Bible Commentaries

Acts 11:29-30 — Acts 11:29-30 . That, as Neander conjectures and Baumgarten assumes, the Christians of Antioch had already sent their money-contributions to Judaea before the commencement of the famine , is incorrect, because it was not through the entirely general

Acts 16:15 — Acts 16:15 . Καὶ ὁ οἶκος αὐτῆς ] Of what members her family consisted, cannot be determined. This passage and Acts 16:33 , with Acts 18:8 and 1 Corinthians 1:16 , are appealed to in order to prove infant baptism in the apostolic age, or at least to

Acts 21:8-9 — Acts 21:8-9 . Καισάρ .] See on Acts 8:40 . What induced the travellers to make their journey by way of Caesarea? Baumgarten thinks that, as representatives of the converted Gentiles, they wished to come in contact on the way only with Gentile churches.

Romans 11:15 — Romans 11:15 . By way of inference, like Romans 11:12 ; γάρ assigns a motive for Romans 11:13-14 . ἀποβολή , casting away; Plato, Legg . xii. p. 493 E, 944 C; Aq. Proverbs 28:24 . By this is meant their exclusion from the people of God on account

Romans 11:32 — Romans 11:32 . Establishment of Romans 11:30 f., and that by an exhibition of the universal divine procedure, with the order of which that which is said in Romans 11:31 of the now disobedient Jews and their deliverance is incorporated . Thus Romans

Romans 2:14 — Romans 2:14 . Ὅταν ] quando , supposes a case which may take place at any time, and whose frequent occurrence is possible, as “eventus ad experientiam revocatus” (Klotz, a [643] Devar. p. 689): in the case if, so often as . γάρ ] introducing

Romans 7:2 — Romans 7:2 . Concrete illustration of the proposition in Romans 7:1 , derived from the relation of the law to marriage and its dissolution, which in the woman’s case can only take place through the, death of the husband, so that it is only after

Romans 8:4 — Romans 8:4 . The purpose which God had in this κατέκρ . τ . ἁμ . ἐν τ . ς . was: in order that (now that the rule of sin which hindered the fulfilment of the law has been done away) the rightful requirement of the law might be fulfilled , etc. τὸ

1 Corinthians 8:7 — 1 Corinthians 8:7 . “We know that there is no idol, etc.; however, this γνῶσις that we speak of ( ἡ ) is not in all; but doubtless (the δέ as in 1 Corinthians 7:37 , and very often so 1 Corinthians 8:9 after a negative clause) there are many who,”

2 Corinthians 11:6 — 2 Corinthians 11:6 . A more precise explanation of this μηδὲν ὑστερηκέναι τῶν ὑπερλ . ἀποστόλων , starting from a concession, so that δέ introduces something apparently opposed. Although, however, I am untrained in speech, yet I am not so in knowledge,

Galatians 2:10 — Galatians 2:10 . After μόνον interpreters usually supply a verb such as αἰτοῦντες or παρακαλοῦντες , which in itself would be allowable (Buttmann, neut. Gr . p. 207 f.), but is nevertheless quite superfluous; for μόνον τῶν πτωχῶν ἵνα μνημ . appears

Ephesians 5:30 — Ephesians 5:30 . Reason why Christ ἐκτρέφει καὶ θάλπει the church: because we are members of His body . μέλη is prefixed with emphasis; for we are not an accidens , but integral parts of His body. Comp. 1 Corinthians 12:27 . ἐκ τῆς σαρκὸς αὐτοῦ

Philippians 3:5-6 — Philippians 3:5-6 . Predicates of the ἐγώ , by which that ἐγὼ μᾶλλον is justified. If those Judaizers were, as may be inferred from our passage, partly proselytes (to these the περιτ . ὀκταήμ . stands in contrast), partly persons whose Jewish descent

1 Thessalonians 2:1 — 1 Thessalonians 2:1 is referred by Grotius to a thought to be supplied after 1 Thessalonians 1:10 : Merito illam spem vitae aeternae retinetis. Vera enim sunt, quae vobis annuntiavimus. Arbitrarily, as αὐτοὶ γάρ , emphatically placed first, yea, you

1 Timothy 1:1-2 — 1 Timothy 1:1-2 . As in most of his other epistles, Paul here calls himself an apostle of Jesus Christ in the narrower sense of the term, according to which it was applied only to those immediately called by Christ to the ministry of the gospel. He

2 Timothy 1:16-18 — 2 Timothy 1:16-18 . With these unfaithful Asiatics, Paul contrasts the faithfulness of Onesiphorus, probably that he might place an example before Timothy. δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ ] διδόναι ἔλεος does not occur elsewhere in the N. T.

1 Peter 4:14 — 1 Peter 4:14 . In order to strengthen the exhortation: μὴ ξενίζεσθε … ἀλλὰ χαίρετε , Peter adds the assurance: εἰ ὀνειδίζεσθε κ . τ . λ .; cf. chap. 1 Peter 3:14 and Matthew 5:11 . Pott, without any reason, explains εἰ by καίπερ . ἐν ὀνόματι Χριστοῦ

1 Peter 5:5 — 1 Peter 5:5 . ὁμοίως ] cf. chap. 1Pe 3:1 ; 1 Peter 3:7 ; here also ὁμοίως is not a mere particle of transition (Pott). The exhortation to humility, expressed in this verse, corresponds to those addressed to the elders, wherein they are admonished to

Jude 1:20-21 — Jude 1:20-21 . Exhortation to the readers respecting themselves. ὑμεῖς δὲ , ἀγαπητοί ] as in Jude 1:17 , in contrast to the persons and conduct of those mentioned in the last verse. ἐποικοδομοῦντες κ . τ . λ .] The chief thought is contained in the

Revelation 3:2 — Revelation 3:2 . γίνου γρηγορῶν , become watchful . This idea, Grot. interprets as indefinite: “beware of all sins.” N. de Lyra, with an oblique reference: “watchful for the recognition of defects in thyself and thy flock.”