THE HOLY BIBLE (Darby Translation) Darby's Notes on Matthew

1:11a, 1:17a away: In those days conquerors transported conquered nations to distant seats, and replaced them by others, that national feeling might not subsist, but dependence be complete. 'Carrying away' is feeble for this, but I know no other word.
1:18b is: The Greek expression here translated 'that is' emphasizes the peculiar manner of the birth.
1:19c unwilling: The expression is characteristic: 'being a man not willing,' &c.
1:20d Lord: 'Lord' without the article, signifying, as often, 'Jehovah.'
1:21e Jesus: See Note, Ex. 17:9.
1:22d Lord: 'Lord' without the article, signifying, as often, 'Jehovah.'
1:22a through: 'Through' here is dia. The difference is always made between the source, God, for which hupo is used, and the instruments, for which dia is employed. 'By' in this verse is hupo.
1:22b prophet: Isa. 7:14.
1:24c, 2:13c, 2:15c Lord: See Note, ch. 1:20.
2:1d born: Lit. 'begotten,' but used for 'born.' In ver. 2 it is the fact of being brought forth -- of course strictly of the mother. It was the actual fact of his being born or brought forth that the magi refer to.
2:5e through: See ch. 1:22.
2:5f prophet: Mic. 5:2.
2:6g who: Hostis, 'who is such as:' see ch. 7:24.
2:7h inquired: Or 'learned:' so ver. 16.
2:7i appearing: It is evident that the star had not been all the way, but now reappeared: see ver. 10. 'The time' is practically when it appeared; 'how long since?'
2:12k instructed: It signifies an answer after consultation, as ver. 22; hence an oracular or divine answer, not merely warning.
2:15l saying: Hos. 11:1.
2:17a, 2:23a through: Dia: see ch. 1:22; Jer. 31:15.
2:20b sought: Lit. the seekers of.' The article and participle are used as a noun, characterizing the persons.
2:23c that: 'That that might be,' ch. 1:22; 'so that that should be,' as here; and, 'then was fulfilled,' ver. 17, are never confounded in the quotations of the Old Testament. The first is the object of the prophecy; the second, not simply its object, but an event which was within the scope and intention of the prophecy; the third is merely a case in point, where what happened was an illustration of what was said in the prophecy.
2:23d Nazaraean: Perhaps a reference to Isa. 11:1, the Hebrew for 'Branch' being Netzer.
3:1e Judaea: See Josh. 15:61.
3:3f saying: Isa. 40:3.
3:3g Lord: Used as a name for Jehovah. See Note ch. 1:20.
3:7h forewarned: 'Pointed out,' 'shown,' as Acts 20:35.
3:8i Produce: The verb is in the aorist. It is to be the characteristic of the man, not a mere exhortation for the future. 'Be in the state of having done it.'
3:8k repentance: The word here and elsewhere translated 'repentance' denotes the moral judgment of the soul upon all the past, upon all that it is in the flesh before God. It includes, but goes further than, a change of mind.
3:10l to: I so translate, because 'laid to' implies actual execution: perhaps not meant so by the translators, but merely to be as literal as possible: but 'applied to' ('to,' pros: see ch. 21:1) is more the moral way of acting -- something more than 'set for' ('for,' eis) as in Luke 2:34; Phil. 1:16; 1Thess. 3:3.
3:10a producing: Present tense; it is characteristic: see ch. 1:19.
3:11b sandals: The luxurious 'shoe' is not meant here.
3:11c with: En, 'in the power of,' be it external or simply the nature and character of, but always including the latter: see Luke 2:27.
3:14d forbad: Imperfect, 'was so doing:' i.e. the act is presented as being then done, not historically presented as one past fact.
3:14e baptised: Aorist tense, 'to be in the state of its having been done:' see ch. 3:8.
4:4f written: Deut. 8:3.
4:5g temple: Hieron, the general buildings. The house itself, the shrine, is Naos.
