Bible Commentaries

Acts 24:8 — Acts 24:8 . ἀνακ .: not an examination by torture, which could not be legally applied either to Paul or to Lysias as Roman citizens, but in the sense of a judicial investigation in this sense peculiar to Luke, cf. Luke 4:9 , and Plummer on Luke 23:14 , cf.

Romans 15:5 — however, τὸ αὐτὸ φρονεῖν with εἰς ἀλλήλους is not quite the same. Paul wishes here that the minds of his readers their moral judgment and temper may all be determined by Jesus Christ (for κατὰ , expressing the rule according to which, see chap. Romans 8:27 ): in this case there will be the harmony which the disputes of chap. 14 disturbed.

Romans 2:22 — contact with abominations without misgiving? This is the meaning, and not, Dost thou rob the temple, by keeping back the temple dues? as has been suggested. The crime of ἱεροσυλία is referred to in Acts 19:37 , and according to Josephus, Ant. , iv., 8, 10, it was expressly forbidden to the Jews: μὴ συλᾶν ἱερὰ ξενικά , μηδʼ ἂν ἐπωνομασμένον ᾖ τινὶ θεῷ κειμήλιον λαμβάνειν .

Romans 4:9 — Romans 4:9 . ὁ μακαρισμὸς οὖν οὗτος : This felicitation, then, what is its extent? Does it apply to the circumcision only, or to the uncircumcision also? Just as Romans 4:1-8 correspond to Romans 3:27 f., so do Romans 4:9-12 correspond to Romans 3:29-31 . God is not the God of the Jews only, but of the Gentiles also, and the Apostle’s purpose here is to show that the felicitation of the justified in Psalms 32:0 is

Romans 8:16 — Romans 8:16 . The punctuation in W. and H. margin deserves notice. “In that we cry, Abba, Father, the Spirit itself beareth witness with our spirit,” etc. Our own spirit tells us we are God’s children, but the voice with which it speaks is,

Romans 8:27 — Romans 8:27 . This intercession, with which our heart goes, though it is deeper than words, the Heart Searcher understands. τί τὸ φρόν . τοῦ πνεύματος : what the Spirit is set upon, the whole object of its thought and endeavour. ὅτι , viz. , that He intercedes

2 Corinthians 11:24 — (Deuteronomy 25:3 ); and, to be on the safe side, it was the custom in the judicial scourgings of the synagogues (Matthew 23:34 , Acts 22:19 ) to stop short at thirty-nine. This punishment was so severe that death often ensued (cf. Josephus, Antt. , iv., 8, 21); we know nothing of the circumstances under which it was inflicted on St. Paul.

2 Corinthians 11:29 — 2 Corinthians 11:29 . τίς ἀσθενεῖ κ . τ . λ .: who is weak, sc. , in prejudice (as at Romans 14:1 , 1 Corinthians 8:11 ), and I am not weak, i.e. , in Christian sympathy ( cf. 1 Corinthians 9:22 ἐγενόμην τοῖς ἀσθενέσιν ἀσθενής ); who is made to stumble, and I burn not? i.e. , with the fire of righteous indignation ( cf. πυρωθείς = “inflamed” at 2Ma

2 Corinthians 4:18 — 2 Corinthians 4:18 . μὴ σκοπούντων ἡμῶν τὰ βλεπόμενα f1κ . τ . λ .: while we look not at the things which are seen ( cf. chap. 2 Corinthians 5:7 ), but at the things which are not seen: for the things which are seen are temporal, sc. , for the moment, but the things

2 Corinthians 6:3 — ) in anything, that our ministration be not blamed . The clause is parallel with 2 Corinthians 6:1 , διδόντες corresponding to συνεργοῦντες , both being descriptive of the way in which παρακαλοῦμεν , etc.; cf. , for like sentiments, 1 Corinthians 8:13 ; 1Co 9:12 ; 1 Corinthians 9:22 ; 1 Corinthians 10:33 . We have μηδεμίαν … μηδενί rather than οὐδεμίαν … οὐδενί , as it is the thought or intention of the preacher which is the point to be brought out.

2 Corinthians 8:21 — 2 Corinthians 8:21 . προνοοῦμεν γὰρ κ . τ . λ .: for “we provide things honest” not only “in the sight of the Lord,” but also “in the sight of men,” an injunction in the Proverbs which the Apostle quotes again at Romans 12:17 .

