Bible Commentaries

Acts 18:25 — Acts 18:25 . See critical note on the proposed omission of the verse and reading also in . κατηχ ., cf. Luke 1:4 , “taught by word of mouth,” R.V., margin; . adds ἐν τῇ πατρίδι , and Blass holds that we may learn from this that some form of Gospel

Acts 20:4 — Acts 20:4 . συνείπετο δὲ αὐτῷ : only here in N.T., cf. 2Ma 15:2 , 3Ma 5:48 ; 3Ma 6:21 , but frequent in classics. ἄχρι τῆς Ἀ .: among more recent writers Rendall has argued strongly for the retention of the words, whilst he maintains, nevertheless, that all the companions of the Apostle named here accompanied him to Jerusalem.

Acts 21:7 — to Ptolemy Lathurus. In the Syro-Egyptian wars its importance as a military station was manifested, since the power which held it could close the road down the Syrian coast to Egypt. To the Jews it was always hostile, 1Ma 5:15 , Jos., Ant. , xii., 8, 2, 1Ma 12:45 , Jos., Ant. , xiii., 6, 2, and later in history when the Jewish War broke out against Rome, the Jews, two thousand in number, were slaughtered in Ptolemais, Jos., B.J. , ii., 18, 5. After falling to the Parthians, it finally passed

Acts 25:11 — Gospel, three times in Hebrews, once in Mark 15:6 , W.H [392] In the present passage, and in 1 Timothy 4:7 ; 1 Timothy 5:11 , 2 Timothy 2:23 , Titus 3:10 , Hebrews 12:25 (twice), the word is rendered “refuse,” R.V. text; but in Luke 14:18-19 , the word is rendered “to make excuse”; “excused”: Jos., Ant. , vii., 8, 2; but in each case the Greek verb literally means “to beg off from,” and the Latin deprecor might well express the verb both here and

Acts 26:17 — R.V. Vulgate, eripiens , and so the word is elsewhere rendered in N.T., cf. Acts 7:10 ; Acts 7:34 , Acts 12:11 , Acts 23:27 , Galatians 1:4 , and below, Acts 26:22 ; so very frequently in LXX (although twice in the sense below, Job 36:21 , Isaiah 48:10 ). It may be called a Lucan-Pauline word (only twice elsewhere in N.T.; in St.Matthew 5:29 ; Matthew 18:9 , but in an entirely different signification). Blass renders it as above, and points out that there is no reason for rendering it “choosing”

Acts 5:34 — over-scrupulosity, we may also see in it a proof of his adherence to traditionalism: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess” (Edersheim, History of the Jewish Nation , p. 128). But in itself there is nothing strange in the fact that Saul should surpass the zeal of Gamaliel, for not only does history often show us how one side of the teaching of a master may be exaggerated to excess by a pupil, but also the specific charge

Acts 5:36 — Acts 5:36 . πρὸ γὰρ τούτων τῶν ἡμερῶν : Gamaliel appeals to the experience of the past the phrase is placed first with emphasis, cf. Acts 21:38 ; on St. Luke’s fondness for phrases with ἡμέρα see above, and Friedrich, pp. 9, 89. But whilst Gamaliel appeals to the past, his appeal is not to a remote but to a near past which was still fresh in the memories of his generation, perhaps because,

Acts 7:59 — Acts 7:59 . καὶ ἐλιθ . τὸν Σ . ἐπικ .: imperf., as in Acts 7:58 , “quia res morte demum [60] perficitur,” Blass. ἐπικ ., present participle, denoting, it would seem, the continuous appeal of the martyr to his Lord. Zeller, Overbeck and Baur throw doubt upon the historical truth of the narrative on account

Romans 2:15 — The construction in Romans 9:1 suggests that the συν views the witness of conscience, reflecting on conduct, as something added to the first instinctive consciousness of the nature of an action. συνείδησις does not occur in the Gospels except in John 8:9 ; twice only in Acts 23:1 ; Acts 24:16 , both times in speeches of St. Paul; twenty times in the Pauline epistles. It occurs in the O.T. only in Ecclesiastes 10:20 (curse not the King, ἐν συνειδήσει σου = ne in cogitatione quidem tua): the ordinary

1 Corinthians 15:8 — 1 Corinthians 15:8 . ἔσχατον δὲ πάντων , ὡσπερεὶ τῷ ἐκτρώματι : “But last of all, as it were to the abortion (a creature so unfit and so repulsive), He appeared also to me ”. ἔσχατον (adv [2277] ) πάντων marks the conclusion of a long series; cf. 1 Corinthians

1 Corinthians 3:1 — (them) to you as to spiritual (men), but as to men of flesh”. Yet the Cor [456] were not ψυχικοί (see note, 1 Corinthians 2:14 ). For λαλῆσαι , see 1 Corinthians 2:6 ; and on the receptivity of the πνευματικός , 1 Corinthians 2:13 ff. Cf. Romans 8:5-9 : οἱ κατὰ πνεῦμα ὄντες τὰ τοῦ Πνεύματος φρονοῦσιν . ( οὐκ … ὡς πνευματικοῖς ), ἀλλʼ ὡς σαρκίνοις : “on the contrary, (I was obliged to speak to you) as to men of flesh” grammatical zeugma, as well as breviloquence: the affirmative “I

