Bible Commentaries

Matthew 21:40 — Matthew 21:40 f. According to Mark and Luke, it is Jesus who replies. But how appropriate and how striking (comp. Matthew 21:31 ) that the adversaries themselves are forced to pronounce their own condemnation (in answer to Schneckenburger, de Wette,

Matthew 22:39 — Matthew 22:39 . But a seeond is like unto it , of the same nature and character, possessing to an equal extent the ποιότης ( ὅτι αὕτη ἐκείνην προοδοποιεῖ , καὶ παρʼ αὐτῆς συγκροτεῖται πάλιν , Chrysostom), which is the necessary condition of greatness,

Luke 20:9-19 — Luke 20:9-19 . See on Matthew 21:33-46 ; Mark 12:1-12 . ἤρξατο ] after that despatch of the members of the Sanhedrim. πρὸς τ . λαόν ] “muniendum contra interpellationem antistitum,” Bengel. Otherwise in Matt. and Mark, according to whom

John 1:5 — John 1:5 . Relation of the light to the darkness. καὶ τὸ φῶς ] and the light shineth; [78] not “ and thus, as the light , the Logos shineth” (Lücke). The discourse steadily progresses link by link, so that the preceding predicate becomes

Acts 16:14 — Acts 16:14 . Καί τις κ . τ . λ .] Also a woman was listening , etc. Λυδία was a common female name (Hor. Od . i. 8, iii. 9, vi. 20), and therefore it remains doubtful whether she received her name “a solo natali” (Grotius, de Wette, and

Acts 4:13-15 — Acts 4:13-15 . Θεωροῦντες ] “Inest notio contemplandi cum attentione aut admiratione.” Tittmann, Synon. N. T. p. 121. καὶ καταλαβόμενοι ] and when they had perceived (Acts 10:34 ; Ephesians 3:18 ; Plat. Phaedr. p. 250 D; Polyb. viii.

Romans 10:1 — Romans 10:1 . Ἀδελφοί ] Address to the readers, expressive of emotion. Comp. 1 Corinthians 14:20 ; Galatians 3:15 . μέν ] without a corresponding δέ ; the thought following in Romans 10:3 loomed before the apostle, as standing in the relation of opposition

Romans 6:4 — Romans 6:4 . An inference from Romans 6:3 , by which the impossibility indicated in Romans 6:2 is now made completely evident. Buried with Him therefore (not merely dead with Him, but, as the dead Christ was buried in order to rise again, buried

1 Corinthians 14:26 — 1 Corinthians 14:26 . Τί οὖν ἐστιν ;] as in 1 Corinthians 14:15 . The apodosis begins with ἕκαστος , and πάντα on to γινέσθω is a sentence by itself. As often as you come together, every one (every one gifted with charismatic speech among you) has

1 Corinthians 15:13 — 1 Corinthians 15:13 . Δέ ] carrying onward, in order by a chain of inferences to reduce the τινές with their assertion ad absurdum . οὐδέ ] even not . The inference rests upon the principle: “ sublato genere tollitur et species ” (Grotius).

1 Corinthians 7:13 — 1 Corinthians 7:13 . Καὶ οὗτος ] a common turn of expression (instead of ὃς κ . τ . λ [1114] ) in connection with ΚΑΊ . See on Luke 10:8 and Kühner II. p. 526. ΜῊ ἈΦΙΈΤΩ Τ . ἌΝΔΡΑ ] let her not put away her husband , not send him from her.

2 Corinthians 11:31 — 2 Corinthians 11:31 . He is now about to illustrate (see 2 Corinthians 11:32-33 ) the just announced τὰ τῆς ἀσθενείας μου καυχήσομαι by an historical enumeration of his sufferings from the beginning, but he first prefaces this detailed illustration

2 Corinthians 7:4 — 2 Corinthians 7:4 . A further, and that a psychological, proof for the οὐ πρ . κατάκρ . λέγω . παῤῥησία is the internal frame of mind, the good joyous confidence (see on Ephesians 3:12 ), without which no καύχησις , no self-boasting for the sake

2 Corinthians 9:15 — 2 Corinthians 9:15 . At the close we have an exclamation of gratitude springing out of deep piety (comp. Romans 9:5 ; Rom 11:33 ff.; 1 Corinthians 15:57 ; Galatians 1:5 ; 1 Timothy 1:17 ), without any special purpose (such as to awaken humility, Beza;

Galatians 2:20 — Galatians 2:20 . Ζῶ δὲ οὐκέτι ἐγὼ , ζῇ δὲ ἐν ἐμοὶ Χριστός ] The comma which is usually placed after ζῶ δὲ is correctly expunged by Lachmann, Rückert, Usteri, Matthies, Schott, Tischendorf, Wieseler, Hofmann; for, if ζῶ … ἐγώ were not to be conjoined,

Philippians 3:3 — Philippians 3:3 . Justification of the preceding τ . κατατομήν ; not, however, “ an evident copy” of 2 Corinthians 11:18 f. (Baur), but very different from the latter passage amidst the corresponding resemblances which the similarity of

Colossians 3:16 — Colossians 3:16 f. The series of exhortations begun in Colossians 3:12 is now closed, [157] and Paul proceeds to give, before going on in Colossians 3:18 to the duties of particular callings, an encouraging allusion to the Christian means of grace

1 Thessalonians 2:7 — 1 Thessalonians 2:7 . Paul begins in this verse the positive description of his appearance and conduct in Thessalonica. ἀλλʼ ἐγενήθημεν ἤπιοι ] a contrast not to δυνάμενοι ἐν βάρει εἶναι (Heinsius, Turretin, and others), but to the principal idea

1 Timothy 1:19 — 1 Timothy 1:19 . The manner in which Timothy is to discharge his office, is given still more precisely in the words ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν . It is difficult to bring ἔχων into direct connection with the preceding figure στρατεία (Matthies:

Philemon 1:8 — Philemon 1:8 . Διό ] explains the ground for the following διὰ τ . ἀγάπ . μᾶλλον παρακαλῶ : Wherefore (because I have so much joy and solace from thee), although I am by no means wanting in great boldness (1 Timothy 3:13 ; 2 Corinthians 3:12 ; Philippians