Bible Commentaries

Acts 28:3 — Acts 28:3 . συστρέψαντος : here only in Acts, but cf. Acts 11:27 , Acts 16:39 , in [425] text; = exemplum αὐτουργίας , Bengel. Cf. Matthew 17:22 , W.H [426] , R.V. margin; of collecting men, 2Ma 14:30 . φρυγάνων : brushwood, copse; the furze still growing near

1 Corinthians 7:37 — 1 Corinthians 7:37 . For the opposite resolution, adopted by a father who “ keeps his own virgin (daughter)” instead of “marrying” her (1 Corinthians 7:38 ), four conditions are laid down: (1) unshaken firmness in his own mind ( ἕστηκεν ἐν τῇ

Ephesians 2:22 — force of the συναρμολογουμένη it is rather to be understood as denoting the compact connection of one part with another, the orderly conjunction and co-ordination of all the various parts of the οἰκοδομή (Mey., Ell.); cf. the συνέκλεισεν in Galatians 3:2 . κατοικητήριον is best translated “habitation”. Some draw a distinction between the ναόν as the whole Church and the κατοικητήριον as the individual Christians (Harl.). But the latter phrase simply expresses in another form the same idea

Ephesians 5:17 — strong term = without reason, senseless, lacking moral intelligence. ἀλλὰ συνιέντες [ συνίετε ] τί τὸ θέλημα τοῦ Κυρίου : but understanding [ understand ] what the will of the Lord is . The reading varies here between συνιέντες , as in TR, with [568] 3 [569] [570] [571] and the mass of MSS., Vulg., Syr.-P., etc.; συνιόντες , with [572] * [573] , etc.; and συνίετε , with [574] [575] [576] [577] 17, etc., which is adopted by LTTr WRV. For Κυροις Lachmann gives θεοῦ in the margin, but on slight authority.

Ephesians 5:33 — Ephesians 5:33 . πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα : nevertheless ye also severally . πλήν , connected probably with πλέον and meaning primarily further, besides , is used both for unfolding (= moreover); and for restricting (= howbeit, nevertheless; cf. Thayer-Grimm,

Ephesians 6:22 — coincident with the writing of the letter, but contemplated from the view-point of the recipients of the letter, to whom it was a thing of the past. The epistolary aor. certainly occurs in Latin, in the use of scripsi , etc. ( cf. Madvig, Gr. , § 345). How far its use extends in the NT is still a moot question, some finding many cases, e.g. , ἔγραψα in Galatians 6:11 ; Philemon 1:19 ; Phm 1:21 ; 1 Peter 5:12 ; 1 John 2:14 ; 1Jn 2:21 ; 1 John 2:26 ; 1 John 5:13 ; ἐπέστειλα , Hebrews 13:22 ; ἔπεμψα

Philippians 1:19 — gives the reason for the continuance of his joy. τοῦτο . There is no need to limit this to his captivity (so Kl [48] ), or his worries and trial (De W., Lft [49] ). It is used generally of his present circumstances. τοῦτο … σωτ . is quoted from Job 13:16 (LXX). σωτ . We fail to see why this should be interpreted as the final eschatological salvation (so Ws [50] , Lft [51] , Kl [52] , etc.). There is nothing in the context to justify such a thought. He has every reason to hope, he tells them, that

Philippians 2:16 — between the two last explanations. Either suits the context well. It was quite customary in late Greek to use intensified forms like ἐπέχειν as stronger equivalents for the simpler words. εἰς καύχ . “For a ground of boasting.” Cf. Zephaniah 3:20 , δώσω ὑμᾶς ὀνομαστοὺς καὶ εἰς καύχημα . ἡμέρα Χ . A combination only found in this Epistle. As the Apostle advanced in years the final result of his labours would have increasing prominence in his thoughts. ὅτι . Does this introduce the ground of

Philippians 3:13 — Philippians 3:13 . ἀδελφοί . This direct appeal to them shows that he is approaching a matter which is of serious concern both to him and them. ἐγὼ ἐμαυτόν . Why such strong personal emphasis? Is it not a clear hint that there were people at Philippi who prided themselves

Colossians 2:3 — Colossians 2:3 . ἐν ᾧ may refer to μυστηρίου (Beng., Mey., Alf., Ol., Sod., Haupt, Abb.) or to Χριστοῦ (Ell., Hofm., Lightf., Holtzmann, Findl., Moule). The former is defended on the ground that ἀπόκρ . corresponds to μυστ . It is also urged that μυστ . is the leading

Colossians 2:5 — to “in the body”. There is not the least ground for the inference that Paul had ever been to Colossæ. τῷ πνεύματι : not “by the Holy Spirit,” but “in spirit”. Paul’s own spirit is meant as in 1 Corinthians 5:3-4 . σῦν ὑμῖν εἰμί : not simply among you, but “united with you through the warmest community of interest” (Sod.). χαίρων καὶ βλέπων . Many take this as if it were equivalent to “rejoicing to see,” but it is questionable if the

