Bible Commentaries

Matthew 24:42 — Matthew 24:42 . Moral inference from Matthew 24:36-41 . Comp. Matthew 25:13 . The following ὅτι κ . τ . λ . ( because ye , etc.) is an emphatic epexegesis of οὖν . This exhortation is likewise based on the assumption that the second advent is to take

Acts 2:36 — Acts 2:36 . The Christological aim of the whole discourse, which, as undoubtedly proved after what has been hitherto said ( οὖν ), is emphatically at the close set down for recognition as the summary of the faith now requisite. In this case ἀσφαλῶς

Acts 20:31 — Acts 20:31 . Γρηγορεῖτε ] “ verbum pastorale, ” Bengel, comp. προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ Acts 20:28 , and that, encouraged by the recollection of my own example, μνημονεύοντες , ὅτι κ . τ . λ . τριετίαν ] See on Acts 19:10

Acts 4:11 — Acts 4:11 . Οὗτος ] referred to Jesus, the more remote subject, which, however, was most vividly present to the conception of the speaker . Winer, p. 148 [E. T. 195]. ὁ λίθος κ . τ . λ .] a reminiscence of the well-known saying in Psalms 118:22 ,

Romans 11:33 — Romans 11:33 . The great and holy truth containing the whole divine procedure in preparing bliss (Romans 11:32 ), with which Paul now arrives at the close of his entire development of doctrine in the epistle, compels first an enraptured expression

Romans 12:4-5 — Romans 12:4-5 ff. Motive for compliance with the previous exhortation. For the prevalence of the parallel between a human body and a corpus sociale (1 Corinthians 12:0 .) also among the ancients, see Grotius and Wetstein. τὰ δὲ μέλη πάντα κ . τ .

Romans 15:16 — Romans 15:16 . Εἰς τὸ εἶναι κ . τ . λ .] Specification of the object aimed at in τὴν δοθεῖσάν μοι ὑπὸ τ . Θεοῦ . λειτουργόν ] Comp. on Romans 13:6 . Paul sets forth the service of his apostolic office, in the consciousness of its hallowed dignity,

Romans 15:29 — Romans 15:29 . Paul is convinced that his advent to the Romans will not be without rich blessing from Christ; he will bring with him a fulness (copia, see on Ephesians 3:19 ) of Christ’s blessing. On the matter itself, comp. Romans 1:11 . ἐν

1 Corinthians 11:1 — 1 Corinthians 11:1 belongs still to the preceding section. Become imitators of me. Become so, Paul writes, for there was as yet a sad lack of practical evidence of this imitation; see also 1 Corinthians 10:32 (comp Kühner, a [1747] Xen. Anab. i.

1 Corinthians 12:28 — 1 Corinthians 12:28 . More precise elucidation of the ἐκ μέρους , and that in respect of those differently gifted and with extension of the view so as to take in the whole church ; hence Paul adds ἐν τῇ ἐκκλησίᾳ , and thereby averts (against Hofmann’s

1 Corinthians 2:10 — 1 Corinthians 2:10 . Having thus set forth the hitherto hidden character of the divine σοφία , Paul now turns to its unveiling , as a result of which it was that that λαλοῦμεν of 1 Corinthians 2:6 f. took place. In doing this he puts ἡμῖν emphatically

1 Corinthians 4:1 — 1 Corinthians 4:1 . Οὕτως ] is commonly taken as preparatory , emphatically paving the way for the ὡς ὑπηρ . which follows. Comp 1 Corinthians 3:15 , 1Co 9:26 ; 2 Corinthians 9:5 ; Ephesians 5:33 , al [595] , and often in Greek writers. The καυχ .

2 Corinthians 1:3-11 — 2 Corinthians 1:3-11 . A conciliatory introduction, an effusion of affectionate emotion (comp. Ephesians 1:3 ) out of the fulness of special and still recent experience. There is no hint of a set purpose in it; and it is an arbitrary supposition, whether

Galatians 2:8 — Galatians 2:8 . A parenthetic historical substantiation of the preceding πεπίστευμαι τὸ εὐαγγ . τῆς ἀκροβ ., καθῶς Πετρ . τῆς περιτ .: for He who has been efficacious for Peter as regards the apostleship to the circumcision, has also been efficacious

Ephesians 4:5 — Ephesians 4:5 . Continuation. There are not several Lords , but One , who is Lord of all believers, even Christ; not several kinds of faith , but one faith, inasmuch as all place their confidence upon the atoning death of Christ, on account of which

Ephesians 6:2 — Ephesians 6:2 . The frame of mind towards the parents, from which the ὑπακούειν just demanded of the children must proceed, is the τιμᾶν . Hence Paul continues, and that in the express hallowed words of the fourth commandment: τίμα τὸν πατέρα σου κ

Colossians 4 overview — CHAPTER 4 Colossians 4:1 . οὐρανοῖς ] Lachm. and Tisch. read οὐρανῷ , following A B C א * min. vss. Clem. Or. Damasc. The plural is from Ephesians 6:9 . Colossians 4:3 . δἰ ὅ ] Lachm. reads διʼ ὅν , following B F G. Not attested strongly enough, especially

2 Thessalonians 1:1-2 — 2 Thessalonians 1:1-2 . Address and salutation . See on 1 Thessalonians 1:1 . ἀπὸ Θεοῦ πατρὸς καὶ κυρίου Ι . Χρ .] from God the Father and from the Lord Jesus Christ ; not: from God who is the Father and Lord of Jesus Christ. For, according to the

Philemon 1:4 — f Philemon 1:4 f. Comp. Romans 1:8 ; 1 Corinthians 1:4 ; Philippians 1:3 ; Colossians 1:3 ; Ephesians 1:16 . πάντοτε ] belongs not to μνείαν κ . τ . λ . (Chrysostom, Theophylact, Luther, Calvin, Beza, Estius, and many others), but to εὐχαριστῶ κ .

Hebrews 7:2 — Hebrews 7:2 . To whom also Abraham portioned out the tenth of all ( sc . that he had gained as booty; comp. ἐκ τῶν ἀκροθινίων , Hebrews 7:4 ). πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης ] he who first, interpreted ( i.e. if one translates his