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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- 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.
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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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- 21,603 / 22,101
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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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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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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
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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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
웨슬리안 전권 주석
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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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Adam Clarke's Commentary and Critical Notes on the Bible
Acts 26 Introduction
Paul answers for himself before Agrippa, to whom he pays a true compliment, in order to secure a favorable hearing, Acts 26:1-3; gives an account of his education from his youth up, Acts 26:4, Acts 26:5; shows that the Jews persecuted him for his maintaining the hope of the resurrection, Acts 26:6-8; states his persecution of the Christians, Acts 26:9-11; gives an account of his miraculous conversion, Acts 26:12-16; and of his call to the ministry, Acts 26:16-18. His obedience to that call, and his success in preaching the doctrine of Christ crucified, Acts 26:19-23. While he is thus speaking, Festus interrupts him, and declares him to be mad through his abundant learning, Acts 26:24; which charge he modestly refutes with inimitable address, and appeals to King Agrippa for the truth and correctness of his speech, Acts 26:25-27. On which, Agrippa confesses himself almost converted to Christianity, Acts 26:28. Paul's affectionate and elegant address to him on this declaration, Acts 26:29. The council breaks up, and they all pronounce him innocent, Acts 26:30-32.
Meyer's Critical and Exegetical Commentary on the New Testament
Acts 26 Introduction
CHAPTER 26
Acts 26:1. ὑπέρ] Lachm. Tisch. Born. read περί, upon decisive evidence.
Acts 26:3. After δέομαι Elz. Scholz have σου, which is deleted by Lachm. Tisch. Born., according to A B E א, min. Aeth. Syr. p. Arm. Vulg. A supplementary addition.
Acts 26:6. εἰς] Elz. Scholz have πρός. εἰς has A B E א, min. in its favour; is recommended by Griesb., and adopted by Lachm. Tisch. Born.; πρός is explanatory, in accordance with Acts 13:32.
After πατ. A B C E א, min. Chrys. Theophyl. and many vss. have ἡμῶν. Adopted by Griesb. Scholz, Lachm., and, in view of the considerable preponderance of testimony, rightly. The unnecessary pronoun was easily passed over.
Acts 26:7. The critically established order of the words is: ἐγκαλοῦμαι ὑπὸ Ἰουδαίων (not ὑπὸ τῶν ʼΙουδ., as Elz. has) βασιλεῦ. So Lachm. Born. Tisch. Ἀγρίππα, which Elz. and Scholz have after βασιλεῦ, is an addition opposed to greatly preponderant testimony.
Acts 26:10. φυλακαῖς] decisive witnesses have ἐν φυλ.; so Griesb. Scholz, Lachm. Tisch. Born.
Acts 26:12. ἐν οἷς καί] καί is wanting in A B C E J א, min. and several vss. Deleted by Lachm. and Born.; and on that preponderating testimony with the more right, as the frequent καί after the relative was easily added mechanically.
τῆς παρὰ τῶν] Lachm. and Born. have merely τῶν, according to A E J, min. vss. (B א omit only παρά). But τῆς might be just as easily left out after the syllable πης, as παρά might be overlooked as superfluous. If only τῶν stood originally, there was no reason why it should be completed from Acts 26:10. Therefore the Recepta is to be retained.
Acts 26:14. λαλοῦσαν πρός με κ. λέγουσαν] Lachm. and Born. read λέγουσαν πρός με, following A B C J א, min. vss., to which also E, min., having φωνῆς λεγούσης πρός με, are to be added. But the comparison of Acts 9:4, Acts 22:7, occasioned the abbreviation.
Acts 26:15. ὁ δέ] Lachm. Tisch. Born. read ὁ δὲ Κύριος, according to very considerable testimony. The Recepta is from Acts 9:5 (see the critical remarks thereon).
Acts 26:16. εἶδες] B C* (?) 137, Arm. Syr. p. Ambr. Aug. have εἶδές με. More precise definition, although defended by Buttmann in the Stud. u. Krit. 1860, p. 360.
Acts 26:17. Instead of ἐγώ, Elz. Scholz have νῦν, against decisive testimony.
Acts 26:20. After πρῶτον Lachm. Born. Tisch. have τε, as in A B א. Inserted for closer connection with καὶ Ἱεροσ. Comp. the following τε … καί.
εἰς πᾶσαν] εἰς is wanting in A B א, and is deleted by Lachm., but is indispensable, and might be easily enough passed over after the syllable οις.
Acts 26:21. The article is wanting before Ἰουδαῖοι in B G א*, which Buttmann approves; it was easily overlooked on account of the similarity of the following syllable, but would hardly be added, comp. Acts 26:2-3; Acts 26:7.
Acts 26:22. παρά] ἀπό has the stronger attestation (Lachm. Tisch. Born.).
μαρτυρούμενος] A B G H א, min. Chrys. Theophyl. have μαρτυρόμενος. Approved by Griesb., adopted by Lachm. Tisch. Born. A correction. See the exegetical remarks.
Acts 26:25. ὁ δέ] Lachm. and Born. read ὁ δὲ Παῦλος, which, indeed, has important attestation, but has the suspicion of having arisen from the very usual practice of writing the name on the margin.
Acts 26:28. ἔφη] is to be deleted, with Lachm. Tisch., according to important witnesses (including א).
