Bible Commentaries

Acts 23:8 — Acts 23:8 . ἄγγελον … πνεῦμα : are joined together by the speaker as one principal conception, so that the following ἀμφότερα presents no difficulty, see Winer-Moulton, Leviticus , 6, Page, in loco. πνεῦμα would include the spirits of the dead, to one of which

Acts 25:1 — Acts 25:1 . ἐπιβὰς : “having come into the province,” A. and R.V., or, “having entered upon his province,” R.V. margin. If we read τῇ ἐπαρχείῳ with Weiss and W.H [389] margin, the word is an adjective of two terminations, sc. ἐξουσίᾳ , i.e. , having entered on his duties as governor of the province (see Weiss, Apostelgeschichte , p. 8), and cf. Acts 23:34 . For the adjective in inscriptions see Blass, in loco.

Acts 25:8 — Acts 25:8 . Evidently the charges classed as before under three heads, (1) the Law, (2) the Temple, (3) the Empire. In this verse Hilgenfeld ascribes ὅτι … ἥμαρτον to his “author to Theophilus”(Jüngst, too, omits the words). But, not content with

Romans 10:17 — mind cannot let slip the chance of showing how this quotation confirms the connection of ideas in Romans 10:14 . ἄρα suits a rapid passing inference better than the more deliberate ἄρα οὖν which is much more frequent in Romans. Cf. 1 Corinthians 15:18 , 2 Corinthians 5:14 , Galatians 2:17 . So then faith comes from a message (that which is received by the hearer of the Gospel), and the message διὰ ῥήματος Χριστοῦ through the Word concerning Christ. That which when heard is ἀκοὴ is when spoken ῥῆμα

Romans 13:8 — Romans 13:8 . εἰ μὴ τὸ ἀλλήλους ἀγαπᾷν = except mutual love. This is the debitum immortale of Bengel; hoc enim et quotidie solvere et semper debere expedit nobis (Origen). ὁ γὰρ ἀγαπῶν τὸν ἕτερον : he who loves his neighbour, the other with whom he has to do.

Romans 8:37 — Romans 8:37 . ὑπερνικῶμεν : a word probably coined by Paul, who loves compounds with ὑπέρ . The Vulg. gives superamus , with which Lipsius agrees ( obsiegen , like over-power ): but Cyprian supervincimus . Later Greek writers distinguish νικᾶν and ὑπερνικᾶν

Romans 9:14 — Romans 9:14 . τί οὖν ἐροῦμεν ; cf. Romans 6:1 , Romans 7:7 , Romans 8:31 . It is Paul who speaks, anticipating, as he cannot help doing, the objection which is sure to rise, not only in Jewish minds, though it is with them he is directly concerned, but in the mind of every human being who reads his words. Yet he states

1 Corinthians 9:1-6 — 1 Corinthians 9:1-6 . § 27. PAUL’S APOSTOLIC STATUS. The Ap. is ready to forego his right to use the idolothyta, wherever this claim hurts the susceptibilities of any brother (1 Corinthians 8:13 ). He is “free” as any man in Cor [1274] in such respects; more than this, he is “an apostle” (1 Corinthians 9:1 ), and the Church of Cor [1275] is witness to the fact, being itself his answer to all challengers (1 Corinthians

2 Corinthians 1:23 — 2 Corinthians 1:23 . ἐγὼ δὲ μάρτυρα τὸν Θεὸν ἐπικ . κ . τ . λ .: but ( sc. , whatever my opponents may say) I invoke God as a witness against my soul, sc. , if I speak falsely; cf. Romans 1:9 , Galatians 1:20 , Philippians 1:8 , 1 Thessalonians 2:5 ; 1 Thessalonians 2:10 . For ἐπί used in this way cf. εἰς μαρτύριον ἐπʼ αὐτούς (Luke 9:5 ). The A.V. and R.V. “ upon my soul” do not bring out the sense clearly. ὅτι φειδόμενος ὑμῶν κ . τ . λ .: that to spare you

2 Corinthians 11:10 — 2 Corinthians 11:10 . ἔστιν ἀλήθ . Χρ . κ . τ . λ .: as the Truth of Christ (we have ἡ ἀλήθ . τ . Θεοῦ , Romans 1:25 ; Romans 3:7 ; Romans 15:8 ; cf. John 14:6 , Ephesians 4:21 ) is in me (for the form of the asseveration see on 2 Corinthians 1:18 ; Romans 9:1 is not a true parallel to the constr. here), this glorying, sc. , in my independence, shall not be stopped, as far as I am concerned,

2 Corinthians 6:4-10 — fervour has not been permitted to interfere with the careful choice of words: the balanced antitheses, the rhythmical cadences and assonances, which abound throughout, betray the literary training of the writer, and recall at once such passages as Romans 8:31-39 , 1 Corinthians 13:1-13 . Indeed many of the phrases which follow suggest an acquaintance with the Stoic paradoxes expressive of the αὐτάρκεια of the ideal sage. Compare also chap. 2 Corinthians 11:22-28 , where he recounts in more detail the

