Bible Commentaries

Mark 14:1 — 1. ] τὸ πάσχα καὶ τὰ ἄζ ., classed together, because the time of eating the Passover was actually the commencement of the feast of unleavened bread. The announcement by our Lord of his approaching death ( Mat 26:2 ) is omitted by Mark and Luke.

Luke 14:9 — 9. ] σὲ καὶ αὐτόν , not, ‘ thyself also ,’ (see ch. Luke 2:35 ,) but thee and him, as E. V. ἐρεῖ , not dependent on μή , but future. ἄρξῃ … κατ . ] The form of expression sets forth the reluctance and lingering with which it is done.

Luke 19:29 — 29. ] The name, when thus put, must be accentuated ἐλαιών , for when it is the genitive of ἐλαία the article is prefixed ( Luk 19:37 ). Luke uses this same expression elsewhere, see reff. Josephus has διὰ τοῦ ἐλαιῶνος ὄρους , Antt. vii. 9. 2.

Luke 2:19 — 19. ] συνετ ., in her memory . ῥήμ . may have its literal sense, words: viz. those spoken by the shepherds: or its Hebraistic, as above, Luke 2:15 , which is more probable all these things now spoken of. συμβ ., revolving them comparing one with another.

Luke 3:10 — 10. ] Olshausen refers to the answer to a similar question under the N.T. dispensation, Acts 2:37 . See also Acts 16:30 ; Acts 22:10 . Deeds of justice and charity are the very first fruits of repentance: see Micah 6:8 .

Luke 5:12-16 — 12 16. ] HEALING OF A LEPER. Matthew 8:2-4 .Mark 1:40-45; Mark 1:40-45 . In Matt. placed immediately after the Sermon on the Mount; in Mark and here, without any note of time: see notes on Matt.

Luke 9:39 — 39. ] κράζει i.e. the child there is a rapid change of subject, see ch. Luke 17:2 ; Luk 19:4 alli [75] . and Winer, § 67. 1. c, edn. 6. [75] alli= some cursive mss. συντρίβον is perhaps literal bruising him.

John 7:2 — 2. ] See Deuteronomy 16:13-17 . Josephus, Antt. viii. 4. 1, calls this ἑορτὴ ἁγιωτάτη καὶ μεγίστη . It began on the 15th (evening of 14th) of Tisri [Sept. 28], and lasted till the evening of the 22nd [Oct. 6].

Acts 11:2 — 2. ] οἱ ἐκ περιτομῆς must have come into use later as designating the circumcised generally: in this case all those spoken of would belong to the circumcision. Luke uses it in the sense of the time when he wrote the account.

Acts 20:20 — 20. ὑπεστειλάμην ] So again Acts 20:27 . The sense in Gal 2:12 is similar, though not exactly identical ‘ reserved himself,’ withdrew himself from any open declaration of sentiments. In Heb 10:38 it is different. τῶν συμφερ .] See reff.

Acts 21:40 — 40. τῇ Ἑβρ . διαλ .] The Syro-Chaldaic, the mother-tongue of the Jews in Judæa at this time: his motive is implied (ch. Act 22:2 ) to be, that they might be the more disposed to listen to him.

Acts 7:25 — 25. ] The present, δίδωσιν , sets forth the work of liberation as already begun by the act just related, see reff. Here we have again the resistance to the Holy Spirit hinted: see Acts 7:51 , and note on Acts 7:2 .

2 Timothy 1:3-5 — and grandmother of Timotheus, which was already in the Apostle’s mind. We may observe that he does not, as De W. charges him, place on the same ground the Jewish and Christian service of God: but simply asserts what he had before asserted, Acts 23:1 ; Acts 24:14 , that his own service of God had been at all times conscientious and single-hearted, and that he had received it as such from his forefathers) in pure conscience, how (not ‘ that ,’ as Chrys. ( εὐχαριστῶ τῷ θεῷ ὅτι μέμνημαί

Hebrews 10:35 — ‘lose not,’ with the vulg., “nolite amittere.” This latter sense is common enough, e. g. Herod. viii. 65, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλέειν : see many more examples in Bleek: and Dio Chrys. (in Wetst.) xxxiv. p. 425, ἐὰν γὰρ ἀλόγως ἐνίοτε ἐγκαλεῖν δόξητε καί τις ὑμῶν περιγένηται , … δέδοικα μὴ τελέως ἀποβάλητε τὴν παῤῥησίαν . But seeing that we have such expressions as κατέχειν τὴν παῤῥησίαν , ch. Hebrews 3:6 , it is more probable that the other meaning is intended.

Hebrews 13:16 — γὰρ εὐποιΐα οὐ λίαν κέκριται ) and communication (of your means to others who are in want, see reff.: an usage of the word which, as Bleek remarks, sprung up in the primitive Christian church, as also the corresponding one of the verb: see on ch. Heb 2:14 ) be not forgetful ( Heb 13:2 ): for with such sacrifices (viz. εὐποιΐᾳ καὶ κοινωνίᾳ , not including Hebrews 13:15 , which is complete in itself) God is well pleased ( εὐαρεστοῦμαί τινι (ref.) is not elsewhere found in N. T. or LXX, but in the

James 2:26 — 26 .] General conclusion to the argument , but in the form of a comparison, as in James 2:17 . For ( γάρ binds the verse on to the foregoing, and makes it rather depend on this axiom, than this axiom a conclusion from it: ‘it must be so, Rahab

1 Peter 1:15 — which this holiness is to be put on. But the passive sense of ἐγενήθην must not be every where pressed: see notes on 1 Thessalonians 1:5 ; Hebrews 4:3 . The attempt to assign an agent wherever ἐγενήθην is used, quite breaks down in some passages, e. g. 2 Corinthians 3:7 ; 2Co 7:14 ) holy in all (manner of, every instance of: not πάσῃ τῇ nor τῇ πάσῃ : nor need we suppose, as De W., an irregular construction such as it is almost impossible to avoid recognizing in Eph 2:21 ) behaviour (conversation,

1 Peter 5:2 — 2 .] tend ([or keep ] the aor. stronger than the pres. in the imperative: gathering together the whole ποιμαίνειν into one ποίμαναι as the act of the life) the flock (compare the injunction given to St. Peter himself in John 21:16 , ποίμαινε τὰ πρόβατά

1 John 1:5-10 — 5 2:28 .] FIRST PART OF THE EPISTLE: the message, that, if we would have communion with Him who is Light, we must walk in light, keeping His commandments . See the discussion on the division of the Epistle, in the Prolegomena.

1 John 2:1-28 — 5 2:28 .] FIRST PART OF THE EPISTLE: the message, that, if we would have communion with Him who is Light, we must walk in light, keeping His commandments . See the discussion on the division of the Epistle, in the Prolegomena.