4:6h written: Ps. 91:11-12.
4:7i written: Deut. 6:16.
4:7k Lord: 'Jehovah:' see ch. 1:20.
4:9l, 4:10l homage: Proskuneo: an act of personal reverence and homage. What in modern language is called 'worship' is Latreuo, as 'serve,' ver. 10. The nearest to this in the use of proskuneo is John 4:23, 24.
4:10m written: Deut. 6:13.
4:11n ministered: Diakoneo, as ch. 27:55; and 'serve,' ch. 20:28.
4:13o sea-side: The Lake of Tiberias: see John 6:1.
4:14a saying: Isa. 9:1, 2.
4:20b trawl-nets: Lit. 'the trawl-nets.' The word is supposed to derive from the verb 'to cast:' so Mark 1:18; Luke 5:2-6; John 21:6-11; 'seine,' in Matt. 13:47, is a net drawn round from the shore.
4:21c, 5:1c the: It is well to notice here an habitual use of the article. It is a known rule that contrast, and hence one part of a thing as contradistinguished from another, has the article. This is the case with 'ship' and 'mountain' in the gospels: 'he was' or 'went' 'on board ship;' not a particular ship, but 'on board ship,' as we say, in contrast with 'on shore.' So 'the mountain;' not a particular mountain, but in contrast with the plain, where the plain and the mountain are in contrast. Christ had a particular ship which waited on him, but the article is used, as here, where that is not the case. 'In the ship with' is tantamount to 'the same ship;' so here I do not change the form, but translate literally.
4:24d pains: 'Torments,' or 'tortures.'
4:25e Decapolis: Meaning, 'ten towns' -- a district with ten towns in NE. Palestine.
5:5f earth: Or 'land.' This is a quotation from Ps. 37:11. For a Jew, inheriting the land was inheriting the earth, and vice versa. It was not the haughty Pharisee or the violent who were to have it: God would give it to the meek of the earth that waited on Him. I have put 'earth' as giving a larger thought, as characteristic, not local only. Here ge in Greek, agrees with erets, in Hebrew. See Notes, 1Sam. 2:8; Ps. 2:8.
5:13a earth: Or 'land.'
5:15b bushel: I have left 'bushel' as well known; it was a measure under half a bushel.
5:16c upright: I do not put 'good works,' because it has acquired the force of benevolent actions, which is not the force here, but all that is upright and honourable and comely, what ought to be in one who feels aright. 'Upright' does not quite give the whole sense: see 'good work,' Mark 14:6; Titus 2:14.
5:17d fulfil: 'Give the fulness of.' It is not to fulfil a command in the way of obedience, nor to complete another thing by adding to it; but to fill up some system sketched out, or that which is expressed in the thing fulfilled, as a whole. Thus the doctrine of the Church completed the word of God, made full what was expressed by it. Christ does not here fulfil what is said, nor add to what still remained and was perfect itself; but came to make good the whole scope of law and prophets. The passage has nothing to do with obeying the law. Nor is it here accomplishing a particular prophecy. He comes as the revealed completeness of God's mind, whatever the law and the prophets had pointed out. Verse 18 forbids the sense of obedience as not to be maintained, though 19 proves that he was to be condemned who, being under law, broke the commandments spoken of. But this is a consequence; Christ speaks of their authority. All was to be fulfilled in some way or another, not set aside.
5:20e surpass: Or 'excel.' It includes the idea of being a better righteousness: see ver. 47.
5:22f Raca: i.e. stupid, worthless, a term of contempt.
5:22g Fool: As chs. 23:17; 25:2, 3, 8.
5:22h to: Eis: has the force of 'even to,' 'as far as,'as in other cases: as Rom. 5:21, 'to eternal life;' Rev. 13:3, 'to death;' Eph. 3:19, 'to all the fulness.'
5:22i hell: Gehenna: so vers. 29, 30.
