Bible Commentaries

Luke 7:8 — Luke 7:8 . καὶ γὰρ ἐγὼ : here follows the great word’ of the centurion reported by Lk. much as in Mt. But it seems a word more suitable to be spoken in propria persona than by deputy. It certainly loses much of its force by being given second hand. Lk.

Acts 5:1 — the writer should not hesitate to introduce this episode side by side with his picture of the still unbroken love and fellowship of the Church. He makes no apology for the facts, but narrates them simply and without comment. Ἀνανίας written in W.H [168] (so Blass) Ἁ ., prob. Hebrew חֲנַנְיָה = Hananiah= to whom Jehovah has been gracious (the Hebrew name of Shadrach, Daniel 1:6 , LXX, Jeremiah 28:1 , Tob 5:12 , (Song of the Three Children, ver. 66) (Lumby, but see also Wendt, note, in loco ). Σαπφείρῃ

Acts 5:16 — and Redpath, found in Acta Andr. et Matth. Apocr. , 26 (see Lumby’s note), in classics from Æschylus. τῶν π . πόλεων , “the cities round about Jerusalem,” omitting εἰς before Ἱερουσ . ὀχλουμένους : only here in N.T., cf. Luke 6:18 , οἱ ἐνοχλούμενοι (W.H [176] , R.V.) ὑπὸ πν . ἀκαθ . Both verbs are peculiar to St. Luke in the N.T. in connection with disease ( ἐνοχλεῖν is used in Hebrews 12:15 in a different sense), and both were often used by medical writers. In Tob 6:8 , ὀχλῇ

Romans 11:21 — even with this future, and supply the missing link of thought from φοβοῦ : one may fear that he will not, etc. The ironical reserve of this (though the future makes the thing to be feared as certain as possible) is quite Pauline, and the μήπως ( [7] [8] [9] [10] ) may be genuine. [7] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852. [8] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text

Romans 5:19 — Romans 5:19 . The sense of this verse has been determined by what precedes. The γὰρ connects it closely with the last words of Romans 5:18 : “justification of life; for, as through, etc.”. ἁμαρτωλοὶ κατεστάθησαν : “were constituted sinners”. For the word κατεστ . cf. James 4:4 , 2 Peter 1:8 . It has the same ambiguity as the English word “constituted”

Romans 8:15 — la idea, como la palabra, es del griego nativo” (EL Hicks, citado en S. y H.) , ver Gálatas 4:5 ; Efesios 1:5 . La palabra sirve para distinguir a los que son hechos hijos por un acto de gracia del Hijo unigénito de Dios: τὸν ἑαυτοῦ υἱὸν Romanos 8:3 , τοῦ ἰδίου υἱοῦ Romanos 8:32 . Pero el acto de la gracia no es uno que solo hace una diferencia externa en nuestra posición; se realiza en la entrega de un espíritu que crea en nosotros una nueva naturaleza. Con espíritu de adopción clamamos Abba,

1 Corinthians 1:31 — eminently applies to the relations of Christians to Christ; ἐν Κυρίῳ belongs to his adaptation of the original: God will have no flesh (see note, 1 Corinthians 1:29 ) exult in his wisdom, strength, high birth ( cf. the objects of false glorying in Jer [284] ) before Him; He will have men exult in “the Lord of glory” (1 Corinthians 2:8 ; cf. Philippians 2:9 ff.), whom He sent as His own “wisdom” and “power unto salvation” (1 Corinthians 1:24 ; 1 Corinthians 1:30 ).

1 Corinthians 1:31 — eminentemente a las relaciones de los cristianos con Cristo; ἐν Κυρίῳ pertenece a su adaptación del original: Dios no tendrá carne (ver nota, 1 Corintios 1:29 ) se regocijará en su sabiduría, fuerza, alta cuna ( cf. los objetos de falsa gloria en Jer [284]) delante de Él; Él hará que los hombres se regocijen en “el Señor de la gloria” ( 1 Corintios 2:8 ; cf. Filipenses 2:9 ss.), a quien envió como Su propia “sabiduría” y “poder para salvación” ( 1 Corintios 1:24 ). ; 1 Corintios 1:30 ). Lo que

1 Corinthians 11:11-12 — crecen... el corazón de dos células latiendo, con un golpe completo, vida". ἐν Κυρίῳ ( cf. 1 Corintios 7:39 , etc.), es decir, bajo el reinado de Cristo , donde los derechos de la mujer se realizan como en ninguna parte en el paganismo ( cf. Gálatas 3:28 ; Efesios 5:28 ; también la redacción de 1 Corintios 7:3 f. arriba). Para el contraste de ἐκ y διά, véase 1 Corintios 8:6 ; “la mujer tiene un equivalente en el orden divino de la naturaleza, que así como el hombre es la causa inicial del ser para

1 Corinthians 15:12 — that Christ, etc.”: the preaching of Christ is the preaching of His resurrection ; ἐγηγερμένος and ἐσταυρωμένος (see 1 Corinthians 1:23 f., 1 Corinthians 2:2 ) are, both of them, predicates inseparable from Χριστός ( cf. Romans 4:24 f., Rom 8:34 , 1 Corinthians 10:9 , 2 Corinthians 5:15 ; Act 17:18 , 1 Peter 3:18 ; 1 Peter 3:21 , etc.). For the pf. ἐγήγερται , see 1 Corinthians 15:4 . If this is so, “how (is it that) amongst you some say?” a crying contradiction, that Christ

