Bible Commentaries

Matthew 15:17 — Matthew 15:17 ff. Οὔπω νοεῖτε , κ . τ . λ .] Do you not yet understand that , and so on, notwithstanding all that I have already done to develope your minds? Food and drink are simply things that pass into the stomach to be digested there, and have

Matthew 26:11 — Matthew 26:11 f. Justification of the καλόν on the ground of the peculiar circumstances under which the anointing took place. Jesus was on the very threshold of death; they would always have opportunities of showing kindness to the poor, but by and

Matthew 5:2 — Matthew 5:2 . Ἀνοίγειν τὸ στόμα ] after פָּתַח פֶּה ; Vorstius, de Hebraismis, p. 703 ff. Individual instances also amongst classical writers; Aristophanes, Av. 1720; Aeschylus, Prom. 612; Lucian. Philops. 33. This phrase belongs to the distinctly descriptive

Mark 1:14 — Mark 1:14 f. See on Matthew 4:12 ; Matthew 4:17 ; Luke 4:14 f. εἰς τ . Γαλιλ .] in order to be more secure than in the place where John had laboured; according to Ewald: “He might not allow the work of the Baptist to fall to pieces.” But

Mark 11:20-24 — Mark 11:20-24 . Comp. on Matthew 21:20-22 . But according to Matthew the tree withered away forthwith after the cursing , so that the following conversation immediately attached itself thereto. A later form moulded in accordance with the immediate

Luke 1:73-75 — Luke 1:73-75 . Ὅρκον ] neither accusative of more precise definition (Calvin, Beza, L. Bos, Rosenmüller), nor governed by μνησθῆναι (Euthymius Zigabenus, Olshausen, Bleek [33] ), but climactic apposition to διαθήκης ἁγ . αὐτοῦ , in which the accusative

Luke 16:26 — Luke 16:26 . Ἐπὶ πᾶσι τούτοις ] Moreover, in addition to all . Comp. Luke 3:20 . See on Ephesians 6:16 , and Wetstein. There follows now after the argumentum ab aequo , Luke 16:25 , still the argumentum ab impossibili for the non-compliance with

Acts 19:4 — Acts 19:4 . Μέν ] See on Acts 1:1 . Instead of following it up by an apodosis, such as: “but Jesus is the coming One, on whom John by his baptism bound men to believe,” Paul already inserts this idea by τοῦτ . ἔστιν εἰς τ . Ἰ . into the

Romans 3:30 — Romans 3:30 is to be divided from the previous one merely by a comma. Regarding ἐπείπερ , whereas (in the N. T. only here) introducing something undoubted, see Hermann, a [929] Viger. p. 786; Hartung, Partikell . I. p. 342 f.; Baeumlein, p. 204 The

1 Corinthians 15:48 — 1 Corinthians 15:48 . Application to our present and future bodily nature. We are to supply simply ἐστί and εἰσί . ὁ χοϊκός ] Adam . οἱ χοϊκοί ] all Adam’s posterity , as such, in so far as they have the same material nature with their first

1 Corinthians 16:13 — 1 Corinthians 16:13 f. In conclusion of the whole Epistle, and without connection or reference to what has immediately preceded, there is now added a concise exhortation which compresses closely together, in five imperatives following each other asyndetically,

1 Corinthians 4:20 — 1 Corinthians 4:20 . Justification of the γνώσομαι οὐ τὸν λόγον κ . τ . λ [728] by an axiom. ἐν λόγῳ and ἐν δυνάμει describe wherein the βασιλεία has its causal basis ; it has the condition of its existence not in speech, but in power (see on 1 Corinthians

1 Corinthians 7:2 — 1 Corinthians 7:2 . In order, however, that offences in the way of fornication (see on this plural of the abstract, Kühner, II. p. 28; Maetzn. a [1065] Lycurg. p. 144 f.) may be avoided in practice, the rule holds good: Let every man have [1066]

2 Corinthians 5:17 — 2 Corinthians 5:17 . Inference from 2 Corinthians 5:16 . If, namely, the state of matters is such as is stated in 2 Corinthians 5:16 , that now we no longer know any one as respects his human appearance, and even a knowledge of Christ of that nature,

2 Corinthians 5:5 — 2 Corinthians 5:5 . Δέ ] not antithetic (Hofmann), but continuative; this wish is no groundless longing, but we are placed by God in a position for the longed-for change which swallows up death. Now He who has made us ready for this very thing is God

Galatians 3:18 — Galatians 3:18 . “I am right in denying, that through the law the διαθήκη passes out of force and the promise is to cease.” The proof depends on the relation of contrast between law and promise, whereby the working of the one excludes the

Galatians 5:19 — Galatians 5:19 . Φανερὰ δὲ κ . τ . λ .] Manifest, however (now to explain myself more precisely as to this οὐκ ἐστὲ ὑπὸ νόμον ), open to the eyes of all, evidently recognisable as such by every one, are the works of the flesh , that is, those concrete

Ephesians 4:9 — is not a (Rabbinical) argument to show that the subject of the passage in the psalm is no other than Christ, in so far as of Him alone could be predicated that descending which, in speaking of ascending, must be presumed to have gone before (Michaelis,

Ephesians 6:24 — Ephesians 6:24 . While Paul has in Ephesians 6:23 expressed his wish of blessing for the readers ( τοῖς ἀδελφοῖς ), he now annexes thereto a further such general wish, namely, for all who love Christ imperishably , just as at 1 Corinthians 16:22 he

3 John 1:4 — serves as confirmation of ἐχάρην λίαν 3 John 1:4 serves as confirmation of ἐχάρην λίαν . μειζότεραν ] Grotius: est ad intendendam significationem comparativus e comparativo factus; similar formations occur in the classical language of poets and later