Bible Commentaries

Acts 10:2 — Acts 10:2 . ἑκατοντάρχης : form general in N.T., and so in later Greek, although χιλίαρχος is always retained in N.T., and ἑκατόνταρχος is also found, Matthew 8:5 ; Matthew 8:8 (W.H [237] ), Luke 7:2 , Acts 22:25 (W.H [238] ); so πατριάρχης , πολιτάρχης , ἐθνάρχης , see Winer-Schmiedel, p. 82, and note on forms employed in Josephus and LXX; W.H [239] , Appendix, p. 163; Blass, Gram. , pp. 28, 68; and Grimm-Thayer, sub v. , for various

Acts 27:1 — fullest part” (Weizsäcker): see also on ἡμᾶς , as intimating by its recurrence the narrative of an eyewitness, Hilgenfeld, Zw. Th. , iv., p. 549 (1896), Wendt (1899), p. 402, note. The ἡμᾶς included Paul, Luke, Aristarchus; Ramsay, St. Paul , p. 315, maintains that both Luke and Aristarchus must have accompanied Paul as his slaves, and that they would not have been permitted to go as his friends, but see Gilbert, Student’s Life of Paul , p. 201; and Wendt (1899) in reply to Ramsay points

Romans 5:9 — to be overcome in the relations of man and God is the initial one: How can God demonstrate His love to the sinner, and bestow on him a Divine righteousness? In comparison with this, everything else is easy. Now the Apostle has already shown (Romans 3:21-30 ) how the Gospel meets this difficulty: we obtain the righteousness required by believing in Jesus, whom God has set forth as a propitiation through faith in His blood. If such grace was shown us then , when we were in sin, much more, justified

Romans 8:33 — Romans 8:33 f. The punctuation here is a very difficult problem: see the text and margin of R.V. The reminiscence of Isaiah 50:8 f. in Romans 8:33 makes it more difficult; for it suggests that the normal structure is that of an affirmation followed by a question,

1 Corinthians 10:19-20 — judge” of a situation like this? The riot and debauch attending heathen festivals showed that foul spirits of evil presided over them: cf. 1 Corinthians 10:6 ff., referring to the worship of Baal-Peor, with which the allusion here made to Deuteronomy 32:17 ( cf. Psalms 106:37 f.) is in keeping. “That the worship of heathen cults was offered quoad eventum not indeed quoad intentionem to devils was, consistently with their strict monotheism, the general view of later Jews” (Mr [1530]

1 Corinthians 15:40 — The possibility of a future body unimaginably diff [2494] from the present is indicated in the contrast suggested by the diff [2495] regions of the two: “Bodies also heavenly there are, and bodies earthly”. The σὰρξ of 1 Corinthians 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

1 Corinthians 15:42-43 — 1 Corinthians 15:42 a sums up what has been advanced in 1 Corinthians 15:36-41 , and presents it in six words: οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν , “So indeed is the resurrection of the dead”. It is as possible as that plants of wholly diff [2522] form should shoot from the seed sown by your own hand; and the form

1 Corinthians 15:51-52 — repeated in 52) bears the stress; to it the first πάντες (reiterated with emphasis) looks forward; οὐ κοιμηθησόμεθα is parenthetical: “We shall all not sleep, but we shall all be changed”. ἀλλάσσω is interpreted by ἐνδύομαι of 1 Corinthians 15:53 and μετασχηματίζω of Philippians 3:21 . As much as to say: “Our perishable flesh and blood, whether through death or not, must undergo a change”. That such a change is impending for the dead in Christ is evident from the foregoing argument

1 Corinthians 7:26 — 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 7:28 ) with its hardships

Galatians 3:19-22 — Galatians 3:19-22 . THE LAW WAS A TEMPORARY ENACTMENT ORDAINED TO DEAL WITH THE OFFENCES WHICH IT DENOUNCES UNTIL THE COMING OF THE PROMISED SEED. THE GOD FROM WHOM IT PROCEEDED WAS THE GOD OF ABRAHAM, BUT HE PROMULGATED IT THROUGH ANGELS AND AN APPOINTED MEDIATOR

Ephesians 1:14 — Ephesians 1:14 . ὅς ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν : which is an earnest of our 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 .

