Bible Commentaries

Matthew 14:25 — 25. ] The fourth watch according to the Roman calculation, which was by this time common among the Jews (who themselves divided the night into three parts or watches). This would be, near the vernal equinox which this was, between three and six in

Matthew 22:15-22 — 15 22. ] REPLY CONCERNING THE LAWFULNESS OF TRIBUTE TO CÆSAR. Mark 12:13-17 . Luke 20:20-26 . On the Herodians , see above, ch. Matthew 16:6 . By the union of these two hostile parties they perhaps thought that the ἐγκάθετοι (Luke), who were to feign themselves

Romans 16:1-2 — 1, 2. ] In all probability Phœbe was the bearer of the Epistle, as stated in the (rec.) subscription. διάκονον ] Deaconess . See 1 Timothy 3:11 , note. Pliny in his celebrated letter to Trajan says, “necessarium credidi, ex duabus ancillis quæ

Romans 3:26 — 26. πρὸς τὴν ἔνδ . κ . τ . λ .] The art. distinguishes this ἔνδειξις from the former, as the fuller and ultimate object , of which that ἔνδειξις was a subordinate part: with a view to the (or His) manifestation of his righteousness in this present

1 Corinthians 9:11 — being identical, stand out in so much the stronger relief against the triple antithesis, ὑμ ῖν , πνευματικά , ἐσπείραμεν , and ὑμων , σαρκικά , θερίσωμεν . If we read the subjunctive, for the usage after εἰ , see Winer, edn. 6, § 41. b. 2, end; ch. 1 Corinthians 14:5 ; 1 Thessalonians 5:10 ; Kühner, § 818 A. 1. The usage is common in Homer, Od. α . 204, al. fr., doubtful in Her od. 2:13; 8:49, 118 , and hardly ever found in Attic writers. See Soph. Œd. Tyr. 198, εἴ τι νὺξ ἀφῇ , and Œd.

1 Corinthians 9:2 — 2 .] At least my apostleship cannot be denied by you of all men, who are its seal and proof. εἰ .… οὐκ εἰμί ] οὐκ , because it belongs closely to the hypothesis: ‘if I am no-Apostle ,’ see ch. 1 Corinthians 7:9 . ἄλλοις , to others

2 Corinthians 11:1-33 — CHAP. 2Co 10:1 to 2 Corinthians 13:13 . ] THIRD PART OF THE EPISTLE. DEFENCE OF THIS APOSTOLIC DIGNITY, AND LABOURS, AND SUFFERINGS, AGAINST HIS ADVERSARIES: WITH ANNOUNCEMENT OF HIS INTENDED COURSE TOWARDS THEM ON HIS ENSUING VISIT.

2 Corinthians 12:1-21 — CHAP. 2Co 10:1 to 2 Corinthians 13:13 . ] THIRD PART OF THE EPISTLE. DEFENCE OF THIS APOSTOLIC DIGNITY, AND LABOURS, AND SUFFERINGS, AGAINST HIS ADVERSARIES: WITH ANNOUNCEMENT OF HIS INTENDED COURSE TOWARDS THEM ON HIS ENSUING VISIT.

2 Corinthians 13:1-13 — CHAP. 2Co 10:1 to 2 Corinthians 13:13 . ] THIRD PART OF THE EPISTLE. DEFENCE OF THIS APOSTOLIC DIGNITY, AND LABOURS, AND SUFFERINGS, AGAINST HIS ADVERSARIES: WITH ANNOUNCEMENT OF HIS INTENDED COURSE TOWARDS THEM ON HIS ENSUING VISIT.

2 Corinthians 2:17 — 17. ] οἱ πολλοί here points definitely at those false teachers, of whom he by and by, ch. 10 12, speaks more plainly. ἐσμεν … καπηλεύοντες ] are not in the habit of adulterating (the word κάπηλος ( Sir 26:29 ) originally signifies any kind of huckster or vender, but especially of wine, and thence, from the frequency of adulteration of wine,

2 Corinthians 5:18 — effects of the death of Christ viz. our reconciliation to God ) are from God (as their source), who reconciled us ( all men , from next verse, where κόσμον is parallel with it) to Himself by means of Christ (as an atonement, an expiatory sacrifice, 2 Corinthians 5:21 , for sin which made us ἐχθροὶ θεοῦ , see Rom 5:10 ), and gave (committed) to us (Apostles, not mankind in general; for had it been so, in the next verse, which is parallel, ἐν αὐτοῖς , not ἐν ἡμῖν , must have stood, after αὐτοῖς