2 Corinthians 8:15 — 2 Corinthians 8:15 . καθὼς γέγραπται κ . τ . λ .: as it is written, sc. , in the words of Scripture, “ He that gathered (we must understand σύλλεξας from Exodus 16:17 ) much had nothing over; and he that gathered little had no lack ,” sc. , because

Ephesians 4:25 — en el último. Es = quamobrem, por lo cual , y se refiere aquí a lo dicho sobre el hombre nuevo y su creación κατὰ Θεόν como base para lo que sigue. τὸ ψεῦδος incluye la falsedad en todas sus formas, de las cuales mentir τὸ ψεύδεσθαι ( Colosenses 3:8 ) es un ejemplo principal. La partícula. tiene su propio aor. fuerza, expresando una cosa entendida como hecha, completa y definitivamente, = “después de haber desechado de una vez por todas la falsedad en todas sus formas”. λαλεῖτε, la presión continua.

Philippians 4:9 — of “receiving” truth from a teacher. ἠκ . κ . εἴδ . ἐν ἐ . This is the impression made upon them by his Christian character, apart from any conscious effort on his part. Cf. chap. Philippians 3:17 . ὁ Θ . τ . εἰρ . See on Philippians 4:8 ( ad init. ). It is quite possible that he has partly in view the disregard of these ethical qualities as threatening the harmony of the Church, and as, so far, to blame for the divisions already existing. [41] Ellicott.

Philemon 1:6 — Philemon 1:5 is, as it were, in brackets. It would be more usual to have ἴνα here. κοινωνία : the reference is to identity of faith; the fellowship among the saints, cf. Philippians 1:5 . The word is used of a collection of money in Romans 15:26 , 2Co 8:4 ; 2 Corinthians 9:13 ; cf. Hebrews 13:16 . ἐν : see 2 Corinthians 1:6 , Colossians 1:29 . ἐπιγνώσει : the force of this word is seen in Philippians 1:9 . παντὸς ἀγαθοῦ : cf. Romans 12:2 ; Romans 16:19 , Colossians 1:9 . ἐν ἡμ . εἰς Χρ .: it is not

Hebrews 3:14 — Cristo, como si los fieles no solo fueran la casa de Cristo ( Hebreos 3:6 ) sino que compartieran Su gozo en la casa. Puede objetarse que μέτοχοι en esta Epístola ( Hebreos 2:14 ; Hebreos 3:1 ; Hebreos 5:13 ; Hebreos 6:4 ; Hebreos 7:13 ; Hebreos 12:8 ) se usa regularmente para referirse a los participantes en algo, no de participantes con alguien. En Hebreos 1:9 , sin embargo, no se usa así. La idea de participar con Cristo encuentra expresión frecuente en las Escrituras. Véase Mateo 25:21 ;

James 1:8 — δίψυχος: Aunque esta palabra no se encuentra ni en la Septuaginta ni en ninguna otra parte del NT (excepto en Santiago 4:8 ), su aparición no es rara; Clemente de Roma, citando lo que él llama ὁ προφητικὸς λόγος, dice: ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τῇ καρδίᾳ ... (RECH. , Agrapha , pág. 325 [2ª ed.]); la palabra aparece varias veces en Hermas, por ejemplo,

James 4:9 — en el NT cf. Miqueas 2:4 ; Jeremias 4:13 ; “sufrir penalidades”; era un principio reconocido en la teología judía que el castigo autoinfligido de cualquier tipo era un medio de reconciliación, p. gramo. , en Mechilta , 76 a , las palabras de Salmo 89:32 (33 en heb.), Castigaré con vara su transgresión, y con azotes su iniquidad , se interpretan en el sentido de que la pena sufrida bajo el castigo liberal es una de los medios de reconciliación con Dios; para ejemplos de cómo el castigo ha reconciliado

1 Peter 3:7 — y el barro se encuentra primero en Isaías 29:16 , pero está latente en la descripción de la creación (יצר) de Adán del polvo de la tierra ( Génesis 2:7 f. ). En los profetas se desarrolla y aplica de diversas formas ( Isaías 45:9 ss., Isaías 64:8 ; Jeremias 18:6 ). En Savia. 15:7, hay una descripción elaborada del fabricante de imágenes de barro, en la que σκεῦος reemplaza a πλάσμα y los vasos que sirven para usos limpios se distinguen de los de tipo contrario . De ahí que San Pablo adopte la

Revelation 22:4 — También se ha de realizar el antiguo ideal de íntima confianza ( cf. com . Mateo 5:8 e Iren. Adv. Har. Apocalipsis 22:7 ). Con esta frase y la de Apocalipsis 21:22 compare las líneas de Browning: “Por qué, dónde está la necesidad del templo cuando las paredes | Oh, el mundo es que... Este Rostro, lejos de desaparecer, más bien crece