Bible Commentaries

Matthew 10:9 — Mar 6:8 ) χαλκόν , in Luke ( Luk 9:3 ) ἀργύριον : here all the three current metals in order of value, connected by the μηδέ introducing a climax no gold, nor yet silver, nor yet brass (so again in Mat 10:10 ) in their ζῶναι (= βαλάντια Luk 10:4 ). (2) Food: here πήρα ( θήκη τῶν ἄρτων , Suidas), in Mark μὴ ἄρτον , μὴ πήραν : similarly Luke. (3) Clothing μηδὲ δύο χιτ .: so Mark and Luke μηδὲ ὑποδ .; in Mark expressed by ὑποδεδεμένους σανδάλια : explained in Luke 10:4 , by μὴ βαστάζετε ὑποδ .,

Matthew 14:4 — living ,’ is hardly needed, in the presence of the two unqualified synchronous participles, φρονήσασα and διαστᾶσα . Besides, the part. is not ἀπο στᾶσα , as erroneously quoted by the Bp. of Exeter [Philpotts]: see his published speech of Feb. 25, 1851, note.) The same is surely implied by the whole narrative, and the word μετοικίσασθαι , Antt. xviii. 5. 1. (2) The former wife of Antipas was still living , and fled to her father Aretas on hearing of his intention to marry Herodias: Jos. ibid.

Matthew 14:6 — 6. γενεσίοις ] the birthday. This name was given in classical Greek to an anniversary celebration of the memory of the dead . So Herod., iv. 26, having described such a celebration among the Issedones, adds, παῖς δὲ πατρὶ τοῦτο ποιέει κατάπερ οἱ Ἕλληνες τὰ γενέσια . Phrynichus, Hesych [134] , and Ammonius lay it down that γενέσια is not to be used for γενέθλια , a birthday . But the adj.

Matthew 21:19 — [158] CODEX PURPUREUS. “These fragments (of the sixth century ) are found in three places: four leaves are in the British Museum (Cotton. C. xv.), denoted J or I by Wetstein and others; two are at Vienna (Imperial Library, Cod. Theol. Gr. Num 2:1-34 Lambec.), to which the notation N was formerly restricted; and six in the Vatican (No. 3785), called by Scholz Γ . Edited by Tischendorf in his Monumenta Sacra, 1846.” (Tregelles.) To these must now be added some further fragments collated

Matthew 27:60 — who so likely to provide a tomb, as he whose pious care for the Body was so eminent? All that we can determine respecting the sepulchre from the data here furnished is, (1) That it was not a natural cave, but an artificial excavation in the rock. (2) That it was not cut downwards , after the manner of a grave with us, but horizontally, or nearly so , into the face of the rock this I conceive to be implied in προσκυλίσας λίθ . μέγ . τῇ θύρᾳ τοῦ μν ., as also by the use of παρακύπτω John 20:5 ;

Luke 1:34-35 — after the manner in which so wonderful a thing should take place; not, how shall I know this? it takes for granted that it shall be , and only asks, How? πνεῦμα ἅγ . ] the Holy Spirit the creative Spirit of God, of whom it is said, Genesis 1:2 , that He ἐπεφέρετο ἐπάνω τοῦ ὕδατος . But as the world was not created by the Holy Ghost , but by the Son , so also the Lord was not begotten by the Holy Ghost , but by the Father: and that, before the worlds . “No more is here to be attributed

Luke 10:1-16 — asserting that this was the same mission. The discourse addressed to the Seventy is in substance the same as that to the Twelve, as the similarity of their errand would lead us to suppose it would be. But there is, as Stier has well remarked (iii. 89, edn. 2), this weighty difference. The discourse in Matthew 10:0 in its three great divisions (see notes there), speaks plainly of an office founded, and a ministry appointed, which was to involve a work, and embrace consequences, co-extensive , both in space

Luke 4:28-30 — 28 30. ] The same sort of rage possessed the Jews, Acts 22:22 , on a similar truth being announced to them. This whole occurrence, whenever it happened in our Lord’s ministry, was but a foreshadowing of His treatment afterwards from the whole nation

John 18:36 — 36. ] This answer goes to explain the injustice of the charge of διαστρέψαι τὸ ἔθνος ( Luk 23:2 ), and to shew Pilate something of the nature of the kingdom which Jesus really came to establish. οὐκ … ἐκ τοῦ κόσ . τούτου ] not belonging to (ch. John 8:23 ; Joh 10:16 ) this world; not springing from, arising out of this world; and