2 Corinthians 7:4 — καύχησις : not here liberty of speech ,’ as Chrys., al. καύχ ., to others , in speaking of them. τῇ παρ ., the consolation (which I have received), viz. that furnished by the intelligence from you. Though this is anticipating what follows 2 Corinthians 7:7 ; 2 Corinthians 7:9 , I cannot but believe it to have been already before the Apostle’s mind, and to have been referred to by the articles before παρακλ . and χαρ . On the construction of πληρόω with an instrumental dative, see

Galatians 4:19 — corrector. My little children (the diminutive occurs only here in St. Paul, but is manifestly purposely, and most suitably chosen for the propriety of the metaphor. It is found (see reff.) often in St. John, while our Apostle has τέκνον , 1 Timothy 1:18 ; 2Ti 2:1 ), Whom (the change of gender is common enough. Meyer quotes an apposite example from Eur. Suppl. 12, θανόντων ἑπτὰ γενναίων τέκνων … οὕς ποτ ʼ … ἤγαγε ) I again (a second time; the former was ἐν τῷ παρεῖναί με , Gal 4:18 ) travail with (bear,

Galatians 5:20 — 20 .] εἰδωλ . , in its proper meaning of idolatry : not, as Olsh., ‘ sins of lust ,’ because of the unclean orgies of idolatry. φαρμ . , either ‘ poisonings ,’ or ‘ sorceries .’ The latter is preferable, as

Philippians 1:15 — second (in which clause the καί refers to the first ) are identical with the ἀδελφοί above. The first were the anti-pauline Christians, of whom we hear so often in the Epistles (see Romans 14:0 .; 1 Corinthians 3:10 ff; 1Co 4:15 ; 1 Corinthians 9:1 ff.; 2 Corinthians 10:1 ff; 2 Corinthians 11:1 ff. &c.). καί , besides those mentioned Philippians 1:14 . But this does not imply that the καί is to be referred to τινες , as Ellic. represents me; it introduces a new motive , διὰ κ . τ . λ ., and consequently,

Philippians 1:3 — 3 .] See the similar expressions, Romans 1:9 ; 1 Corinthians 1:4 ; Ephesians 1:16 ; Col 1:3 ; 1 Thessalonians 1:2 ; Philemon 1:4 . ἐπί here with a dative is hardly distinguishable in English from the same preposition with a genitive in Romans 1:9 ; Ephesians 1:16 ; at , or in : the primitive idea of such construction being addition by close adherence: ‘my

1 Thessalonians 1:6 — spirit under sufferings. This it was in which they imitated the Apostles, and their divine Master, and which made them patterns to other churches (see below). For this θλῖψις in which they ἐδέξαντο τὸν λόγον , see Acts 17:5-10 ; ch. 1 Thessalonians 2:14 ; 1Th 3:2-3 ; 1 Thessalonians 3:5 . δεξάμενοι ] in that ye received . χαρὰ πνεύματος ἁγίου (ref.), joy wrought by the Holy Spirit . On the gen. of origin, see Ellic.’s note here.

1 Thessalonians 2:11 — which may also be: but here the construction is simple without such a supposition. Both παρακλ . and παραμυθ . seem here best taken, with Lünem., as applying to exhortation , but in a sense nearly allied to consolation: see note on 1 Thessalonians 2:3 . The subject of the exhortation follows, εἰς τὸ κ . τ . λ .: and this would be closely connected with their bearing up under trouble and persecution: cf. 1 Thessalonians 2:14 ff.

1 Timothy 5:5 — set and continues to set her hope. ἐπὶ τὸν θεόν , on God as its portion and ultimate aim, as distinguished from ἐπὶ τῷ θεῷ , ch. 1 Timothy 4:10 , on God as its present stay. προσμένει ] compare reff., and the similar use of προσκαρτερεῖν , Romans 12:12 , Colossians 4:2 . ταῖς δεής . κ . ταῖς προσευχ . ] see on ch. 1 Timothy 2:1 . The articles may refer to the public prayers of the Church, or may be possessive ‘to her supplications and her prayers:’ or may serve merely to designate

Hebrews 10:2 — 2 .] For (if it were so, if the law were able to perfect the worshippers) would they ( αἱ αὐταὶ θυσίαι ) not have ceased being offered, on account of the worshippers (the servers in the service of the tabernacle, used here in a wide sense, including