Bible Commentaries

Mark 14:3 — 3. νάρδου πιστικῆς ] It seems impossible to assign any certain, or even probable meaning, to πιστικῆς (a word found here and in John’s narrative only). The Vulg. and the lat. mss. c ff 2 q render it “ spicati .” The ancient Commentators give us nothing but conjecture. Euthymius and Theophylact interpret it “ genuine: ” καταπεπιστευμένην εἰς καθαρότητα , Euth.; ἄδολον καὶ μετὰ πίστεως κατασκευασθεῖσαν , Theophyl.;

Luke 13:32-33 — 32, 33. ] The interpretation of this answer is difficult, for two reasons (1) that the signification of the σήμ ., αὔρ ., and ἡ τρίτη is doubtful (2) that the meaning of τελειοῦμαι is also doubtful. The days mentioned are ordinarily supposed to

Romans 8:20 — 20 .] Explanation of the REASON WHY all creation waits, &c . For the creation was made subject to vanity (= הֶבֶל , Psalms 39:6 , where ( Psa 38:5 ) the LXX have τὰ σύμπαντα ματαιότης . So also Ecc 1:2 and passim. It signifies the instability, liability

1 Corinthians 15:12 — 12 .] introduces the argument for the resurrection, by referring to its denial among a portion of the Corinthian church. δέ belongs to the whole question, and is opposed to οὕτως κηρ . and οὕτ . ἐπιστ . of the foregoing verse. The position of χριστός

Galatians 2:11 — 11 . ὅτε δὲ ἦλθ . ] This visit of Peter to Antioch, not related in the Acts, will fall most naturally (for our narrative follows the order of time) in the period described, Acts 15:35 , seeing that ( Gal 2:13 ) Barnabas also was there. See below. Κηφᾶς ] ἡ ἱστορία παρὰ Κλήμεντι κατὰ τὴν πέμπτην τῶν ὑποτυπώσεων , ἐν ᾗ καὶ Κηφᾶν , περὶ οὗ φησὶν ὁ Παῦλος Ὅτε δὲ ἦλθ . Κ . εἰς Ἀντ . κατ . πρ . αὐτ . ἀντέστην , ἕνα φησὶ γεγονέναι τῶν ἑβδομήκοντα μαθητῶν ,

Ephesians 2:21 — 21 .] in whom ( ὁ τὸ πᾶν συνέχων ἐστὶν ὁ χριστός , Chr.: not only so, but He is in reality the inclusive Head of the building: it all ἐν αὐτῷ συνέστηκεν , is squared and ruled by its unity to and in Him) all the building (more properly πᾶσα ἡ οἰκοδ

Philippians 2:17-18 — 17, 18 .] These verses are closely connected with the preceding; not, as De W., al., with ch. Philippians 1:26 , which is most unnatural, and never would occur to any reader. The connexion is this: in Php 2:16 he had tacitly assumed ( εἰς ἡμ . χ .) that he should live to witness their blameless conduct even till the day of Christ. Now , he puts the other

Colossians 3:5-17 — 5 17 .] General exhortations : and herein (5 11) to laying aside of the vices of the old man , (12 17) to realizing the new life in its practical details . Put to death therefore (the οὖν connects with the ἀπεθάνετε of Colossians 3:3 ; follow out, realize this state of death to things on earth νεκρώσατε notice the aorist implying a definite act:

1 Timothy 1:3 — 3 .] The sentence begins As I exhorted thee , &c., but in his negligence of writing, the Apostle does not finish the construction: neither 1 Timothy 1:5 , nor 12, nor 18, will form the apodosis without unnatural forcing. παρεκάλεσα ] Chr. lays stress on the word, as implying great mildness ἄκουε τὸ προσηνές , πῶς οὐ διδασκάλου κέχρηται ῥωμῇ , ἀλλ ʼ οἰκέτου σχεδόν · οὐ γὰρ εἶπεν ἐπέταξα οὐδὲ ἐκέλευσα , οὐδὲ

2 Timothy 2:16 — 16 .] But (contrast not to the ὀρθοτομεῖν merely, but to the whole course of conduct recommended in the last verse) profane babblings (see ref. 1 Tim.) avoid (= ἐκτρέπεσθαι , 1 Timothy 6:20 ; so Origen has περιΐστασθαι κινδύνους (in Hammond): Joseph. B. J. ii. 8. 6, of the Essenes, τὸ ὀμνύειν αὐτοῖς περιΐσταται : Lucian, Hermotim. c. 86, οὕτως ἐκτραπήσομαι καὶ περιστήσομαι , ὥσπερ τοὺς λυττῶντας τῶν κυνῶν : Marc. Antonin. iii. 4, χρὴ

