Bible Commentaries

Acts 22:3 — his raised seat. κατὰ ἀκρίβειαν : noun only here in N.T., but cf. Acts 26:5 , “according to the strict manner of the law of our fathers,” R.V., and so practically A.V. For a comment on the words cf. Jos., Ant. , xvii., 2, 4, Vita , 38, and B.J. , ii., 8, 18. φαρισαῖοι οἱ δοκοῦντες μετὰ ἀκριβείας ἐξηγεῖσθαι τὰ νόμιμα : Edersheim, Jesus the Messiah , ii., 314, note on ἀκρίβεια as used by Josephus and St. Paul, Schürer, Jewish People , div. ii., vol. ii., p. 54. E.T. Whether therefore

Acts 22:30 — Acts 22:30 . τὸ τί κατηγ . παρὰ τῶν Ἰ .: epexegetical of τὸ ἀσφαλὲς , cf. Acts 4:21 for the article, and Luke 1:62 ; Luke 9:46 ; Luke 19:48 ; Luke 22:2 ; Luke 22:4 ; Luke 22:23-24 ; Luke 22:37 , also 1 Thessalonians 4:1 , Romans 8:26 , Matthew 19:18 , Mark 9:10 ; Mark 9:23 . The usage therefore is more characteristic of St. Luke than of the other Evangelists, Viteau, Le Grec du N.T. ,

Acts 28:25 — Acts 28:25 . ἀσύμφωνοι , cf. Wis 18:19 and Dan., LXX, Bel., Acts 28:15 ; cf. for the phrase Diod. Sic., iv., 1, the word is found in Josephus, but also in classical Greek. δέ : the best attested reading marks sharply and emphatically the turn of affairs;

Romans 10:3 — habits and prejudices of the Jews, and they did not submit themselves to it. Paul interprets the position of his nation through the recollection of his own experience as a Pharisee no doubt rightly on the whole. For ὑπετάγησαν in middle sense see Romans 8:7 , Romans 13:1 , Hebrews 12:9 , James 4:7 , 1 Peter 2:13 . Romans 10:4 . Further proof that the pursuit of a righteousness of one’s own by legal observances is a mistake, the act of men “in ignorance”. τέλος γὰρ νόμου χριστὸς εἰς

1 Corinthians 1:17 — the terms of Paul’s commission see Galatians 1:15 f., Ephesians 3:7-9 , 1 Timothy 2:7 ; also Acts 9:15 , and parls. Baptism was the necessary sequel of preaching, and P. did not suppose his commission narrower than that of the Twelve (Matthew 28:19 f.); but baptising might be performed vicariously, not so preaching. “To evangelise is to cast the net the true apostolic work; to baptise is to gather the fish already caught and to put them into vessels” (Gd [190] ). It never occurred

1 Corinthians 1:21 — followers of Plato were “shut up,” along with those of Moses, εἰς τ . μέλλουσαν πίστιν (Galatians 3:22 f.). [219] Calvin’s In Nov. Testamentum Commentarii . [220] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882). [221] Calvin’s In Nov. Testamentum Commentarii . [222] Bengel’s Gnomon Novi Testamenti. [223] Meyer’s Critical and Exegetical Commentary (Eng. Trans.). [224] Alford’s Greek Testament . [225] J. B. Lightfoot’s

1 Corinthians 15:3-4 — “For I delivered to you amongst the first things, that which I also received”. καὶ emphasises the identity of the παραδοθὲν and παραλημφθέν , involved in the character of a “faithful steward” (1 Corinthians 4:1 f., cf. John 17:8 , etc.). How these matters had been received whether by direct revelation (Galatians 1:12 ) or through other contributory channels ( cf. note on 1 Corinthians 11:23 above) is irrelevant. ἐν πρώτοις , in primis, in chief ( cf. 1 Timothy 1:15 f.).

1 Corinthians 3:10 — God” has been given to all Christians, constituting them such (see 1 Corinthians 1:4 ), to the Ap. a special and singular “grace was given,” “according to” which he “laid a foundation,” whereon the Church at Cor [528] rests: see the like contrast in Ephesians 3:2-9 ; Ephesians 4:7-16 ; and for Paul’s specific gift as founder, 1 Corinthians 15:10 , 2 Corinthians 3:5 ff., Romans 1:1-5 ; Romans 15:15 ff. The office of the founder is his own, and incommunicable:

1 Corinthians 3:12 — likely contingency. The doubled prp [545] ἐπί (with acc [546] ) an idiom characterising later Gr [547] , which loves emphasis implies growth by way of accession: “if any one is building-on, onto the foundation”; contrast ἐπὶ with dat [548] in Ephesians 2:20 . The material superimposed by the present Cor [549] builders is of two opposite kinds, rich and durable or paltry and perishing: “gold, silver, costly stones wood, hay, straw,” thrown together “in lively ἀσύνδετον

1 Corinthians 4:8 — 1 Corinthians 4:8 depicts the unjustifiable “glorying” of the readers with an abruptness due to excited feeling ( cf. the asyndeton of 1 Corinthians 3:16 ): “How much you have received, and how you boast of it! So soon you are satiated!” etc.

