Bible Commentaries

Mark 4:2 — 2. ] Out from among the πολλά , the great mass of His teaching, one parable is selected, which He spoke during it ἐν τῇ διδ . αὐτοῦ .

John 2:12-25 — 12 4:54. ] FIRST MANIFESTATION OF HIMSELF AS THE SON OF GOD: and herein, Joh 2:13 to John 3:36 , IN JERUSALEM AND JUDÆA.

John 3:1-36 — 12 4:54. ] FIRST MANIFESTATION OF HIMSELF AS THE SON OF GOD: and herein, Joh 2:13 to John 3:36 , IN JERUSALEM AND JUDÆA.

John 4:1-54 — 12 4:54. ] FIRST MANIFESTATION OF HIMSELF AS THE SON OF GOD: and herein, Joh 2:13 to John 3:36 , IN JERUSALEM AND JUDÆA.

Acts 19:6 — 6. ] See ch. Acts 8:17 ; Acts 10:46 , and note on ch. Acts 2:4 ; and on ἐπροφ ., ch. Acts 11:27 , note.

Acts 21:19 — 19. ] On the particular kind of attraction (reff.), in a gen. plur. after a partitive adjective, see Winer, edn. 6, § 24. 2. b.

1 Corinthians 7:1-2 — 1, 2 .] Concession of the expediency (where possible) of celibacy, but assertion of the practical necessity of marriage, as a remedy against fornication .

2 Corinthians 11:13 — falsehood and its efficacy to detect it) such men are false Apostles (not, as Vulg. and most expositors, ‘ such false Apostles are ἐργ . δόλ .,’ which destroys the whole emphasis of the sentence, wherein the ὑπερλίαν ἀπόστολοι of 2Co 11:5 are pronounced now to be ψευδ απόστολοι : and besides, suggests an irrelevant comparison between οἱ τοιοῦτοι ψ . and ψ . of some other kind. On the sense, see Revelation 2:2 . ὁ τοιοῦτος is a familiar designation with the Apostle, see reff.),

Galatians 4:30 — (with Ellic.) to the fact that God confirmed Sarah’s words, in order to prove this to be Scripture : the Apostle is allegorizing the whole history, and thus every part of it assumes a significance in the allegory. κληρονομήσῃ ] See Judges 11:2 (LXX), κ . ἐξέβαλον τὸν Ἰεφθάε , κ . εἶπον αὐτῶ , οὐ κληρονομήσεις ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν , ὅτι υἱὸς γυναικὸς ἑταίρας σύ . “The distinction drawn by Hermann on Œd. Col. 853, between οὐ μή with future indicative (duration or futurity) and with

Galatians 6:16 — 16 .] And as many (reference to the ὅσοι of Galatians 6:12 ; and in κανόνι to the εὐπροσωπ . and πηλίκοις γράμμ .? see above) as shall walk by this rule (of Galatians 6:15 . κανών is a ‘straight rule,’ to detect crookedness: hence a norma vivendi . The dative is normal ), peace be (not ‘

Galatians 6:6-10 — 6 10 .] Exhortation (in pursuance of the command in Galatians 6:2 , see below), to liberality towards their teachers, and to beneficence in general .

Ephesians 2:2 — 2 .] in which ( ἁμαρτίαις , the last substantive, but applying in fact to both) ye once walked (we hardly need, as Eadie, al., go back every time to the figure in περιπατεῖν the word has become with the Apostle so common in its figurative sense. See

1 Thessalonians 1:7 — προλαβόντων γενέσθαι διδασκάλους … οὐ γὰρ εἶπεν , ὥστε τύπους γενέσθαι πρὸς τὸ πιστεῦσαι , ἀλλὰ τοῖς ἤδη πιστεύουσι τύπος ἐγένεσθε . But it was not so: for the only church in Europe which was in Christ before the Thessalonian, was the Philippian ( Act 16:12 to Acts 17:1 , see ch. 1Th 2:2 ). Μακ . κ . Ἀχ . ] Cf. Romans 15:26 ; Acts 19:21 ; the two Roman provinces, comprehending Northern and Southern Greece. There is no reference, as Thdrt., to the Greeks being ἔθνη μέγιστα κ . ἐπὶ σοφίᾳ θαυμαζόμενα