1 Corinthians 9:1 — answers by putting two other questions, one to his own consciousness, the other to that of his readers: “Have I not seen Jesus our Lord? Are not you my work in the Lord?” Ἰησοῦν … ἑόρακα ( cf. Acts 7:55 ; Acts 9:5 ; Acts 9:17 ; Acts 22:8 ; Acts 26:15 ) is a unique expression with P.; it describes not a spiritual apprehension, the γνῶναι Χοιστὸν of the believer, nor the ecstatic visions which he had sometimes enjoyed in a state of trance (2 Corinthians 12:1 ff.), but that actual beholding

Ephesians 4:16 — ἐξ οὗ πᾶν τὸ σῶμα : from whom the whole body . Statement of the relation of the whole , following that already made regarding the several members. πᾶν τὸ σῶμα looks back on the οἱ πάντες . The ἐξ has its proper force of origin ( cf. 1 Corinthians 8:6 ; 2 Corinthians 5:1 ; 2 Corinthians 13:4 , and especially the precise parallel in Colossians 2:19 ), and cannot be reduced to mean per quem (Morus., etc.). All growth in the body has its source in Christ, the Head. συναρμολογούμενον καὶ συμβιβαζόμενον

Ephesians 4:16 — ἐξ οὗ πᾶν τὸ σῶμα: de quien todo el cuerpo . Declaración de la relación del todo , siguiendo la ya hecha respecto de los varios miembros. πᾶν τὸ σῶμα mira hacia atrás en el οἱ πάντες. El ἐξ tiene su propia fuerza de origen ( cf. 1 Corintios 8:6 ; 2 Corintios 5:1 ; 2 Corintios 13:4 , y especialmente el paralelo preciso en Colosenses 2:19 ), y no puede reducirse a significar per quem ( Morus. , etc.). Todo crecimiento en el cuerpo tiene su fuente en Cristo, la Cabeza. συναρμολογούμενον

Philippians 3:8 — Philippians 3:8 . ἀλλὰ μενοῦνγε . Probably γε ought to be read (see crit. note supr. ), as its absence in some good authorities is accounted for by the ease with which it could be omitted (so D omits it in 2 Corinthians 11:16 ; [41] D [42] F [43] G in Romans 8:32

Hebrews 10:5-10 — Christ’s sacrifice as fulfilling God’s will. διὸ “wherefore,” “such being the ineffectiveness of the sacrifices of the law and the condition of conscience of those under them,” “when He that is ὁ Χριστός Hebrews 9:28 to whom alone εἰσερχόμ . is applicable comes into the world,” referring generally to His incarnate state, not to His entrance on his public ministry. λέγει , the words are quoted from Psalms 40:6-8 and put in the mouth of Christ although the whole

2 Peter 1:3 — here be to God, who is always the Caller. 2 Peter, however, shows great independence of thought in other directions, and it is more likely that the reference is to Christ, especially as ἐπίγνωσις is used consistently in relation to Christ (2 Peter 1:8 , 2 Peter 2:20 ). (So Spitta, Von Soden, Mayor). “Cognitionem dei praesupponit haec epistula, 2 Peter 1:3 . Cognitionem autem Domini nostri, nempe Jesu Christi urget proprie” (Bengel). Cf. 2. Clem. ix. 5. χριστὸς … ἐγένετο σὰρξ καὶ οὕτως

2 Peter 1:3 — siempre es el que llama. 2 Pedro, sin embargo, muestra una gran independencia de pensamiento en otras direcciones, y es más probable que la referencia sea a Cristo, especialmente porque ἐπίγνωσις se usa consistentemente en relación con Cristo ( 2 Pedro 1:8 ; 2 Pedro 2:20 ). (So ​​Spitta, Von Soden, Alcalde). “Cognitionem dei praesupponit haec epistula, 2 Pedro 1:3 . Cognitionem autem Domini nostri, nempe Jesu Christi urget proprie” (Bengel). Cf. 2. Clem. ix. 5. χριστὸς … ἐγένετο σὰρξ καὶ οὕτως ἡμᾶς

Revelation 10:4 — las palabras eran terribles, tales que el hombre no las puede soportar. Las últimas palabras, sin embargo, las recordé; eran aptos para nosotros y suaves”. Posiblemente la fuente de los siete truenos fue de carácter severamente punitivo ( Apocalipsis 8:5 ), atravesando un terreno que ya había sido (6-9) y que iba a ser nuevamente (15 16.) cubierto.

Revelation 6:8 — 67). Una dualidad similar de concepción, local y personal, obtenida en la mitología semítica y helénica ( cf. por ejemplo , Apocalipsis 9:11 ); sólo que la Muerte no está personificada aquí como un ángel (con la teología judía, cf. Eindecktes Jud. i. 854 f., 862 f.) de Eisenmenger . Como socio principal en esta sombría liga, se le otorga poder destructivo sobre cierta parte de la tierra (τὸ τέτ. coloquialmente); sus agentes son los azotes apocalípticos usuales ( cf. Ezequiel 14:21 , Sal. Sol. 13:2