Bible Commentaries

John 3:5 — John 3:5 . Jesus now explains more fully the ἄνωθεν γεννηθῆναι onwards to John 3:8 . ἐξ ὕδατος κ . πνεύματος ] water , inasmuch as the man is baptized therewith (1 John 5:7-8 ; Ephesians 5:26 ) for the forgiveness of sins (Acts 2:33 ; Acts 22:16

Romans 1:13 — Romans 1:13 . My longing towards you has often awakened in me the purpose of coming to you, in order also among you etc. Paul might have placed a καί before προεθ ., but was not obliged to do so (in opposition to Hofmann’s objection); and he

Romans 1:16 — Romans 1:16 . Γὰρ ] Paul confirms negatively his προθυμία .… εὐαγγελίσασθαι , for which he had previously assigned a positive motive. οὐ γὰρ ἐπαισχ . τ . εὐαγγ .] Written, no doubt, with a recollection of what he had experienced in other highly civilized

1 Corinthians 15:19 — 1 Corinthians 15:19 . Sad lot of the Christians (not simply of the apostles, as Grotius and Rosenmüller would have it), if this οἱ κοιμηθέντες ἐν Χ . ἀπώλοντο turn out to be true! “If we are nothing more than such, as in this life have their

1 Corinthians 15:27 — 1 Corinthians 15:27 . Πάντα γὰρ … αὐτοῦ ] Proof that death also must be done away. This enemy cannot remain in subsistence, for otherwise God would not have all things , etc. The point of the proof lies in πάντα , as in Hebrews 2:8 . The words are

1 Corinthians 4:9 — 1 Corinthians 4:9 . Γάρ ] giving the ground of the foregoing wish: For the position of us apostles is to my mind such, that to us the συμβασ . would even be a thing very desirable ! It is precisely the reverse of that! In δοκῶ we have a palpable

2 Corinthians 4:13 — 2 Corinthians 4:13 . A remark giving information ( δέ , see on 2 Corinthians 3:17 ) on ἡ δὲ ζωὴ ἐν ὑμῖν . For through the πιστεύομεν , διὸ καὶ λαλοῦμεν , is that very ἡ ζωὴ ἐν ὑμῖν ἐνεργεῖται rendered possible and brought about. The connection of ideas

2 Corinthians 4:2 — 2 Corinthians 4:2 . Contrast to οὐκ ἰκκακοῦμεν in reference to antagonistic teacher. ἀπειπάμεθα ] we have renounced, we ham put away from us . Comp. Homer, Il . xix. 35, 75; Plato, Legg. xi. p. 928 D; Polyb. xiv. 9. 6; and in the middle, in this

2 Corinthians 5:18 — 2 Corinthians 5:18 . On 2 Corinthians 5:18-21 , see appropriate remarks in Fritzsche, ad Rom. I. p. 279 f. τὰ δὲ πάντα ] leading on from the γέγονε καινὰ τὰ π . to the supreme source of this change; hence, contextually, τὰ πάντα is nothing else than:

2 Corinthians 5:8 — 2 Corinthians 5:8 . But we have good courage and are well pleased , etc. With this Paul resumes the thought of 2 Corinthians 5:6 , and carries it on, yet without keeping to the construction there begun. The idea of the θαῤῥοῦμεν must in this resumption

Colossians 1:6 — Colossians 1:6 . In what he had just said, ἣν προηκούσατε … εὐαγγελίου , Paul now desires to make his readers sensible of the great and blessed fellowship in which, through the gospel, they are placed, in order that they may by this very consciousness

1 Thessalonians 4:13 — 1 Thessalonians 4:13 . Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν ] but we wish not that ye be in ignorance . A recognised Pauline formula of transition to new and important communications; comp. Romans 1:13 ; Romans 11:25 ; 1 Corinthians 10:1 ; 1Co 12:1 ; 2 Corinthians

2 Thessalonians 2:3-4 — 2 Thessalonians 2:3-4 . An emphatically-repeated exhortation, and the reason of it. The readers were by no means to be misled into the fancy, that the day of the Lord was now to dawn; for the apostasy and the appearance of Antichrist must precede it. ἐξαπατᾶν

Titus 2:14 — Titus 2:14 . The thought in this verse is very closely related to Titus 2:12 : παιδεύουσα ἡμᾶς , ἵνα κ . τ . λ ., as it shows how far the appearance of the grace of God exhorts us to deny ἀσέβεια κ . τ . λ . In construction, however, it is connected

Hebrews 13 overview — CHAPTER 13 Hebrews 13:4 . The preference over the Recepta πορνοὺς δέ is merited on account of the better attestation (A D* D, Lat. M א , Vulg. Copt. Anton. Max. Bed.) by πορνοὺς γάρ . Commended to attention by Griesbach. Adopted by Lachm. Bleek, Alford,

Hebrews 6:4 — Hebrews 6:4 . Γάρ ] goes back to the last main utterance, thus to τοῦτο ποιήσωμεν , Hebrews 6:3 , and by means thereof to ἐπὶ τὴν τελειότητα φερώμεθα , Hebrews 6:1 , not to μὴ πάλιν θεμέλιον καταβαλλόμενοι , Hebrews 6:1 (Whitby, de Wette, Bloomfield,

1 Peter 5:13 — 1 Peter 5:13 . Salutation. The notion that ἡ … συνεκλεκτή denotes the apostle’s wife (Bengel, Mayerhoff, Jachmann, etc.) finds no support from 1 Corinthians 9:5 ; it is contradicted by the ἐν βαβυλῶνι [287] inserted between. By far the greater

1 John 4:1 — 1 John 4:1 . The apostle first exhorts them not to believe παντὶ πνεύματι . The idea πνεῦμα is in closest connection with ψευδοπροφῆται . The true prophets spoke, as we read in 2 Peter 1:21 : ὑπὸ πνεύματος ἁγίου φερόμενοι ; the source of the revelations

Revelation 1:16 — Revelation 1:16 . καὶ ἔχων , κ . τ . λ . Not for καὶ είχε , κ . τ . λ .; [794] but the participle occurs in violation of syntax, while John with a few strong touches of his pencil [795] portrays the sublime manifestation. [796] Christ appears, having

Revelation 3:3 — Revelation 3:3 . From the reproach [1346] follows [1347] the admonition to repentance. The Πῶς dare neither be expressly changed into a ΠΟΊΑ , [1348] nor be explained in a sense proceeding therefrom. [1349] Castalio, correctly: “How thou wast