5:25a time: Or 'lest it may be.' Perhaps 'lest' is sufficient; it suggests something uncertain which otherwise might happen any time: see Mark 4:12.
5:26b farthing: The quarter of an assarion: see ch. 10:29.
5:29c snare: Lit. the 'catch of a trap:' see ch. 13:57.
5:37d evil: Or 'the evil one.'
6:1a alms: Many read, probably rightly, 'your righteousness.'
6:2b, 6:5b, 6:16b have: 'Have' has here the force of having all they have to expect -- they have the whole of it already. It is expressed in English by laying the stress on 'have.' Perhaps one might say 'have got.'
6:8c beg: Aiteo: see ch. 7:7.
6:11d bread: Or 'our bread till to-morrow,' i.e. 'daily' in the sense of 'till to-morrow.' What was directly and immediately for them or their need, and not to surround them with abundance.
6:13e evil: Or 'the evil one.'
6:24f serve: Douleuo, serve as a slave.
6:27a growth: The proper sense is 'age.' It refers to relative age in man, and hence is used for 'growth,' or 'stature,' as Luke 19:3.
7:6b lest: See ch. 5:25 and Mark 4:12.
7:7c Ask: Aiteo, used for supplication: see Note, John 14:16.
7:14d narrow: Or 'how narrow.'
7:16a, 7:20a know: 'Recognize,' 'know well,' as in ch. 11:27.
7:20b surely: i.e. as a necessary consequence.
7:24c who: Hostis, as ch. 2:6. Of that character: 'who was such as.'
7:24d the: Here the article has the force of contrast, as in ch. 4:21. As in English, though the cases are more rare, we say, 'on the way,' 'the way side.' 'The sand' in ver. 26, contrasts with 'the rock' -- that which has that nature.
8:3e touched: As Mark 1:41.
8:4f for: Eis: as ch. 12:20, 'unto.'
8:5g entered: Many authorities read, 'as he entered.'
8:8h word: Lit. 'with' or 'by a word,' in contrast with coming.
8:17a through: See Note, ch. 1:22.
8:17b saying: Isa. 53:4.
8:26c was: Ginomai. Lit. 'it then began' or 'took place.'
8:28d Gergesenes: Some read 'Gadarenes,' others 'Gerasenes.'
8:29e us: Or, perhaps, 'to torment us before the time.'
8:34f to: Or, more exactly, 'they begged him, so that he might go away:' see a similar expression in ch. 9:38.
9:1a city: i.e. Capernaum, ch. 4:13, and Mark 2:1.
9:6b, 9:8b power: Exousia, 'right,' 'authority:' see Note, ch. 10:1 and John 10:18.
9:13c is: See Hos. 6:6.
9:16d new: Lit. 'unfulled,' 'unmilled.'
9:18e this: Mark 5:23 has 'is at extremity;' Luke 8:42 'was dying.' It is possible that Matthew may give the result of the servant's message. It may be translated 'has just now died,' or 'has even now died:' see Rev. 2:8.
9:31a name: Or 'fame' -- translated in ch. 28:15 'is current' and in Mark 1:45 'spread abroad.'
9:34b through: En, 'in the power of,'
9:38c that: See Note, ch. 8:34.
10:1d power: Or 'authority:' exousia not dunamis. More than authority, but not simply dunamis; it is more than dunamis, as it includes the right to exercise this. Hence 'power' is nearer to it in English: dunamis is the ability to do a thing. Cf. Luke 4:36.
10:4e Cananaean: Very probably the Hebrew word for the Greek term Zelotes, 'Zealot:' see Luke 6:15.
10:5f the: Absence of the article in the original gives the force of 'any.'
10:12a into: Lit. 'the:' it hardly alludes to the house in ver. 11, for ver. 13 seems to preclude this. It is going into the house, in contrast with the street.
10:17b sanhedrims: Local Jewish tribunals.