γενέσθαι] Lachm. and Born. read ποιῆσαι, after A B א, loti three min. Copt. Syr. p. (on the margin). This variation is connected with the reading ΠΕΙΘΗΙ (instead of πείθεις), but which is found only in A, and along with ποιῆσαι is of the nature of a gloss.[159]
Acts 26:29. πολλῷ] Lachm. Tisch. Born. read ΜΕΓΆΛῼ, after A B א, min. Syr. utr. Copt. Arm. Vulg. Rightly; ΠΟΛΛῷ involuntarily intruded itself as a contrast of ὈΛΊΓῼ.
Acts 26:30. ἈΝΈΣΤΗ ΤΕ] Elz. has ΚΑῚ ΤΑῦΤΑ ΕἸΠΌΝΤΟς ΑὐΤΟῦ ἈΝΈΣΤΗ, against A B א, min. Syr. Erp. Aeth. Arm. Vulg. An amplification.
[159] Expressing the meaning: thou believest to make me a Christian. Nevertheless Lachmann, Praef. p. x., considers the reading of A as correct.
No translation yet.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ac 26:1-32.
Ac 26:1-32.
PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT.
This speech, though in substance the same as that from the fortress stairs of Jerusalem
(Ac 22:1-29),
differs from it in being less directed to meet the charge of apostasy from the Jewish faith, and giving more enlarged views of his remarkable change and apostolic commission, and the divine support under which he was enabled to brave the hostility of his countrymen.
1-3. Agrippa said--Being a king he appears to have presided.
Paul stretched forth the hand--chained to a soldier
(Ac 26:29,
and see on
Ac 12:6).
Then Paul stretched forth the hand - See the notes on Acts 21:40. This was the usual posture of orators or public speakers. The ancient statues are commonly made in this way, with the right hand extended. The dress of the ancients favored this. The long and loose robe, or outer garment, was fastened usually with a hook or clasp on the right shoulder, and thus left the arm at full liberty.
And answered for himself - It cannot be supposed that Paul expected that his defense would be attended with a release from confinement, for he had himself appealed to the Roman emperor, Acts 25:11. His design in speaking before Agrippa was, doubtless:
(1) To vindicate his character, and obtain Agrippa's attestation to his innocence, that thus he might allay the anger of the Jews;
(2) To obtain a correct representation of the case to the emperor, as Festus had desired this in order that Agrippa might enable him to make a fair statement of the case Acts 25:26-27; and,
(3) To defend his own conversion, and the truth of Christianity, and to preach the gospel in the hearing of Agrippa and his attendants, with a hope that their minds might be impressed by the truth, and that they might be converted to God.
Then Paul stretched forth the hand - This act, as we have already seen on Acts 21:40, was merely to gain attention; it was no rhetorical flourish, nor designed for one. From knowing, partly by descriptions, and partly by ancient statues, how orators and others who address a concourse of people stood, we can easily conceive the attitude of St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left: under these circumstances, the hand could be stretched out gracefully, but was confined to no one attitude, though the third and fourth fingers were generally clenched.
Then Agrippa said unto Paul,.... After Festus had made the above speech to him, and to all present, and had introduced the affair of Paul, who now stood before them:
thou art permitted to speak for thyself; which a prisoner might not do, until he had leave; and this leave was granted by Festus the Roman governor, who was properly the judge, and not Agrippa, though the permission might be by both; and so the Arabic and Ethiopic versions read, "we have ordered", or "permitted thee", &c.
Then Paul stretched forth the hand; as orators used to do, when they were about to speak; or else to require silence; or it may be to show the freedom of his mind, and how ready he was to embrace the opportunity of pleading his own cause; being conscious to himself of his innocence, and relying on the ingenuity and integrity of his judge; and especially of the king, before whom he stood:
and answered for himself; or made an apology, or spoke in vindication of himself, in order to remove the charges brought against him.
We left Paul at the bar, and Festus, and Agrippa, and Bernice, and all the great men of the city of Cæsarea, upon the bench, or about it, waiting to hear what he had to say for himself. Now in this chapter we have, I. The account he gives of himself, in answer to the calumnies of the Jews. And in this, 1. His humble address to king Agrippa, and the compliment he passed upon him, Ac 26:1-3. 2. His account of his origin, and education, his profession as a Pharisee, and his adherence still to that which was then the main article of his creed, in distinction from the Sadducees, the "resurrection of the dead," however in rituals he had since departed from it, Ac 26:3-8. 3. Of his zeal against the Christian religion, and the professors of it, in the beginning of his time, Ac 26:9-11. 4. Of his miraculous conversion to the faith of Christ, Ac 26:12-16. 5. Of the commission he received from heaven to preach the gospel to the Gentiles, Ac 26:17,18. 6. Of his proceedings pursuant to that commission, which had given this mighty offence to the Jews, Ac 26:19-21. 7. Of the doctrine which he had made it his business to preach to the Gentiles, which was so far from destroying the law and the prophets that it showed the fulfilling of both, Ac 26:22,23. II. The remarks that were made upon his apology. 1. Festus thought he never heard a man talk so madly, and slighted him as crazed, Ac 26:24. In answer to him, he denies the charge, and appeals to king Agrippa, Ac 26:25-27. 2. King Agrippa, being more closely and particularly dealt with, thinks he never heard a man talk more rationally and convincingly, and owns himself almost his convert (Ac 26:28), and Paul heartily wishes him so, Ac 26:29. 3. They all agreed that he was an innocent man, that he ought to be set at liberty, and that it was a pity he was provoked to put a bar in his own door by appealing to Cæsar, Ac 26:30-32.