Bible Commentaries

Matthew 26:30 — 30. ] The ὕμνος was in all probability the last part of the Hallel, or great Hallel, which consisted of Psalms 115:1-18 ; Psalms 116:1-19 ; Psalms 117:1-2 ; Psalms 118:1-29 ; the former part (Ps. 113. 114.) having been sung during the meal. It is unlikely that this took place after the solemn prayer in John 17:1-26 . ἐξῆλθ . ] Luke ( Luk 22:39 ) adds κατὰ τὸ ἔθος namely, of every evening since his return to Jerusalem.

Luke 4:19 — 19. ἐνιαυτ . κυρ . δεκ . ] See Leviticus 25:8-17 , where in Luk 4:10 we find that liberty was proclaimed to all in the land in the year of jubilee (in the prophecy, κηρύξαι = καλέσαι LXX). No countenance is given by this expression to the extraordinary inference from it of some of the Fathers (Clement of Alex., Origen), that the Lord’s public ministry lasted only a year, and something over . Compare John 2:13 ; John 6:4 ; John 13:1 .

Luke 4:2 — 2. ] The literal rendering of the present text will be: Jesus … was led by ( in, in the power of , the ἐν of instrumentality by the conditioning element) the Spirit in the wilderness, being tempted (the pres. part. carries a slight ratiocinative force, as usual) during forty days by the devil. So that St. Luke, as also St. Mark, implies that the temptation continued the whole forty days . οὐκ ἔφ . οὐδ . testifies to the strictness in which the term ‘fasted’ must be taken.

Galatians 2:7 — approval: see Ellic.). They said, ‘Take your own course: preach the Gospel of the uncircumcision to Gentiles, and we will preach the Gospel of the circumcision to Jews.’ ” Jowett. ἰδόντες , viz. by the communication mentioned Galatians 2:2 , coupled with the now manifest results of his preaching among the Gentiles. Compare Acts 15:12 . πεπίστ . (for construction see reff. Acts and 1 Cor. and other examples in Winer, Gram., § 39. 1. a) has the emphasis: they saw that I was (lit.

Galatians 4:20 — 20 .] yea, I could wish (see note on Romans 9:3 . There is a contrast in the δέ between his present anxiety in absence from them and his former παρεῖναι Galatians 4:18 ; similar constructions with δέ are frequent, especially after vocatives, when some

Ephesians 5:27 — 27 .] that (further purpose of ἑαυτ . παρέδωκεν ὑπὲρ αὐτῆς ) He might Himself present to Himself (as a bride, see reff. 2 Cor.: not as a sacrifice (Harl.), which is quite against the context. The expression sets forth that the preparation of the Church

2 Thessalonians 1:5 — 5 .] The sentence, in construction, is in apposition with the preceding τῆς ὑπομ . to ἀνέχεσθε , but in the nominative: ὅ ( τι ) ἐστίν or the like having to be supplied. In Php 1:28 we have the like sentiment, with ἥτις ἐστίν supplied. There is a similar construction in Romans 8:3 . ἔνδειγμα ] cf. ἔνδειξις in ref. a proof: manifested in you being called on and enabled to suffer for Christ, and your adversaries filling up the

1 Timothy 1:15 — 15 .] faithful (worthy of credit: ἀντὶ τοῦ , ἀψευδὴς καὶ ἀληθής , Thdrt. Cf. Revelation 21:5 , οὗτοι οἱ λόγοι ἀληθινοὶ καὶ πιστοί εἰσιν : similarly Revelation 22:6 [or, one belonging to those who are of the πίστις ]. The formula πιστὸς ὁ λόγος is peculiar to the pastoral Epistles, and characteristic I believe of their later age, when certain

1 Timothy 3:3 — two last, and is set off by them) forbearing (reasonable and gentle: φέρειν εἰδότα τὰ πρὸς αὐτὸν πλημμελήματα , Thdrt. See note on Philippians 4:5 , and Trench, N. T. Syn. § xliii.; but correct his derivation, as in that note), not quarrelsome (cf. 2 Timothy 2:24 . Conyb.’s ‘ peaceable ’ is objectionable, as losing the negative character), not a lover of money (‘ liberal ,’ Conyb.: but this is still more objectionable: it is not the positive virtue of liberality

1 Timothy 4:13 — revert to the normal rule of its own presbytery), attend to the (public, see below) reading (“scripturæ sacræ, in ecclesia. Huic adjunguntur duo præcipua genera, adhortatio , quæ ad agendum, et doctrina , quæ ad cognoscendum pertinet, ch. 1Ti 6:2 fin. Romans 12:7 ff.” Beng. This is certainly the meaning; cf. Luke 4:16 ff.: Acts 13:15 ; 2 Corinthians 3:14 , not that of Chrys. ( ἀκούωμεν ἅπαντες , καὶ παιδευώμεθα μὴ ἀμελεῖν τῆς τῶν θείων γραφῶν μελέτης ), Grot., Calv. (“certe fons

1 Timothy 5:1-2 — 1, 2 .] Injunctions respecting his behaviour to the elder and younger of either sex . πρεσβυτέρῳ ] The reference to an office was called in question as early as Chrys. ἆρα τὸ ἀξίωμα νῦν φησιν ; οὐκ ἔγωγε οἶμαι , ἀλλὰ περὶ παντὸς γεγηρακότος . This indeed

