Bible Commentaries

Matthew 12:10 — Matthew 12:10 . καὶ ἰδοὺ , here, as in Matthew 8:2 , Matthew 9:2 , introducing in a lively manner the story. ξηράν , a dry hand, possibly a familiar expression in Hebrew pathology (De Wette); useless, therefore a serious enough affliction for a working man (a mason, according to Hebrew Gospel, Jerome

Matthew 21:3 — challenged. ἐρεῖτε , ye shall say, future with imperative force. ὅτι , recitative, introducing in direct form the words of the Master. ὸ Κύριος , the Lord or Master; not surely = Jehovah (Alford, G. T.), but rather to be taken in same sense as in Matthew 8:25 , or in Matthew 21:30 of this chap. αὐτῶν χρείαν ἔχει , hath need of them; in what sense? Looking to the synop. narratives alone, one might naturally infer that the need was physical , due to the fatigue of a toilsome, tedious ascent. But according

Matthew 21:44 — Matthew 21:44 . his verse, bracketed by W. H [120] , found in the same connection in Lk. (Luke 20:18 ), looks rather like an interpolation, yet it suits the situation, serving as a solemn warning to men meditating evil intentions against the Speaker. ὁ πεσὼν : he who falls on the stone, as if stumbling against it (Isaiah 8:14 ). συνθλασθήσεται , shall

Matthew 26:28 — Matthew 26:28 . τὸ αἷμά μου : the very colour of the wine suggestive; hence called αἷμα σταφυλῆς in Deuteronomy 32:14 ; my blood, pointing to the passion, like the breaking of the bread. τῆς διαθήκης (for the two gen. μου τ . δ . dependent on αἷμα , vide Winer,

Matthew 8:21-22 — Matthew 8:21-22 . Another disciple . Ἕτερος , another, not only numerically ( ἄλλος ), but in type. The first was enthusiastic; this one is hesitating, and needs to be urged; a better, more reliable man, though contrasting with his neighbour unfavourably. τῶν

Mark 1:28 — Mark 1:28 . ἡ ἀκοὴ , the report, as in Matthew 14:1 ; Matthew 24:6 . εὐθὺς , expressive of the lightning speed with which rumour travels = πανταχοῦ = πανταχοῖ , in every direction. εἰς ὅλην τ . π . τ . Γαλ ., a vague phrase suggestive of a wide range of circulation,

Mark 8:1 — Mark 8:1 . ἐν ἐκείναις ταῖς ἡμέραις : a vague phrase, used only once again in this Gospel (Mark 1:9 , in reference to Jesus going from Nazareth to be baptised), indicating inability to assign to the following incident a precise historical place. Cf. Matthew

Mark 9:10 — Mark 9:10 . τὸν λόγον ἐκράτησαν , they kept the word; i.e. , if the verb be taken in the sense of Mark 7:3-4 ; Mark 7:8 , gave heed to the Master’s prohibition of speech concerning what had just happened, at least till after the resurrection strictly complied with His wish. If we connect πρὸς ἑαυτοὺς with ἐκράτ ., the meaning will be: they kept the saying to (with)

Luke 1:78 — Luke 1:78 . διὰ σπλάγχνα , etc., on account of, etc., indicating the fountain-head of salvation the mercy of God, described in Hebrew phrase as the bowels of mercy of our God . ἐπισκέψεται : the future (aorist in T.R.), though in few MSS. ( [15] [16] [17] ),

Luke 18:1 — Luke 18:1 . παραβολὴν : the story is a parable in so far as it teaches by an incident in natural life the power of perseverance with reference to the spiritual life. πρὸς , in reference to, indicating the subject or aim of the parable de (so Kypke, with examples).