Galatians 3:8 — Galatians 3:8 . δικαιοῖ : justifieth . The present tense is used because justification by faith, though not revealed to the Gentiles till Christ came, was an eternal truth of God’s dealings with man, to be revealed in due time. There were in Genesis anticipations

Galatians 6:8 — Galatians 6:8 . Every action produces an effect on the character of the actor corresponding as exactly to its motive as the fruit to the seed. If it springs from selfish desire, it stimulates the growth of evil lusts, and issues in a harvest of inward corruption.

2 Thessalonians 2:11 — Thessalonians 2:11 . An echo of the primitive Semitic view (still extant, cf. Curtis’s Prim. Sem. Religion To-Day , pp. 69 f.), that God may deliberately lead men astray, or permit them to be fatally infatuated, as a penal discipline ( cf. Ps. Sol. 8:15; Test. XII. Patr. Dan. ix.). A modern would view the same phenomenon as wilful scepticism issuing in superstition, or in inability to distinguish truth from falsehood. Delusions of this kind cannot befall believers ( cf. Mark 13:22 ; Test. Issach.

2 Thessalonians 2:17 — 2 Thessalonians 2:17 , in contrast to the disquiet and confusion of 2 Thessalonians 2:2 . ἔργῳ as in 2 Thessalonians 1:11 , 2Th 3:4 ; 2 Thessalonians 3:7 f., λόγῳ as 2 Thessalonians 3:1 ; 2 Thessalonians 3:15 ; 1 Thessalonians 1:8 . See the fulsome pagan inscription of Halicarnassus, which after giving thanks for the birth of Augustus, σωτῆρα τοῦ κοινοῦ τῶν ἀνθρώπων γένους , declares that men now are full of ἐλπίδων μὲν χρηστῶν πρὸς τὸ μέλλον , εὐθυμίας δὲ εἰς τὸ παρόν . Contrast

1 Timothy 3:1 — 1 Timothy 2:8 to 1 Timothy 3:1 a . The ministers of public prayer must be the men of the congregation, not the women. A woman’s positive duty is to make herself conspicuous by good works, not by personal display. Her place in relation to man is one of subordination.

Revelation 11:7 — el famoso pasaje de Savia. 2:12 3, 9, es la descripción de Bunyan del jurado en Vanity Fair y su veredicto. Esta bestia “del abismo” se introduce como figura familiar una referencia editorial y proléptica a la bestia “del abismo” en Apocalipsis 17:8 o del “mar” ( Apocalipsis 13:1 ; el abismo y el mar en Romanos 10:7 = Deuteronomio 30:13 ) que era ( cf. Encic. rel. y Ética , i. 53 f.) la guarida y el hogar de los demonios ( Lucas 8:31 , etc.), a menos que se le identifique con el demonio y enemigo

Revelation 14:10 — κεκερασμένου aquí como en Apocalipsis 18:6 por oxímoron = “derramado”, el significado original de “mezclado” (con agua) siendo arrojado. La tortura (representada en Isaías 34:9-10 ) se inflige ante los santos ángeles (quienes evidentemente se sientan como asesores en el juicio, En. Isaías

Revelation 14:20 — Senlac (sang lac). ἀπό κ. τ. λ., probablemente un número redondo (ver nota crítica) compuesto por 4 y sus múltiplos (como 144.000 de 12), para denotar integridad (Vict. = per omnes mundi quattuor partes). Después de la caída de Roma ( Apocalipsis 14:8 f. ), el resto del mundo ( ex hypothesi impenitent, Apocalipsis 14:6-8 ) está maduro para el juicio tradicional ( Daniel 9:26La misma secuencia se reproduce aproximadamente y a mayor escala en 17 18 (caída de Roma) y 19 20. (destino de otras naciones).

Revelation 8:2 — detrás Apocalipsis 1:4 ; Apocalipsis 4:5 ; Apocalipsis 5:6 ; pero el autor, como de costumbre, prefiere la viveza y la variedad a la homogeneidad. Los utiliza con fines minatorios, asignando a “otro ángel” su función característica ( Apocalipsis 8:3 ) en la tradición judía. La alteración de la figura en este punto es deliberada. La certeza de los decretos divinos está sugerida por la figura de los sellos; pero ahora que el profeta está describiendo la promulgación de los eventos reales presagiados