Bible Commentaries

Matthew 12:31 — Matthew 12:31 . Διὰ τοῦτο ] refers back to all that has been said since Matthew 12:25 : On this account because, in bringing such an accusation against me, Matthew 12:24 , you have as my enemies (Matthew 12:30 ) resisted the most undoubted evidence

Matthew 21:9 — Matthew 21:9 ff. Ὡσαννά ] הוֹשִׂיעָה נָא , Psalms 118:25 , bestow blessing! addressed to God. The dative is due to the meaning of the verb (opitulare) contained in ὡσαννά . ὡσαννὰ ἐν τοῖς ὑψίστ .] Grant blessing in the highest places (Luke 2:14 ),

Matthew 5:19 — Matthew 5:19 . Conclusion from Matthew 5:18 . On ὃς ἐάν with the conjunctive of the aorist, denoting that which was probably to happen in the future ( the contingent futurum exactum ), see Winer, p. 287 f. [E. T. 385]; Kühner, II. 2, p. 929; ἐάν for

Luke 1:16-17 — Luke 1:16-17 . Working of John as a preacher of repentance, who as a moral reformer of the people (comp. on Matthew 17:11 ) prepares the way for the Messianic consummation of the theocracy. ἐπιστρέψει ] for through sin they have turned themselves away

Luke 21:34-36 — Luke 21:34-36 , peculiar to Luke. Ἑαυτοῖς has the emphasis; from the external phenomena the attention of the hearers is directed to themselves . The ὑμῶν placed first contains a contrast with others who are in such a condition as is here forbidden.

John 10:37-39 — John 10:37-39 . Your unbelief, which lies at the foundation of the judgment ὅτι βλασφημεῖς , would then be justifiable, if I were not, etc. In the other case, however, you ought to believe, if not me, at all events my works, in order that you, etc. εἰ

John 11:1 — John 11:1 f. [68] This stay of Jesus in retirement, however, is terminated by the sickness of Lazarus ( δέ ). Simplicity of the style of the narrative: But there was a certain one sick , (namely) Lazarus of Bethany, of the town , etc: ἀπὸ (John 7:42

John 3:12 — John 3:12 . How grievous the prospect which your unbelief regarding the instructions I have already given opens up as to the future! τὰ ἐπίγεια ] what is on earth , things which take place on earth (not in heaven). We must strictly adhere to this

Romans 1:5 — Romans 1:5 . To the general τοῦ Κυρίου ἡμῶν , which designates Christ as the Lord of Christians in general , Paul now adds the special relation in which he himself stands to this common κύριος . He entertained too lively a consciousness of the bliss

Romans 11:25-32 — Romans 11:25-32 . The formal and unconditional promise of the collective conversion of the Jews, and the confirmatory proof of this promise, now follow down to Romans 11:32 . γάρ ] introduces the corroboration of the previous ἐγκεντρισθήσονται : “

Romans 2:16 — Romans 2:16 has its connection with what goes before very variously defined. While Ewald goes so far as to join it with Romans 2:5 , and regards everything intervening as a parenthesis, many, and recently most expositors, have connected it with the

Romans 4:19-21 — Romans 4:19-21 are still dependent on ὁς , completing the description of the believing Abraham: and (who), because he was not weak in faith , regarded not his own dead body . [1081] Theophylact has properly expressed the meiosis in μὴ ἀσθ .: ΜῊ

Romans 8:20-21 — Romans 8:20-21 . Ground of this longing. τῇ ματαιότ .] Prefixed with emphasis: vanitati , to nothingness . The substantive (Pollux, vi. 134) is no longer found in Greek authors, but frequently in the LXX. (as in Psalms 39:6 ). See Schleusner, Thes

1 Corinthians 2:6 — 1 Corinthians 2:6 . Wisdom, nevertheless (unphilosophical as my discourse among you was), we deliver among the perfect . λαλοῦμεν ] we speak it out , hold it not back. That the plural does not refer to Paul alone (so usually ), but to the apostolic

1 Corinthians 5:7 — 1 Corinthians 5:7 . Ἐκκαθάρατε τὴν παλ . ζύμ .] From what has been already said, the meaning apart from the figure cannot, it is plain, be: Exclude from your communion the incestuous person (Chrysostom, Theophylact, Cornelius a Lapide, Zeger, Estius,

1 Corinthians 6:11 — 1 Corinthians 6:11 . How unworthy are such of your new Christian relations! ταῦτα ] of persons in a contemptuous sense: such trash, such a set . See Bernhardy, p. 281. τινές ] more exact definition of the subject of ἦτε , namely, that all are not

Galatians 1:23-24 — Galatians 1:23-24 . Δέ ] places μόνον ἀκούοντες ἦσαν in correlation to ἤμην ἀγνοούμενος τῷ προσώπῳ ; it is not, however, to be understood as a mere repetition of the former δέ (Hofmann), for it introduces another [39] subject (Baeumlein, Partik .

Galatians 2:7 — Galatians 2:7 . Ἀλλὰ τοὐναντίον ] to be separated merely by a comma from the preceding, being still connected with γάρ . “To me they made no kind of communication; but, on the contrary, when they had seen etc., the three pillar-apostles concluded

Galatians 6:2 — Galatians 6:2 . ἀλλήλων ] emphatically prefixed (comp. Galatians 5:26 ), opposed to the habit of selfishness: “ mutually, one of the other bear ye the burdens.” τὰ βάρη , however, figuratively denotes the moral faults (comp. Galatians

Philippians 1:8 — Philippians 1:8 . A solemn confirmation of the preceding assurance, that he had his readers in his heart, etc. Comp., on the connection, Romans 1:9 . Theophylact, moreover, strikingly observes: οὐχ ὡς ἀπιστούμενος μάρτυρα καλεῖ τὸν Θεόν , ἀλλὰ τὴν πολλὴν