Bible Commentaries

Matthew 5:8 — Matthew 5:8 . οἱ καθαροὶ τῇ καρδίᾳ : τ . καρδ . may be an explanatory addition to indicate the region in which purity shows itself. That purity is in the heart, the seat of thought, desire, motive, not in the outward act, goes without saying from Christ’s

Luke 16:8-13 — Luke 16:8-13 . Application of the parable . There is room for doubt whether Luke 16:8 should form part of the parable (or at least as far as φρονίμως ἐποίησεν ), or the beginning of the application. In the one case ὁ κύριος refers to the master of the steward,

Acts 28:7 — Acts 28:7 . χωρία : “lands,” R.V. Vulgate, prædia . In this passage τόπος and χωρίον occur together, but whilst the former is used of place indefinitely, the latter is used of a definite portion of space enclosed or complete in itself; cf. John

Acts 28:8 — Acts 28:8 . πυρετοῖς : the use of the plural for a fever is peculiar to St. Luke in N.T., and quite medical, Hobart, J. Smith, Zahn ( cf. Luke 4:38-39 ); although the plural is found in Dem., Lucian in the sense of “intermittent attacks of fever,”

1 Corinthians 13:3 — (LXX), here of thing both regular: “Si distribuero in cibos pauperum” (Vg [1974] ), “Si insumam alendis egenis” (Bz [1975] ). The sacrifice of property rises to its climax in that of bodily life : cf. Job 2:4 f., Daniel 3:28 , Galatians 2:20 , etc.; John 10:2 ; John 15:13 . But in either case, ex hypothesi , the devotion is vitiated by its motive ἵνα καυχήσωμαι , “that I may make a boast” ( cf. Matthew 6:1 ff.); it is prompted by ambition, not love. So the

1 Corinthians 3:5 — in quos (Bg [494] : cf. 1 Corinthians 1:15 ). To “believe” is the decisive act which makes a Christian (see 1 Corinthians 1:21 ); for the relation of saving faith to the Apostolic testimony, cf. 1 Corinthians 15:1-11 ; 2 Corinthians 1:18-22 , etc. Some Cor [495] had been converted through Apollos. [491] Corinth, Corinthian or Corinthians. [492] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895). [493] Erasmus’ In N.T. Annotationes . [494] Bengel’s

1 Corinthians 8:6 — 1 Corinthians 8:6 affirms in positive Christian terms, as 1 Corinthians 8:4 b stated negatively and retrospectively, the creed of the Cor [1249] believers. The “one God” of O.T. monotheism is “to us one God the Father”. “Of whom are all

2 Corinthians 5:10 — Corinthians 4:5 , Revelation 20:12 . ἔμπροσθεν τοῦ βήμ κ . τ . λ .: before the judgment-seat of Christ . In the N.T. (see reff.) βῆμα is always used (except in the quotation Acts 7:5 ) of the official seat of a judge, although twice in the LXX (Nehemiah 8:4 , 2Ma 13:26 ), as generally in classical Greek, it stands for the pulpit from which a formal speech is made. ἵνα κομίσηται ἕκαστος κ . τ . λ .: that each one may receive, i.e. , obtain the wages of (see reff.), the things done through the medium

Galatians 1:4 — Galatians 1:4 . περὶ τ . ἁμαρτιῶν . The sin offerings of the Law were designated περὶ ἁμαρτίας ( cf. Hebrews 10:6 ; Hebrews 10:8 ), but περί and ὑπέρ were equally applicable with reference to Christ’s offering of Himself for our sins; the former fixing attention on the effect of His sacrifice in doing away sin, the latter on the motive which prompted Him, viz. , love for

Ephesians 1:8 — Ephesians 1:8 . ἦς ἐπερίσσευσεν εἰς ἡμᾶς : which he made to abound towards us . Both in profane and Biblical Greek περισσεύειν is usually intrans. It is so used in the vast majority of cases in the Pauline Epistles (Romans 5:15 ; 1 Corinthians 14:12 ; 2Co 1:5 ;

Ephesians 6:15 — The soldier, who will make this stand , must have his feet protected. The Heb. נַעַל , sandal , is represented in the LXX by ὑπόδημα , which also occurs repeatedly in the Gospels and Acts, σανδάλιον being also used both in the NT (Mark 6:9 ; Acts 12:8 ), and in the LXX, as well as in Josephus, with the same sense. Here, however, the military sandal (Hebr. סְאו̇ר , Isaiah 9:4 ; Lat. caliga; cf. Joseph., Jew. Wars , Ephesians 6:1 ; Ephesians 6:8 , and Xen., Anab. , iv., 5) is in view, which protected

