Bible Commentaries

Matthew 10:28 — 28. ] φοβεῖσθαι ἀπό is a Hebraism, יָרֵא מִן . The present indicates the habit . On the latter part of this verse much question has of late been raised, which never was, as far as I have been able to find, known to the older interpreters. Stier designates

John 1:28 — 28. ] The common reading, Βηθαβαρᾷ , is owing to a conjecture of Origen, the grounds of which he thus states: ὅτι μὲν σχεδὸν ἐν πᾶσι τοῖς ἀντιγράφοις κεῖται “ ταῦτα ἐν Βηθανίᾳ ἐγένετο ” οὐκ ἀγνοοῦμεν , καὶ ἔοικε τοῦτο καὶ ἔτι πρότερον γεγονέναι

John 1:29 — 29. ] τῇ ἐπαύριον , the day after. Those who wish to introduce the Temptation between John 1:28-29 , interpret it, ‘ on some day after .’ Thus Euthym [29] τῇ ἐπ ., μετὰ τὴν ἀπὸ ἐρήμου κάθοδον αὐτοῦ δηλονότι . But this sense of τῇ ἐπ .,

Acts 16:12 — 12. Φιλίππους ] Philippi was built as a military position on the site of the village Krenides (also called Datos, Appian, Bell. Civ. iv. 105, οἱ δὲ Φίλιπποι πόλις ἐστίν , ἣ Δάτος ὠνομάζετο πάλαι , καὶ Κρηνίδες ἔτι πρὸ Δάτου · κρῆναι γάρ εἰσι περὶ τῷ

Acts 19:9 — the Jews), where he might assemble the believing Jews quietly, and also invite the attendance of Gentiles to hear the word. But it is also possible that, as commonly supposed, Tyrannus may have been a Gentile sophist. The name occurs as a proper name, 2Ma 4:40 Ed-vat. ( Αυρανου [95] [96] ), and with τινος (see var. readd.). [95] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then

Acts 8:9 — Σίμων ] Neander, in the course of some excellent remarks on this whole history (see further on Act 8:14 ), identifies, and I believe with reason, this Simon with one mentioned as living from ten to twenty years after this by Josephus, Antt. xx. 7. 2, καθ ʼ ὃν καιρὸν τῆς Ἰουδαίας ἐπετρόπευσε Φῆλιξ , θεασάμενος ταύτην (Drusilla) … λαμβάνει τῆς γυναικὸς ἐπιθυμίαν , καὶ Σίμωνα ὀνόματι , τῶν ἑαυτῷ φίλων , Ἰουδαῖον , κύπριον δὲ γένος , μάγον εἶναι σκηπτόμενον , τέμπων πρὸς αὐτὴν ἔπειθε τὸν ἄνδρα καταλιποῦσαν

Romans 8:28 — 28 .] Having given an example, in prayer , how the Spirit helps our weakness , and out of our ignorance and discouragement brings from God an answer of peace, he now extends this to all things all circumstances by which the Christian finds himself

Ephesians 4:17 — all in the course of the argument, and μηκέτι here is not without reference to μηκέτι in Ephesians 4:14 . The fervid style of St. Paul will never divide sharply into separate logical portions each runs into and overlaps the other) I say (see Romans 12:3 . There is no need to understand δεῖν before the infinitive which follows. The μηκ . ὑμ . περιπατεῖν is the object of λέγω expressed in the infinitive, just as regularly as in βούλομαί σε λέγειν . That an imperative sense is involved, lies in the

1 Timothy 4:8 — actiones, ut sunt vigiliæ, longa inedia, humi cubatio, et similia,’ Calv. But against this are two considerations: 1) that these are not now in question, but the immediate subject is the excellence of being trained and thoroughly exercised in piety: 2) that if they were, it would hardly be consistent with his previous severe characterization of these austerities, 1 Timothy 4:3 , to introduce them thus with even so much creditable mention. Wiesinger has taken up this meaning again and contended very

2 Timothy 3:10-17 — ad mea instituta, perge modo qua cœpisti’), Aret., De W., Huther, Wiesinger, all. The aorist is both less obvious and more appropriate than the perfect : this was the example set before him, and the reminiscence, joined to the exhortation of 2 Timothy 3:14 , bears something of reproach with it, which is quite in accordance with what we have reason to infer from the general tone of the Epistle. Whereas the perfect would imply that the example had been really ever before him, and followed