10:21c death: Or 'bring about their death.' See Note at Mark 13:12.
10:24d The: There is no article in the original, but 'disciple' and 'bondman' come after the verb and are characteristic.
10:25e called: The word suggests the giving of a surname or nickname.
10:27f houses: i.e. upon the terraced roofs.
10:28g of: Here, and in the parallel passage, Luke 12:4, we have apo, 'from.' It is not so used elsewhere that I know of in the New Testament. Here it may have the force of 'shrinking from through fear.'
10:28h hell: Gehenna.
10:29i farthing: Lit. assarion: the value of an assarion is not exactly known: it was very small.
11:3a wait: Probably, 'have we to do it,' not simply, 'are we doing it?'
11:10b written: Mal. 3:1.
11:11c one: Or 'the least.' It is the comparative degree; whoever else is taken, the 'one' is less; the idiomatic force is more preserved by 'a little one.'
11:12d violence: As 'forces his way,' Luke 16:16.
11:14e is: By saying, 'who is to come,' it is left in the abstract as in Greek -- the one who had this character in their mind.
11:19a wine-drinking: 'Spending his substance in eating and drinking.'
11:20b, 11:21b place: Ginomai, 'taken place,' or 'happened.' I do not say 'had been wrought,' because the emphasis is on the place of their happening rather than on the fact of their being wrought.
11:23c hades: 'Hades' like 'Sheol' in the Old Testament, see Note at Ps. 6:5, is a very vague expression used in general to designate the temporary state of departed spirits, the unseen or invisible world of spirits, upon which, till the coming of Christ, darkness and obscurity rested, as may be seen in the Old Testament. It is applied to Christ, who went into paradise, and to the rich man in Luke 16, who found himself in torment. It is distinct from 'Gehenna,' the place of final and eternal torment, prepared for the devil and his angels.
11:27d knows, know: Epiginosko, as ch. 7:16. It is real knowledge, not a mere objective acquaintance with a person.
12:7e is: See ch. 9:13.
12:9f away: The Greek always implies a change of place -- leaving one and going to another, as chs. 15:29; 17:20, 'transported.'
12:15a, 12:25a knowing: Ginosko, ver. 15, objective knowledge. In ver. 25 it is Oida, conscious knowledge. See Note, 1Cor. 8:1.
12:17b saying: Isa. 42:1-4.
12:20c forth: The word is the same here as 'brings forth,' ver. 35, and 'brings out,' ch. 13:52. It signifies 'putting forth' as much as 'bringing forth.' It means that judgment was hid, and 'shut up among his treasures' (see Deut. 32:34), and in due time it will be produced, without saying he brings it with him, or sends it without coming. It is brought out and displayed in its time.
12:20d unto: Eis: it directs the mind to the point to be reached.
12:24e by: En, lit. 'in the power of:' see Note c, ch. 3:11.
12:35a forth: See Note, ver. 20.
12:36b of: See Note d, 1Pet. 3:15.
12:41c Ninevites: Lit. 'men Ninevites.'
12:41d preaching: Lit. 'heralding,' as Rom. 16:25.
13:12a whoever, who: Hostis: as ch. 7:24.
13:12b abundance: As to the good thing given. It is abstract; the object is not to day what is given, but the manner of God's dealing. What is given is caused to be in abundance. We may say, also, 'he shall be in abundance,' a word used of the thing and of the person possessing it
13:14c in: i.e. what is wanting is supplied and so 'filled up.' Since Esaias's time there had been much of this, but the rejection of Christ completed and filled it up. 'In them' has therefore the sense of 'as to,' 'in their case.' 'By' would cast more on their act and responsibility: epi seems to have been introduced to avoid this sense of it.
13:14d says: Isa. 6:9-10.
13:14e not: Emphatic negative.
13:15f lest: See Note, ch. 5:25; Mark 4:12.
13:21g offended: Or 'stumbled,' as ver. 57.
