Bible Commentaries

Luke 24:49 — Luke 24:49 . Encouragement to this calling of bearing witness by assurance of the sending of the Spirit, and they were not to leave Jerusalem until after they had received this mission. Comp. Acts 1:4 . They were therefore soon to receive it, and not

Acts 13:48-49 — Acts 13:48-49 . Τὸν λόγον τ . Κυρίου ] see on Acts 8:25 . ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον ] as many of them as were ordained to eternal (Messianic) life . Luke regards, in accordance with the Pauline conception (Romans 9:0 ; Ephesians 1:4-5

Romans 13:12 — Romans 13:12 . To ὕπνος corresponds here as correlate ἡ νύξ , i.e. the time before the Parousia , which ceases, when with the Parousia the day arrives. νύξ and ἡμέρα are accordingly figures for the αἰὼν οὗτος and μέλλων , and ἡμέρα is not equivalent

Galatians 5:22 — Galatians 5:22 . ὁ δὲ καρπὸς τοῦ πνεύματος ] essentially the same idea, as would be expressed by τὰ δὲ ἔργα τοῦ πνεύματος the moral result which the Holy Spirit brings about as its fruit. Comp. Pind. Ol . vii. 8: καρπὸς φρενός , Nem . x. 12, Pyth

Ephesians 2:14 — Ephesians 2:14 . [148] Confirmatory elucidation to Ephesians 2:13 , especially as to the element implied in the ἘΝ ΧΡΙΣΤῷ ἸΗΣΟῦ , and more precisely in the ἘΝ Τῷ ΑἽΜΑΤ . ΤΟῦ ΧΡΙΣΤΟῦ . ΑὐΤΌς ] ipse; as regards His own person ,

Ephesians 2:8 — Ephesians 2:8 . How entirely was I justified in saying: τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ! for , etc. Thus Paul now expresses himself with more detail as to the great truth, of which his heart was so full that it had already, Ephesians 2:5 ,

Ephesians 4:21 — Ephesians 4:21 . Εἴγε ] tum certe si , as to which, however, there is no doubt (for Paul himself had preached to them Christ, and instructed them in Christ), introduces, as in Ephesians 3:2 , in a delicate way the confirmation of the οὐχ οὕτως ἐμάθετε

Ephesians 4:29 — Ephesians 4:29 . After the three definite exhortations, Ephesians 4:25-26 ; Ephesians 4:28 , now follow more general and comprehensive ones. Πᾶς λόγος … μὴ ἐκπορ .] The negation is not to be separated from the verb. With regard to every evil discourse,

Ephesians 5:14 — Ephesians 5:14 . This necessity and salutariness of the ἔλεγξις , which Paul has just set forth in Ephesians 5:12-13 (not of the mere subsidiary thought, πᾶν γὰρ κ . τ . λ .), he now further confirms by a word of God out of the Scripture. διό ] wherefore

Ephesians 5:5 — Ephesians 5:5 . Paul returns to the vices mentioned Ephesians 5:3 , and assigns the reason for their prohibition. ἴστε γινώσκοντες ] indicative ; Paul appeals to the consciousness of the readers, which, considering their familiarity with the principle

Colossians 1:20 — Colossians 1:20 . [48] “Haec inhabitatio est fundamentum reconciliationis,” Bengel. Hence Paul continues: καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα , and through Him to reconcile the whole . As to the double compound ἀποκαταλλ ., prorsus reconciliare

Colossians 2:2 — Colossians 2:2 . The end aimed at ( ἵνα ) in this conflict: in order that their hearts may be comforted , viz. practically by the fact, that they are united in love , etc. Accordingly, συμβιβασθ . κ . τ . λ . contains the mode of that comforting,

Colossians 3:13 — Colossians 3:13 . Neither the second part of the verse, καθὼς … ὑμεῖς , nor ἀνεχόμενοι … μομφήν , is to be parenthesized; for the whole is an uninterrupted continuation of the construction. ἀνεχόμ . ἀλλ .] modal definition of the ἐνδύσασθαι of the

Colossians 3:18-25 — Colossians 3:18 to Colossians 4:1 . [164] Instructions for the different portions of the household . Why Paul should have given to the churches such a table of household rules only in this Epistle and in that to the Ephesians (comp. also 1 Tim. and

Colossians 3:23 — Colossians 3:23 f. More precise explanation of the ἐν ἁπλότ . καρδ ., φοβούμ . τ . κύρ . just required. ποιῆτε ] in your service. ἐκ ψυχῆς ] μετὰ εὐνοίας , μὴ μετὰ δουλικῆς ἀνάγκης , ἀλλὰ μετὰ ἐλευθερίας καὶ προαιρέσεως , Chrysostom. Comp. on Ephesians

Colossians 3:6 — Colossians 3:6 . This relative affirmation stands in a confirmatory reference to the νεκρώσατε κ . τ . λ . above, the omission of which would draw down upon the readers, instead of the φανερωθῆναι ἐν δόξῃ of Colossians 3:4 , a fate such as is here described. διʼ

Colossians 4:1 — Colossians 3:18 to Colossians 4:1 . [164] Instructions for the different portions of the household . Why Paul should have given to the churches such a table of household rules only in this Epistle and in that to the Ephesians (comp. also 1 Tim. and

Colossians 4:7-9 — Colossians 4:7-9 . Sending of Tychicus, and also of Onesimus. Comp. on Ephesians 6:21 f. By ἀδελφ . Paul expresses the relation of Tychicus as a Christian brother generally; by διάκονος , his special relation as the apostle’s official servant

1 Thessalonians 5:17 — 1 Thessalonians 5:17 . One means of promoting Christian joyfulness is prayer . Theophylact: Τὴν ὁδὸν ἔδειξε τοῦ ἀεὶ χαίρειν , τὴν ἀδιάλειπτον προσευχὴν καὶ εὐχαριστίαν · ὁ γὰρ ἐθισθεὶς ὁμιλεῖν τῷ Θεῷ καὶ εὐχαριστεῖν αὐτῷ ἐπὶ πᾶσιν ὡς συμφερόντως συμβαίνουσι , πρόδηλον , ὅτι χαρὰν ἕξει διηνεκῆ . Paul also exhorts to continued prayer in Ephesians 6:18 , and to perseverance in prayer in Colossians 4:2 ; Romans 12:12 .

Hebrews 2:15 — Hebrews 2:15 . Καί ] consecutive: and in consequence thereof . ἀπαλλάξῃ ] stands absolutely: might set free, deliver. Without warrant do Grotius, Wolf, and others supplement τοῦ φόβου or τοῦ φόβου θανάτου . Τούτους ] does not go back to τὰ παιδία