Bible Commentaries

Acts 27:1 — by a man skilled in nautical matters as “monumentum omnium pretiosissimum, quæ rei navalis ex tota antiquitate nobis relicta sint”. He refers to Die Nautik der Alten by Breusing, formerly Director of the School of Navigation in Bremen, 1886; a book which should be read side by side with J. Smith’s well-known Voyage and Shipwreck of St. Paul , 4th edit., 1880 ( cf. also J. Vars, L’Art Nautique , 1887, and see also Introd., p. 8). ὡς : particula temporalis , often so used

Romans 12:6 — 12:4-5 , but the grammar is very difficult. Both A.V. and R.V. supply what is needed in order to read the verses as an exhortation; thus in Romans 12:6 , “ let us prophesy ”; in Romans 12:7 , “ let us wait ”; and in Romans 12:8 , answering to the change of construction in the Greek, “ let him do it ”. This is the simplest way out of the difficulty, and is followed by many scholars (Meyer, Lipsius, Gifford). But it is not beyond doubt, and there is something to

Romans 12:6 — dicho en Romanos 12:4-5 , pero la gramática es muy difícil. Tanto AV como RV proporcionan lo que se necesita para leer los versículos como una exhortación; así en Romanos 12:6 , “ profeticemos ”; en Romanos 12:7 , “ esperemos ”; y en Romanos 12:8 , respondiendo al cambio de construcción en el griego, “ que él lo haga ”. Esta es la forma más sencilla de salir de la dificultad y es seguida por muchos estudiosos (Meyer, Lipsius, Gifford). Pero no está fuera de duda, y hay algo que decir a favor

Romans 3:24 — ἄσμενος ἑαυτὸν διεχρήσατο , where it is at least most natural to translate “having given up hope of being held to ransom”. In the N.T., too, the cost of man’s liberation is often emphasised: 1 Corinthians 6:20 ; 1Co 7:23 , 1 Peter 1:18 f., and that especially where the cognate words λύτρον and ἀντίλυτρον are employed: Mark 10:45 , 1 Timothy 2:6 . The idea of liberation as the end in view may often have prevailed over that of the particular means employed, but that some means and especially

1 Corinthians 11:10 — to which she submits, with the veil “upon her head” for its symbol; cf. 1 Corinthians 12:23 , where τιμή = σημεῖον τιμῆς . So the soldier under the Queen’s colours might be said to “have authority over his head”. Ev [1638] quotes Shakesp., Macb ., iii., 4, “Present him eminence both with eye and tongue,” as a parl [1639] expression for the authority of another pictured in oneself. διὰ τοὺς ἀγγέλους suggests, by way of after-thought, a supplementary motive

1 Corinthians 15:14-15 — “in that we testified against God that He raised up the Christ whom He did not raise, if indeed then (as ‘some’ affirm) dead (men) are not raised up”. κατὰ τ . Θεοῦ , adversus Deum (Vg [2315] , Est., Mr [2316] , Hn [2317] , Gd [2318] , Ed [2319] , Sm [2320] ), as always in such connexion in N.T. (see 1 Corinthians 4:6 and parls.), not de Deo (Er [2321] , Bz [2322] , Al [2323] , El [2324] , A.V.); the falsehood ( ex hyp .) would have wronged God, as, e.g ., the ascription of

1 Corinthians 15:40 — 15:39 is now dropped, for it belongs only to the σῶμα ἐπίγειον . What does P. mean by his σώματα ἐπουράνια ? The previous context and the tenor of the argument lead us to think of bodies for celestial inhabitants, sc , the angels (Luke 20:36 , Matthew 28:2 , etc.), as suitable to their condition as the σώματα ἐπίγεια are for the forms of terrestrial life just enumerated (so Mr [2496] , D.W [2497] , Al [2498] , El [2499] , Sm [2500] ); moreover σῶμα is never used elsewhere in Bib. Gr [2501] , and rarely

1 Corinthians 3:3 — immo ne nunc quidem adhuc potestis , Bz [466] ), for you are yet carnal”. For ἔτι , cf. 1 Corinthians 15:17 , Galatians 1:10 ; Galatians 5:11 ; for σαρκικοί , see note on σάρκινοι (1). The Cor [467] are weak (otherwise than in 1 Corinthians 10:28 ) just where they think themselves strong (1 Corinthians 8:1 ), viz. , in spiritual apprehension; their gifts of “word and knowledge” are a source of weakness, through the conceit and strife they engender. The ἀλλʼ οὐδὲ clause, with its

1 Corinthians 4:4 — 4:4 . The negative clauses, οὐδὲν γὰρ … ἀλλʼ οὐκ , together explain, parenthetically, Paul’s meaning in 1 Corinthians 4:3 : “For I am conscious of nothing against myself” (in my conduct as Christ’s minister to you: cf. 10, 18; 2 Corinthians 1:12-17 ) nothing that calls for judicial inquiry on your part or misgiving on my own “but not on this ground ( οὐκ ἐν τούτῳ ) have I been justified”. Σύνοιδα with reflexive pron [645] ( h. l. in N.T.) has this connotation,

1 Corinthians 5:8 — 1 Corinthians 5:8 explains the symbolical ἄζυμοι . Participation in the sacrifice of Christ presumes unleavenedness in the participants; the unleavened bread and the passover are related (objectively) as repentance and faith (subjectively): “For indeed our passover