13:22h life: Aion. The use of this word includes the idea of 'life in man,' 'the course of any events,' 'an age.' Here 'life' expresses it clearly enough.
13:22i he: Or 'it.'
13:25a darnel: A useless weed resembling wheat.
13:29b lest: 'Lest perhaps:' see Ch. 5:25; Mark 4:12.
13:35c that: As ch. 2:23.
13:35d saying: Ps. 78:2.
13:41e offences: See Note, ver. 57 and ch. 5:29.
13:43f ears: Many add 'to hear.'
13:44g field: 'The field,' as contrasted with the city or town.
13:44h it: Or 'because of his joy.'
13:45i merchant: Lit. 'a man a merchant.'
13:52a to: Or 'into,' eis, as ch. 12:20.
13:52b who: As 'who' in ch. 7:24, 'who is such as.'
13:57c offended: Or 'were stumbled at him,' but the word 'stumbled' is too weak. The root word in Greek, skandalon, is literally 'the catch of a trap,' that makes it fall when touched. It is generally the occasion, or means, of getting into an evil case, not a stumbling-stone. See chs. 5:29; 18:6.
14:2d these: Lit. 'the:' see ch. 15:12.
14:2e him: As nearly as possible 'operate in him.' The passage has a certain reflexive force as in French, s'operent par lui. I have sought to preserve this by adding 'their force:' the difficulty partly arises from the word which is used for the effects of power, being the plural of power itself, because the power which wrought is more seen than the effects. 'Powers' and 'miracles' are the same in Greek. Hence it may be translated, 'these powers operate in him;' but its reflexive force is, I doubt not, the true one. For the sense, however, I should not object to 'display themselves in him.'
14:4f said: Imperfect tense. Lit. 'kept on saying.' See Mark 6:18, and cf. Mark 1:45.
14:8g on: Or 'instructed.'
14:19a blessed: Or 'praised.' 'gave thanks.'
14:20b hand-baskets: See Note. ch. 16:9.
14:23c mountain: Here, as noticed already, 'the mountain' is in contrast with the plain, so of 'the ship.' It is not 'a mountain,' but he left the low ground by the sea and went up: see Note, ch. 4:21.
15:2d ancients: Or 'the tradition of the elders.'
15:4a saying: Ex. 20:12.
15:4b and: Ex. 21:17.
15:4c ill: Or 'abuses,' 'curses.'
15:5d gift: * i.e. an offering to God, see Mark 7:11 and Note at Matt. 27:6.
15:7e saying: Isa. 29:13.
15:12f this: Lit. 'the.'
15:12g offended: As ch. 13:57: and so wherever the word 'offend' occurs.
15:18h, 15:20h man: Or 'the man.'
15:21i into: Eis: Not necessarily within the territory, but in that neighbourhood: perhaps it might be translated 'into the neighbourhood,' only it is a little too free. The woman came out from the country of Tyre and Sidon.
15:26k dogs: 'A little dog,' more slighting than 'dog' in Greek; but 'little dog' is rather the contrary in English. I would not say 'cur,' fearing it might be too strong, but I have no doubt of the greater contempt expressed by the word; also in ver. 27.
15:27l Yea: Or else we may say 'Yet' here, as admitting the truth, but pleading; nai is used for affirming what is said, but also for beseeching, as, indeed, in English we say, 'Yes, do it.' 'Yet' seems perhaps to express this more clearly, as the admission of what Christ said is thus evident; the 'but' is wanting if we say 'yea.' The Authorized Version avoids the difficulty discussed by all the critics by translating freely, but the 'for even' of the original is lost. 'Yet' thus used gives assent and obsecration, and this seems the force of nai. See Rev. 22:20, 'Amen; come.' If we say 'Truth, Lord,' we must add 'yet:' 'Truth, Lord, yet hear for even.' As to nai having this tacitly beseeching character, see Philem. 20, and so it is taken by many. Otherwise nai contradicts the Lord, who had said ouk, and kai gar follows naturally. And I suspect this to be the better sense: 'Yes, Lord, you may do it, for even:' so I have put it in the text.
