Bible Commentaries

Matthew 6:13 — Matthew 6:13 . After the petition for forgiveness of sin, comes now the request to be preserved from new sin, negatively and positively, so that both elements constitute but one petition. Luke makes no mention whatever of the ἀλλὰ ῥῦσαι , etc. μὴ

John 14:12-13 — John 14:12-13 . Truly, on the compliance with this πιστεύετέ μοι there awaits an activity like my own, yea, and still greater. What encouragement to fidelity in the faith! Schott, Opusc . p. 177, imports the meaning: “neque ad ea tantum provoco,

John 17:18-19 — John 17:18-19 . In support of the prayer for the ἁγιάζειν of the disciples, there now follow further two motives for its being granted , deduced, (1) from the mission of the disciples into the world, on which account they need consecration; and (2)

John 3:3 — John 3:3 . In John 3:2 Nicodemus had only uttered the preface to what he had it in his mind to ask; the question itself was to have followed. But Jesus interrupts him, and gives him the answer by anticipation. This question, which was not (as Lange

Romans 16:27 — Romans 16:27 . Μόνῳ σοφῷ Θεῷ διὰ Ἰησοῦ Χ .] to be closely connected (without a comma after Θεῷ ): to the through Jesus Christ only wise God, i.e. to the God who through Christ has shown Himself as the alone wise , so wise, that in comparison with Him

Romans 4:11 — Romans 4:11 . An amplification of the οὐκ ἐν περιτ ., ἀλλʼ ἐν ἀκροβ . viewed as to its historical bearings, showing namely the relation of Abraham’s circumcision to his δικαιοσύνη , and therefore only to be separated by a comma from Romans 4:10

Romans 4:23-25 — Romans 4:23-25 . Relation of the Scripture testimony as to Abraham’s justification to the justification of Christians by faith; with which the proof for the νόμον ἱστῶμεν διὰ τῆς πίστεως (Romans 3:31 ) is completed. διʼ αὐτόν ] on his account

1 Corinthians 3:23 — 1 Corinthians 3:23 . In 1 Corinthians 3:22 Paul had stated the active relation of the Christians as regards ownership, all being made to serve them a relation which, by its universality, must preclude all boasting of human authorities. He now adds

1 Corinthians 5:10 — 1 Corinthians 5:10 . More precise negative explanation of the rule laid down in the said letter, μὴ συναναμ . πόρν ., which had been misinterpreted among the Corinthians (as Paul gathered probably from their letter to him) into a prohibition of association

2 Corinthians 13:4 — 2 Corinthians 13:4 . Καὶ γὰρ ἐσταυρ . ἐξ ἀσθ ., ἀλλὰ ζῇ ἐκ δυνάμ . θεοῦ ] Reason assigned for the previous ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ , ἀλλὰ δυνατεῖ ἐν ὑμῖν . for even crucified was He from weakness, but He is living from the power of God . [396] Without

Galatians 6:13 — Galatians 6:13 . They have no other design than merely that stated in Galatians 6:12 ( ἵνα τῷ σταυρῷ κ . τ . λ .). For so far from its being their aim, by the enforcement of circumcision, to re-establish the observance of the law among you, not even

Philippians 3:20 — Philippians 3:20 . After Paul has, by way of confirmation and warning, subjoined to his exhortation given in Philippians 3:17 the deterrent example of the enemies of the cross of Christ in Philippians 3:18 f., he now sketches by the side of that deterrent

1 Thessalonians 5 overview — CHAPTER 5 IN 1 Thessalonians 5:2 Lachm. and Tisch., after B D E F G א , 17, 67** et al., read only ἡμέρα . But the Receptus ἡ ἡμέρα is to be retained. The article was omitted in consequence of the similar letter at the beginning of the following word.

2 Thessalonians 1:4 — 2 Thessalonians 1:4 . The progress of the Thessalonians in Christianity so rejoiced the heart of the apostle, that he expresses this joy not only in thanksgiving before God, but also in praises before men. ὥστε ] refers back to ὑπεραυξάνει … ἀλλήλους

1 Timothy 6:1-2 — 1 Timothy 6:1-2 . Precept regarding the conduct of Christian slaves. ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι ] δοῦλοι is added to explain εἰσὶν ὑπὸ ζ . Paul does not say simply ὅσοι εἰσὶν δοῦλοι , because he wishes to mark the oppressive circumstances of the condition

Hebrews 2:6 — Hebrews 2:6 attaches itself closely to Hebrews 2:5 , in that the adversative δέ (different from the disjunctive ἀλλά , but, on the contrary . Comp. Hartung, Partikell . I. p. 171), as Hebrews 4:13 ; Hebrews 4:15 , Hebrews 9:12 , Hebrews 10:27 , Heb

Hebrews 7:27 — Hebrews 7:27 . In the πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν , ἔπειτα τῶν τοῦ λαοῦ there is an apparent allusion to the sacrifice of the high priest on the great day of atonement (Leviticus 16:0 .), comp. Hebrews 9:7 . We are prevented, however, from referring

James 1:6 — James 1:6 . A more particular statement how prayer must be made; αἰτείτω δὲ ἐν πίστει ] With αἰτείτω the αἰτείτω in James 1:5 is resumed; δέ indicates the carrying out of the thought. The prayer, if it is to be heard, must be a εὐχὴ τῆς πίστεως , chap.

James 2:5 — James 2:5 . With this verse the proof of the reprehensibleness of the conduct found fault with commences: James showing that the conduct toward the poor is in contradiction with the mercy of God directed to the poor, and that the conduct toward the

2 Peter 3:16 — 2 Peter 3:16 . ὡς καὶ ἐν πάσαις [ ταῖς ] ἐπιστολαῖς ] sc . ἔγραψεν . By this adjunct the epistle of Paul, referred to in ἔγραψεν ὑμῖν , is definitely distinguished from his other epistles; but what is true of the former is asserted also of the latter,