2 Timothy 4:16 — the orator or patronus , and the advocati : speaking of the former he says, ‘orat reus, urgent advocati ut invehamur, ut maledicamus, &c.’ But in Tacit. Annal. xi. 6, the orators are called advocati ) adjuvare solebant. Id Cicero, cap. 29, pro Sulla, adesse supplici , et cap. 14, pro Milone, simpliciter adesse dicit. Græci dicunt nunc παραγίνεσθαι , nunc παρεῖναι , nunc συμπαρεῖναι .” Wolf. So Demosth., κατὰ Νεαίρας , 1369. 17, συμπαραγενόμενος αὐτῷ δοκιμαζομένῳ ), but all

Hebrews 11:27 — 27 .] By faith, he left Egypt, not fearing the wrath of the king ( when? this is much disputed. Was it when he fled after the murder of the Egyptian? or when he left Egypt with the children of Israel, of which Jos. says, Antt. ii. 11. 1, κατέλιπον τὴν

Hebrews 12:9 — 9 .] Then again ( εἶτα brings in a fresh argument: “furthermore,” as E. V. “deinde considerare debemus,” Primas. It is taken interrogatively here by Raphel, al., as in Plato, Apol. Socr. p. 28 B, εἶτ ʼ οὐκ αἰσχύνει , ὦ Σώκρατες κ . τ . λ .; But, 1. this would be only admissible in the case of strong indignation being expressed, which is not so here: and, 2. it would certainly require καὶ οὐ πολὺ μᾶλλον κ . τ . λ .), we once had (imperfect,

Hebrews 5:5 — δοξάζειν is here used in its most general sense, of all those steps of elevation by which the dignity might be attained: see especially ref. John, which is exceedingly useful to the right understanding here. De Wette (so also Hofmann, Schrb. ii. 1. 182. See Delitzsch’s note) is certainly very far wrong, in taking ἐδόξασεν of the ultimate well-known glorification of Christ, properly so called (ch. Heb 2:9 ), for thus confusion is introduced into the members of the parallel, seeing that this sentence,

Hebrews 7:5 — perhaps more properly, ‘ they of the sons of Levi, when they receive the priesthood :’ in either case meaning the family of Aaron, not as Wolf, al., the whole tribe of Levi, which indeed was appointed by God to receive tithes, see Numbers 18:20 ; the words οἱ ἐκ τῶν υἱῶν Λ . will not admit of this interpretation. The Writer speaks of the custom, whereby not all the Levites, but the priests only, received tithes. λαμβάνοντες , as frequently, ‘capessentes,’ taking as of course

James 2:1 — 3:1 . The interrogative with μή may not always require a negative answer, but it always implies a doubt as to the fact questioned: ‘Surely.… not …?’ e. g. μήτι οὗτός ἐστιν ὁ χριστός : “Surely this cannot be the Christ?” John 4:29 ; μὴ πλείονα σημεῖα ποιήσει ; “Surely he will not do more signs?” John 7:31 ; &c. See Winer, § 57. 3, b. And this clearly cannot be the case here) in respectings of persons ( ἐν , ‘in,’ i. e. in the practice of, in the midst

James 5:12 — 12 .] This dehortation from swearing is connected with what went before by the obvious peril that they, whose temptations were to impatience under suffering, might be betrayed by that impatience into hasty swearing and imprecations. That this suffering

Revelation 1:2 — 2 .] who testified of the word of God and the testimony of Jesus Christ, whatsoever things he saw (these words must, in all fairness of construction, be referred to this present book, and not, as by some of the older Expositors, and recently by Ebrard,

Revelation 10:1-11 — the souls of the martyrs had been commanded ἵνα ἀναπαύσωνται ἔτι χρόνον μικρόν , ch. Revelation 6:11 , that χρόνος οὐκέτι ἔσται , but that in the days of the seventh angel, when he is about to blow, the whole mystery of prophecy would be fulfilled. 2) The same angel gives to the Seer the open little book, with a distinct announcement that he is to begin a new series of prophecies, and that series, by what immediately follows, ch. Revelation 11:1 ff., evidently relating to the church of God in an

Revelation 11:1-14 — the souls of the martyrs had been commanded ἵνα ἀναπαύσωνται ἔτι χρόνον μικρόν , ch. Revelation 6:11 , that χρόνος οὐκέτι ἔσται , but that in the days of the seventh angel, when he is about to blow, the whole mystery of prophecy would be fulfilled. 2) The same angel gives to the Seer the open little book, with a distinct announcement that he is to begin a new series of prophecies, and that series, by what immediately follows, ch. Revelation 11:1 ff., evidently relating to the church of God in an