Bible Commentaries

Matthew 18:33 — Matthew 18:33 . On the well-known double καί used comparatively , see Klotz, ad Devar . p. 635. Baeumlein, Partik . p. 153. ἔδει ] the moral oportuit . τοῖς βασανισταῖς ] to the tormentors (Dem. 978, 11; 4Ma 6:11 ) to torture him, not merely

Matthew 28:18 — Matthew 28:18 . [41] Προσελθών ] From feelings of modesty and reverence, the eleven had not ventured to go quite close to Him. ἘΔΌΘΗ ] with all the emphasis of the conviction that He was triumphant at last: was given to me , etc., was practically

Matthew 4:4 — Matthew 4:4 .Deuteronomy 8:3 , after the LXX., contains the words of Moses addressed to the Israelites, which have reference to the divinely-supplied manna. Note how Jesus repels each one of the three temptations, simply with the sword of the Spirit

John 17:20-21 — John 17:20-21 . In His prayer for the disciples for their preservation and sanctification (John 17:11-19 ), Jesus now also includes all who (comp. Romans 10:14 ) shall believe on Him ( πιστευόντων , regarding the future as present) through the apostles’

Acts 18:9-11 — Acts 18:9-11 . [78] But Jesus Himself, appearing to Paul in a night-vision (comp. Acts 9:10 ), infused into him courage for fearless continuance in work. λάλει κ . μὴ σιωπ .] solemnly emphatic. Comp. Isaiah 62:1 , and see on John 1:3 ; John 1:20 . διότι

Romans 10:14-15 — Romans 10:14-15 . Introduction: In order now that men should call on the name of the Lord, it is necessary that they should have been believing, hearing, preaching, and that the sending forth of preachers should have taken place, which sending forth

Romans 11:30-31 — Romans 11:30-31 . Γάρ ] not referable to Romans 11:28 (Hofmann), introduces that, which, according to the economy of salvation under the divine mercy, will emerge as actual proof of the truth of Romans 11:29 . ἠπειθήσατε ] have refused obedience ,

Romans 6:6 — Romans 6:6 . Τοῦτο γινώσκοντες ] Definition to τῆς ἀναστάσ . ἐσόμεθα , which objective relation is confirmed by the corresponding experimental conscious knowledge (comp εἰδότες in Romans 6:9 ): since we know this ; not a mere continuation of the

1 Corinthians 14:31 — 1 Corinthians 14:31 f. Establishment of this precept by setting forth the possibility of its observance. The principal emphasis is laid upon δύνασθε , which is for this reason placed first (not upon πάντες , as Rückert holds), for in it lies the pith

1 Corinthians 15:3 — 1 Corinthians 15:3 f. More precise explanation of the τίνι λόγῳ εὐηγγ . ὑμ . εἰ κατέχετε , by adducing those main points of that λόγος , which are of decisive importance for the further discussion which Paul now has in view. Hofmann’s interpretation

1 Corinthians 6:17 — 1 Corinthians 6:17 . Weighty contrast to ὁ κολλώμ . τῇ πόρνῃ ἓν σῶμά ἐστι , no longer dependent on ὅτι . κολλᾶσθαι τῷ Κυρίῳ , an expression of close attachment to Jehovah, which is very common in the O. T. (Jeremiah 13:11 ; Deuteronomy 10:20 ; Deuteronomy

2 Corinthians 5:10 — 2 Corinthians 5:10 . Objective motive of this strivin. τοὺς γὰρ πάντας ἡμᾶς ] no one excepted. It applies to all Christians ; comp. Romans 14:10 . δεῖ ] a divine appointment, which is not to be evade. φανερωθῆναι ] This does not imply “the

Galatians 3:13 — Galatians 3:13 . Connection: “ Through the law no one becomes righteous (Galatians 3:11-12 ); Christ has redeemed us from the curse.” See on Galatians 3:11 . The asyndeton renders the contrast stronger. Comp. Colossians 3:4 . Rückert

Philippians 1:1-2 — Philippians 1:1-2 . Καὶ Τιμόθ .] not as amanuensis , although he may have been so (comp. 1 Corinthians 16:21 ; 2 Thessalonians 3:17 ; Colossians 4:18 ; and see on Galatians 6:11 ), for from Romans 16:22 we must assume that the amanuensis as such is

1 Thessalonians 3:10 — 1 Thessalonians 3:10 . Δεόμενοι ] is not used absolutely instead of δεόμεθα or ἐσμὲν δεόμενοι , which Cornelius a Lapide and Baumgarten-Crusius assume, and Flatt thinks possible, but neither is it to be united with χαίρομεν (Schott, de Wette, Koch,

1 Thessalonians 5:14 — 1 Thessalonians 5:14 . Ἄτακτος ] is especially said of the soldier who does not remain in his rank and file (so inordinatus in Livy); then of people who will not conform to civil regulations; then generally disorderly . Here the apostle alludes to

1 Timothy 3:16 — 1 Timothy 3:16 . Καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον ] καί connects what follows with the preceding words, and in such a way as to emphasize the following predicate. ὁμολογουμένως ] which only occurs here, means neither “manifestly”

1 Timothy 6:17 — 1 Timothy 6:17 . The apostle might have stopped at 1 Timothy 6:16 ; but, glancing back to 1 Timothy 6:9 ff., he adds another injunction in regard to the rich. [209] τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι ] Chrysostom: ΕἸΣῚ ΓᾺΡ ΚΑῚ ἌΛΛΟΙ ΠΛΟΎΣΙΟΙ

Hebrews 7:16 — Hebrews 7:16 . Nearer indication as to what is implied by the characteristic κατὰ τὴν ὁμοιότητα Μελχισεδέκ , Hebrews 7:15 , what peculiarity of priesthood is expressed by the same. ὅς ] sc . ἱερεὺς ἕτερος , not: Μελχισεδέκ . ὃς … γέγονεν ] who …

1 Peter 2:23 — 1 Peter 2:23 . The second feature: the patience of Christ in His sufferings. A reference, however slight, to Isaiah 53:7 , cannot but be recognised. ὃς λοιδορούμενος οὐκ ἀντελοιδόρει , πάσχων οὐκ ἠπείλει ] De Wette and Wiesinger rightly draw attention