1 Corinthians 7:26 — “good in principle” or “in nature” ( cf. 1 Corinthians 11:7 , 1 Corinthians 12:22 ); the existing situation is such as to make the course recommended entirely right and honourable (see note on καλόν , 1, also 1 Corinthians 7:8 ; 1 Corinthians 7:38 ). The ἀνάγκη narrowness, “pinching stress” (Ev [1111] ) belongs to the καιρὸς συνεσταλμένος (1 Corinthians 7:29 ), the brief earthly continuance visible for the Church, a period exposed to persecution (1 Corinthians

Galatians 1:18 — Galatians 1:18 . Ἔπειτα . The thrice-repeated Ἔπειτα in this verse, in Galatians 1:21 , and in Galatians 2:1 , singles out three events in the Apostle’s life bearing on his intercourse with the Church of Jerusalem: his first introduction to them, his departure

Ephesians 1:14 — inheritance . So with the RV, rather than “who is the earnest,” etc., of the AV. The reading ὅ is preferred by Lachm., Alf., WH, etc., as supported by [72] [73] [74] [75] , Athan., Cyr., Chrys., etc. The TR is the reading of [76] [77] [78] , Thdrt., Damasc., Theophyl., etc.; the masc. form ὅ being due to attraction to the following ἀρραβών , as, e.g. , in τῷ σπέρματί σου ὅς ἐστι Χριστός , Galatians 3:16 . The word ἀρραβών (or ἀραβών , the form preferred by Tisch. and regarded by WH

Ephesians 1:14 — nuestra herencia . Lo mismo ocurre con la RV, en lugar de “quién es el ferviente”, etc., de la AV. La lectura ὅ es preferida por Lachm., Alf., WH, etc., como lo confirman [72] [73] [74] [75], Athan., Cyr., Chrys., etc. El TR es la lectura de [76] [77] [78], Thdrt., Damasc., Theophyl., etc.; la masca Gálatas 3:16 se debe a la atracción por el siguiente ἀρραβών, como , p . La palabra ἀρραβών (o ἀραβών, la forma preferida por Tisch. y considerada por WH como sólo occidental, cf. New Testament in Greek

Ephesians 2:3 — . Some good MSS. and Versions ( [133] [134] [135] [136] [137] , Syr.-Harcl., Vulg.) read φύσει τέκνα , and that order is accepted by Lachmann, while a place is given it in the margin by Tregelles. The order τέκνα φύσει , however, which is that of [138] [139] [140] , Chrys., etc., and both the TR and the RV, is to be preferred. The ἧμεν makes it clear that it is no longer doing ( ποιοῦντες ) simply that is in view, but being, condition . The τέκνα is the same kind of idiomatic phrase as the former

Colossians 2:8 — tales exhortaciones para permanecer firme". ἔσται : el futuro de indicativo después de μή implica una estimación más seria del peligro que el subjuntivo. Para la construcción, τις seguido de un participio con el artículo, cf. Gálatas 1:7 ; Lucas 18:9 . συλαγωγῶν. Se discute el sentido. Varios de los Padres y algunos escritores modernos piensan que significa "robar". Se usa en este sentido con οἶκον (Aristaen. , 2, 22), y Field ( Notes on the Translation of the NT , p. 195) dice “no puede haber

Hebrews 5:5 — “the Christ,” is introduced, because it might not have seemed so significant a statement if made of “Jesus”. It was not personal ambition that moved Christ. He did not come in His own name, nor did He seek to glorify Himself. See John 8:54 ; John 5:31 ; John 5:43 ; John 17:5 , and passim . ἀλλʼ ὁ λαλήσας … Μελχισεδέκ . “but He [glorified Him to be made a priest] who said, Thou art My Son, I this day have begotten Thee; as also in another place He says, Thou art a priest for

Hebrews 5:5 — designación “el Cristo”, porque podría no haber parecido una declaración tan significativa si se hubiera hecho de “Jesús”. No fue la ambición personal lo que movió a Cristo. Él no vino en Su propio nombre, ni buscó glorificarse a Sí mismo. Véase Juan 8:54 ; Juan 5:31 ; Juan 5:43 ; Juan 17:5 , y passim . ἀλλʼ ὁ λαλήσας … Μελχισεδέκ. “sino [lo glorificó haciéndole sacerdote] el que dijo: Mi Hijo eres tú, yo te he engendrado hoy; como también en otro lugar dice: Tú eres sacerdote para siempre según

Revelation 11:8 — ὁ κύριος αὐτῶν ἐσταυρώθη, ( c ) un pasaje comoLucas 13:33 , ( d ) la referencia enApocalipsis 16:19 , y ( e ) pasajes en Appian señor 50 μεγίστη πόλις Ἱ.), Plinio ( HN xiv. 70), Josefo ( Apion , i. 22) y Sib. O. (ver 154, 226, 413, escrito antes del 80 d. C.), todos los cuales confirman este título ( cf. la adición variante μεγάλην en Apocalipsis 21:10 ): de hecho, está fuera de toda duda por la peculiar tradición anticristo sobre la cual se basó el original judío. basado ( a. C. 19 s., 134 s.,

Revelation 7:14 — resultado de fe y lealtad en todas las naciones ( Apocalipsis 7:9 ) será mundial, este pasaje parece implicar, al mismo tiempo de una manera característicamente vaga e incidental ( cf. Apocalipsis 5:9 ; Apocalipsis 14:6 , etc.), la idea de Marco 8:10 . Pero la situación del Apocalipsis es tan aguda que las operaciones de la misión están paralizadas. En lugar de que el evangelio invadiera y penetrara el mundo pagano, este último se ha acercado a las iglesias con un poder amenazador, y en el breve