Bible Commentaries

Acts 20 overview — CHAPTER 20 Acts 20:1 . καὶ ἀσπασ .] A B D E א , min. vss. have καὶ παρακαλὲσας , ἀσπασ . So Lachm. Yet D has πολλά before παρακαλ . (so Born.), and E καί before ἀσπασ . Other witnesses have καὶ παρακ . ἀσπασ . τε . So Rinck. παρακαλ . has certainly

Romans 1:14-15 — Romans 1:14-15 . Fuller explanation regarding the previous ἵνα τινὰ καρπ . σχῶ καὶ ἐν ὑμῖν , καθὼς καὶ ἐν τ . λοιπ . ἔθνεσιν . Respecting βάρ βαροῖ ( ὄνομα τὸ οὐχ Ἑλληνικόν , Ammonius), which, according to Greek feeling and usage, denotes generally

Romans 3:10-18 — Romans 3:10-18 . Conformity with Scripture of the charge referred to, Ἰουδαίους τε καὶ Ἕλλην . πάντ . ὑφʼ ἁμ . εἶναι , so far (Romans 3:19 ) as this charge cuts off from the Jews every προέχεσθαι of Romans 3:9 . The recitative ὅτι introduces citations

Romans 3:19 — Romans 3:19 . The preceding quotations (“in quibus magna est verborum atrocitas,” Melancthon) were intended to prove that Jews and Gentiles are collectively under the dominion of sin (Romans 3:9 ); but how easily might it be imagined on

Romans 3:20 — Romans 3:20 . Διότι ] propterea quod , i. 19, not propterea (Beza, Rosenmüller, Morus, Tholuck), is to be divided from the preceding only by a comma, and supplies the objective reason of that ἵνα κ . τ . λ [796] of the law: because the relation of

Romans 7:22-23 — Romans 7:22-23 . Antithetical illustration of Romans 7:21 . συνήδομαι τ . νόμῳ τ . Θεοῦ ] The compound nature of the verb is neither to be overlooked (as by Beza and others, including Rückert and Reiche), nor to be taken as a strengthening of it (Köllner),

Romans 7:4 — Romans 7:4 . Ὥστε ] does not express the “ agreement ” or the “ harmony ” with which what follows connects itself with the preceding (Hofmann), as if Paul had written οὕτως or ὁμοίως . It is rather the common itaque (Vulgate),

1 Corinthians 2:3-4 — 1 Corinthians 2:3-4 . After the probative sentence, 1 Corinthians 2:2 , Paul takes up again the connection of 1 Corinthians 2:1 , and that with the simple καί : And I for my part (with others it may have been different!) fell into weakness and into

2 Corinthians 3:13 — 2 Corinthians 3:13 . A negative amplification of the πολλῇ παῤῥησίᾳ χρώμεθα by comparison with the opposite conduct of Mose. καὶ οὐ ] sc. τίθεμεν κάλυμμα ἐπὶ τὸ πρόσωπον ἡμῶν , according to the Greek way of putting the verb, which is common to the

Galatians 1:10 — Galatians 1:10 . Paul feels that the curse which he had just repeated twice might strike his readers as being repulsive and stern; and in reference thereto he now gives an explanatory justification ( γάρ ) of the harsh language. He would not have uttered

Galatians 6:17 — Galatians 6:17 . Τοῦ λοιποῦ ] occurring only here in the N.T., very frequent in other authors; not ceterum , so that it would be a formula abrumpendi (Bengel, Zachariae, and others), equivalent to τὸ λοιπόν (2 Corinthians 13:11 ; Ephesians 6:10 ;

Philippians 1:9 — Philippians 1:9 . After having stated and discussed, in Philippians 1:3-8 , the reason why he thanks God with respect to his readers, Paul now, till the end of Philippians 1:11 , sets forth what it is that he asks in prayer for them. “Redit

Philippians 4:7 — Philippians 4:7 . The blessed result , which the compliance with Philippians 4:6 will have for the inner man. How independent is this blessing of the concrete granting or non-granting of what is prayed for! ἡ εἰρήνη τ . Θεοῦ ] the peace of soul produced

Colossians 4:10 — Colossians 4:10 . Sending of salutations down to Colossians 4:14 . Ἀρίσταρχος ] a Thessalonian, known from Acts 19:29 ; Acts 20:4 ; Acts 27:2 , Philemon 1:24 , was with Paul at Caesarea , when the latter had appealed to the emperor, and travelled

1 Timothy 3:13 — 1 Timothy 3:13 . To these instructions he adds in this verse a reason: οἱ γὰρ καλῶς διακονήσαντες ( διακονεῖν is here and in 1 Timothy 3:10 used in the official sense) βαθμὸν ἑαυτοῖς καλὸν περιποιοῦνται . [130] The word ΒΑΘΜΌς , which occurs only here,

2 Timothy 1:3 — 2 Timothy 1:3 . Χάριν ἔχω τῷ Θεῷ ] As in several other epistles, Paul begins here with a thanksgiving to God, only he usually says εὐχαριστῶ or εὐλογητὸς ὁ Θεός . The expression is only in 1 Timothy 1:12 (elsewhere in the N. T. Luke 17:9 ; Hebrews 12:28

James 1:18 — James 1:18 . Most interpreters subordinate the thought contained in this verse to the preceding, regarding it either as an example (Laurentius: loquitur Ap. in his verbis de generatione spirituali ut sit quasi exemplum aliquod istorum donorum spiritualium,

1 John 1:5 — 1 John 1:5 . This verse contains no inference from what precedes ( καί is not = igitur, Beza), but the thought that lays the foundation for what follows. ἔστιν αὕτη ἡ ἀγγελία ] “ and this is the message; ” ἔστιν is here put contrary to

Revelation 1:9 — Revelation 1:9 . Ἐγὼ Ἰωάννης . The name as in Revelation 1:3 . [See Notes on Introduction, pp. .] The combination of the ἐγώ with the name [667] is after the manner of Daniel. [668] In the same way, the authors of 4 Ezra [669] and the Book of Enoch

Revelation 3:12 — Revelation 3:12 . As in all the epistles, so here, the concluding promise to the “victor” (cf. Revelation 3:11 ) proceeds to the time of eternal glory after the coming of the Lord. This is, besides, especially indicated here by the expression