Bible Commentaries

Matthew 24:15 — Matthew 24:15 . See Wieseler in the Götting. Vierteljahrschr . 1846, p. 183 ff.; Hengstenberg, Christol . III. p. 116 ff. More precise information regarding this τέλος . οὖν ] therefore , in consequence of what has just been stated in the καὶ τότε

Matthew 27:35 — Matthew 27:35 Σταυρώσαντες ] The cross consisted of the upright post and the horizontal beam (called by Justin and Tertullian: antenna ), the former usually projecting some distance beyond the latter (as was also the case, according to the tradition

Luke 22:35-38 — Luke 22:35-38 . Peculiar to Luke, from tradition or from some other unknown source. But the utterance itself is in respect of its contents so remarkably significant, that we are bound to hold by its originality, and not to say that it was introduced

Luke 22:39-46 — Luke 22:39-46 . See on Matthew 26:36-46 ; Mark 14:32-42 . The originality is on the side of Matthew and Mark. Luke by condensing disturbs the clearness of the single narrative, and mixes up with it legendary elements. Luke 22:40 . ἐπὶ τοῦ τόπου ]

Luke 24:1-12 — Luke 24:1-12 . Comp. on Matthew 28:1-8 ; Mark 16:1-8 . The question of the special sources from which Luke has taken the considerable portion that is peculiar to him in the account of the resurrection (Griesbach: from the mouth of the Joanna named

Romans 16 overview — CHAPTER 16 Romans 16:3 . Πρίσκαν ] Elz.: Πρίσκιλλαν , against decisive evidence. After Act 18:2 ; 1 Corinthians 16:19 (Elz.). Romans 16:5 . Ἀσίας ] Elz. has Ἀχαΐας , against almost equally decisive evidence; but it is defended by Ammon and de Wette

Romans 3:26 — Romans 3:26 . Πρὸς τὴν ἔνδειξιν ] Resumption of the εἰς ἔνδειξιν in Romans 3:25 , and that without the δέ , Romans 3:22 (comp on Luke 1:71 ); while εἰς is exchanged for the equivalent πρός unintentionally, as Paul in Romans 3:30 , and also frequently

Romans 7:25 — Romans 7:25 . Not Paul himself for himself alone, but, as is shown by the following ἄρα οὖν κ . τ . λ ., the same collective “I” that the apostle has personated previously, speaks here also expressing, after that anguish-cry of longing,

Romans 8 overview — CHAPTER 8 Romans 8:1 . After Ἰησοῦ Elz. has μὴ κατὰ σάρκα περιπατοῦσιν , ἀλλὰ κατὰ πνεῦμα , which, following Mill, Griesb. and subsequent critics have expunged. The words are wanting either entirely, or at least as to the second half, in a preponderance

1 Corinthians 2:14 — 1 Corinthians 2:14 . To receive such teaching, however, in which πνευματικά are united with πνευματικοῖς , every one has not the capacity; a psychical man apprehends not that which is of the Spirit of God, etc. ψυχικὸς ἄνθρωπος is the opposite of the

2 Corinthians 3:14 — 2 Corinthians 3:14 . Ἀλλʼ ἐπωρώθη κ . τ . λ .] This ἀλλά does not refer to the thought implied in the previous πρὸς τὸ μὴ ἀτενίσαι κ . τ . λ ., that the Jews did not contemplate the end of the Mosaic ministry, for this was made impossible to them, in

2 Corinthians 3:6 — 2 Corinthians 3:6 . Ὃς καὶ ἱκάνωσεν ἡμᾶς ] ὅς , he who , in the sense of οὗτος γάρ . See Kühner, ad Xen. Mem. i. 2. 64; van Hengel, Annot . 220. And καί is the also of the corresponding relation (Baeumlein, Partik. p. 152), so that there is expressed

2 Corinthians 5:19 — 2 Corinthians 5:19 . Confirmatory elucidation of the previous ἐκ τοῦ θεοῦ , τοῦ καταλλάξαντος … καταλλαγῆς . “I have reason for saying, from God , who has reconciled us, etc., because, indeed, God in Christ reconciled the world with Himself

Philippians 3:12 — Philippians 3:12 . Οὐχ ὅτι ] By this I do not mean to say that , etc. See on 2 Corinthians 1:24 ; 2 Corinthians 3:5 ; John 6:46 . Aken, Lehre v. Temp. u. Mod . p. 91 ff. He might encounter such a misconception on the part of his opponents; but “in

Colossians 2:17 — Colossians 2:17 . [116] An epexegetical relative sentence, assigning the ground for what has just been said. ὅ , which (see the critical remarks), is not to be arbitrarily referred merely to the observance of feasts and days (Flatt and Hofmann), but

1 Thessalonians 4:16 — 1 Thessalonians 4:16 . Comp. Flatt, Opusc. acad. p. 411 ff. ὅτι ] not that , as Koch and Hofmann think, so that 1 Thessalonians 4:16-17 (according to Hofmann, only 1 Thessalonians 4:16 !) still depend on λέγομεν ἐν λόγῳ κυρίου , 1 Thessalonians 4:15

1 Peter 2:1-2 — 1 Peter 2:1-2 . ἀποθεμενοι οὖν … ἐπιποθήσατε ] The admonition which commences here stands, as οὖν shows, in close connection with what precedes; in 1 Peter 2:22 the apostle had exhorted to unfeigned love one of another, which love he shows to be conditioned

1 Peter 3:18 — 1 Peter 3:18 . First, mention of the death of Christ by way of giving the reason. ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθε [ ἀπέθανε ]] ὅτι is connected with the idea immediately preceding, and gives the ground of the κρεῖττον ; καὶ Χριστός (as in

Revelation 2:13 — Revelation 2:13 . The ποῦ κατοικ . is immediately afterwards described more accurately: ὅπου ὁ θρ . τ . σατ . This in itself does not contain a commendation, but serves as a commendation only as the church remains faithful although dwelling where Satan’s

Revelation 5:1 — Revelation 5:1 . ἐπὶ τὴν δεξιὰν designates not that the book lies “on the right side of the Enthroned One,” and therefore on the throne, as Ebrard thinks, who lays stress upon the fact as to how this peaceful, apparently useless, lying is