Bible Commentaries

Matthew 23:34 — Matthew 23:34 . Διὰ τοῦτο ] must be of substantially the same import as Ὅπως ἔλθῃ ἐφʼ ὑμᾶς in Matthew 23:35 . Therefore , in order that ye may not escape the condemnation of hell (Matthew 23:33 ), behold, I send to you … and ye will , etc.; καὶ ἐξ

Matthew 3:12 — Matthew 3:12 . And fire , I say; for what a separation will it make! οὗ ] assigns a reason, like our: He whose [German, Er, dessen ]. See Ellendt, Lex. Soph . II. p. 371; Kühner, II. p. 939. It is not, however, as Grotius, Bengel, Storr, Kuinoel

Luke 2:3 — Luke 2:3 ff. Πάντες ] in the Jewish land, for which Luke 2:2 has prepared, and see Luke 2:4 . Obviously only all those are meant, who did not dwell in their ἰδία πόλις ; ἕκαστος is a distributive apposition (Ameis on Homer, Od. x. 397). εἰς τ . ἰδίαν

John 1:13 — John 1:13 . Οἵ ] refers to τέκνα θεοῦ (the masculine in the well-known constructio κατὰ σύνεσιν , 2 John 1:1 , Philemon 1:10 , Galatians 4:19 ; comp. Eurip. Suppl . 12, Androm . 571), not to τοῖς πιστεύουσιν , because the latter, according to John

John 17:25-26 — John 17:25-26 . Conclusion of the prayer: Appeal to the justice of God, for, after that which Jesus here states of Himself and of the disciples in opposition to the world, it becomes the righteous Father not to leave ungranted what Jesus has just declared,

John 6:51 — John 6:51 . Continuation of the exposition concerning the bread of life, which He is. “I am not only the life-giving bread ( ὁ ἄρτος τ . ζωῆς , John 6:48 ); I am also the living bread; he who eats thereof shall live for ever,” because the

Romans 1:29-31 — Romans 1:29-31 . Πεπληρωμένους πάσῃ ἀδικίᾳ ] a more precise definition of ποιεῖν τὰ μὴ καθήκ .: as those who are full of every unrighteousness (Romans 1:18 ). This is the general statement, and all the points subsequently introduced are its several

Romans 10:20-21 — Romans 10:20-21 . Δέ ] marking the transition to another prophet, as at Romans 9:27 . ἀποτολμᾷ κ . λέγει ] is emboldened and says . The latter is the immediate consequence of the former; hence here not a Hebraizing mode of expression for the adverbial

Romans 11:12 — Romans 11:12 . Δέ ] μεταβατικόν , leading over from what has been said in Romans 11:11 to a very joyful prospect thereby opened into the future. The conclusion is a “felici effectu causae pejoris ad feliciorem effectum causae melioris.” πλοῦτος

Romans 2:6 — Romans 2:6 . Compare Psalms 62:12 ; Proverbs 24:12 ; analogies from Greek writers in Spiess, Logos spermat . p. 214. κατὰ τὰ ἔργα αὐτοῦ ] i.e. according as shall be commensurate with the moral quality of his actions. On this, and on the following

Romans 4:12 — Romans 4:12 . The construction carries onward the foregoing πατέρα πάντων κ . τ . λ [1010] : and father of circumcision, i.e. father of circumcised persons (not of all circumcised, hence without the article). And in order to express to what circumcised

Romans 7:5 — Romans 7:5 . Confirmation of the ἵνα καρποφ . τ . Θεῷ . That we should bring forth fruit to God , I say with justice; for formerly under the law we bore fruit to death , but now (Romans 7:6 ) our position is quite different from what it was before. ὅτε

Romans 9:28 — Romans 9:28 . The Hebrew runs: כִּלָּיוֹן חָרוּץ שֹׁטֵף צְדָקָה כִּי כָלָה וְנֶֽחֱרָצָה אֲדֹנָי יְהֹוָה צְבָאוֹת עֹשֶׂה בְּקֶרֶב כָּלּ־הָאָרֶץ . Extirpation is decided, streaming justice ( i.e. penal justice ); for extirpation and decision (penal

1 Corinthians 4:2 — 1 Corinthians 4:2 . If we read ὧδε (see the critical remarks), we must understand the verse thus: Such being the state of the case, it is, for the rest, required of the stewards , etc., so that λοιπόν (1 Corinthians 1:16 ) would express something which,

2 Corinthians 5:11 — 2 Corinthians 5:11 . Οὖν ] in pursuance of what has just been said, that we all before the judgment-seat of Christ, etc., 2 Corinthians 5:10 . τ . φόβον τ . κυρίου ] The genitive is not genitivus subjecti (equivalent to τὸ φοβερὸν τ . κυρ .), as Emmerling,

2 Corinthians 7:3 — 2 Corinthians 7:3 . Not for the sake of condemning do I say it , namely, what was said in 2 Corinthians 7:2 . I do not wish thereby to express any condemnatory judgment, as if, although we have done wrong to no one, etc., you failed in that love to

Hebrews 2 overview — CHAPTER 2 Hebrews 2:1 . Instead of the Recepta : ἡμᾶς προσέχειν (K L, Theodoret), Lachm. Tisch. and Alford read: προσέχειν ἡμᾶς . In favour of the latter decides the preponderating authority of A B D E א , Vulg. Athan. Aug. alii. Hebrews 2:4 . αὐτοῦ

1 Peter 5:10-11 — 1 Peter 5:10-11 . Promise of blessing and doxology. ὁ δὲ Θεός , placed by way of emphasis at the beginning. That which has gone before has told the readers what they should do; in contrast to this ( δέ ), the apostle now says what God will do (Schott);

2 Peter 3:10 — 2 Peter 3:10 . ἥξει δὲ [ ἡ ] ἡμέρα κυρίου ὡς κλέπτης ] ἥξει δέ stands first by way of emphasis, in contrast to what precedes: “ but come will the day of the Lord.” These words express the certainty of the coming of the day of judgment,

1 John 5:18 — , it is true, is closely connected with the foregoing, but at the same time forms the commencement of the conclusion of the Epistle, which is indicated as such by the successive thrice-repeated οἴδαμεν (Ebrard), and in which the apostle describes the