Philippians 2:13 — . The first resolution in the direction of salvation takes its origin from God. So also does the ἐνεργεῖν , the carrying of this inward resolve into practical effect, the acting on the assurance that God’s promise is genuine. Cf. Ephesians 2:8 , τῇ γὰρ χάριτί ἐστε σεσωσμένοι , διὰ πίστεως · καὶ τοῦτο οὐκ ἐξ ὑμῶν , Θεοῦ τὸ δῶρον . To Paul the Divine working and the human self-determination are compatible. But “all efforts to divide the ground between God and man go astray” (Rainy,

Philippians 3:15 — Philippians 3:15 . τέλειοι . What Paul understands by τέλ . we can easily discover from Ephesians 4:13-14 , Colossians 1:28 ; Col 4:12 , 1 Corinthians 2:6 ( Cf. also the definition of the word in Hebrews 5:14 taken in connexion with Hebrews 6:1 ). In all these passages τέλ . depends upon knowledge, knowledge gained by long experience of Christ, resulting both in firm conviction

Hebrews 1:6 — . On the whole, the latter is preferable. Both the position of πάλιν and the tense of εἰσαγ . seem to make for this construction. The “bringing in” is still future. Apparently it is to the second Advent reference is made; cf. Hebrews 9:28 . To refer εἰσαγ . to the incarnation, with Chrysostom, Calvin, Bengel, Bruce (see esp. Schoettgen); or to the resurrection with Grotius; or to an imagined introduction of the Son to created beings at some past period, with Bleek, is, as Weiss says,

Hebrews 1:9 — Hebrews 1:9 . ἠγάπησας δικαιοσύνην … “Thou lovedst righteousness and didst hate lawlessness, therefore God, thy God, anointed thee with oil of gladness above thy fellows.” The quotation is verbatim from LXX of Psalms 45:8 [the Alexand. text reads ἀδικίαν in place of ἀνομίαν , so that the author used a text not precisely in agreement with that of Cod: Alex. v . Weiss]. The anointing as King is here said to have been the result [ διὰ τοῦτο ] of his manifestation of qualities

Hebrews 9:28 — Hebrews 9:28 . οὕτως . The comparison extends to both terms, the once dying and the judgment. [ Cf. Kübel, “die Korrespondenz ist nicht bloss die der gleichen Menschennatur, sondern das, dass mit dem Tod das, was das Leben bedeutet, abgeschlossen, fertigist”].

1 John 5:9 — Según la ley judía, el triple testimonio era válido ( Deuteronomio 19:15 ; cf. Mateo 18:16 ; Juan 8:17-18 ). Léase (como en 1 Juan 3:20 ) ὅ, τι μεμαρτύηκεν, “lo que ha testificado acerca de su Hijo”, i. mi. el testimonio de Sus milagros y especialmente de Su Resurrección ( Romanos 1:4 ). La variante ἥν es una glosa marginal que indica

Revelation 1:8 — Revelation 1:8 . Only here and in Revelation 21:5 f. is God introduced as the speaker, in the Apocalypse. The advent of the Christ, which marks the end of the age, is brought about by God, who overrules ( παντοκράτωρ always of God in Apocalypse, otherwise the first

Revelation 19:2 — ἔφθειρεν, ya que el primer babilonia había sido denunciado por su influencia deprimente por Jeremiah (51) Jeremias 28:25 , τὸ ὄρος τὸ διεφθαρμένον τὸ διαφθεῖρον πᾶσαν τὴν γῆν. El grito impaciente de Apocalipsis 6:10 ahora ha sido respondido. Dios "ha vengado la sangre ( es decir , el asesinato) de sus siervos a su mano ( es decir , en ella)", la representación LXX

Revelation 2:22 — CBP i. 262 f.). μοιχ. , hombres y mujeres que imitan su libertinaje. θλ., angustia física, enfermedad. μετανοήσουσιν, el fut. indic., expresa bastante más probabilidad que subj. con ἐὰν μή ( cf. Blass, § 65, 5). Para el tiempo de βάλλω ver Zacarías 8:7 , LXX, etc.