Bible Commentaries

John 8:12 — John 8:12 . The interpolated section, John 7:53 to John 8:11 , being deleted, we must look for some connection with John 7:52 . This may be found simply as follows. As the Sanhedrim had not been able to carry out their design of apprehending Jesus,

Acts 10:36-38 — Acts 10:36-38 . The correct construction is, that we take the three accusatives: τὸν λόγον , Acts 10:36 , τὸ γενόμ . ῥῆμα , Acts 10:37 , and Ἰησοῦν τὸν ἀπὸ Ναζαρ ., Acts 10:38 , as dependent on ὑμεῖς οἴδατε , Acts 10:37 , and treat οὗτός ἐστι πάντων

Acts 14:23 — Acts 14:23 . Χειροτονήσαντες ] Erasmus, correctly: suffragiis delectos . The ecclesiastical offices were ἀρχαὶ χειροτονηταί or αἱρεταί (Hermann, Staatsalterth . § 148. 1). The analogy of Acts 6:2-6 requires this strict regard to the purposely chosen

Acts 20:33-35 — Acts 20:33-35 . Paul concludes his address, so rich in its simplicity and deeply impressive, by urging on the presbyters the complete disinterestedness and self-denial, with which he had laboured at Ephesus, as a τύπος (2 Thessalonians 3:9 ) for similar

Acts 25:11 — Acts 25:11 . From his preceding declaration that he must be judged before the imperial tribunal, and not by Jews, Paul now reasons ( οὖν , as the correct reading instead of γάρ , see the critical remarks) that he accordingly by no means refuses to die,

Acts 26:1-3 — Acts 26:1-3 . Ἐπιτρέπεταί σοι ] it is (herewith) permitted to thee to speak for thyself, i.e . to defend thyself. Comp. Soph. Aj . 151, El . 545; Xen. Hist . i. 7. 16. ἐκτείνας τὴν χεῖρα ] after stretching forth his hand , is not equivalent to

Acts 26:23 — is to be separated simply by a comma from the preceding: What the prophets and Moses have spoken concerning the future, whether (whether, namely) the Messiah is exposed to suffering , etc Acts 26:23 is to be separated simply by a comma from the preceding:

Romans 1:10 — Romans 1:10 . Πάντοτε … δεόμενος ] annexes to ὡς ἀδιαλ . the more precise definition: in that (so that) I always (each time) in my prayers request . ἐπί , which is to be referred to the idea of definition of time (Bernhardy p. 246), indicates the

Romans 15:27 — Romans 15:27 . Information, why they did so, by way of more precisely defining the mere εὐδοκήσαν previously expressed. [30] “ They have been pleased, namely, to do it, and (this is the added element) their debtors they are ”. The Gentiles

Romans 9:1-3 — Romans 9:1-3 .] The new section is introduced without connection with the foregoing, but in a fervent outburst of Israelitish patriotism, the more sorrowful by contrast with the blessedness of the Christian previously extolled and so deeply experienced

1 Corinthians 4:14 — 1 Corinthians 4:14 . Οὐκ ἐντρέπων ] The common interpretation is the (correct one: not putting you to shame , not in such a way as to shame you, write I this (1 Corinthians 4:8-13 ). The participle , however, is, not the same as an infinitive , but

2 Corinthians 11:3 — 2 Corinthians 11:3 . The point of comparison is the leading astray by the devil , which took place in the case of Eve (through the serpent), and was to be feared in that of the Corinthians (through the false apostles, Satan’s servants, 2 Corinthians

2 Corinthians 2:7 — 2 Corinthians 2:7 . So that you, on the contrary, rather ( potius ) pardon and comfort . This is the consequence which ensued, connected with the utterance of ἱκανὸν κ . τ . λ … Hence the notion of δεῖν (Lobeck, ad Phryn. p. 754; Kühner, ad Xen.

2 Corinthians 4:4 — 2 Corinthians 4:4 . A statement to establish the ἐν τοῖς ἀπολλυμ . ἐστι κεκαλ ., so that ἐν οἶς is equivalent to ὅτι ἐν τούτοις (comp. on 2 Corinthians 3:6 ): in whom the devil has made blind, i.e . incapable of the perception of the truth, the thoughts

Ephesians 2:10 — Ephesians 2:10 . Reason assigned for the previous οὐκ ἐξ ὑμῶν … καυχήσ . If, namely, we are God’s ποίημα , our Messianic salvation cannot be of our own acquiring, but only God’s gift; and if we are created in Christ unto good works, how

Colossians 3:1 — Colossians 3:1 f. Εἰ ] does not make the relation problematical any more than in Colossians 2:20 , but sets it forth as an undoubted fact (Colossians 2:12 ), from which the subsequent duty results, in syllogistic form, as is frequently the case in Paul’s

1 Thessalonians 2:13 — 1 Thessalonians 2:13 . Paul in 1 Thessalonians 2:13 passes from the earnest and self-sacrificing publication of the gospel to the earnest and self-sacrificing reception of the gospel. Erroneously Baumgarten-Crusius: Paul, having taught in what manner

Philemon 1:6 — Philemon 1:6 . Ὅπως κ . τ . λ .] cannot, as is usually held (also by Winer, de Wette, Demme, Koch, Ellicott, Bleek, and Hofmann), introduce the aim of the intercession , Philemon 1:4 , since μνείαν σου ποιούμ . κ . τ . λ . was only an accompanying

Revelation 2:4-5 — Revelation 2:4-5 . In sharp antithesis to the praise, [945] follows ( ἀλλὰ ) the declaration of what the Lord has against the church; [946] viz., that it has left, i.e., given up, its first love. [947] The ΠΡΏΤΗΝ is not to be taken as comparative,

Revelation 4:1 — Revelation 4:1 . Μετὰ τοῦτα εἰδον . The formula marks the entrance of a new vision, and that, too, a greater or more important one, [1649] while the formula ΚΑῚ ΕἾΔΟΝ introduces the various individual features represented in the course of a larger