Bible Commentaries

Matthew 3:17 — Matthew 3:17 . Φω νὴ … λέγουσα ] Here neither is ἐγένετο to be supplied, after Luke 3:22 ; nor does the participle stand for the finite tense. See on Matthew 2:18 . But literally: and lo, there, a voice from heaven which spoke . Comp. Matthew 17:5

John 19:34 — John 19:34 . The soldiers, when they saw , etc. The death of Jesus, in keeping with their attitude of indifference in the matter, had therefore been unobserved by them (in answer to Hengstenberg); they now omitted the leg-breaking in His case, as aimless

Romans 11:26 — Romans 11:26 f. Καὶ οὕτω ] And so , namely, after the πλήρωμα τῶν ἐθνῶν shall have come in. The modal character of the οὕτω therefore lies in the succession of time conditioning the emergence of the fact (comp. 1 Corinthians 11:28 ), as it also in

Romans 3:7 — Romans 3:7 f. The ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τ . κόσμ . receives its illustrative confirmation; for as to the case of God, who would thus be unrighteous and nevertheless is to judge the world, every ground for judging man as a sinner must be superseded

Romans 6:12 — Romans 6:12 f. Οὖν ] in consequence of this λογίζεσθε , for the proof of it in the practice of life. For this practice the λογίζεσθαι κ . τ . λ [1434] is meant to be the regulative theory . The negative portion of the following exhortation corresponds

2 Corinthians 11:12 — 2 Corinthians 11:12 . [327] Positive specification of the reason , after brief repetition of the matter which calls for it ( ὃ δὲ ποιῶ , καὶ ποιήσω ). Since Paul, in accordance with 2 Corinthians 11:10 , wishes to specify the aim inducing the future

2 Corinthians 3:17 — 2 Corinthians 3:17 . Remark giving information regarding what is asserted in 2 Corinthians 3:16 . δέ , [the German] aber , appends not something of contrast, i.e . to Moses, who is the letter (Hofmann), but a clause elucidating what was just said,

2 Corinthians 8:10 — 2 Corinthians 8:10 After the parenthesis in 2 Corinthians 8:9 , a continuation of the ἀλλὰ … δοκιμάζων , 2 Corinthians 8:8 : and an opinion I give in this affair . Γνώμην , opinion , has the emphasis, as contrasting with ἐπιταγήν in 2 Corinthians

Galatians 3:1 — Galatians 3:1 . O irrational Galatians! With this address of severe censure Paul turns again to his readers, after the account of his meeting with Peter; for his reprimand to the latter (Galatians 2:15-21 ) had indeed so pithily and forcibly presented

Galatians 6:11 — Galatians 6:11 . Not “an odd verse,” the purport of which is “a singular whim ” (Usteri): on the contrary, in accordance with his well-known manner in other passages (1 Corinthians 16:21 ; Colossians 4:18 ; 2 Thessalonians

Colossians 2:8 — Colossians 2:8 . Be upon your guard, lest there shall be some one carrying you, away as a prey . In that case, how grievously would what I have just been impressing upon your hearts, in Colossians 2:6-7 , be rendered fruitless! The future ἔσται after

1 Timothy 2:9-10 — 1 Timothy 2:9-10 . Ὡσαύτως γυναῖκας κ . τ . λ .] After speaking of the men, Paul turns to the women, and gives some precepts regarding their behaviour in church assemblies. As to the construction, it is obvious that the verse depends on βούλομαι in

Hebrews 1:3 — Hebrews 1:3 . Continued description of the dignity of the Son. The main declaration of the verse, ὃς ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς , is established on the grounds presented in the preceding participles ὢν … φέρων τε … ποιησάμενος . The

James 4:5-6 — James 4:5-6 . The views of expositors differ widely in the interpretation of these verses. At first sight the words following λέγει appear to be a quotation from the O. T. which James has in view. That of the older and some of the more recent expositors

1 Peter 1:12 — 1 Peter 1:12 . οἷς ἀπεκαλύφθη ] is linked on by way of explanation to ἐρευνῶντες : “ to whom it was revealed ,” i.e. “in that it was revealed to them.” This is to be taken neither as an antithesis to the searching, nor as the

1 John 1:1 — 1 John 1:1 . ὃ ἦν ἀπʼ ἀρχῆς ] This thought, indefinite in itself, is more fully explained by the following relative clauses to this extent, that “that which was from the beginning” is identical with that which was the subject of perception

Revelation 1:20 — Revelation 1:20 . τὸ μυστήριον τῶν ἑπτὰ ἀστέρων , κ . τ . λ ., is to be regarded as dependent upon γράψον . This idea is already correctly explained by N. de Lyra: “the sacrament of the stars, i.e., the sacred secret signified by them.”

Revelation 1:5 — Revelation 1:5 . As from the seven spirits of God, as the Spirit of God and of the Lamb beheld in living concretion, comforting, warning, strengthening believers, but judging the world, grace and peace are wished; so also, finally (Revelation 1:5-6

Revelation 12:7-12 — Revelation 12:7-12 . Not only is it in vain that the dragon lays snares for the child (Revelation 12:5 ), but he is now cast down to earth by Michael and his angels, who begin a battle with him and his angels, a crisis which, in its salutary significance

Revelation 14:13 — Revelation 14:13 . A heavenly voice, [3511] concerning which it is in no way said to what person it belongs, [3512] commands John to write down what was itself just proclaimed as a word of revelation of his spirit (viz., Μακάρ . μετʼ αὐτῶν ), because