John 4:20 — 20. ] ἐν τῷ ὄρει τούτῳ Mount Gerizim, on which once stood the national temple of the Samaritan race. In Neh 13:28 we read that the grandson of the high-priest Eliashib was banished by Nehemiah because he was son-in-law to Sanballat, the Persian satrap

John 4:23 — 23. ] The discourse returns to the ground taken in John 4:21 , but not so as to make Joh 4:22 parenthetical only: the spiritual worship now to be spoken of is the carrying out and consequence of the σωτηρία just mentioned, and could not have been brought

John 4:47-48 — Samaritan woman was of His ‘not breaking the bruised reed.’ The little spark of faith in the breast of this nobleman is by Him lit up into a clear and enduring flame for the light and comfort of himself and his house. καταβῇ ] See on ch. John 2:12 . The charge brought against them, ἐὰν μὴ κ . τ . λ ., does not imply, as some (Raphel and Storr) think, that they would not believe signs and wonders heard of , but required to see them (thus laying the stress on ἴδητε ) for in this case the

John 5:17 — scatters himself in his work, and therefore he must collect himself anew, and have seasons for so doing. But with Him who is one with the Father, it is otherwise. In Him the deepest rest is not excluded by the highest activity.” (Trench, Mir. p. 257, edn. 2.)

John 7:6-9 — 6 9. ] ὁ καιρ . ὁ ἐμ . can hardly be taken as directly meaning ‘ the time of my sufferings and death,’ but as ἡ ὥρα μου in ch. John 2:4 : ‘My time for the matter of which you speak, viz. manifestation to the world.’ That (ch. Joh 12:32 ) was to take place in a very different manner. But they , having no definite end before them, no glory of God to shew forth, but being

Acts 17:15 — 15. καθιστ . ] So Odyss. v. 274, τούς μ ʼ ἐκέλευσα Πύλονδε καταστῆσαι καὶ ἐφέσσαι , and Arrian, Ind. xxvii. 1, καταστήσειν αὐτοὺς μέχρι Καρμανίας . Who these were is not said. The course of Timotheus appears to have been, as far as we can follow it from the slight notices given,

Acts 2:2 — 2. ἦχ . ὥσπ . φερ . πνοῆς βιαίας ] could not be better rendered than in E. V., a sound at of a rushing mighty wind . The distinction between πνοῆς and πνεύματος , on which De Wette insists, can hardly be expressed in our language. It is possible

Acts 2:38 — 38. ] μετανοήσατε , not, as in Matthew 3:2 ; Matthew 4:17 , μετανοεῖτε . The aorist denotes speed , a definite, sudden act: the present, a habit, more gradual, as that first moral and legal change would necessarily be. The word imports change of mind ; here, change from thinking Jesus an impostor,

Acts 6:7 — seeing that these seven were not only servants of tables, but men full of the Holy Ghost and of wisdom: and we soon hear of the part which Stephen bore in the work. πολὺς ὄχλ . τ . ἱερέων ] The number of priests who returned from Babylon, Ezra 2:36-39 , was 4289: and the number would probably have much increased since then. No evasion of the historian’s assertion is to be attempted. Casaubon, approved by Beza and Valcknaer, would read, πολύς τε ὄχλος , καὶ τῶν ἱερέων (sc. τινὲς ) ὑπ .;

Hebrews 5:7 — the incident which is about to be brought in, as contrasted with His present days of glorification in the Spirit. προσφέρειν δέησιν is found in Achil. Tat. vii. 1 (Bl.), ὡς δὲ οὐκ ἔπειθεν .… δευτέραν αὐτῷ προσφέρει δέησιν , and Longin. Pastoral. ii. 23: Jos., B. J. iii. 8. 3, has προσφέρει εὐχήν . ἱκετηρία is properly an adjective used of κλάδος , ῥάβδος , &c. held out by the ἱκέτης . So Philo, Legat. ad Caium, § 36, vol. ii. p. 586, γραφὴ δὲ μηνύσει μου τὴν δέησιν , ἣν ἀνθ ʼ ἱκετηρίας προτείνω

Revelation 22:18-20 — 18 20 .] Final solemn warning of the Apostle . I (emphatic) testify to every one (or, “ of every one,” by a very common N. T. construction: see reff. for both usages) who heareth the sayings of the prophecy of this book, If any one add (aor.