Bible Commentaries

Acts 27:39 — Acts 27:39 . τὴν γῆν οὐκ ἐπεγ .: “they did not recognise the land,” Ramsay; the sailors probably knew Malta, since, Acts 28:11 , there was evidently nothing unusual in eastern ships touching at the island on their way to Rome. But they did not know

Romans 2:15 — interpreted by the Apostle, their conduct evinces, at least in some, the possession of a law written on the heart; (2) the action of conscience: it joins its testimony, though it be only an inward one, to the outward testimony borne by their conduct; and (3) their thoughts. Their thoughts bear witness to the existence of a law in them, inasmuch as in their mutual intercourse ( μεταξὺ ἀλλήλων ) these thoughts are busy bringing accusations, or in rarer cases ( ἢ καί ) putting forward defences, i.e. , in

Romans 6:17 — “dying with Christ and rising with Him”. In other words, Paulinism as modern theology conceives it. But this is an anachronism. It is only modern eyes that see distinct doctrinal types in the N.T., and Paul, as far as he knew (1 Corinthians 15:3-11 ), preached the same Gospel as the other Apostles. It is unnecessary, also, to the argument. In whatever form the Gospel won the obedience of men, it was inconsistent with their continuance in sin. Hence it seems nearer the truth to take τύπος διδαχῆς

1 Corinthians 15:44 — is not a matter of condition merely, but of constitution . Corruption, dishonour, feebleness are, in great part, penal inflictions (Romans 5:12 ff.), signalising not a natural defect, but a positive subjection to the power of sin (1 Corinthians 15:53-56 ); man, however, is essentially ψυχὴ under the present order (1 Corinthians 15:45 ), and his body therefore is essentially ψυχικὸν as determined by that order ( cf. 1 Corinthians 6:13 , and note; Colossians 2:20 ff., Matthew 22:30 , etc.), being

1 Corinthians 15:8 — ἐκτρώματι ). Quod inter liberos est abortus, inquit, id ego sum in apostolis.… Ut abortus non est dignus humano nomine, sic apostolus negat se dignum apostoli appellatione” (Bg [2279] ; similarly Est., Mr [2280] , Al [2281] , Ed [2282] , Sm [2283] ); ἔκτρωμα need not be pressed beyond this figurative and descriptive meaning. However, Cv [2284] , Gr [2285] , Bt [2286] , Gd [2287] , and many find in the phrase an indication of the suddenness and violence of Paul’s birth into Christ; Hn

1 Corinthians 16:15-16 — for ministering to the saints”. τὴν οἰκίαν κ . τ . λ ., acc [2679] by attraction to οἴδατε , according to the well-known Gr [2680] usage with vbs. of this class (Wr [2681] , p. 781). There were earlier individual converts in Achaia (see Acts 17:34 ), but with this family the Gospel took root in the province and the earnest appeared of the subsequent ingathering: cf. Romans 16:5 ; also 1 Corinthians 1:16 above, and note. The St. family must have been of independent means; for ἔταξαν ἑαυτοὺς

Ephesians 1:22 — , cabeza orgánica, y no solo de suma ni de máxima dignidad . El término ἐκκλησία, nuevamente, obviamente tiene aquí su sentido cristiano más amplio. Usado por los griegos para designar una asamblea del pueblo convocada a deliberar ( cf. Hechos 19:39 ), y por la LXX como el equivalente del hebreo קָהָל, la congregación de Israel , especialmente cuando se convoca en convención religiosa ( Deuteronomio 31:30 , etc ), expresa en el NT la idea de la comunión o asamblea de creyentes reunidos para adorar

Ephesians 4:24 — para el individuo, sino como “la forma santa de la vida humana que resulta de la redención”, creada una vez para siempre en y por Cristo, y en la que participó el convertido individual. (Ver Ell., en loc. , y Müller, Christ. Doctr. of Sin , ii., p. 392). La frase κατὰ Θεόν tiene a veces el sentido simple de “piadoso”, “de manera piadosa” ( 2 Corintios 7:9-11 ). Por lo tanto, algunos sostienen que aquí no significa nada más que creado "divinamente" (Hofm.) o "según la voluntad de Dios" (Abb. ).

Ephesians 6:17 — construcción cambia aquí, como suele ocurrir con Paul, y pasa de la forma de participio al imperativo directo. Sin embargo, no hay necesidad de marcar esto con un punto al final de la oración anterior (con Lach., Tisch. y RV). δέξασθε se omite en [838] * [839] [840], Cyp. , etc., y se convierte en δέξασθαι en [841] [842] 3 [843] [844] [845] [846], 17, etc. El verbo tiene su sentido propio aquí, no simplemente “tomar”, sino “recibir, ” es decir , como un regalo del Señor, una cosa provista y ofrecida

Ephesians 6:18 — familiar de “por medio de”, en el aspecto particular de causa formal , la manera en que se hace una cosa ( cf. εἶπε διά παραβολῆς, Lucas 8:4 ; εἶπε διὰ ὁράματος, Hechos 18:9 ; τῷ λόγῳ διʼ ἐπιστολῶν, 2 Corintios 5:11 , etc. ; Grimm-Thayer, Lex. , pags. 133). El πάσης tiene la fuerza de “ toda clase de”. La distinción que se intentó establecer entre προσευχή (= תְּפִלָּה) y δέησις (= תִּחְנָּה), como entre la oración por bendición y la oración por retener o eliminar el mal , no puede ser reparada. La

Philippians 1:10 — . We are therefore compelled to decide for (2). “The fundamental choice arrived at in believing has to be reiterated continually in a just application of it to a world of varying and sometimes perplexing cases” (Rainy, Expos. Bib. , p. 37). There are exx. of τὰ διαφ . in chap. 3 passim . Of course this δοκιμάζειν is made possible by the guidance of the indwelling Spirit. It shows us “the highest point which Paul reaches in his treatment of moral questions” (Hitzm., N.T.

