Bible Commentaries

Acts 27:14 — expressed fact: they were not driven against Crete . And ( β ) is as inconsistent with the implied fact. Had the wind blown in the direction of Crete at all, they, who gave themselves up to it, and were driven before it ( ἐπιδόντες ἐφερόμεθα , Act 27:15 ), must have been stranded on the Cretan coast, which they were not . (2) referring αὐτῆς to the ship , understood. This is adopted by Dr. Bloomfield and Mr. Smith. (The latter, I find by a letter received since this note was written, now understands

Romans 11:19 — subject to excision on his account. But the fact, now ascertained by Tischdf., that [107] omits the art., makes nearly the whole manuscript authority against it) were broken off that I (emphatic) might be grafted in. [107] The CODEX VATICANUS, No. 1209 in the Vatican Library at Rome; and proved, by the old catalogues, to have been there from the foundation of the library in the 16th century. It was apparently, from internal evidence, copied in Egypt. It is on vellum, and contains the Old and New

Romans 11:6 — to warrant the supposition of their having been constructed to tally with it: we have for χάριτι in the first, ἐξ ἔργων in the second, for γίνεται χάρις , ἐστὶν ἔργον ; and the plur. ἔργα would probably have been retained in the inference of clause 2. But (directing attention to the consequence of the admission, ἐκλ . χάριτος ) if by grace (the selection has been made), it is no longer (when we have conceded that, we have excluded its being) of (arising out of, as its source) works: for (

2 Corinthians 2:14 — rendering . We must not violate the known usage of a word, and invent another for which there is no precedent, merely for the sake of imagined perspicuity. Such is that of ‘to make to triumph’ (Beza, Estius, Grot., al.): μαθητεύειν , Matthew 28:19 , and βασιλεύειν , 1 Kings 8:22 , are not cases in point, their sense being, to ‘make a disciple,’ ‘to make a king,’ whereas that required for θριαμβεύειν , would be, ‘ triumphatorem facere.’ χορεύειν , for ‘to

Galatians 2:6 — interpretation, of one very nearly akin to it, as in βλέπετε ἀπό and the like expressions: but the objection is, that it is unnatural to join διαφέρει with ἀπό which lies so far from it, when όποῖοί ποτε ἦσ . so completely fills up the construction. (2) Homberg (Parerg. p. 275: Meyer) renders, ‘ ab illis vero, qui videntur esse aliquid, non differo .’ But as Meyer remarks, though διαφέρω ἀπό τινος may bear this meaning, certainly διαφέρει μοι ἀπό τινος cannot. (3) Hermann assumes an aposiopesis,

Galatians 4:6 — the simplicity of construction, the causal ὅτι thus beginning a sentence followed by an apodosis, as in ref., whereas we have no example of the demonstrative ὅτι followed by the ellipsis here supposed: cf. ch. Galatians 3:11 , where δῆλον follows: (2) the context; it is not in corroboration of the fact that we are sons, but as a consequence of that fact, that the Apostle states what follows: to shew the completeness of the state of sonship. In Romans 8:16 , the order of these is inverted, and

Ephesians 4:23 — 23 .] and undergo renewal (both should be marked, the gradual process implied in the present , and the passive character of the verb. Of this latter there can be no doubt: the middle ἀνανεοῦσθαι having always an active force: so we have ἀνανεοῦσθαι

Colossians 2:17 — 17 .] which (if the sing. be read, the relative may refer either to the aggregate of the observances mentioned, or to the last mentioned, i.e. the Sabbath. Or it may be singular by attraction, and refer to all, just as if it were plural, see Mat 12:4 ) is (or as in rec. are : not, ‘ was ,’ or were : he speaks of them in their nature, abstractedly) a shadow (not, a sketch , σκιαγραφία or - φημα , which meaning is precluded by the term opposed being σῶμα , not the finished picture,

1 Timothy 2:15 — remained (shall be found in that day to have remained a further proof of the higher meaning of σωθήσεται ) in faith and love and holiness (see reff., where the word is used in the same reference, of holy chastity) with self-restraint (see above on 1Ti 2:9 ).

