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The Pulpit Commentary is a homiletic commentary on the Bible first published between 1880 and 1919 [1] and created under the direction of Rev. Joseph S. Exell and Henry Donald Maurice Spence-Jones. It consists of 23 volumes with 22,000 pages and 95,000 entries, and was written over a 30-year period with 100 contributors.
Talmudical Commentary on Genesis, 1883; Cloister Life in Days of Cœur de Lion, 1892; The Church of England: a History for the People (4 vols), 1904; The Early Christians in Rome, 1910 "The Pulpit Commentary", 1909–1919
He was also a contributor to the Speaker's Commentary, the Pulpit Commentary, Smith's Dictionary of the Bible, and various similar publications. He was the author of the article "Herodotus" in the 9th edition of the Encyclopædia Britannica. [4]
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.
An Old Testament Commentary for English Readers, 1897 (Editor) A New Testament Commentary for English Readers, 1878 (Editor) St Paul's First Epistle to the Corinthians: With a Critical and Grammatical Commentary, 1887; Our Reformed Church and its Present Troubles, 1897; Some Present Dangers for the Church of England, 1878
John William (J. W.) McGarvey (March 1, 1829 – October 6, 1911) was a minister, author, and religious educator in the American Restoration Movement.He was particularly associated with the College of the Bible in Lexington, Kentucky (today Lexington Theological Seminary) where he taught for 46 years, serving as president from 1895 to 1911.
The Pulpit Commentary observes that the bodies cast into hell "could not be at the same time burnt with fire and eaten by worms". [23] It is unclear whether Jesus's extreme suggestion to amputate an important body part is meant to be taken literally or not. [24]
The Pulpit Commentary describes the phrase as "Paul's usual way of rejecting an idea indignantly". [16] The phrase has been translated in various forms: 'God forbid' (Wycliffe Bible, King James Version and 1599 Geneva Bible) 'By no means' (New International Version) 'Of course not' (New Living Translation) 'Absolutely not' (Holman Christian ...