2 ad Corinthios 3:15

Nova Vulgata

ex quo omnis paternitas in caelis et in terra nominatur,

Parallel Translations

Clementine Latin Vulgate (1592)
Fratres (secundum hominem dico) tamen hominis confirmatum testamentum nemo spernit, aut superordinat.

Jerome's Latin Vulgate (405)
ex quo omnis paternitas in c�lis et in terra nominatur,

Bible Verse Review
  from Treasury of Scripure Knowledge

the whole: Ephesians 1:10, Ephesians 1:21, Philippians 2:9-11, Colossians 1:20, Revelation 5:8-14, Revelation 7:4-12

is: Isaiah 65:15, Jeremiah 33:16, Acts 11:26, Revelation 2:17, Revelation 3:12

Reciprocal: Genesis 4:26 - Enos Zechariah 14:9 - and Matthew 23:8 - all Galatians 6:10 - especially Ephesians 2:14 - both Ephesians 2:19 - household 2 Timothy 2:19 - Let James 2:7 - by

Gill's Notes on the Bible

Of whom the whole family in heaven and earth is named. This may refer either to God, the Father of Christ; who is the Father of the whole family in heaven and in earth; not only the Father of Christ, but the Father of spirits, of angelic spirits, as well as of the souls of men; and the Father of all the saints by adopting grace, whether above or below; they are all the household of God: or else to Jesus Christ, who is the everlasting Father, the Son over his own house, and the firstborn among many brethren: and this family consists either of elect angels and elect men, who are both under one head, Christ, and are in one family, only with this difference, the one are servants, the other sons; or else only of elect men, of saints in heaven and in earth, who all make up but one family; and that part of it, which is on earth, consists of persons of various sizes and growth, as fathers, young men, and children, though they are all the children of God, and partake of the same privileges: and this family is named of Christ; they are called Christians from him, and he is the master and governor of them; they have their laws, directions, and instructions from him; and he is the great provider for them, and the support of them; they have their food and clothing from him, as well as are called by his name. Frequent mention is made in the Jewish writings o of the family of the holy angels, and of the family above, and the family below, to which here may be some reference.

o Targ. in Cant. i. 15. T. Bab. Beracot, fol. 17. 1. Zohar in Exod. fol. 105. 4. Raziel, fol. 42. 1. & 45. 2. Caphtor, fol. 58. 2. Shaare Orn, fol. 14. 3.

Barnes' Notes on the Bible

Of whom the whole family - This expression “of whom,” may refer either to “the Father,” or to the Lord Jesus. Commentators have been divided in opinion in regard to it. Bloomfield, Chandler, Erasmus, Koppe, and some others, refer it to the Father. Locke, Doddridge, Calvin, and some others, refer it to the Lord Jesus. This is the more natural interpretation. The whole “family of God,” means all his children; and the idea is, that they all bear the same name, derived from the Redeemer; all are Christians. No matter where they are, in heaven or in earth; no matter from what nation they are converted, whether Jews or Gentiles, they all have one name, and one Redeemer, and all belong to one family; see Ephesians 4:4-6.

In heaven - Spirits of just people made perfect. It does not properly refer to angels, for he is not speaking of them but of the family of the redeemed. If the phrase “in heaven,” could “ever” be taken to denote the Jews as contradistinguished from the Gentiles, I should think that this was one of the places. Many expositors have supposed that it is frequently so used in this Epistle, but I see no clear evidence of it, and no instance where it seems very probable, unless this should be one. And it is not necessary here, for it may mean “all” the redeemed, whether in heaven or earth, though the connection would seem rather to have suggested a reference to the Jews and the Gentiles. An expression similar to this occurs in Colossians 1:20. “To reconcile all things to himself, whether they be things in earth, or things in heaven.” The passage before us is one that is commonly explained by a reference to Jewish opinions. The Jews were accustomed to call the angels in heaven God’s “upper family,” and his people on earth his “lower family.” See the passages cited from the rabbinical writers in Wetstein.

Is named - This means substantially the same as is. They are all of one family. They all have one father, and are all of one community. The expression is taken from the custom in a family, where all bear the name of the “head” of the family; and the meaning is, that all in heaven and on earth are united under one head, and constitute one community. It does not mean that all are “called” by the same name, or that the name “Christian” is given to the angels, but that they all pertain to the same community, and constitute the same great and glorious brotherhood. Part are in heaven, near his throne; part in distant worlds; part are angels of light; part redeemed and happy spirits; part are in the church on earth; but they are all united as one family, and have one head and Father. This glorious family will yet be gathered together in heaven, and will encompass the throne of their common Father rejoicing.

Clarke's Notes on the Bible

Verse 15. Of whom the whole family — Believers in the Lord Jesus Christ on earth, the spirits of just men made perfect in a separate state, and all the holy angels in heaven, make but one family, of which God is the Father and Head. St. Paul does not say, of whom the families, as if each order formed a distinct household; but he says family, because they are all one, and of one. And all this family is named-derives its origin and being, from God, as children derive their name from him who is the father of the family: holy persons in heaven and earth derive their being and their holiness from God, and therefore his name is called upon them. Christ gives the name of Christians to all the real members of his Church upon earth; and to all the spirits of just men (saved since his advent, and through his blood) in heaven. They are all the sons and daughters of God Almighty.