Bible Commentaries

Hebrews 11:1 — definiri, in prædicta descriptione tanguntur, licet verba non ordinentur sub forma definitionis.” Delitzsch compares several forms of similar definitions in Philo, e. g. ἔστι δὲ στεναγμὸς σφόδρα καὶ ἐντεταμένη λύπη (Leg. Alleg. iii. 75, vol. i. p. 129): ἔστι δὲ εὐχὴ αἴτησις ἀγαθῶν παρὰ θεοῦ (Quod Deus Immut. 19, p. 285): ἔστι γὰρ φιλοσοφία ἐπιτήδευσις σοφίας , σοφία δὲ ἐπιστήμη θείων κ . ἀνθρωπίνων καὶ τῶν τούτων αἰτιῶν (De Congr. Quær. Erud. Gr. 14, p. 530): and an appositional one of faith itself,

Hebrews 3:10 — to be any further connected with ὀχθέω and ὀχθίζω than by derivation from a common root. ὄχθη is that which stands out or protrudes: ὀχθέω , to stand out against to thrust oneself in the way of: “affinis phrasis, adversum incedere , Leviticus 26:24 ; Leviticus 26:28 ,” Bengel: hence ὄχθαι ποταμοῖο , the banks of a river: so Eustathius, ὄχθος , παρὰ τὸ ἔχειν ( ἐχέχειν ) τοπικὸν ἐπανάστημα : but no nautical metaphor, as “ infringing (impinging?) upon the shore, running aground

Hebrews 6:1 — fundamenti similitudine quæ mox sequitur. Nam in exstruenda domo, nunquam a fundamento discedere oportet: in eo tamen jaciendo semper laborare ridiculum.” Calvin) the word of the beginning of Christ (= ἡ ἀρχὴ τῶν λογίων τοῦ θεοῦ above, ch. Hebrews 5:12 ; that word, or discourse, which has respect to the fundamental and elementary things mentioned below), let us press on to maturity ( φέρομαι in this sense is not uncommon: see Lycurg. in reff.: Xen. Venat. 3. 10, ἄν ποθεν ἀκούσωσι κραυγῆς , καταλείπουσαι

1 John 3:1 — 1 .] Behold (as in John 1:29 ; John 19:5 , does not express the Writer’s own astonishment, but directs the attention of those who are addressed: “commendat Apostolus his verbis magnum Dei beneficium,” Estius. But there immediately follows ἡμῖν , the communicative

1 John 3:14-15 — and shew him that, notwithstanding the world’s hate, he has more to rejoice at than to fear from the fact: he is in life, they in death. We ( ἡμεῖς , emphatic: we whom the world hates: we, as set over against the world) know (see above, 1Jn 3:2 al.: of certain knowledge) that we have passed over out of death into life (notice both times the articles after the prepositions, removing the nouns in this case out of the abstract, and giving them a concrete totality the death , which reigns over

1 John 3:8 — al. freq.), and implies a personal root and agency just as much as that other does. But again, it does not imply any physical dualism on the part of the Apostle. “Neminem fecit diabolus,” says Aug [45] h. l. Tract. iv. 10, 11, vol. iii. p. 2011, “neminem genuit, neminem creavit; sed quicunque fuerit imitatus diabolum, quasi de illo natus, fit filius diaboli, imitando, non proprie nascendo.… Omnes peccatores ex diabolo nati sunt, in quantum peccatores. Adam a Deo factus est; sed quando

Revelation 10:8-11 — contents of the “little book” cannot well be confined to ch. Revelation 11:1-13 , or we should not have had so solemn an inauguration of it, nor so wide-reaching an announcement of the duty of the Apostle consequent on the receipt of it: 2) that the oath of the Angel must necessarily be connected with his bearing of the open book on his hand, and if so, makes it necessary to infer that the contents of the book are identical with the mystery, respecting which he swears: 3) that the episode

Revelation 19:1-8 — W.) gives more the direction than the actual source of the voice ( ἐκ , as rec.). It is useless to conjecture whose voice it is: but we may say that ( τῷ θεῷ ἡμῶν ) it is not that of the Lamb, as Ew. and Hengstb. Our Lord never spoke thus: cf. John 20:17 , note) saying, Give praise to our God, all His servants (cf. Psa 134:1 ), [ and ] ye that fear Him, the small and the great (cf. Psa 115:13 ). And I heard as it were the voice of much multitude (cf. Rev 19:1 ), and as it were the voice of