Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- Übersetzungs-Fortschritt
- 4,537 / 4,537
- Quellsprache
- en
Studien-Ressourcen
Bibelkommentare
Durchsuche mehrere gemeinfreie Kommentare und koreanische scripture.how-Übersetzungen nach Buch und Kapitel. Wechsle zwischen Kommentar-Quellen, lies nur die Übersetzung oder vergleiche sie Seite an Seite mit dem Originaltext.
Aktiver Kommentar
Alle Kommentare
23 Quellen
Einträge gesamt
307,288
81,431 übersetzt
Lizenz
Pro Quelle angezeigt
Quellen und Lizenzen
Jede Kommentar-Quelle behält ihr Originalwerk, den Autor, den Übersetzungsfortschritt und die Lizenzinformationen getrennt. Koreanische Übersetzungen und redaktionelle Arbeit von scripture.how werden getrennt vom Quelltext verwaltet.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
- Übersetzungs-Fortschritt
- 19,831 / 19,831
- Quellsprache
- en
Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
- Übersetzungs-Fortschritt
- 22,781 / 22,781
- Quellsprache
- en
Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
- Übersetzungs-Fortschritt
- 21,603 / 22,101
- Quellsprache
- en
John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
- Übersetzungs-Fortschritt
- 12,528 / 30,759
- Quellsprache
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- Übersetzungs-Fortschritt
- 144 / 7,385
- Quellsprache
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- Übersetzungs-Fortschritt
- 0 / 31,092
- Quellsprache
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- Übersetzungs-Fortschritt
- 0 / 25,592
- Quellsprache
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- Übersetzungs-Fortschritt
- 0 / 2,044
- Quellsprache
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- Übersetzungs-Fortschritt
- 0 / 23,497
- Quellsprache
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- Übersetzungs-Fortschritt
- 0 / 27,176
- Quellsprache
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- Übersetzungs-Fortschritt
- 0 / 5,763
- Quellsprache
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- Übersetzungs-Fortschritt
- 0 / 6,935
- Quellsprache
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- Übersetzungs-Fortschritt
- 0 / 7,010
- Quellsprache
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- Übersetzungs-Fortschritt
- 0 / 5,340
- Quellsprache
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- Übersetzungs-Fortschritt
- 0 / 5,643
- Quellsprache
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- Übersetzungs-Fortschritt
- 0 / 14,675
- Quellsprache
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- Übersetzungs-Fortschritt
- 0 / 2,290
- Quellsprache
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- Übersetzungs-Fortschritt
- 0 / 1,144
- Quellsprache
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- Übersetzungs-Fortschritt
- 7 / 3,477
- Quellsprache
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- Übersetzungs-Fortschritt
- 0 / 10,808
- Quellsprache
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- Übersetzungs-Fortschritt
- 0 / 26,397
- Quellsprache
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- Übersetzungs-Fortschritt
- 0 / 1,011
- Quellsprache
- en
Adam Clarke's Commentary and Critical Notes on the Bible
John 11 Introduction
Account of the sickness of Lazarus, John 11:1. His sisters Martha and Mary send for Christ, John 11:2. Our Lord's discourse with his disciples on this sickness and consequent death, John 11:3-16. He arrives at Bethany four days after the burying of Lazarus, John 11:17, John 11:18. Martha meets Christ - their conversation, John 11:19-27. She returns and Mary goes out to meet him, in great distress, John 11:28-33. Christ comes to the grave - his conversation there, John 11:34-42. He raises Lazarus from the dead, John 11:43-46. The priests and Pharisees, hearing of this, hold a council, and plot his destruction, John 11:47, John 11:48. The remarkable prophecy of Caiaphas, and the consequent proceedings of the Jews, John 11:49-53. Jesus withdraws into a city called Ephraim, John 11:54. They lay wait for him at the passover, John 11:55-57.
XI.
[(3) LIFE, TRUTH, LIGHT, AND LOVE ‘MORE FULLY MANIFESTED. CORRESPONDING INCREASE OF THE UNBELIEF OF THE JEWS (John 11:1 to John 12:50).
(a)Lazarus restored to life (John 11:1-46).
(α)The journey to Bethany. Sleep and death (John 11:1-16).
(β)The interview with Martha. The Resurrection and the Life (John 11:17-27).
(γ)The interview with Mary. Sorrow and love (John 11:28-38).
(δ)The open sepulchre. The corruptible and incorruption (John 11:39-46).]
Chap. 11. Christ is Love illustrated by a Sign
Christ’s love for His friends brings about His own death. Expressions of affection and tenderness abound in the chapter; comp. John 11:3; John 11:5; John 11:11; John 11:15; John 11:35-36.
