Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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.
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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.
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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.
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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.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Noch keine Übersetzung.
Noch keine Übersetzung.
Matthew 8:34. πᾶσα ἡ πόλις: an exaggeration of course, cf. accounts in Mark and Luke.—εἰς ὑπάντησιν … Ι., to a meeting with Jesus. The noun occurs again in Matthew 25:1, and John 12:13; in Matthew 25:6 ἀπάντησιν is used instead of it. εἰς ἀπαν. occurs in Sept[56] for לִקְרָאת. The two nouns are little used in Greek authors. The change from one to the other in Matthew 25:1; Matthew 25:6 implies a slight difference in meaning; ὑπάντησις = accidental chance, or stealthy meeting; ἀπάντησις = an open designed meeting. The stealthy character of the meeting implied in ὑπὸ is well illustrated in ὑπήντησαν, Matthew 8:28, of this narrative. The statement that the whole city went out to meet Jesus implies a report laying the blame of the occurrence on Him. But Matthew’s account is very summary, and must be supplemented by the statements in Mark and Luke, from which it appears that some came from the town to inquire into the matter, “to see what had happened,” and that in the course of their inquiries they met Jesus and learned what they had not known before, the change that had come over the demoniac. It was on their giving in their report to their fellow-townsmen, connecting the cure with the catastrophe, that the action reported in Matthew 8:34 took place.
[56] Septuagint.
Matthew 8:34. παρεκάλεσαν: same word as in Matthew 8:31 in reference to the demoniacs. They did not order or drive Him out. They besought in terms respectful and even subdued. They were afraid of this strange man, who could do such wonderful things; and, with all due respect, they would rather. He would withdraw from their neighbourhood.
This would be an oft-told tale, in which different versions were sure to arise, wherein fact and explanation of fact would get mixed up together. The very variations in the synoptical accounts witness to its substantial historicity. The apologist’s task is easy here, as distinct from that of the harmonist, which is difficult. The essential outline of the story is this. A demoniac, alias a madman, comes from the tombs in the limestone caves to meet Jesus, exhibiting in behaviour and conversation a double consciousness. Asked his name, he calls himself Legion. In the name of the “Legion” he begs that the demons may enter the swine. Jesus orders the demons to leave their victim. Shortly after a herd of swine feeding on the hills rushed down the steep into the sea and were drowned. Tradition connected the rush of the swine with the demons leaving their former victim and entering into them. But, as already remarked, the causal connection could not be a matter of observation but only of inference. The rush might, as Weiss suggests, be caused by the man, in his final paroxysm, chasing them. But that also is matter of conjecture. The real cause of the catastrophe is a mystery. Rosenmüller suggests that at a hot season of the year one in a herd of swine might undergo a morbid seizure, begin to run wildly about, and be followed sequaciously by the whole flock. He mentions an occurrence of the kind at Erfurt, recent when he wrote. Lutteroth, no rationalist, suggests “vertigo,” permitted by Jesus to befall the swine, that the demoniac might have in their behaviour a sensible sign of deliverance, and so be rid of his fixed idea (vide his Essai D’Interp., 3eme Partie, p. 27, note). On the nature of demoniacal possession, vide my Miraculous Element in the Gospels, pp. 172–190; vide also notes on Mark.