 ; Lucas 10:7 ; Lucas

2 Corinthians 10:1 — 2 Corinthians 10:1 . αὐτὸς δὲ ἐγὼ Παῦλος κ . τ . λ .: now ( δέ marks a transition to a new subject, as at 2 Corinthians 8:1 , 1 Corinthians 15:1 ) I Paul myself ( αὐτὸς ἐγὼ , calling attention to a specially personal matter as at 2 Corinthians 12:13 , Romans 9:3 ; Romans 15:14 ; he writes ἐγὼ Παῦλος elsewhere at Galatians 5:2 , Ephesians 3:1 , Philemon 1:19 only, for

2 Corinthians 5:17 — ancient customs of Jewish ritual observance, but the old ways of conceiving of the Messiah who was to come; more generally, the old thoughts of God and of sin and salvation nave received fresh colouring they are “become new” ( cf. Hebrews 8:13 ). The words of Isaiah 43:18-19 offer a close verbal parallel: τὰ ἀρχαῖα μὴ συλλογίζεσθε · ἰδοὺ ἐγὼ ποιῶ καινὰ ( cf. Isaiah 65:17 , Revelation 21:4-5 ), but the parallel is rather in words than in sense. The thought of the new interpretation of

James 4:1 — los treinta y un pasajes en los que se habla de adulterio, sólo en cinco se encuentra un sentido figurado. En el NT hay solo dos casos posibles de un uso figurativo aparte del versículo que tenemos ante nosotros ( Mateo 12:39 = Mateo 16:4 ; Marco 8:38 ). La palabra “fornicar” (זנה) aparece más a menudo, en el AT, en sentido figurado; pero en comparación con los casos mucho más grandes de un sentido literal, el primero debe considerarse como excepcional. Pero incluso suponiendo que esta palabra

1 John 2:1 — del Apóstol. Su corazón es muy tierno con su pueblo, y adopta un tono afectuoso y personal: (1) Pasa del formal “nosotros” al “yo”. (2) Él los llama τεκνία μου, filioli mci, mcine Kindle en su denominación favorita ( cf. 1 Juan 2:12 ; 1 Juan 2:28 ; 1Jn 3:7; 1 Juan 3:18 ; 1 Juan 4:4 ; 1 Juan 5:21 ). No sólo era muy adecuada en labios del anciano maestro, sino que era una frase de Jesús ( cf. Juan 13:33 ). St. John había captado la frase y su espíritu. Recordó cómo el Maestro había tratado