1 Timothy 4:8 — as the outward expression of the theories underlying the fables of 1 Timothy 4:7 . παραιτοῦ elsewhere in the Pastorals is followed by reasons why the particular thing or person should be avoided. The teaching is identical with that in Colossians 2:23 . St. Paul makes his case all the stronger by conceding that an asceticism which terminates in the body is of some use. The contrast then is not so much between bodily exercise , commonly so called, and piety , as between piety (which includes a

1 Timothy 5:21 — 1 Timothy 5:21 . διαμαρτύρομαι : It is easy to see that St. Paul had not perfect confidence in the moral courage of Timothy. He interjects similar adjurations, 1 Timothy 6:13 , 2 Timothy 4:1 . In 1 Thessalonians 4:6 we can understand διεμαρτυράμεθα to mean that purity had been the subject of a strong adjuration addressed by the apostle to his converts. τῶν ἐαλεκτῶν ἀγγέλων : The epithet elect has probably the same force

Hebrews 1:6 — significance; they denote the introduction of an heir into his inheritance, and are used by the LXX with reference to putting Israel in possession of his own land both in the time of Joshua and at the Restoration (Exodus 6:8 ; Exodus 15:17 ; Deuteronomy 30:5 ).” This throws light not only on εἰσαγ . but also on πρωτότοκον and οἰκουμένην , and confirms the interpretation of the clause as referring to the induction of the first-born into His inheritance, the world of men. πρωτότ . is used of Christ

Hebrews 2:14-16 — humana παραπλησίως, que Crisóstomo interpreta, οὐ φαντασίᾳ οὐδὲ εἰκόνι ἀλλʼ ἀληθείᾳ. No significa simplemente "de la misma manera", sino "absolutamente de la misma manera"; como en Arriano vii. 1, 9, σὺ δὲ ἄνθρωπος ὢν, παραπλήσιος τοῖς ἄλλοις, Herodes. 3:104, σχεδὸν παραπλησίως “casi idéntico”; véase también Diodo. Sic., ver. 45. τῶν αὐτῶν, es decir , sangre y carne. El propósito de la encarnación se expresa en las palabras ἵνα διὰ τοῦ f1θανάτου … ἦσαν δουλίας. Tomó carne para poder morir, y así no

James 2:14 — James 2:14 . τί τὸ ὄφελος : B stands almost alone in omitting τό here; in 1 Corinthians 15:32 , the only other place in the N.T. where the phrase occurs τό is inserted. A somewhat similar phrase occurs in Sir 41:14 , … τίς ὠφελία ἐν ἀμφοτέροις ; the abruptness of the words betrays the preacher. ἀδελφοί μου : a characteristic mode of address

1 John 4:1-6 — δοκιμάζειν , of “proving” or “testing” a coin ( νόμισμα ). If it stood the test, it was δόκιμον ( cf. 2 Corinthians 10:18 ); if it was found counterfeit ( κίβδηλον ), it was ἀφόκιμον ( cf. 1 Corinthians 9:27 ; 2 Corinthians 13:5-7 ). Cf. Jeremiah 6:30 LXX: ἀργύριον ἀποδεδοκιμασμένον … ὅτι ἀπεδοκίμασεν αὐτοὺς Κύριος . ἐκ , here of commission , not parentage ; “from God,” as His messengers. Cf. John 1:24 ; John 18:3 ; Soph., O.C. , 735 737: ἀπεστάλην … οὐκ

Revelation 1:14 — belongs to Ani after beatification. The whole conception of the messiah in the Apocalypse resembles that outlined in Enoch (Similitudes, xxxvii. lxxi.), where he also possesses pre-existence as Son of man (xlviii) sits on his throne of glory (xlvii. 3) for judgment, rules all men (lxii. 6), and slays the wicked with the word of his mouth (xlii. 2); but this particular transference to the messiah (Revelation 1:14 ; Revelation 1:17-18 , Revelation 2:8 , Revelation 22:12-13 ), of what is in Daniel predicated

Revelation 1:8 — world’s near close is followed by an injunction to the prophet to “set thine house in order, reprove thy people, console the humble among them”; whereupon the commission to write under inspiration is given. Revelation 1:9 to Revelation 3:22 , an address to Asiatic Christendom (as represented by seven churches) which in high prophetic and oracular style rallies Christians to their genuine oracle of revelation in Jesus and his prophetic spirit. At a time when local oracles (for the famous

Revelation 11:19 — introduce Apocalipsis 12:1-17 ; todo lo que el profeta puede hablar, por su propia experiencia ( cf. Apocalipsis 13:1 ; Apocalipsis 13:11 , εἶδον), son los dos θηρία en la tierra, pero su actividad en estos últimos días no es inteligible sino como resultado de movimientos misteriosos en el cielo. Este último lo esboza ahora ( cf. ὤφθη Apocalipsis 11:19 ; Apocalipsis