Bible Commentaries

Acts 26:20 — 26:20 . ἀλλὰ τοῖς ἐν Δ .: “both to them of Damascus first, and at Jerusalem,” reading τε (see critical note) after πρῶτον , thus closely connecting Damascus and Jerusalem as the scenes of Paul’s first activity, cf. Acts 9:20 ; Acts 9:28 . εἰς πᾶσάν τε τὴν χώραν τῆς Ἰ ., see critical note. If we read accusative simply without εἰς = accusative of space marking the extension of the preaching. Blass solves the difficulty by regarding εἰς = ἐν , ut sæpe . The statement seems to contradict

Acts 27:9 — Acts 27:9 . ἱκανοῦ δὲ χρ . γεν .: not since the commencement of the voyage (as Meyer), but since they lay weather-bound. Wendt (1899) agrees with Meyer as against Weiss and Ramsay, on the ground that there is no ἐκεῖ , so Hackett. ἐπισ . τοῦ πλοός : “terminus proprie nauticus,” Klostermann, Vindiciæ Lucanæ , J. Smith, p. 84, who refers to Jul. Pollux, i., 105, although

Romans 3:20 — than a natural meaning; it is not its weakness in this case, but its strength, which puts Justification out of the question; to justify is the very thing which the law cannot do, and it cannot do it because it is weak owing to the flesh ( cf. Romans 8:3 ). But the explanation of the axiom lies not only in “flesh,” but in “law”. “By the law comes the full knowledge of sin.” ( ἐπίγνωσις , a favourite Pauline word: fifteen times used in his epistles.) This is its

1 Corinthians 10:25-26 — introduced by the colonia ; for the anarthrous ἐν μακ ., cf. note on ἐν σταδίῳ (1 Corinthians 9:24 ). μηδὲν ἀνακρίνοντες διὰ συνείδησιν might mean “for conscience’ sake (to avoid embarrassment of conscience) making no enquiry” (Cm [1548] , Er [1549] , Hf [1550] , El [1551] , Holsten), as though addressed to men of weak conscience Bg [1552] however, “propter conscientiam alienam” (referring to 1 Corinthians 10:29 ); or, “because of your ( sc . strong) conscience making

1 Corinthians 11:4-5 — cover the brow: see Peplos in the Dict., of Antiq . ἀκατακαλ . τ . κεφαλῇ , “with the head uncovered,” dat [1607] of manner, as χάριτι in 1 Corinthians 10:30 . Is it the literal or figurative “head” that is meant as obj [1608] to καταισχύνει ? 1 Corinthians 11:3 requires the latter sense, while the sequel suggests the former; Al [1609] and Ed [1610] think both are intended at once. Hf [1611] is probably right in abiding by the reading ἑαυτῆς (see txtl. note); he supposes

1 Corinthians 16:1 — ἁγίους ). This clause might be construed as subordinate to the following ὡς διέταξα ; it reads more naturally as a detached title to the par. indicating this, seemingly, as another topic of the Church Letter ( cf. 1 Corinthians 7:1 , 1 Corinthians 8:1 , 1 Corinthians 12:1 ). The subject is alluded to as one in which the Cor [2595] were already interested (see 2 Corinthians 9:2 ). λογία (more correctly spelt λογεία ) = cl [2596] Gr [2597] συλλογή , or ἔρανος ( club-contribution ); elsewhere in

1 Corinthians 9:27 — subdue, subigo (Cv [1403] ), is almost syn [1404] with δουλαγωγῶ . [1400] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642). [1401] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874). [1402] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896). [1403] Calvin’s In Nov. Testamentum Commentarii . [1404] synonym, synonymous. P.’s

2 Corinthians 13:13 — 12:20 ). But whatever were the thoughts which suggested this triple benediction ( cf. Numbers 6:23 f.), it remains, as Bengel says, “egregium de SS. Trinitate testimonium”. It offers a devotional parallel to the Baptismal Formula (Matthew 28:19 ); and the order of its clauses receives its explanation in later words of St. Paul: διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν … ἐν ἑνὶ πνεύματι πρὸς f1τὸν πατέρα (Ephesians 2:18 ). It is the Grace of Christ which leads us towards the Love of God, and the

2 Corinthians 3:18 — 2 Corinthians 3:18 . ἡμεῖς δὲ πάντες κ . τ . λ .: but we all, sc. , you as well as I, all Christian believers, with unveiled face (and so not as Moses under the Old Covenant), reflecting as a mirror the glory of the Lord, sc. , of Jehovah (see reff.), which is the

Galatians 4:26 — God and the palace of the house of David were within its walls, it was at once the holy city round which clustered the religious feelings of Israel, and the city of the great king, of whom the royal house of David were representatives ( cf. Psalms 48:0 ). The events of the captivity and restoration associated it still more intimately with the national fortunes and aspirations of Israel. Hence both Isaiah and Ezekiel invested it with ideal glory in their prophetic anticipations of the Messianic kingdom.

