Bible Commentaries

Matthew 28:20 — Matthew 28:20 Διδάσκοντες αὐτούς , κ . τ . λ .] without being conjoined by καί , therefore not co-ordinate with, but subordinate to the βαπτίζοντες , intimating that a certain ethical teaching must necessarily accompany in every case the administration

John 13:34 — John 13:34 . Commandment now of the departing Lord for those who, according to John 13:33 , are to be left behind, which He calls a new one, i.e . one not yet given either in the Decalogue or otherwise, in order the more deeply to impress it upon

Acts 11:1-18 — Acts 11:1-18 . The fellowship into which Peter entered with the Gentiles (chap. 10) offends the Jewish Christians at Jerusalem, but their objection is allayed by the apostle through a simple representation of the facts as a whole, and is converted into

Romans 4:13 — Romans 4:13 . Ground assigned for the foregoing, from εἰς τὸ εἶναι αὐτὸν πατέρα onwards. “The father of all believing Gentiles and Jews;” for it was not the law, but the righteousness of faith, that procured for Abraham or his seed the

Romans 9 overview — CHAPTER 9 Romans 9:3 . The verbal order ἀνάθεμα εἶναι αὐτὸς ἐγώ (recommended by Griesb., adopted by Lachm. and Tisch.) receives preponderant attestation from A B D E F G, min., VSS., and Fathers; as also from א , reading εἶναι before ἀνάθ . Erroneously

1 Corinthians 8:6 — 1 Corinthians 8:6 . Apodosis: yet have we Christians but one God, the Father , etc. Therefore: οἴδαμεν ὅτι οὐδὲν εἴδωλον κ . τ . λ [1335] The ἘΣΤΊΝ to be supplied after ἩΜῖΝ is the simple verb substantive. ἈΛΛʼ ] as in 1 Corinthians 4:15 . ΘΕῸς

Galatians 1:12 — Galatians 1:12 . Proof of the statement, τὸ εὐαγγέλιον … οὐκ ἔστι κατὰ ἄνθρωπον . οὐδὲ γὰρ ἐγώ ] for neither I , any more than the other apostles. On οὐδὲ γάρ , for neither , which corresponds with the positive καὶ γάρ , comp. Bornemann, ad Xen.

Galatians 2:18 — Galatians 2:18 . Ground assigned for the μὴ γένοιτο : No! Christ is not a minister of sin; for and such is the result, Peter, of the course of conduct censured in thee if I again build up that which I have pulled down, I show myself as transgressor

Galatians 3:16 — Galatians 3:16 . This verse is usually considered as minor proposition to Galatians 3:15 , so that Galatians 3:15-17 contain a complete syllogism, which is, however, interrupted by the exegetical gloss οὐ λέγει κ . τ . λ ., and is then resumed by τοῦτο

Galatians 3:3 — Galatians 3:3 . Are ye to such a degree irrational? pointing to what follows . The interrogative view (in opposition to Hofmann) is in keeping with the fervour of the language, and is logically justified by the indication of the high degree implied

Galatians 4:9 — Galatians 4:9 . Γνόντες Θεόν ] After ye have known God through the preaching of the gospel. Olshausen’s opinion, that εἰδότες denotes more the merely external knowledge that God is, while γνόντες signifies the inward essential cognition, is

1 Timothy 4:8 — 1 Timothy 4:8 . The reason for the previous exhortation is given by contrasting the σωματικὴ γυμνασία with the γυμνασία πρὸς εὐσέβειαν . ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος ] Regarding the meaning of σωματ . γυμν ., there are two opinions

2 Timothy 1:5 — 2 Timothy 1:5 . Ὑπόμνησιν λαβὼν τῆς κ . τ . λ .] This participial clause is to be taken neither with μωμνημένος nor with ἐπιποθῶν (de Wette, Leo); the sense forbids us to subordinate it to one of these ideas, and the want of the copula καί to co-ordinate

Hebrews 4:14 — Hebrews 4:14 . The introductory phrase: ἔχοντες οὖν ἀρχιερέα , presupposes that the author has already had occasion to speak of Jesus as ἀρχιερεύς . We are therefore led back for οὖν to Hebrews 2:17 , Hebrews 3:1 . But, since there is further added

1 Peter 3:7 — 1 Peter 3:7 . οἱ ἄνδρες ὁμοίως ] ὁμοίως , with the participle following, refers back, as in 1 Peter 3:1 , to ὑποτάγητε πάσῃ ἄνθρ . κτίσει , with which the exhortation begins (Hofmann); though there is no ὑποτασσόμενοι (cf. 1 Peter 2:18 , 1 Peter 3:1

2 Peter 3:11-12 — 2 Peter 3:11-12 . τούτων οὖν πάντων λυομένων ] τούτων πάντων refers to all the things before mentioned, and not only, as Hofmann thinks, to the immediately preceding ἔργα . As regards the reading οὕτως , instead of the Rec. οὖν , it is indeed not supported

1 John 2:16 — 1 John 2:16 . Confirmation of the preceding thought that love to the world is inconsistent with love to God. ὅτι πᾶν τὸ ἐν τῷ κόσμῳ ] Bede incorrectly explains the neuter here (as it certainly does appear elsewhere in John) as masculine: omnes mundi

1 John 4:17 — 1 John 4:17 . After the apostle has said in 1 John 4:16 that he that dwelleth in love (and therefore no one else) has fellowship with God, he now indicates wherein love shows itself as perfected; the thought of this verse is accordingly connected with

Revelation 14:4-5 — Revelation 14:4-5 . John describes the one hundred and forty-four thousand as a select number surpassing all other believers in moral perfection. The understanding of this description depends principally upon the proper arrangement and framing of the

Revelation 3:1 — Revelation 3:1 . ὁ ἔχων τά ἐπτὰ πνεύματα τοῦ θεοῦ . This designation of the Lord is new rather as to form than as to sense; for Christ would not be everywhere Lord of the Church in the sense declared by the following predicate, and the entire description