Ephesians 1:15 — Ephesians 1:15 . Διὰ τοῦτο κἀγώ : For this cause I too . διὰ τοῦτο might cover the contents of the entire preceding paragraph, pointing back to Ephesians 1:3 and indicating that in his thanksgiving to God, in behalf of these Ephesians, the Apostle had in his mind the whole counsel and eternal choice of God of which he first made mention, and the whole operation of grace in the lives of the Ephesians in the

Ephesians 1:15 — Διὰ τοῦτο κἀγώ: Por esta causa yo también . διὰ τοῦτο podría cubrir el contenido de todo el párrafo anterior, apuntando de nuevo a Efesios 1:3 e indicando que en su acción de gracias a Dios, en favor de estos Efesios, el Apóstol tenía en mente todo el consejo y eterna elección de Dios de los cuales primero hizo mención, y toda la operación de la gracia en la vida de los efesios en los diversos

Ephesians 1:18 — TR, que está muy mal atestiguado, καρδίας debe leerse (con LTTrWHRV) sobre la autoridad de los mejores manuscritos, que representan las diferentes familias ([96] [97] [98] [99] [100 ] [101] [102], etc). El ὑμῶν debe conservarse, aunque se omite en [103] 17, etc. , y está entre paréntesis por WH. La sintaxis de la oración es difícil, pero es mejor tomarla (con AV, Bez., Beng., Bleek, Mey., etc.) como un acc. absoluto La existencia, en efecto, de la acc. absoluto en el NT todavía es puesto en duda por

Ephesians 2:15 — RV takes the same view, but brings the ἔχθραν under the regimen of the καταργήσας “having abolished in His flesh the enmity, even the law”. There is much to say in support of this, especially in view of the Pauline statements in Romans 3:21 ; Romans 10:14 ; Galatians 3:13 ; Colossians 2:14 , etc. On the other hand there is an awkwardness in bringing in the predication before the verb, and the parallelism is broken ( cf. Alf.). It is best, therefore, to attach the ἐν σαρκὶ αὐτοῦ to

Ephesians 2:15 — tiene el mismo punto de vista, pero trae el ἔχθραν bajo el régimen de la καταργήσας "habiendo abolido en Su carne la enemistad, incluso la ley". Hay mucho que decir en apoyo de esto, especialmente en vista de las declaraciones de Pauline en Romanos 3:21 ; Romanos 10:14 ; Gálatas 3:13 ; Colosenses 2:14 , etc. Por otro lado, hay una torpeza al traer la predicación antes del verbo, y se rompe el paralelismo ( cf. Alf.). Por lo tanto, es mejor adjuntar el ἐν σαρκὶ αὐτοῦ al λύσας (Calv., Rück., Alf.,

Ephesians 2:2 — shades of meaning are suggested for ἐξουσία here, viz. , ( a ) supreme right or power , in which case the idea would be the prince to whom belongs the authority of the air; ( b ) the domain or sphere of authority, as possibly in Colossians 1:13 (Chrys., Theod., Hofm., Oltr.); ( c ) authority in the collective sense, the totality of evil powers, all that is known as evil authority. The third sense is supported in some measure by Romans 13:1-2 , and is preferred by most. The idea thus becomes

Ephesians 2:2 — tres diferentes matices de significado para ἐξουσία, a saber. , ( a ) derecho o poder supremo , en cuyo caso la idea sería el príncipe a quien pertenece la autoridad del aire; ( b ) el dominio o esfera de autoridad, como posiblemente en Colosenses 1:13 (Chrys. , Theod., Hofm., Oltr.); ( c ) autoridad en el sentido colectivo , la totalidad de los poderes del mal, todo lo que se conoce como autoridad del mal. El tercer sentido está respaldado en cierta medida por Romanos 13:1-2 , y es el preferido

Ephesians 2:3 — Ephesians 2:3 . ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε : among whom also we all had our life and walk aforetime . The AV gives “also we all”; Tynd., Cov., Gen., “we also had”; Bish., “we all had”; RV, “we also all”.

Ephesians 3:9 — καὶ φωτίσαι πάντας τίς ἡ κοινωνία τοῦ μυστηρίου τοῦ ἀποκεκρυμμμένου ἀπὸ τῶν αἰώνων: y hacer todo lo que es la misterio de todo el misterio que se ha ido . Algunos MSS omiten el πάντας que el TR inserta después de φωτίσαι. (incluyendo [272] 1 [273]) y ciertos Padres (Hil. , Jer., agosto, etc.). Es rechazado por Tisch., aceptado por RV en el texto y tratado por WH como lectura secundaria . La κοινωνία del TR, que tiene la autoridad más esbelta posible, debe dar lugar a la οἰκονομία de la RV con