Bible Commentaries

Matthew 14:15 — 15. ] This ὀψία was the first evening, the decline of the day, about 3 p.m.; the ὀψία in Matthew 14:23 , after the miracle, was late in the night. ἡ ὥρα ] the time of the day is now late , ἦν τῆς ὥρας μικρὸν πρὸ δύντος ἡλίου , Xen. Hell. vii. 2. 22.

Matthew 17:2 — 2. ] μετεμορ . = ἐγένετο τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον Luke. In what way, is not stated; but we may conclude from what follows, by being lighted with radiance both from without and from within. λευκὰ ὡς τὸ φῶς = λευκὸς ἐξαστράπτων Luke; = λευκὰ λίαν , οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι Mark.

Mark 3:16 — 16. καὶ ἐπ .… ] for Σίμωνα , ᾧ ἐπ .… On the list of the Apostles, see note at Matthew 10:2 . The name, according to Mark, seems to be now first given . This, at all events, does not look like the testimony of Peter : but perhaps the words are not to be so accurately pressed.

Mark 9:15 — 15. ] The Lord’s countenance probably retained traces of the glory on the mount; so strong a word as ἐξεθαμβήθησαν would hardly have been used merely of their surprise at His sudden approach: see Exodus 34:29-30 . That brightness, however, terrified the people: this attracts them: see 2 Corinthians 3:7-18 .

Luke 1:26 — 26. ] τῷ ἕκτῳ referring to the πέντε in Luke 1:24 . Ναζαρέτ ] In this particular the information of our Evangelist appears to be fuller than that of Matthew, who seems not to be aware of any residence at Nazareth previous to the birth of our Lord: but see note on Matthew 2:22 .

Luke 12:54 — 54. ] There is a somewhat similar saying of our Lord at Matthew 16:2 ff., but differing both in its occasion and its substance. τὴν νεφ ., just as τὰς νεφέλας , the cloud, that usually rises there: see 1 Kings 18:44 . The west, in Judæa, would be the direction of the sea.

Luke 15:28-32 — 28 32. ] Stier well remarks (iii. 255, edn. 2) that this elder is now the lost son: he has lost all childlike filial feeling; he betrays the hypocrite within. The love and forbearance of the father are eminently shewn the utter want of love and humility in the son strongly contrasted with them.

Luke 2:40 — 40. ] ηὔξανεν in body . ἐκρ ., in spirit: πνεύματι is a correct gloss. “The body advances in stature, and the soul in wisdom … the divine nature revealed its own wisdom in proportion to the measure of the bodily growth.” Cyril. Oxf. transl. p. 30. πληρ ., becoming filled: see Luk 2:52 and note there.

Luke 23:1-5 — 1 5. ] HE IS ACCUSED BEFORE PILATE. Matthew 27:2 ; Matthew 27:11-14 .Mark 15:1-5; Mark 15:1-5 .John 18:28-38; John 18:28-38 . Our account, not entering at length into the words said, gives a particular and original narrative of the things transacted at this interview.

Luke 23:48 — 48. ] Peculiar to Luke. τὰ γενόμενα are the darkness and other prodigies, after which we have no more raillery: men’s tempers are changed, and we here see the result. τύπτοντες … a sign of self-accusation, at least for the time, which is renewed on the preaching of Peter, Acts 2:37 .

John 9:37 — 37. ] These words καὶ ἑώρακας αὐτ . serve to remind the man of the benefit he has received, and to awaken in him the liveliest gratitude: compare Luke 2:30 . They do not refer to a former seeing , when he was healed: this was the first time that he had seen his Benefactor.

Acts 12:7 — 7 .] οἰκήματι , the chamber . It is in St. Luke’s manner to relate simultaneously the angelic appearance and the shining of a light around: cf. Luke 2:9 ; Luke 24:4 ; ch. Acts 10:30 . The light accompanied, or perhaps, as suggested here in syr-marg, shone from , the angel.

Acts 14:19 — 19. πείσαντες τοὺς ὄχλ. ] ἄπιστοι γὰρ Λυκάονες , ὡς καὶ Ἀριστοτέλης μαρτυρεῖ . Schol. on Homer, Il. δ . 88, 92. They stoned him, not in the Jewish method, but tumultuously and in the streets, dragging him out of the city afterwards. He refers to this stoning, 2 Corinthians 11:25 , ἅπαξ ἐλιθάσθην .

Acts 20:14 — 14. Μιτυλήνην ] The capital of Lesbos, on the E. coast of the island, famed (Hor. Od. i. 7. 1: Epist. i. 11.17) for its beautiful situation. It had two harbours: the northern, into which their ship would sail, was μέγας κ . βαθύς , χώματι σκεπαζόμενος , Strabo, xiii. 2, p. 137.

1 Corinthians 14:38 — 38 . ἀγνοείτω ] implying both the hopelessness of reclaiming such an one, and the little concern which his opposition gave the Apostle. The other reading, ἀγνοεῖται , gives a passable sense ‘he is ignored,’ scil. by God: cf. ch. 1Co 8:2-3 ; 1 Corinthians 13:12 ; Galatians 4:9 .

2 Corinthians 10:11 — 11. ] λογιζέσθω , as in 2 Corinthians 10:7 . ὁ τοιοῦτος , viz. who thus speaks. The introduction of the verse without any connecting particle gives force and emphasis. After παρόντες supply ἐσμεν , not ἐσόμεθα Not only the conduct of the Apostle on his next visit, but his general character , is in question.

1 Thessalonians 5:25 — 25 .] Cf. Romans 15:30 ; Ephesians 6:19 ; Colossians 4:3 ; 2 Thessalonians 3:1 . περί is not so definite as ὑπέρ pray concerning us make us the subject of your prayers our person our circumstances our apostolic work. Ellic. however remarks, that this distinction is precarious; and hardly appreciable.

2 Thessalonians 3:12 — 12 .] παρακαλοῦμεν , scil, αὐτούς . ἐν κυρ . see on 2 Thessalonians 3:6 . μετὰ ἡσυχ . may be taken either subjectively, with a quiet mind ; or objectively, with quietness , i.e. in out ward peace. The former is most probable, as addressed to the offenders themselves. ἑαυτῶν , emphatic that which they themselves have earned.

1 Timothy 2:5 — 5 .] For (further grounding of the acceptableness of prayer for all men, in the UNITY of God. But this verse is joined by the γάρ directly to the preceding, not to 1 Timothy 2:1 . Chrys. gives it rightly δεικνὺς ὅτι σωθῆναι θέλει πάντας ) there is ONE God (He is ONE in essence and one in purpose not of different minds to different nations or individuals, but of one mind towards all. Similarly Romans 3:30 , and, which is

Revelation 16:13-16 — 13 16 .] And I saw (notice the curious reading of [120] , which derives some interest from the absence of any participle to signify “ going forth ”) out of the mouth of the dragon (who is still in the prophetic scene, giving his power to the beast, ch. Rev 13:2 ) and out of the mouth of