1 Corinthians 7:21 — 1 Corinthians 7:21 . From the chief religious, the Ap. passes to the chief social distinction of the times: cf. Galatians 3:28 , Colossians 3:11 . This contrast is developed only on one side no freeman wished to become a slave, as Gentiles wished to be Jews; but the slaves, numerous in this Church (1 Corinthians 1:26 ff.), sighed for liberty; their conversion stimulated this

Ephesians 3:6 — expresses the contents or purport of the ἀποκεκαλυμμένον (Win.-Moult., p. 400). συγκληρονόμα (or συνκληρονόμα , LTTrWHRV) = fellow-heirs with the Jews ; the only occurrence of the word in the NT in this application (for other applications cf. Romans 8:17 ; Hebrews 11:9 ; 1 Peter 3:7 ). καὶ σύσσωμα : and fellow-members . σύσσωμος ( σύνσωμος , LTTrWHRV) in the NT occurs only here and is unknown to classical Greek, although Arist. uses συσσωματοποιεῖν ( De Mundo , iv., 30). It was probably constructed

Ephesians 4:28 — Ephesians 4:28 . ὁ κλέπτων μηκέτι κλεπτέτω : let the stealer no longer steal . Not ὁ κλέψας , = “he who stole,” but pres. part. with a subst. force ( cf. Win.-Moult., p. 444). Stealing was not wholly condemned by ancient heathen opinion. It was even

Ephesians 4:29 — = word , in the sense of a saying, speech or utterance . σαπρός , lit. rotten or worn out and unfit for use, and then worthless, bad ( e.g. , qualifying trees, fruit, fish as the opposite of καλός , Matthew 7:17 ; Matthew 12:33 ; Matthew 13:48 ; Luke 6:43 , etc.). Here it does not seem to mean filthy , but, as the following clause, ἀγαθός , κ . τ . λ ., suggests, bad, profitless, of no good to any one . Some, however, give it the more specific sense, = foul , as including scurrilous and

Ephesians 4:6 — (Romans 15:6 ; Ephesians 1:3 ; 2 Corinthians 1:3 ; 1 Peter 1:3 ), ἡμῶν (Galatians 1:4 ; Philippians 4:20 ; 1Th 3:11 ; 1 Thessalonians 3:13 ; 2 Thessalonians 2:16 ), πάντων (here; cf. the longer designation εἷς Θεὸς ὁ πατὴρ ἐξ οὗ τὰ πάντα , 1 Corinthians 8:6 ). Christian unity being here in view, the name applies to the special Fatherhood of God in grace, not (with Holz., Abb.) to the universal Fatherhood of God and His relation to all men. Attention is rightly called by Mey. and others to the advance

Ephesians 5:16 — Definition of the ὡς σοφοί , specifying the way in which they were to give token of the quality of wisdom. The expression occurs only once again in the NT (in Colossians 4:5 ); and there are but few proper parallels to it. The phrase as used in Daniel 2:8 has rather the sense of gaining time, delaying . The classical phrase καιρὸν πρίασθαι (used, e.g. , by Demosthenes) has the plain meaning of purchasing for money. Even the κερδαντέον τὸ παρόν cited from Anton., vi., 26, and the καιρὸν ἁρπάζειν of

Ephesians 5:29 — reason in nature why he should love her, for according to this to hate his wife is to hate his own flesh, which is contrary to nature and a thing never seen”. σάρξ has here its non-ethical sense, practically = σῶμα (as in Matthew 19:5 ; Mark 10:8 ; 1 Corinthians 6:16 , etc.). ἀλλʼ ἐκτρέφει καὶ θάλπει αὐτήν : but nourisheth and cherisheth it . The form ἀλλά is preferred again by LTTr WRV. The ἐκ - in the comp. ἐκτρέφει may point to the careful, continued nourishing from one stage to another,

Ephesians 6:4 — body . In the NT as also in the OT and the Apocrypha παιδεία and its verb παιδεύειν mean education per molestias (Aug., Enarr. , in Psalms 119:66 ), discipline , instruction by correction or chastening (Luke 23:16 ; Hebrews 12:5 ; Hebrews 12:7-8 ; Revelation 3:9 ; cf. Leviticus 26:18 ; Psalms 6:1 ; Isaiah 53:5 ; Sir 4:17 ; Sir 22:6 ; 2Ma 6:12 ). Of the general Greek sense there is but one instance in the case of the verb in the NT (Acts 7:22 ); and as regards the noun the passage in 2 Timothy

Hebrews 13:7-16 — alude en Hebreos 2:3 y Hebreos 4:2 , quienes primero “hablaron” la palabra del evangelio a los hebreos y que ahora ya no estaban presentes. La palabra ἡγούμενοι, que aparece también en Hebreos 13:17 ; Hebreos 13:24 y en Hechos 15:22 (y cf. Sir 30:18, οἱ ἡγούμενοι ἐκκλησίας) es un término general para hombres líderes e influyentes en quienes se confería alguna autoridad indefinida. El estatus oficial aún no estaba definido y los títulos oficiales aún no eran universales. La razón principal por la

Jude 1:8 — ὁμοίως μέντοι καὶ οὗτοι. A pesar de estas advertencias, los libertinos siguen cursos similares. ἐνυπνιαζόμενοι Hechos 2:17 μιαίν razón Joel 2:28 artículo para hacerlo corresponder con el ψευδοπροφῆται y ψευδοδιδάσκαλοι de 2 Pedro 2:1 . Aquellos que toman el punto de vista opuesto ( a saber, que 2 Pedro fue copiado de Judas) no verán nada que justifique el artículo. La palabra es utilizada por