1 Corinthians 15:12 — “se predica que Cristo, etc. ”: la predicación de Cristo es la predicación de su resurrección ; ἐγηγερμένος y ἐσταυρωμένος (ver 1 Corintios 1:23 s ., 1 Corintios 2:2 ) son, ambos, predicados inseparables de Χριστός ( cf. Romanos 4:24 f., Romanos 8:34 , 1 Corintios 10:9 ; 2 Corintios 5:15 ; Hechos 17:18 , 1 Pedro 3:18 ; 1 Pedro 3:21 , etc. ). Para el PF. ἐγήγερται, véase 1 Corintios 15:4 . Si esto es así, “¿cómo (es que) entre vosotros algunos dicen?” una contradicción clamorosa, que se

1 Corinthians 15:26 — Corinthians 15:26 . ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος : “(As) last enemy death is abolished” in other words, “is abolished last among these enemies”. ἔσχατος is the emphatic part of the predicate; and καταργ . (see 1 Corinthians 1:28 ) is in pr [2385] tense, of what is true now in God’s determination, in the fixed succession of things ( cf. 1 Corinthians 3:13 ). Death personified, as in 1 Corinthians 15:55 , Isaiah 25:8 , Revelation 20:14 . If all enemies must be subdued,

2 Corinthians 13:11 — “Farewell” would be ἔρρωσθε ), be perfected (see reff. and cf. Lightfoot on 1 Thessalonians 3:10 ), be comforted, be of the same mind, live in peace, and then the God of Love (this phrase is only found here in N.T., but cf. 1 John 4:8 ) and Peace shall be with you . In these exhortations we have a summary of the whole letter: (1) Rejoice in the grace you have received (2 Corinthians 1:24 , 2 Corinthians 2:3 ) even as I do on your behalf (2 Corinthians 7:7 ; 2 Corinthians 7:9 ;

2 Corinthians 6:5 — missionary experiences. ἐν πληγαῖς , ἐν φυλακαῖς , ἐν ἀκαταστασίαις : in stripes (see reff. and cf. Acts 22:24 ), in imprisonments (see on 2 Corinthians 11:23 ), in tumults ( cf. Acts 13:50 ; Acts 14:5 ; Acts 14:19 ; Acts 16:22 ; Acts 17:5 ; Acts 18:12 ; Acts 19:29 ; Acts 21:30 ). ἀκαταστασία might mean inward disorder , rather than external tumult (see reff., LXX, and cf. 1 Corinthians 4:11 ), but the latter meaning best suits the context here. ( c ) Next the Apostle enumerates the bodily

2 Corinthians 8:18 — 2 Corinthians 8:18 . συνεπέμψαμεν δὲ κ . τ . λ .: and we have sent (the epistolary aorist; cf. Acts 23:30 , chap. 2 Corinthians 9:3 , Philippians 2:28 , Philemon 1:12 ) together with him the brother, sc. , the brother whom you know ( cf. chap. 2 Corinthians 12:18

Colossians 3:8 — Colossians 3:8 . Colossians 3:8-10 are largely parallel to Ephesians 4:22-25 ; Ephesians 4:31 . νυνὶ δὲ : “but now,” emphatic contrast to ποτε , now that you have passed from that life of sinful conduct, see that you strip yourselves of these vices. ἀπόθεσθε

James 2:18 — James 2:18 . ἀλλʼ ἐρεῖ τις : these words, together with the argumentative form of the verses that follow, imply that a well-known subject of controversy is being dealt with. Ἀλλʼ ἐρεῖ τις is a regular argumentative phrase, used of an objection. “Instead

1 Peter 1:14 — τέκνα ὑπακοῆς , obedient corresponds to St. Paul’s υἱοὶ τῆς ἀπειθείας (Colossians 3:6 ; Ephesians 2:2 ; Ephesians 5:6 ). Both phrases reflect the Hebrew use of בן , “followed by word of quality characteristic, etc.” (B.D.B., s.v. , 8). For τέκνα in place of usual υἱοί in this idiom, cf. Hosea 9:0 , τέκνα ἀδικίας and Ephesians 2:3 , τέκνα ὀργῆς . Here it suits better with βρέφη (1 Peter 2:1 ). συσχηματιζόμεναι , from Romans 12:2 , μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ . The feminine

Revelation 14:20 — veritable Senlac (sang lac). ἀπό κ . τ . λ ., probably a round number (see crit. note) compounded out 4 and its multiples (like 144,000 out of 12), to denote completeness (Vict. = per omnes mundi quattuor partes). After the fall of Rome (Revelation 14:8 f.), the rest of the world ( ex hypothesi impenitent, Revelation 14:6-8 ) is ripe for the traditional (Daniel 9:26 ) judgment. The same sequence is reproduced roughly and on a larger scale in 17 18. (fall of Rome) and 19 20. (doom of other nations).

Revelation 8:10-11 — Revelation 8:10-11 . The third part of all drinking waters is poisoned by a huge, noxious, torch-like meteor shooting down from the sky (Vergil’s “de coelo lapsa per umbras Stella facem ducens multa cum luce concurrit,” Aen. ii. 693, 694). Wormwood,