We have now reached ‘the culminating point of the miraculous activity of our Lord’, and at the same time the ‘crucial question’ of this Gospel—the Raising of Lazarus. Various objections have been urged against it, and through it against the Fourth Gospel as a whole. The principal objections require notice. They are based (1) on the extraordinary character of the miracle itself; (2) on the silence of the Synoptists; (3) on the fact that in spite of what is narrated John 11:47-53, no mention is made of the miracle in the accusation and condemnation of Jesus.
(1) The extraordinary character of the miracle “has been exaggerated by looking at it in the light of modern ideas. To us the raising of the dead stands apart from other miracles in a class by itself as peculiarly unexampled and incredible. But it was not so regarded at the time when the Gospel was written … In the Synoptists the answer that Jesus gives to the disciples of John groups together every class of miracle, the raising of the dead amongst them, without distinction. Similar narratives in the Synoptists, in the Acts, and in the Old Testament, are given without any special relief or emphasis,” S. p. 186.
And surely this ancient view is both more reverent and more philosophical than the modern one. Only from a purely human standpoint can one miracle be regarded as more wonderful, i.e. more difficult of performance, than another. To Omnipotence all miracles, as indeed all works, are equal: distinctions of difficult and easy as applied to the Almighty are meaningless.
(2) It is certainly surprising that the Synoptists do not mention this miracle, all the more so because S. John tells us that it was the proximate cause of Christ’s arrest and condemnation. But this surprising circumstance has been exaggerated. It seems too much to say that “it must always remain a mystery why this miracle, transcending as it does all other miracles which the Lord wrought, … should have been passed over by the three earlier Evangelists”. Two considerations go a long way towards explaining the mystery. (i) “We are accustomed to regard the Synoptic Gospels as three; but in the outline and by far the greater part of their narrative they are virtually one. The groundwork of them all is supplied by a single document, that document itself a compilation, and (as there is ample evidence to show) a very fragmentary one.” S. p. 185. That a fragmentary document or tradition should omit important facts is not surprising: that three writers, making use of this defective evidence, should not even in this very important instance supply the deficiency, is not more than surprising. And the second consideration greatly diminishes our surprise. (ii) The Synoptists, until they reach the last Passover, omit almost all events in or about Jerusalem: the ministry in Galilee is their province. Therefore “we cannot be surprised that they should omit an event which is placed at Bethany.” S. p. 186. The omission of this raising by the Synoptists is very little more strange than the omission of the other raisings by John. Each side keeps to its own scheme of narration.
To explain that the Synoptists were silent in order not to draw attention, and perhaps persecution (John 12:10-11), on Lazarus and his sisters, whereas when S. John wrote they were dead (just as S. John alone records that it was S. Peter who cut off the High Priest’s servant’s ear), is not very satisfactory. There is no evidence that Lazarus and his sisters were living when the first Gospel was written, still less when S. Luke wrote. And if they were alive, were the chief priests alive, and their animosity still alive also? The explanation is less easy than the difficulty.
(3) This last objection really tells in favour of the narrative. The hierarchy would have stood self-condemned if they had made His raising the dead a formal charge against Christ. The disciples had fled, and could not urge the miracle in His favour; and Christ Himself would not break the majestic silence which He maintained before His accusers to mention such a detail.
There are those who assume that miracles are impossible, and that no amount of evidence can render a miracle credible. This miracle is therefore dismissed, and we are to believe either (1) Lazarus was only apparently dead, i.e. that Christ was an impostor and S. John a dupe or an accomplice; or that (2) the parable of Lazarus and Dives has been transformed into a miracle; or that (3) the narrative is a myth, or (4) an allegory. (1) and (2) only need to be stated: of (3) and (4) we may say with Meyer, “No narrative of the N.T. bears so completely the stamp of being the very opposite of a later invention.… And what an incredible height of art in the allegorical construction of history must we ascribe to the composer!” Instead of an historical miracle we have a literary miracle of the second century. Contrast this chapter with the miracles of the Apocryphal Gospels, and it will seem impossible that both can have come from the same source. To tear out this or any other page from S. John, and retain the rest, is quite inadmissible. “The Gospel is like that sacred coat ‘without seam woven from the top throughout:’ it is either all real and true or all fictitious and illusory; and the latter alternative is, I cannot but think, more difficult to accept than the miracle.” S. p. 188.
CHAPTER 11.
Lazarus’ death recalls Jesus to Judaea.