1 Timothy 6:1 — adopted the rendering of De W. and Huther, attaching δοῦλοι to the predicate, as the simpler construction. The other, ‘ as many slaves as are under the yoke ,’ making ὑπὸ ζυγόν emphatic as distinguishing either 1) those treated hardly , or 2) those who were under unbelieving masters , has undoubtedly something to be said for it, but does not seem to me so likely, from the arrangement of the words. Had ὑπὸ ζυγόν been intended to bring out any distinction, it would have more naturally preceded

2 Timothy 3:13 — hand: a reason why persecutions must be expected, and even worse and more bitter as time goes on. The opposition certainly, as seems to me (see also Wiesinger and Ellicott), is to the clause immediately preceding, not, as De W. and Huther maintain, to 2 Timothy 3:10 f. There would thus be no real contrast: whereas on our view, it is forcibly represented that the breach between light and darkness, between εὐσέβεια and πονηρία , would not be healed, but rather widened, as time went on) evil men (in

Hebrews 13:17 — (Thdrt. well-remarks, παραινεῖ μὲν τοῖς μαθηταῖς ὑπακούειν τοῖς διδασκάλοις · διήγειρε δὲ κατὰ ταὐτὸν καὶ τοὺς διδασκάλους εἰς πλείονα προθυμίαν · διδάσκει γὰρ αὐτοὺς ἀγρυπνεῖν καὶ τὰς εὐθύνας δειμαίνειν . Chrys. de Sacerdotio, lib. vi. init., vol. i. 2, p. 677 (Migne), says, τὸ γὰρ πείθεσθε τοῖς ἡγ . κ . τ . λ .… ἀποδώσοντες , εἰ καὶ πρότερον εἶπον , ἀλλ ʼ οὐδὲ νῦν σιωπήσομαι · ὁ γὰρ φόβος ταύτης τῆς ἀπειλῆς συνεχῶς κατασείει μου τὴν ψυχήν ): that they may do this (viz. watch , not give an account,

1 Peter 2:8 — stumble, being disobedient to the word ( τῷ λόγῳ belongs to ἀπειθοῦντες , not as E. V. after vulg., Erasm., Luth., Beza, Estius, al., to προσκόπτουσιν , which is doubly objectionable, in, 1. making ἀπειθοῦντες a mere tautology from ἀπειθοῦσιν before: 2. giving a place not prominent enough to τῷ λόγῳ , whereas on the other rendering it takes its proper place, as being the means of growth to the Christian, and rejected by the disobedient: 3. confining the sense of ‘stumbling’ (see above)

2 Peter 1:21 — 21 .] Reason of the above position . For prophecy was never (at any time: ποτέ belongs to the negative, and though pointing, as do likewise the aorr., to a state of things passed away, and therefore not to be referred to N. T. prophecies, (see on ch.

2 Peter 2:18 — signifying excessive magnitude, as in μεγάλαι οὐσίαι κ . ὑπέρογκοι , Plut. Ep. iii. p. 317 C. δύναμις ὑπέρογκος as opposed to ταπεινή , Dem. p. 46. 16. Xen. Hell. v. 4. 58, uses it in the literal sense, γενομένης δὲ τῆς κνήμης ὑπερόγκου : and Plut. Lucull. 21, in a figurative, φρόνημα τραγικὸν κ . ὑπὲρογκον ἐν ταῖς μεγάλαις εὐτυχίαις ) of vanity (whose characteristic is ματαιότης : as in the genitive σῶμα τῆς ἁμαρτίας , Romans 6:6 , and the like: see Winer, § 30. 2. β ) they allure (above, 2Pe 2:14 )

2 Peter 3:11 — According to the reading in the text, there is no particle of inference: but the inference is all the more vivid. οὕτως : viz. in the manner just described. λυομένων , the present implying destiny, as ὁ ἐρχόμενος , He that should come: cf. Winer, § 40. 2. a. It might be, with οὖν , a present proper , “are in course of dissolution;” but οὕτως forbids this: for they are not in course of dissolution by fire ῥοιζηδόν &c.), what manner of men (if we take ποταπούς interrogatively, we must

2 John 1:4 — (there is not a word nor a hint of the assumption of Sander, that this finding was the result of proof and trial. The most obvious interpretation is, that at some place where the Apostle was, he came upon these who are presently mentioned: as in Acts 18:2 , ( ὁ Παῦλος ) … ἦλθεν εἰς Κόρινθον · καὶ εὑρών τινα Ἰουδαῖον ὀν . Ἀκύλαν , κ . τ . λ .) of thy children (no τινάς is needed as a supply: it is contained in the participle which follows) walking in truth (i. e. not only in honesty and uprightness,

Jude 1:14-15 — these as well as of others,” for no other prophecies of Enoch are alluded to) of these ( προφητεύειν is usually joined with περί : here and in ref. only ( γεγραμμένα ) with a dat. It is the dat. of reference, answering to πρὸς αὐτούς , Mark 12:12 : see Winer, edn. 6, § 31. 4) prophesied Enoch seventh from Adam (“ut vaticinii antiquitatem commendet,” Calv. Possibly also the fact of seven being the sacred number may have been in view, as Bengel: “mysterii non expers, in quo