Bible Commentaries

Acts 1:24-25 — Acts 1:24-25 . Without doubt it was Peter, who prayed in the name of all present. The προσευξάμ . is contemporaneous with εἶπον : praying they said. See on Ephesians 1:9 . κύριε ] יהוה . Comp. Acts 4:29 . In opposition to the view of Bengel, Olshausen,

Acts 13:1 — Acts 13:1 . This mention and naming of the prophets and teachers is intended to indicate how rich Antioch was in prominent resources for the sending forth messengers of the gospel, which was now to take place. Thus the mother-church of Gentile Christianity

Acts 20:25 — points back to Acts 20:22 , now representing the separation there announced, for which Acts 20:23-24 have prepared them, as one of perpetuity for the life in time Acts 20:25 points back to Acts 20:22 , now representing the separation there announced,

Acts 20:4 — Acts 20:4 . Ἄχρι τῆς Ἀσίας [106] ] excepting only the short separation from Philippi to Troas, Acts 20:5 , where those companions ( ΣΥΝΕΊΠΕΤΟ ), having journeyed before the apostle, waited for him. The statement is summary , not excluding the sailing

Romans 11:22-23 — Romans 11:22-23 . An exhortation inferred from Romans 11:21 , and corresponding to μὴ ὑψηλοφρόνει , ἀλλὰ φοβοῦ in Romans 11:20 Behold, therefore, the goodness and the severity of God , how both divine attributes present themselves before thee side

Romans 11:8 — Romans 11:8 . This ἐπωρώθησαν ensued in conformity with that which stands written, etc. That which is testified of the hardening of the people in the time of Isaiah, and as early as that of Moses, has its Messianic fulfilment through the hardening of

Romans 12 overview — CHAPTER 12 Romans 12:2 . Instead of the imperatives, which Tisch. also defends, Lachm. has, what Griesb. already approved: συσχηματίζεσθαι and μεταμορφοῦσθαι , according to A B** D F G, min. Theoph. The preponderating evidence of the codd. is in favour

Romans 14:20 — Romans 14:20 . Prohibition of the opposite of τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλ . κατάλυε ] pull down . Comp. 2 Corinthians 5:1 ; Galatians 2:18 ; Matthew 26:61 . τὸ ἔργον τοῦ Θεοῦ ] here, according to the context, the building of God, by which, however,

Romans 5:10 — Romans 5:10 . More special development ( γάρ , namely ) of Romans 5:9 . ἐχθροί ] namely, of God , as is clear from κατηλλ . τῷ Θεῷ . But it is not to be taken in an active sense (hostile to God, as by Rückert, Baur, Reithmayr, van Hengel, Mehring,

Romans 9:5 — Romans 9:5 . Now, after that first relative sentence with its six theocratic distinctions, two other relative clauses introduce the mutually correlative persons , on whom the sacred-historical calling of Israel was based and was to reach its accomplishment. οἱ

1 Corinthians 1:13 — 1 Corinthians 1:13 . Μεμέρισται ὁ Χριστός ] affirmative (with Lachmann and Kniewel; so τινές as early as Theodoret), not interrogatory (as commonly taken), setting forth the tragical result of the aforesaid state of party-division , 1 Corinthians 1:12

1 Corinthians 12:8 — 1 Corinthians 12:8 . Ὧ μέν ] This is followed by ἄλλῳ δέ instead of ᾧ δέ . An unexact expression, as in 1 Corinthians 12:28 . Comp Xen. Anab. iii. 1. 35; Hermes in Stob. Ecl. phys. 52, p. 1082. λόγος σοφίας ] Discourse of wisdom, discourse the contents

2 Corinthians 10:9 — 2 Corinthians 10:9 is taken by Chrysostom, Calvin, Schulz, Morus, Zachariae, Emmerling, Vater, Rückert, Olshausen, de Wette, Ewald, Maier, Hofmann, as the protasis of 2 Corinthians 10:11 , so that 2 Corinthians 10:10 becomes a parenthesis. But by Erasmus,

2 Corinthians 13:5 — 2 Corinthians 13:5 . Now he brings the readers to themselves. Instead of wishing to put to the proof Christ (in Paul), they should try themselves ( πειράζειν , to put to the test, and that by comparison of their Christian state with what they ought

Galatians 1:16 — Galatians 1:16 . Ἀποκαλύψαι ] belongs to εὐδόκησεν ; but ἐν ἐμοί is in my mind , in my consciousness, in which the Son of God was to become manifest as the sum and substance of knowledge (Philippians 3:8 ); comp. 2 Corinthians 4:6 , ἐν ταῖς καρδίαις

Titus 2:4-5 — Titus 2:4-5 . Ἵνα σωφρονίζωσι τὰς νέας κ . τ . λ .] Since σωφρονίζειν must necessarily have an object, τὰς νέας κ . τ . λ . should not, like πρεσβύτας υηφαλίους εἶναι , Titus 2:2 , and πρεσβύτιδας , Titus 2:3 , be joined with λάλει , Titus 2:1 (Hofmann),

Philemon 1:20 — Philemon 1:20 . Yea, brother, I would fain have profit of thee in the Lord . ναί ] not beseeching (Grotius and many), but confirmatory (comp. on Matthew 15:27 ), as always: verily, certainly . It confirms, however, not the preceding κ . σεαυτ .

1 Peter 3:4 — 1 Peter 3:4 . As antithesis to what precedes, ἀλλʼ ὁ ἔσωθεν κόσμος would have been expected; instead of this, however, the author at once states in what that adornment does consist. ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ] does not mean: the virtutes christ.

1 Peter 4:4 — 1 Peter 4:4 . ἐν ᾧ ξενίζονται ] Many interpreters apply ἐν ᾧ directly to the thought contained in the following clause: μὴ συντρεχόντων … ἀνάχυσιν ; Pott: ἐν τούτῳ δὲ ξενίζ ., ὅτι μὴ συντρέχετε ; incorrectly; ἐν ᾧ is connected rather with what precedes.

2 Peter 2:14 — 2 Peter 2:14 has no parallel in Jude. Description of the sensual lust of the eye of the false teachers. ὀφθαλμούς ἒχοντες μεστούς μοιχαλίδος ] The adulterous lust is depicted in their eyes; in the expression: μεστοὺς μοιχαλίδος , the lust after the