1 Timothy 6:2 — 2 .] But (see above) let those who have believing masters not despise them because (belongs to καταφρονείτωσαν only, containing the ground of their contempt, not to the exhortation μὴ καταφρονείτωσαν ) they (the masters, not the slaves) are brethren,

Hebrews 11:16 — Writer intends not merely to adduce that God did once call Himself their God, but that he is now not ashamed to be so called, they enduring and abiding with Him where He is: in the same sense in which our Lord adduces the same circumstance, Matthew 22:31 ff. and [62] . See below): for He prepared for them a city (permanent and eternal, in contrast to the tents in which they wandered. There are two ways of understanding this clause: 1. with Schlichting, Grot., Böhme, De W., Hofmann, Delitzsch, to

Hebrews 11:40 — here, and only have there since Christ’s descent into Hades and ascension into heaven. It is that κρεῖττόν τι for which the Lord felicitates his disciples, Matthew 13:17 , the revelation of the Son of God, ch. Hebrews 1:1 , the σωτηρία of ch. Heb 2:3 ), that they should not apart from us be made perfect (the design of God in this provision of something better for us was, that they, the O. T. saints, should not be perfected without us, i. e. independently of the N. T. salvation of which we are

Hebrews 12:13 — 13 .] and make straight tracks for your feet (Carpzov appears first to have noticed that these words, καὶ τροχιὰς ὀρθὰς ποιήσατε τοῖς ποσὶν ὑμῶν , constituted an hexameter line. They are quoted in substance from Proverbs 4:26 , ὀρθὰς τροχιὰς ποίει σοῖς ποσίν . τροχιά is properly the mark left by the τροχός , the rut or wheel-mark, indicating a track or road. See reff. τοῖς ποσίν is best taken dative, ‘ for your feet,’ not ablative (Schulz, Thol., Bleek,

Hebrews 12:16 — Delitzsch’s argument, that had πόρνος been intended to be separate, it would have stood μή τις πόρνος ᾖ , ἢ κ . τ . λ ., is not sound: for the ellipsis might just as well stand in both clauses, as in one. He notices that in Philo, Quæst in Genesis 27:11 , lib. iv. § 201 Potter’s Appendix, p. 404, “Pilosus intemperatus libidinosusque est”) or profane person ( τουτέστι , γαστρίμαργος , κοσμικός , τὰ πνευματικὰ βεβηλῶν καὶ καταπατῶν , Thl.: a man of low views, who has no appreciation

James 1:25 — 25 .] But he who looked into (here we have the figure mingled with the reality, the comparison being dropped. The aor. participles are continued on from the former construction in James 1:24 . Probably the verb παρακύψαι here, to stoop and look in

1 Peter 1:11 — revealing) the Spirit of Christ which was in them (the Spirit of Christ, i. e. Christ’s Spirit, gen. subj.: the Spirit which Christ has and gives, being He who reveals all things relating to Christ and the purposes of the Father: see Matthew 11:27 ; John 16:14-15 , which passages, though in their normal sense they apply to N. T. revelations, yet in their declarative and abstract truth regard the Spirit’s office in all ages. Cf. also Acts 16:7 . “Prophetæ ab ipso habentes donum in

1 Peter 1:13 — middle: the aor. conveying the sense of completeness and once-for-all-nature of the action) the loins of your mind (the figure is one throughout, not your loins , viz. those of your mind , τὰς ὀσφύας ὑμῶν τῆς διανοίας . On διάνοια , see note on ref. 2 Pet. The exhortation seems to be taken from our Lord’s command, Luke 12:35 , where, as here, the girding up is a preparation for the coming of the Lord. On the figure see Ephesians 6:14 ff., and Œc, above), being sober (“Mentis sobrietas

1 Peter 1:6 — ‘troubled as ye were,’ or the like) in (not = διὰ , but the element and material of the λύπη ) manifold temptations ( πειρασμοῖς , as in ref. James, trials, arising from whatever cause; here, mainly from persecution, see ch. 1 Peter 4:12 ff., on the πύρωσις πρὸς πειρασμὸν ὑμῶν γινομένη . ποικίλοις : cf. James 1:2 ; “non unam tentationem ponit, sed plures; neque unum tantum genus, sed diversa.” Calv.),

1 John 3:15 — opposite state. In the ethical depth of the Apostle’s view, love and hate, like light and darkness, life and death, necessarily replace, as well as necessarily exclude, one another. He who has not the one, of necessity has the other in each case. (2) He who hates his brother is stated to be an ἀνθρωποκτόνος . The example given, 1 John 3:12 , shewed the true and normal result of hate: and again in the Apostle’s ethical depth of view, as in our Lord’s own (Matthew 5:21 ff., Matthew 5:27

Revelation 16:1-21 — 1 21 .] THE SEVEN VIALS. See the general remarks on ch. Rev 8:1 for all questions common to the three great series of visions. The following special particulars are here to be noticed: 1) In the description, ch. Revelation 15:1 , which first introduces