Bible Commentaries

Romans 12:2 — Romans 12:2 . Infinitives (see the critical notes): συσχηματίζεσθαι , to become like-shaped , and μεταμορφοῦσθαι , to become transformed . The two verbs stand in contrast only through the prepositions , without any difference of sense in the stem-words.

Romans 16:25 — Romans 16:25 . Στηρίξαι ] to make firm and stedfast . Luke 22:32 ; Romans 1:11 ; 1Th 3:2 ; 2 Thessalonians 2:17 , et al. The description of God by τῷ δυναμένῳ ὑμᾶς στηρίξαι corresponds to the entire scope of the epistle. Comp. Romans 1:11 (in opposition

Romans 3:24 — Romans 3:24 . Δικαιούμενοι ] does not stand for the finite tense (as even Rückert and Reiche, following Erasmus, Calvin and Melancthon, think); nor is, with Ewald, Romans 3:23 to be treated as a parenthesis, so that the discourse from the accusative

1 Corinthians 12:12 — 1 Corinthians 12:12 . Illustration of how one and the same Spirit works all the charismata as He will; namely, just as the case stands with the body , that its many members make up its unity, so also does it stand in like manner with Christ , whose

Ephesians 1:14 — Ephesians 1:14 . Ὅς ἐστιν ἀῤῥαβὼν τῆς κληρονομίας ἡμ .] stands in significant relation (as affording more precise information) to ἐσφραγίσθητε : who is earnest of our inheritance ; for in the reception of the Spirit the recipients have obtained the

Ephesians 1:16 — Ephesians 1:16 . Οὐ πσύομαι ] a popular form of hyperbole. My thanksgiving so full and urgent is it can find no end. Comp. 1 Thessalonians 1:2 ; Luke 2:37 ; Herod, vii. 107: τοῦτον δὲ αἰνέων οὐκ ἐπαύετο . εὐχαριστῶν ὑπὲρ ὑμῶν ] to give thanks on your

Ephesians 2:15 — Ephesians 2:15 . Τὴν ἔχθραν ] This, still included in dependence upon λύσας , is now the μεσότοιχον broken down by Christ: (namely) the enmity . It is, after the example of Theodoret (comp. τινές in Chrysostom), understood by the majority (including

Ephesians 2:18 — Ephesians 2:18 . Proof from an appeal to fact for what has just been said: εὐηγγ . εἰρήνην ὑμῖν τ . μακρ . κ . εἰρ . τοῖς ἐγγύς . In this case the main stress of the proof lies in οἱ ἀμφότεροι ἐν ἑνὶ πνεύμ . If, namely, through Christ, both in One

Ephesians 3:10 — Ephesians 3:10 . Ἵνα ] not ecbatic (Thomas, Boyd, Zanchius, Estius, Koppe, Rosenmüller, Flatt, Meier, Holzhausen), introduces the design , not, however, of τῷ τὰ πάντα κτίσαντι , as, in addition to those who understand κτίσ . of the ethical creation,

Ephesians 3:4 — Ephesians 3:4 . In accordance with which ye, while ye read it, are able to discern , etc. [168] ΠΡῸς Ὅ applies to that which Paul ΠΡΟΈΓΡΑΨΕ , and ΠΡΌς indicates the standard of the judging; in accordance with which . See Bernhardy, p. 205;

Ephesians 4:13 — Ephesians 4:13 . Goal, up to the contemplated attainment of which Christ has bestowed the different teachers, Ephesians 4:11 , for the purpose specified in Ephesians 4:12 . μέχρι is put without ἄν (comp. Mark 13:30 ) because the thought of conditioning

Ephesians 4:2 — Ephesians 4:2 . Μετὰ πάσ . ταπεινοφρ . κ . πραότ .] the characteristic dispositions accompanying this περιπατῆσαι ; see Winer, p. 337 [E. T. 471], and with regard to πάσης , on Ephesians 1:8 ; it belongs to both substantives. On the subject-matter,

Ephesians 4:22 — Ephesians 4:22 . Ἀποθέσθαι ὑμᾶς ] dependent on καθώς ἐστιν ἀλήθεια ἐν τῷ Ἰησοῦ . See on Ephesians 4:21 . What is truth in Jesus, Paul states, not in general ( to lay aside, etc .), but individualizingly in relation to the readers; that ye lay aside

Ephesians 5:23-24 — Ephesians 5:23-24 . Ὅτι ἀνὴρ … ἐκκλησίας ] Reason assigned for the ὡς τῷ κυρίῳ just demanded. For the husband is in the marriage relation the same as Christ is in relation to the church; the former, like the latter, is the head. ἀνήρ ] a husband is

Ephesians 5:32 — Ephesians 5:32 . For the understanding of Ephesians 5:31 in the sense of the apostle an exegetical gloss was necessary, which is here given: This mystery is great , is important and exalted in its contents, but I say it , adduce it (namely, this mystery,

Ephesians 6:23 — Ephesians 6:23 f. Twofold wish of blessing at the close, in which, however, Paul does not, as in the closing formulae of the other Epistles, directly address the readers ( μεθʼ ὑμῶν , μετὰ πάντων ὑμῶν , μετὰ τοῦ πνεύματος ὑμῶν ). This variation is to

Colossians 1:21 — Colossians 1:21 . As far as Colossians 1:23 , an application to the readers of what had been said as to the reconciliation, in order to animate them, through the consciousness of this blessing, to stedfastness in the faith (Colossians 1:23 ). καὶ ὑμᾶς

Colossians 1:27 — Colossians 1:27 . Not exposition of the ἐφανερ . τοῖς ἁγ . αὐτοῦ , since the γνωρίσαι has for its object not the μυστήριον itself, but the glory of the latter among the Gentiles . In reality, οἷς subjoins an onward movement of the discourse, so that

Colossians 3 overview — CHAPTER 3 Colossians 3:4 . Instead of ὑμῶν , which Griesb. approves, and Lachm. puts in the margin, but Tisch. 8 in the text, ἡμῶν is read by Elz. Scholz, and Tisch. 7, in opposition to C D* E* F P G א min. Arm. Slav. ed. Vulg. It. and many Fathers

1 Thessalonians 5:6 — 1 Thessalonians 5:6 infers from the Christian’s character as children of the light, the duty to behave conformably to it, i . e. to be watchful and sober , that they might not be taken unprepared by the day of the Lord. καθεύδειν ] denotes,