Bible Commentaries

Matthew 13:33 — Matthew 13:33 . Σάτον ] מְאָה , one-third of an ephah, a dry measure, and, according to Josephus, Antt. ix. 4. 5, and Jerome on this passage, equivalent to one and a half Roman bushels. It befits the pictorial style of the passage that it should mention

Matthew 22:14 — Matthew 22:14 . Γάρ ] introduces the reason of the ἐκεῖ ἔσται , κ . τ . λ . For , so far from the mere calling availing to secure against eternal condemnation, many , on the contrary, are called to the Messiah’s kingdom, but comparatively

Matthew 5:41 — Matthew 5:41 . Ἀγγαρεύειν , passed over from the Persian (see Gesenius, Thes . I. p. 23) into Greek, Latin ( angariare , Vulgate, Augustine, Ephesians 5:0 ), and into the Rabbinical dialect ( אַנְגַרְיָא , Buxtorf, Lex. Rabb. p. 131; Lightfoot on

Mark 7:17-23 — Mark 7:17-23 . See on Matthew 15:12-20 ; the conversation, which is recorded in this latter Mark 7:12-14 , is by him inserted from the Logia here as in an appropriate place. εἰς οἶκον ] peculiar to Mark in this place: into a house . Jesus is still

Luke 15:20-24 — Luke 15:20-24 . God’s compassion in the carrying out of the repentant resolve; after it is carried out, the joyous receiving of him again to perfect sonship . καὶ ἀναστὰς κ . τ . λ .] the resolution is no sooner taken than its execution begins. πρὸς

Luke 16:10-12 — Luke 16:10-12 . These verses give more detailed information regarding the precept in Luke 16:9 . “ Without the specified application of the possessions of Mammon, to wit, ye cannot receive the Messianic riches .” This is shown, on the ground

Acts 13:22 — Acts 13:22 . Μεταστ . αὐτόν ] cannot be explained of the death of Saul (Grotius, de Wette, also my former interpretation), because there is no ἐκ τοῦ ζῆν ( 3Ma 6:12 ; Polyb. xxxii. 21. 3) or the like added, or at least directly suggested, from the

Acts 15:29 — Acts 15:29 . The points mentioned in Acts 15:20 are here arranged more accurately, so that the three which refer to food are placed together. ἀπέχεσθαι ] is in Acts 15:20 , as in 1 Thessalonians 4:3 ; 1 Thessalonians 5:22 , Sir 28:8 , and frequently

Acts 2:39 — Acts 2:39 . Proof of the preceding λήψεσθε κ . τ . λ .: for to you belongs the promise (concerned); yours it is , i.e. you are they in whom the promise (of the communication of the Spirit) is to be realized. τοῖς εἰς μακράν ] to those who are at

Romans 9:19 — Romans 9:19 . An objection supposed by the apostle (comp. Romans 11:19 ) which might be raised against Romans 9:18 , not merely by a Jew, but generally. οὖν ] in pursuance of the ὃν δὲ θέλει σκληρύνει . ἔτι ] logical, as in Romans 3:7 , and frequently:

1 Corinthians 1:6 — 1 Corinthians 1:6 . Καθώς ] According as , introduces the relation of that happy condition of things ( ἐν παντὶ ἐπλουτίσθητε … γνώσει ) to its cause. See on John 13:34 ; Joh 17:2 ; 1 Corinthians 5:7 ; Ephesians 1:4 ; Philippians 1:7 ; Matthew 6:12

1 Corinthians 10:11 — 1 Corinthians 10:11 . Ταῦτα ] These facts, referred to in 1 Corinthians 10:6 ff. τυπικῶς ] in a typical fashion , [1612] in such a way that, as they fell out, a typical character, a predictive reference, impressed itself upon them. Eisenmenger (II.

Galatians 5:2 — Galatians 5:2 . Paul now in a warning tone reveals to them the fearful danger to which they are exposed. This he does by the address ἴδε in the singular (comp. Soph. Trach . 824), exciting the special attention of every individual reader, and with

Galatians 5:21 — Galatians 5:21 . Φθόνοι , φόνοι ] paronomasia, as in Romans 1:29 ; Eur. Troad . 736. κῶμοι ] revellings, comissationes , especially at night; Herm. Privatalterth . § 17. 29. Comp. Romans 13:13 ; 1 Peter 4:3 ; Plat. Theaet . p. 173 D: δεῖπνα καὶ

1 Thessalonians 5:9 — 1 Thessalonians 5:9 . In this verse does not follow a new reason for the duty of watchfulness and sobriety (Musculus), but a confirmation of the concluding words of 1 Thessalonians 5:8 : ἐλπίδα σωτηρίας . Hofmann strangely perverts the passage: ὅτι

2 Thessalonians 3:3 — 2 Thessalonians 3:3 . A contrast to οὐ γὰρ πάντων ἡ πίστις , with a play upon the word πίστις , and a return to the statement in 2 Thessalonians 2:16-17 . ὁ κύριος ] not a designation of God (Schott, Schrader, Olshausen, and Hilgenfeld, Ztschr. f.

Hebrews 13:21 — Hebrews 13:21 . Καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ ] cause that ye become ἄρτιοι , ready or perfect, in every good work . Oecumenius: πληρώσαι , τελειώσαι . That, for the rest, καταρτίσαι is optative , and not, as Kurtz strangely supposes, imperative

Hebrews 3:13 — Hebrews 3:13 . Ἑαυτούς ] tantamount to ἀλλήλους , comp. 1 Corinthians 4:7 ; Ephesians 4:32 ; Col 3:13 ; 1 Thessalonians 5:13 ; 1 Peter 4:8 , al .; Kühner, II. p. 325. ἄχρις αὗ ] in the inclusive sense: as far as that, i.e. so long as . Cf. 2Ma 14:10

2 Peter 3:14 — 2 Peter 3:14 . διὸ , ἀγαπητοὶ , ταῦτα προσδοκῶντες ] The participle does not give the explanation of the διό : “wherefore, because we expect this” (Wiesinger, Schott), but the waiting for it belongs to the exhortation (Dietlein, Brückner,

3 John 1:13-14 — 3 John 1:13-14 . The same thoughts as in 2 John 1:12 ; even the expression is little different; this agreement is most naturally explained by the contemporaneousness of the two Epistles. πολλὰ εἶχον γράψαι ] “ I would have many things to write