Ephesians 3:12 — ἔχομεν τὴν παρρησίαν καὶ τὴν προσαγωγήν : in whom we have boldness and access . The second τήν , which is inserted by the TR, has the support of some good authorities, [301] [302] 3 [303] [304] [305] , Chrys., etc.; but is not found in [306] [307] [308] 17, etc., and is to be omitted (with LTTrWHRV). As the παρρησία and the προσαγωγή meet in one idea the τήν does not require to be repeated. The article before the nouns has much the force of “ our boldness and access”. The παρρησίαν is

Ephesians 3:15 — Ephesians 3:15 . ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται : from whom every family in heaven and on earth is named . The ἐξ οὗ denotes the origin of the name, the source whence it is derived ( cf. Hom., Il ., x., 68; Xen., Mem. , iv., 5, 8; Soph., ( Œd. R. , 1036). The verb ὀνομάζομαι is also followed by ἀπό (Herod., vi., 129); but ἐκ conveys the idea of more direct origination ( cf. Ell., in loc. ). The noun πατριά , for which πάτρα is the more usual form

Ephesians 5:6 — with vain words . A solemn warning, made the more pointed by being given without any connecting particle. κενός is “vain” in the sense of empty , without the substance of truth or reality, and so = sophistical; cf. κενολογεῖν in Isaiah 8:19 . But what is the reference? Some think heathen philosophers and Jews are in view (Grot.), or Judaisers in particular (Neand.), or antinomian Christians (Olsh.), or teachers of Gentile tendencies (Meyer), or false brethren in the Churches (Abb.).

Ephesians 6:1 — is to move a Christian obedience fulfilled in communion with Christ. This phrase ἐν Κυρίῳ , however, is of disputable authority. It is inserted by the TR, supported by [722] [723] [724] 2, 3 [725] [726] [727] , Vulg., Syr., etc.; but is omitted by [728] [729] * [730] [731] , Cyr., Cypr., etc. It is deleted by Lachm., bracketed by TrWH, and retained by RV. τοῦτο γάρ ἐστι δίκαιον : for this is right . δίκαιον = right, not in the sense of befitting ( πρέπον ) merely, but ( cf. Colossians 4:1 ; Philippians

Ephesians 6:13 — in omnibus perfecti (following perhaps the reading κατειργασμένοι ). Some make it = “having prepared all things for the conflict” (Erasm., Beza, etc.); but that would be expressed by some such form as παρασκευασάμενοι (1 Corinthians 14:8 ). Others give it the sense of overpowering (Oec., Chrys., Harl., etc.; cf. “overcome” in AV margin) a sense which it has, but not in the NT, as far as appears, and which will not suit the neut. ( ἅπαντα ) here. There is no reason to

Philippians 4:7 — requests, etc., … then the peace … shall guard,” etc. ἡ εἰρ . τ . Θ . Paul’s favourite thought of that health and harmonious relation which prevail in the inner life as the result of reconciliation with God through Jesus Christ. Cf. Matthew 11:28 . It would be an undue restriction of his thought to imagine that he only refers to agreement between members of the Church, although, no doubt, that idea is here included. “This peace is like some magic mirror, by the dimness growing on which

Jude 1:12 — sunken rocks is more in harmony with the context. [795] Codex Ruber (sæc. ix.), at the British Museum; it derives its name from the colour of the ink. [796] Dr. Bigg denies this meaning on the strength mainly of two quotations, Hom. Od . iii. 298, ἀτὰρ νῆάς γε ποτὶ σπιλάδεσσιν ἔαξαν κύματα , where, he says, the σπιλάδες are identical with λισσὴ αἰπεῖά τε εἰς ἅλα πέτρη of 293; and Anthol. xi. 390, φασὶ δὲ καὶ νήεσσιν ἁλιπλανέεσσι χερείους τὰς ὑφάλους πέτρας τῶν φανερῶν σπιλάδων . In both of these

Jude 1:12 — de las rocas hundidas está más en armonía con el contexto. [795] Codex Ruber (sæc. ix.), en el Museo Británico; deriva su nombre del color de la tinta. [796] El Dr. Bigg niega este significado basándose principalmente en dos citas, Hom. Od . iii. 298, ἀτὰρ νῆάς γε ποτὶ σπιλάδεσσιν ἔαξαν κύματα, donde, dice, los σπιλάδες son idénticos con λισσ. Αἰπεῖά τε εἰς ἅλα πέτρη de 293; y Anthol. xi. 390, φασὶ Δὲ καὶ νήεσσιν ἁλιπλανέεσσι χερείους τὰς ὑφάλους πέτρας τῶν φανερῶν σπιλάδων. En ambos creo que la

Revelation 20:4 — creación ( cf. . El Mesías judío de Drummond , 316 y sig.; Agada de Bacher d. bronceado 2 yo. 133 s.; E. Bi. iii. 3095 3097; Encic. de Religión y Ética , i. 204 s., 209). Juan pospone el παλιγγενεσία hasta que termine este período (contraste Mateo 19:28 ). No dice nada sobre aquellos que vivían cuando comenzó el milenio, y solo se pueden sacar inferencias precarias. ¿ Contiene Apocalipsis 20:6 la modesta esperanza de que él y otros cristianos leales puedan participar en ella? ¿O la segunda clase (καὶ

Revelation 22:2 — permanecer intacto hasta el día del Juicio (καὶ οὐδεμία σὰρξ ἐξουσίαν ἔχει ἅψασθαι αὐτοῦ). “Entonces se les dará a los justos ya los santos; será como alimento de los escogidos para vida. Así en el judaísmo contemporáneo; por ejemplo , 4 Esd. 7:53 y 8:52 (“Porque se os abre el paraíso, está plantado el árbol de la vida, está preparado el tiempo venidero, se edifica una ciudad y se establece el reposo”), como ya en Test. Levítico 18 ; Levítico 18 , donde el sumo sacerdote mesiánico debe “abrir las