15:32a lest: See Note, ch. 5:25; Mark 4:12.
15:37b baskets: Larger than the 'hand-basket' in ch. 16:9. It is particularly a 'fish-basket.'
16:4c left: To leave absolutely, as ch. 21:17; John 8:9; Heb. 11:27.
16:6d beware: The Greek means, 'to fix one's mind on;' and the 'of' is 'because of,' 'in view of.' 'To attend so as to guard yourself from.' 'Beware of,' I believe, most nearly conveys it: so ver. 11.
16:9a hand-baskets: A round-plaited hand-basket for a journey.
16:10b baskets: Larger than the 'hand-basket' in ver. 9. It is particularly a 'fish-basket.'
16:10c up: See chs. 14:20 and 15:37.
16:13d into: As ch. 15:21: see Note.
16:13e demanded: Or 'questioned;' erotao: see Note, John 14:16.
16:14f again: i.e. a 'different class.'
16:17g Bar-jona: 'Son of Jonas.'
16:18h Peter: 'A stone.'
16:18i gates: Or 'gates of hades.' These words are rather in a remarkable manner without the article, giving the character of the power rather than a particular object before the mind.
16:25k life, 16:26k soule: The word signifies both 'life' and 'soul.'
16:28l that: 'Who are such as:' see ch. 2:6. Or 'who indeed:' see Note, Luke 9:30.
16:28m all: 'Not at all:' a strengthened negative.
17:4a make: Some read 'I will make,' which I suspect to be the true reading, which copyists thought too bold. But many have it as in the text.
17:5b overshadowed: The cloud covered, without darkening them; it was bright -- the excellent glory: 2Pet. 1:17. The word is used in the LXX for the cloud which took possession of the tabernacle and filled it with glory, Ex. 40:34-35: see Mark 9:7.
17:12c from: hupo, the causative or instrumental power, the Son of man being the passive recipient.
17:17d long: Lit. 'until when.'
17:20e transported: See ch. 12:9.
17:24a didrachmas: A Jewish personal tribute to the temple. See Ex. 30:11-16, and cf. Neh. 10:32, 33.
17:25b Yes: Or 'Surely.'
17:27c stater: A 'stater' or 'shekel' equals two didrachmas.
18:1d, 18:4d greatest: The Greek word is the comparative, hence 'greater' than others: it is thus characteristic, not personal. 'Greatest' answers to it in English.
18:3e all: Or 'in no wise:' a strengthened negative.
18:4f Whoever: He who has that character.
18:6g, 18:8g, 18:9goffend: That is, 'be a snare to,' verb from Skandalon: see Note, ch. 13:57.
18:6h millstone: Lit. an 'ass-millstone,' i.e. turned by an ass, as too great for the hand.
18:9i hell: Gehenna.
18:14k Father: Lit. 'there is no will before your Father:' cf. ch. 11:26.
18:15l reprove: See Note d, John 3:20.
18:16a word: Lit. 'mouth:' see Deut. 19:15.
18:23b king: Lit. 'a man a king.'
18:32c because: The word denotes more a consequence or motive than a cause: see 'since,' ch. 27:6; 'forasmuch,' Luke 1:1. Hence used when a negative cause, so to speak, is spoken of, as Luke 1:34; Rom. 11:6.
19:1d withdrew: Or 'took himself away.'
19:4a them: It may be translated 'that he who made them from the beginning, made them,' &c.: see Gen. 1:27 and 5:2.
19:5b said: Gen. 2:24.
19:5c be: Eis: lit. 'to one flesh;' with the force of, 'shall become so,' 'be for it,' 'though two persons, no longer two:' see Note, 1Cor. 6:16. There is no eis in 'but one flesh' in ver. 6.