John 17:8 — John 17:8 . ὅτι τὰ ῥήματα … ἀπέστειλας . The result achieved, John 17:7 , was due to the fidelity of the messenger, τὰ ῥήματα … δέδωκα αὐτοῖς , and to the receptiveness of those prepared by God, αὐτοὶ ἔλαβον , etc. cf. John 16:30 . ἐγὼ περὶ αὐτῶν ἐρωτῶ . He

John 6:49-50 — maintains in continuance and precludes death. Taken in connection with the context, the words interpret themselves. Godet however says: “Jesus, both here and elsewhere, certainly denies even physical death in the case of the believer. Cf. John 8:51 . That which properly constitutes death, in what we call by this name, is the total cessation of moral and physical existence. Now this fact does not take place in the case of the believer at the moment when his friends see him die.” This seems

John 9:7 — νίψαι εἰς , is not an uncommon construction. But John 9:11 , which gives the same command in a different form, shows that the man understood that εἰς followed ὕπαγε and not νίψαι , The pool of Siloam, supplied from the Virgin’s fountain (Isaiah 8:6 ), lay at the south-east corner of Jerusalem in the Kidron Valley. On the opposite side of the valley lies a village Silwan representing the old name. The name is here interpreted as meaning “Sent” [ שָׁלוּחַ , missus ; not שִׁילוֹחַ

Hebrews 5:9 — became αἴτιος σωτηρίας αἰωνίου author, or cause of eternal salvation, in fulfilment of the call to an eternal priesthood, Hebrews 5:6 εἰς τὸν αἰῶνα and Hebrews 5:10 . αἴτιος frequently used in a similar sense from Homer downwards, as in Diod. Sic., iv. 82, αἴτιος ἐγένετο τῆς σωτηρίας . Aristoph., Clouds , 85, οὗτος γὰρ ὁ θεὸς αἴτιός μοι τῶν κακῶν . Philo, De Agri. , 22, πᾶσι τοῖς ὑπακούουσιναὐτῷ with a reference to τὴν ὑπακ . of Hebrews 5:8 . The saved must pass through an experience similar to the

Hebrews 9:21 — with blood and so cleansed on the day of Atonement. When first erected ἡ σκηνὴ καὶ πάντα τὰ σκεύη αὐτῆς were anointed with oil (Exodus 40:9 ) but Josephus records a tradition that it was consecrated not only with oil but also with blood ( Ant . iii. 8, 6). It seems that the author adopts this tradition, and ascribes to Moses at the original consecration of the tabernacle the cleansing rites which afterwards were annually performed by Aaron on the day of Atonement.

1 Peter 2:4 — which the Gentiles come and the just ascend. λίθον ζῶντα , a paradox which has no obvious precedent in O.T. Genesis 49:24 speaks of the Shepherd the stone of Israel, but Onkelos and LXX substitute אביך thy father for אבן stone . The Targum of Isaiah 8:14 , however, has אבן מחי a striking stone , for אנגף which might be taken as meaning reviving or living stone , if connected with the foregoing instead of the following words. The LXX supports this connection and secures a good sense by inserting

Revelation 14:5 — adherents are redeemed. But in another aspect their qualities of purity and guilelessness form a sweet sacrifice to God. A Christian not only may be redeemed but may sacrifice himself in the interests of the Redeemer. ψεῦδος . In view of Revelation 21:8 ; Revelation 21:27 , Revelation 22:15 it is superfluous to think of prophets or teachers specially (Weinel, 146 148) in this connexion, although the gifts of utterance and prophecy were particularly associated with asceticism (En. lxxxiii., cviii.,

Revelation 17:14 — in this victory (after Revelation 2:26-27 ). The war fought on their behalf by the Lamb is their fight also ( cf. on Revelation 19:14 ); its success rests on the divine election and their corresponding loyalty ( cf. Revelation 12:11 , Revelation 13:8 ; a Zoroastrian parallel in Yasht xiii. 48; the favourite description of the saints in Enoch as “chosen [and] righteous”; and Passio Perpetuae , xxi., “o fortissimi martyres o uere uocati et electi in gloriam Domini nostri Jesu Christi”).

Revelation 18:7 — Revelation 18:7 . It is probably at this point that the passage drifts over from the conception of a voice heard (Revelation 18:4 ) to that of direct utterance on the part of the prophet; unless we are to suppose that the voice speaks till the close of Revelation

Revelation 8:3 — Revelation 8:3 . Between royalty and ritual the scenery of the Apocalypse fluctuates. It is assumed (as at Revelation 6:9 ), after Revelation 7:15 perhaps, that heaven is a temple, although this is not expressly stated till Revelation 11:19 ; nor is it homogeneous