Colossians 1:27 — for a partial parallel Ephesians 1:18 . οἷς ἠθέλησεν ὁ Θεὸς : “inasmuch as to them God willed”; ἠθέλ . is chosen to express the idea that the revelation had its source solely in God’s will. τί τὸ πλοῦτος τῆς δόξης .: cf. Romans 9:23 , Philippians 4:19 , Ephesians 1:18 ; Ephesians 3:16 . The expression does not mean the glorious riches, but rather how rich is the glory. The use of “glory” immediately after in the sense of the Messianic kingdom favours the adoption of

2 Timothy 2:7 — Ἰησοῦν ἐγηγερμένον , the perfect (as in 1 Corinthians 15:4 ; 1 Corinthians 15:12-14 ; 1 Corinthians 15:16-17 ; 1 Corinthians 15:20 ) preserving the notion of the permanent significance of that personal experience of Jesus. In the other passage, Romans 1:3 , in which St. Paul distinctly alludes to our Lord’s human ancestry, the phrase τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ has a directly historical and polemical intention, as expressing and emphasising the human nature of Christ in antithesis to His

Hebrews 11:11 — faithful who had promised.” καὶ αὐτὴ Σάρρα is rendered by Vaughan, Sarah “in her place” as [Abraham] in his; she on her part. The reference of αὐτὴ is disputed; it has been understood to mean “Sarah the unfruitful”. In [34] . στεῖρα is added; or, as Chrysostom and Bengel, “vas infirmius,” the weaker vessel. Delitzsch thinks that as in Luke 20:42 ; Luke 24:15 , it merely means “so Sarah likewise”. But apparently the reference is to her previous

Hebrews 5:14 — habits, have their senses exercised to discern good and evil.” τέλειος commonly opposed in classical and Biblical Greek to νήπιος ; as in Polyb. 5:29, 2, ἐλπίσαντες ὡς παιδίῳ νηπίῳ χρήσασθαι τῷ Φιλίππῳ , εὗρον αὐτὸν τέλειον ἄνδρα . Cf. Ephesians 4:13 ; and Xen., Cyr. , viii. 7, 3. They are here further defined as τῶν … κακοῦ . ἕξις [from ἔχω , as habitus from habeo], a habit of body, or of mind; as in Plato, Laws (p. 666), τὴν ἐμμανῆ ἕξιν τῶν νέων . Also, p. 966, Ἀνδραπόδου γάρ τινα σὺ λέγεις

James 1:21 — “abomination,” meaning that which is abhorrent to God; usually it has reference to idolatrous practices, but it occurs a number of times in the later literature in reference to unchastity, this more especially in Proverbs. The adjective is used in Zechariah 3:4 of garments, and cf. Revelation 22:11 , where the meaning is “filthy”. The word before us, therefore, probably means “filthiness” in the sense of lustful impurity. περισσείαν κακίας : not merely “excess” in the

James 2:15 — point in this passage which suggests distinctively Christian influence. This is apparently the only place in the Bible in which “sister” is mentioned in this special connection. γυμνοί : Cf. Test. of the Twelve Patriarchs , Zeb. xii. 1 3: “I saw a man in distress through nakedness in winter-time, and had compassion upon him, and stole away a garment secretly from my father’s house (another reading is ‘my house’), and gave it to him who was in distress. Do you,

1 Peter 1:13 — 1 Peter 1:13 . διό introduces the practical inference. ἀναζωσάμενοι , κ . τ . λ ., the reference to the directions for celebration of the Passover (Exodus 12:11 , οὕτως δὲ φάγεσθε αὐτό · αἱ ὀσφύες ὑμῶν περιεζωσμέναι … μετὰ σπουδῆς ) is unmistakable. The actual deliverance

1 John 2:18 — אַחֲרִית הַיּמִים i.e. , “the last times of the Jewish city, nation, and dispensation,” and remarks: “Gens ista vergit jam quam proxime in ruinam, cum enatus jam sit ultimus et summus apex infidelitatis, apostasiæ et nequitiæ”. (3) Beng. with unwonted ineptitude: The advanced age of St. John and his contemporaries in contrast to his “little children”. “ Ultima , non respectu omnium mundi temporum: sed in antitheto puerulorum ad patres , et ad juvenes ”.

Revelation 20:9 — παρεμβολή, ya sea campamento (como en el Antiguo Testamento, por ejemplo , Deuteronomio 23:14 ) o ejército ( Hebreos 11:34 ), se supone que los santos yacen en un círculo o liga alrededor de la sede del mesías en Jerusalén, que por una asociación común en el mundo antiguo ( p. gramo. , Nínive, “la ciudad amada” de su dios Ishtar) es llamada