19:9d not: Or, 'except.'
19:12e which: 'Who are such as have,' &c.
19:14f hinder: Or 'forbid not.'
19:17g good: Some read, 'Why callest thou me good? no-one is good save God alone.' As it stands in text there is an article before 'good,' 'the good one.'
19:19h mother: 'the father and the mother.'
19:28a regeneration: See Note, Titus 3:5.
19:29b, 20:1b who: As ch. 7:24, 'he who is such as.'
20:1c householder: Lit. 'a man, a householder.'
20:22a drink: Mark 10:38-39 adds, 'or be baptised with the baptism that I am baptised with?' and the same in ver. 23.
20:23b to: See Note, Mark 10:40.
20:34c they: Some read 'immediately they saw and followed him.'
21:1d to: Eis, the point they were going towards.
21:1e at: Pros, that 'in the presence of,' 'at which' they were. (Pros with accusative is 'at,' if the place is reached.)
21:4f saying: Zech. 9:9.
21:5g foal: Lit. 'son of one under yoke.'
21:9h saying: Ps. 118:25-26. Hosanna signifies 'Save now.'
21:9i Lord: As ch. 1:22.
21:12a temple: Hieron, the general buildings, not the shrine; so vers. 14, 15.
21:13b written: Isa. 56:7.
21:13c robbers: Jer. 7:11.
21:16d read: Ps. 8:2.
21:17e leaving: As ch. 16:4.
21:33a householder: Lit. 'a man, a householder.'
21:41b who: Hostis: as ch. 19:12.
21:41c render: There is no good English word for this: it means that a part of the fruit or wine is paid in kind according to agreement, instead of a fixed rent. So with all kinds of produce. But we can hardly say 'pay fruits,' nor 'give,' nor indeed, 'render,' but there is nothing better than this last.
21:42d scriptures: Ps. 118:22-23.
21:42e corner-stone: Lit. 'Head of corner.'
21:42f this: 'This' refers grammatically to 'corner-stone.'
21:45g spoke: Lit. 'speaks.'
22:2h who: 'Who has that character:' as ch. 2:6 and ch. 7:24.
22:5i it: See Note r, Heb. 2:3.
22:7k wroth: 'And the king was wroth,' is probably the true reading.
22:16a person: Or 'appearance.'
22:24b brother: See Gen. 38:8 and Deut. 25:5.
22:31c saying: Ex. 3:6.
22:37d him: Deut. 6:5.
22:39e it: Lev. 19:18.
22:43a saying: Ps. 110:1.
23:5b phylacteries: * See 'frontlets,' Deut. 6:8 and 11:18.
23:5c borders: * See Num. 15:37-39.
23:8d, 23:10d instructor, 23:10d instructors: Or 'guide,' 'guides.'
23:11e greatest: Lit. 'greater:' see Note, ch. 18:1.
23:14f *: Verse 14 of A.V. is not in the best MSS.
23:15g hell: Gehenna.
23:16h, 23:17h, 23:21h temple: Naos, the house; properly speaking, the shrine.
23:16i debtor: * i.e. under obligation to keep the oath.
23:21k dwells: Or 'has taken his abode.'
23:25a intemperance: Or 'self-indulgence,' want of self-restraint in feeding one's lust.
23:27b which: 'Which are such as.'
23:33c hell: Gehenna.
23:35d temple: Naos, the house itself -- the shrine.
23:37e I: Lit. 'I have willed,' 'desired.'
23:39f wise: A strengthened negative.
23:39g say: Ps. 118:26.
23:39h Lord: Without an article, for 'Jehovah.'
24:1i temple: Hieron, the whole system of buildings.
24:10a offended: Or 'be stumbled:' see ch. 13:57.
24:12b prevail: Or 'has been multiplied.'
24:12c most: 'The mass,' but here that would tend to give the idea of the mass of the people, not professors: see Dan. 9:27, 'the many.'
