Bible Commentaries

Acts 7:42 — Acts 7:42 . Ἔστρεψε δὲ ὁ Θεός ] but God turned , a figurative representation of the idea: He became unfavourable to them . The active in a neuter sense ( 1Ma 2:63 ; Acts 5:22 ; Acts 15:16 ; Kühner, II. pp. 9, 10); nothing is to be supplied. Incorrectly

Romans 1:9 — Romans 1:9 . Γάρ ] The pith of the following proof of the assurance conveyed in Romans 1:8 lies in ἀδιαλείπτως , not in the desire to come to Rome, which is not subjoined till Romans 1:10 (Th. Schott). The interest felt by the Apostle in the Romans,

Romans 15:4 — Romans 15:4 . In O. T. words Paul had just presented the example of Christ as an encouragement, and not without reason: for all that was previously written , etc. This reason [11] might, in truth, cause the example of Christ set before them to appear

Romans 7:8 — Romans 7:8 . Δέ ] placing over against the negative declaration of Romans 7:7 the description of the positive process, by which the consciousness of desire of Romans 7:7 emerged: but indeed sin took occasion , etc. In this ἀφορμήν placed first emphatically,

Romans 8:22 — Romans 8:22 . Proof, not of the ἀποκαραδοκία τῆς κτίσεως (Philippi), which is much too distant , and whose goal remains quite unnoticed here; nor yet of the δουλεία τῆς φθορᾶς (Zahn), which was not the point of the foregoing thought at all; but of

1 Corinthians 1:1 — 1 Corinthians 1:1 . Κλητὸς ἀπόστ . See on Romans 1:1 . A polemical reference (Chrysostom, Theophylact, and many others, including Flatt, Rückert, Olshausen, Osiander), which would be foreign to the winning tone of the whole exordium, would have been

1 Corinthians 2:7 — 1 Corinthians 2:7 . Θεοῦ σοφίαν ] God’s philosophy , of which God is the possessor, who has made it known to those who proclaim it, 1 Corinthians 2:10 . This Θεοῦ is with great emphasis prefixed; the repetition of λαλοῦμεν , too, carries with

1 Corinthians 4:21 — 1 Corinthians 4:21 . As the conclusion of the entire section, we have here another warning useful for the readers as a whole, indicating to them the practical application which they generally were to make of the assurance of his speedy coming. Lachmann,

Philippians 1:28 — Philippians 1:28 . On πτύρεσθαι , to become frightened (of horses, Diod. ii. 19, xvii. 34; Plut. Fab . 3; Marc . 6), to be thrown into consternation (Diod. xvii. 37 f.; Plat. Ax . p. 370 A; Plut. Mor . p. 800 C), see Kypke, II. p. 312. In Genesis

Philippians 2:25 — Philippians 2:25 f. About Epaphroditus; the sending him home, and recommendation of him, down to Philippians 2:30 . ἀναγκ . δὲ ἡγ .] I have, however, judged it necessary , although. Epaphroditus, namely, according to Philippians 2:19-24 , might have

Colossians 1:29 — Colossians 1:29 . On the point of now urging upon the readers their obligation to fidelity in the faith (Colossians 2:4 ), and that from the platform of the personal relation in which he stood towards them as one unknown to them by face (Colossians

Colossians 3:9 — Colossians 3:9 . Μὴ ψεύδεσθε εἰς ἀλλ .] i.e. lie not one to another , so that εἰς expresses the direction of the ψεύδεσθαι (comp. ψ . κατά τινος in the sense of the hostile direction, Plat. Euthyd . p. 284 A, al .; James 3:14 ), like πρός in Xen.

1 Thessalonians 2:9 — 1 Thessalonians 2:9 . Γάρ refers not to δυναμενοι ἐν βάρει εἶναι , 1 Thessalonians 2:6 (Flatt), but either to ἐγενήθημεν ἤπιοι (1 Thessalonians 2:7 ), or to εὐδοκοῦμεν μεταδοῦναι , or, finally, to ἀγαπητοὶ ἡμῖν ἐγενήθητε (1 Thessalonians 2:8 ). For

1 Thessalonians 5:23 — 1 Thessalonians 5:23 . If what the apostle requires in 1 Thessalonians 5:22 is to be actually realized, God’s assistance must supervene. Accordingly, this benediction is fitly added to the preceding. αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης ] the God of

2 Thessalonians 1:8 — 2 Thessalonians 1:8 . Ἐν φλογί πυρός ] is not, as Estius, Cornelius a Lapide, Seb. Schmid, Harduin, Moldenhauer, Macknight, Hilgenfeld ( Zeitsch. f. wissensch. Theol. 1862, Part 3, p. 245), Hofmann, and others [38] assume, a statement declaring the

2 Timothy 4:5 — 2 Timothy 4:5 . A general exhortation summing up the particulars already mentioned. σὺ δέ ] see 2 Timothy 3:10 . νῆφε ἐν πᾶσι ] νήφειν , synonymous with γρηγορεῖν , 1 Thessalonians 5:6 , and σωφρονεῖν , 1 Peter 4:7 , opposite of “be intoxicated;”

Titus 3:8 — Titus 3:8 . Πιστὸς ὁ λόγος ] refers, as in 1 Timothy 4:9 , to what precedes, but not to the last sentence merely. So Chrysostom: ἐπειδὴ περὶ μελλόντων διαλέχθη καὶ οὔπω παρόντων , ἐπήγαγε τὸ ἀξιόπιστον . It refers to the entire thought expressed in

Hebrews 10:23 — Hebrews 10:23 . The words: καὶ λελουμένοι τὸ σῶμα ὕδατι καθαρῷ , are, by the Peshito, by Primasius, Faber Stapulensis, Luther, Estius, Wolf, Baumgarten, Storr, Kuinoel, Bleek, Stein, de Wette, Bloomfield, Bisping, Delitzsch, Riehm ( Lehrbegr. des Hebräerbr

2 Peter 1:8 — 2 Peter 1:8 . Reason for the foregoing exhortation. ταῦτα ] i.e. the virtues above mentioned. γὰρ ὑμῖν ὑπάρχοντα καὶ πλεονάζοντα ] For ὑπάρχειν c. dat. cf. Acts 3:6 ; πλεονάζοντα intensifies the idea ὑπάρχοντα ; for πλεονάζειν , cf. my commentary

Revelation 12:12 — Revelation 12:12 . Διὰ τοῦτο . We cannot regard the ground of joy for the heavens, and those dwelling therein ( οἱ ἐν αὐτοῖς ακηνοῦντες are only those whose actual place of abode is the heavens, and who there, as the expression σκηνοῦν indicates, have