Meyer's Critical and Exegetical Commentary on the New Testament
John 11 Introduction
CHAPTER 11
John 11:12. οἱ μαθηταὶ αὐτοῦ] A. 44 have merely αὐτῷ. D. K. Π. א. Curss. Verss.: αὐτῷ οἱ μαθηταί (so Lachm. and Tisch.). B.C.*L.X. Copt.: οἱ μαθ. αὐτῷ. The simple αὐτῷ is the original reading; οἱ μαθ. was written in the margin; then was introduced into the text partly before and partly after αὐτῷ; and in the former position brought about the partial change of αὐτῷ into αὐτοῦ.
John 11:17. ἐλθὼν … εὗρεν] Lachm.: ἦλθεν … καὶ εὗρεν, solely after C.* D. Partly before (so Lachm. in the margin), partly after ἡμέρας (so Elzev. and Lachm.), stands ἤδη, which, however, is altogether omitted (so Tisch.) by A.* D. Curss. Verss.: τέσσ. ἤδη ἡμ. must be regarded as the original reading (B. C.*). The word ἤδη, beginning and ending with H, was easily passed over, as standing immediately before ἡμέρας, which also begins with H, and was then restored in the wrong place.
John 11:19. Instead of καὶ πολλοί, we must, with decisive testimonies, read πολλοὶ δέ with Lachm. and Tisch.
αὐτῶν] after ἀδελφοῦ must, with Tisch., after B. D. L. א., be deleted as a usual addition.
John 11:21. ὁ ἀ δελφ. μου οὐκ ἂν ἐτεθνήκει] Lachm. and Tisch., after decisive witnesses, read οὐκ ἂν ἀπέθανεν ὁ ἀδ. μου. If ἐτεθνήκει had been the original reading, it would have been found as a various reading also in John 11:32; it is a clumsy interpretation.
John 11:22. ἀλλά] is wanting in B. C.* X. א. Curss. Verss. Chrys. Bracketed by Lachm., deleted by Tisch. An antithetical interpolation.
John 11:29. ἐγείρεται] B. C.*D. L. א. Curss. Verss.: ἠγέρθη. So Lachm. A mechanical transposition into the historical tense, with which the reading ἤρχετο (instead of ἤρχεται) in the same Codd., except D., is also connected.
John 11:30. After ἦν Lachm. and Tisch. have ἔτι (B. C. X. א. Curss. Verss.). An addition more precisely determining the meaning, which other witnesses place before ἦν.
John 11:31. λέγοντες] B. C.*D. L. X. א. Curss. Verss.: δόξαντες, which, as an unusual expression, must with Tisch. be received into the text on the authority of these decisive witnesses.
John 11:32. The position of αὐτοῦ before εἰς τ. πόδ. (Elz. and Lachm. place it after) has the decision of the Codd. in its favour.
εἰς] B. C.* D. L. X. א. Curss.: πρός. So Tisch., and the witnesses are decidedly in its favour.
John 11:39. Instead of τετελουτηχότος, Elz. has τεθνηκότος, in opposition to decisive testimonies. A gloss.
John 11:40. The future form ὄψῃ has decisive evidence in its favour (Lachm. and Tisch.).
John 11:41. After λίθον Elz. places οὗ ἦν ὁ τεθνηκὼς κείμενος, in opposition to decisive testimony. Other witnesses have other explanatory additions.
John 11:45. ἄ] Lachm. has ὅ, after A.** B. CD. Curss. Verss. (in John 11:46, also, the ὅ is adopted by Lachm., although the evidence in its favour is weaker). The one act, which is meant, would easily suggest the singular.
After ἐποίησεν Elz. inserts ὁ Ἰησοῦς. An unusual addition, opposed to overwhelming evidence.
John 11:50. διαλογίζεσθε] A. B. D. L. א. Curss. Or. Cyr. Chrys.: λογίζεσθε. Recommended by Griesbach; adopted by Lachm. and Tisch., and correctly too; διαλογίζεσθαι was more familiar to the copyists from the other Gospels.
John 11:57. δὲ καί] Lachm. and Tisch. have deleted καί on the authority of decisive witnesses.
Instead of ἐντολήν, B. J. M. א. Curss. Or. (twice) have ἐντολάς, which, with Tisch., is to be adopted. The Recepta is a correction.
Noch keine Übersetzung.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 11:1-46.
Joh 11:1-46.
LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS.
1. of Bethany--at the east side of Mount Olivet.
the town of Mary and her sister Martha--thus distinguishing it from the other Bethany, "beyond Jordan." (See on
Joh 1:28;
Joh 10:40).
In this chapter we have the history of that illustrious miracle which Christ wrought a little before his death—the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all—Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings, Joh 11:1-16. II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit, Joh 11:17-32. III. The miracle wrought in the raising of Lazarus from the dead, Joh 11:33-44. IV. The effect wrought by this miracle upon others, Joh 11:45-57.