24:15d desolation: See Note b, Mark 13:14.
24:15e place: 'Holy place' is without an article and characteristic. The Greek does not designate some particular place. I have inserted 'what is a' to generalize it.
24:15f understand: Or 'consider it:' see Mark 13:14, and Note c.
24:24g possible: 'If possible' gives the purpose of the deceivers; 'if it were possible' would be the judgment of the writer. It seems to me simpler to take it as in text. It still implies 'it is not possible.'
24:34h not: A strengthened negative, 'in no wise,' 'not at all,' as in ver. 35.
24:43a coming: Lit. 'is coming.'
25:1b, 25:3b that: 'Who were such as.'
25:1c torches: Torches that were fed with oil.
25:3d them: That is, 'with them,' the virgins.
25:9e lest: 'Lest perhaps:' see ch. 5:25 and Mark 4:12.
25:31a comes: Or 'shall have come.'
25:44a ministered: Or 'served:' diakoneo, as ch. 4:11.
26:12b burying: Or 'embalmment:' see Note to John 12:7.
26:15c appointed: Or 'weighed.'
26:15d pieces: See Zech. 11:12.
26:18e keep: Or 'I keep:' present tense.
26:18f house: Lit. 'by thee.'
26:24a he: Lit. 'good for him if that man.'
26:26b blessed: Or 'given thanks.'
26:28c new: The word 'new' here has very doubtful authority.
26:29d all: A strong negative, 'in no wise.'
26:29e new: Not 'anew,' but (kainos) 'in a different manner,' 'of another kind:' see Heb. 12:24.
26:30f hymn: Humneo: see Mark 14:26; Acts 16:25; Heb. 2:12.
26:31g offended: As skandalon, ch. 13:57.
26:31h written: Zech. 13:7.
26:38i sorrowful: As 'full of grief,' Mark 14:34.
26:49a kisses: As Luke 15:20.
26:55b temple: Hieron, as ch. 4:5.
26:56c come: I have translated this as the words of the Lord: compare Mark 14:49. If the words of the evangelist, as chs. 1:22; 21:4, we must say 'came to pass.'
26:59d sanhedrim: The supreme Jewish tribunal.
26:61e temple: Naos: see Note, ch. 4:5.
26:63f that: He adjured him 'to the end that.'
26:67g buffeted: i.e. 'to strike with fist,' as Mark 14:65; 1Cor. 4:11; 2Cor. 12:7; 1Pet. 2:20.
26:69h palace-court: The word is used both for the palace, as a whole, and the court round which the buildings were.
27:1a against: Or perhaps 'as to;' as 'concerning,' 1Cor. 15:15.
27:5b temple: Naos, as ch. 26:61.
27:6c Corban: The treasury of the temple: see Mark 7:11. For 'since' see Note, ch. 18:32.
27:9d took: Or 'they took.'
27:10e me: Zech. 11:12-13.
27:27a praetorium: Headquarters of military Roman Governor, or hall where he judged.
27:27b band: A maniple, the third part of a cohort of five hundred men or less, or a cohort in a loose sense.
27:28c on: Lit. 'put round.'
27:33d means: Lit. 'is called.'
27:35e lots: The rest of ver. 35 in A.V. has but little MS. authority.
27:40f temple: Naos: so ver. 51.
27:45g land: See Note, ch. 5:5.
27:46h saying: Ps. 22:1.
27:55a who: Hostis: 'who were such as;' the character as well as the persons.
27:55b ministering: As chs. 4:11; 25:44.
27:59c wrapped: Or 'took the body and wrapped.'
27:64d lest: 'Lest may be:' see ch. 5:25.
28:1e sabbath: Or 'the first day of the week,' as Mark 16:2.
28:17a doubted: Or 'were at a loss what to think,' 'hesitated.'
28:19b therefore: The word 'therefore' has very doubtful authority.

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