Hebrews 2:5 — 5 .] The proposition stated. For (the connexion is with the sentence immediately preceding, i. e. with Hebrews 2:2-4 . That former λόγος was spoken by angels: it carried its punishment for neglect of it: much more shall this σωτηρία , spoken by … &c., confirmed by … &c. FOR this whole state of things, induced by the proclamation of that salvation, is not subjected

Hebrews 5:1-14 — CHAP. Heb 5:1 to Hebrews 10:18 .] THE HIGH PRIESTHOOD OF CHRIST: and this in several points of view. That which has before been twice by anticipation hinted at, ch. Hebrews 2:17 ; Hebrews 3:1 ; Hebrews 4:14-15 , is now taken up and thoroughly discussed. First of all, Hebrews 5:1-10 , two necessary qualifications of a high priest are stated, and Christ is proved to have fulfilled both: α . Heb 5:1-3 , he must be taken from

Hebrews 9:5 — appeared between the cherubic forms, and to which, as attendants, and watchers, and upholders, they belonged. The want of the art. before δόξης is no argument for the other view, as δόξα is often used thus anarthrous for the Shechinah: cf. Exodus 40:28 (34), κ . ἐκάλυψεν ἡ νεφέλη τὴν σκηνὴν τοῦ μαρτυρίου , κ . δόξης κυρίου ἐπλήσθη ἡ σκηνή : 1 Kings 4:22 ; Ezekiel 9:3 ; Eze 10:18 al. On the Cherubim, see further Winer, Realw. sub voce) overshadowing (casting shadow down upon, causing to be κατάσκιον

James 4:2 — 2. The sense of the words themselves, πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκισεν ἐν ἡμῖν , is very variously given. α . πρὸς φθόνον is by some referred back to λέγει , ἡ γρ . λέγει πρὸς φθόνον : “An putatis, quod scriptura in vanum loquatur

1 Peter 5:3 — 3 .] nor yet as lording it over (the κατα as in reff. and in καταδυναστεύω James 2:6 , κατακαυχάομαι Romans 11:18 , James 2:13 , καταμαρτυρέω Matthew 26:62 , carries the idea of hostility, and therefore, when joined with κυριεύω , of oppression; of using the rights of a κύριος for the diminution of the ruled and the exaltation of

Jude overview — CHAPTER VII JUDE SECTION I ITS AUTHORSHIP 1. THE author of this Epistle calls himself in 2 John 1:1 , Ἰησοῦ χριστοῦ δοῦλος , and ἀδελφὸς Ἰακώβου . The former of these appellations is never thus barely used, in an address of an epistle, to designate an Apostle. It is true that in Php 1:1 we have Παῦλος καὶ Τιμόθεος δοῦλοι χριστοῦ Ἰησοῦ : but

Revelation 2:17 — 17 .] Conclusion . For the former clause see on Revelation 2:7 . We may notice that in these three first Epistles, the proclamation precedes the promise to him that conquereth: in the four last, it follows the promise. To him that conquereth I will give to him (see above on Rev 2:7 ) of the manna which is hidden

Revelation 3:17-18 — self-sufficingness. From the whole context it is evident that not outward worldly wealth, but imagined spiritual riches, are in question. The former is held to be meant by Andr [70] , Areth [71] , Aretius, Corn.-a-lap., Bengel, Ewald, Züllig, al., the latter by Bed [72] , Lyra, Ribera, Alcas., Grot., Calov., Vitringa, Eich., De W., Hengst., Ebrard, Düsterd., Trench. Stern thinks the wealth is partly worldly (Cicero, Epist. ad div. ii. 17, iii. 5; Strabo xii. 16: see on the wealth of Laodicea the Prolegg.), and partly

Revelation 4:2 — 2 .] Immediately I was (became) in the Spirit (i. e. I experienced a new accession of the Spirit’s powerful influence, which transported me thither: qu. d. “I was in a trance or ecstasy:” see on ch. Revelation 1:10 . It is hardly credible

Revelation 8:2 — 2 .] First appearance of the seven trumpet angels . And I saw (viz. during the symbolic silence, at the end of the half-hour. What now follows is not to be considered as in the interpretation chronologically consequent upon that which was indicated