1 Timothy 1:18 — present viz. the aberrations of the false teachers, who do not here appear till the exhortation to Timotheus is over. What this command is, is plain from the following. This command I commit (as a deposit, to be faithfully guarded and kept: see ref. 2 Tim. and ch. 1 Timothy 6:20 ; Herod. vi. 86, beginning) to thee, son Timotheus (see on 1Ti 1:2 ), according to (in pursuance of: these words belong to παρατίθεμαί σοι , not as Œc., Flatt, al., to ἵνα στρατεύῃ below) the former prophecies concerning

1 Timothy 3:6 — Mor. (p. 580 c. Palm. Lex.) Hence τυφοῦσθαι , which is used only in this metaphorical sense, to be thus blinded or bewildered with pride or self-conceit. So τετυφωμένος ταῖς εὐτυχίαις , Strabo xv. p. 686, ἐπὶ πλούτοις τε καὶ ἀρχαῖς , Lucian, Necyom. 12. See numerous other examples in Palm and Rost’s Lex., from whence the above are taken) he fall into the judgment of the devil (these last words ore ambiguous. Is τοῦ διαβόλου (1) the genitive objective (as Rom 3:8 ), ‘ the judgment into

Titus 2:1 — 1:11 ; but) the things which befit the healthy teaching (that teaching which is sound and wholesome, not teaching ἃ μὴ δεῖ ): viz., that the aged men (not = πρεσβυτέρους , which implies eldership, and not old age only) be sober (see note on 1Ti 3:2 ), grave (1 Timothy 3:4 , note), self-restrained (a better word for σώφρων would be a valuable discovery: see above on ch. Titus 1:8 , and 1 Timothy 2:9 ; ‘ discreet ’ is good, but not adequate), healthy in their faith, in their love,

Hebrews 7:7 — after a period would best give its sense) without all controversy ( πάντες δὲ κοινῶς καὶ ἀναντιῤῥήτως οἴδαμεν . Thl. See on ch. Heb 6:16 ), the less is blessed by the better (the neuters here serve entirely to generalize, as in τὸ κατέχον οἴδατε , 2 Thessalonians 2:6 , taken up by ὁ κατέχων , Hebrews 7:7 ; see reff.; and Winer, § 27. 5. So Thuc. iii. 11, τὰ κράτιστα ἐπὶ τοὺς ὑποδεεστέρους ξυνεπῆγον : Xen. Anab. vii. 3. 11. On κρείττων , see note, ch. Hebrews 1:4 . It is obvious that the axiom here

James 1:18 — 18 .] The greatest example of this position , that all good and perfect gifts come from Him: mentioned not merely as an example, but as leading on to the following context. Because He willed it (the aor. part. is, 1. contemporary with the verb: 2. slightly causal, involving the condition of the act which follows. It was of His own mere will, ‘proprio motu,’ and the emphasis is on this word. “Exprimit quod Deus pro suo beneplacito nos genuerit, atque ita sibi fuerit causa. Unde

1 Peter 1:20 — 20 .] The preciousness and completeness of this redemption is further enhanced by God’s foreordination of it, and His bringing it to glorious completion in His due time. Who (viz. χριστός , as shewn by the αὐτόν and αὐτῷ below) hath been foreordained

2 John 1:5 — 5 .] And now (so καὶ νῦν , coupling to what has gone before, 1 John 2:28 . It has also a force of breaking off, and passing to that which is the main subject, or most in the Writer’s thoughts, which here is, that this walking in truth is a walking after God’s commandments in love) I entreat thee (see on ἐρωτάω