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
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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Acts Kabanata 11 서론
4 mga komentaryo na inihambing
Adam Clarke's Commentary and Critical Notes on the Bible
Acts 11 Introduction
Peter returns to Jerusalem, and is accused of having associated with the Gentiles, Romans 8:1-3. He defends himself by relating at large the whole business concerning Cornelius, Romans 8:4-17. His defense is accepted, and the whole Church glorifies God for having granted unto the Gentiles repentance unto life, Romans 8:18. An account of the proceedings of those who were scattered abroad by the persecution that was raised about Stephen; and how they had spread the Gospel among the circumcision, in Phoenice, Cyprus, and Antioch, Romans 8:19-21. The Church at Jerusalem, hearing of this, sends Barnabas to confirm them in the faith, Romans 8:22, Romans 8:23. His character, Romans 8:24. He goes to Tarsus to seek Saul, whom he brings to Antioch, where the disciples are first called Christians, Romans 8:25, Romans 8:26. Certain prophets foretell the dearth which afterwards took place in the reign of the Emperor Claudias, Romans 8:27, Romans 8:28. The disciples send relief to their poor brethren to Judea, by the hands of Barnabas and Saul, Romans 8:29, Romans 8:30.
Meyer's Critical and Exegetical Commentary on the New Testament
Acts 11 Introduction
CHAPTER 11
Acts 11:8. κοινόν] Elz. has πᾶν κοινόν, against A B D E א, min. VSS. and Fathers. From Acts 10:14.
Acts 11:9. μοι] is wanting in A B א. min. Copt. Sahid. Arm. Vulg. Epiph. Deleted by Lachm. Tisch. It is an addition, in accordance with Acts 11:7.
Acts 11:10. The order ἀνεσπ. πάλιν is, according to preponderant evidence, to be adopted.
Acts 11:11. ἤμην] Lachm. Born. read ἦμεν, after A B D א, 40. Without attestation, doubtless, from the VSS.; but on account of its apparent irrelevancy, and on account of Acts 11:5, to be considered as the original.
Acts 11:12. μηδὲν διακρινόμενον] is, as already Mill saw, very suspicious (as an interpolation from Acts 10:20), for it is wholly wanting in D, Syr. p. Cant.; in A B א, loti. it is exchanged for μηδὲν διακρίνοντα or μ. διακρίναντα (so Lachm.), and in 33, 46, for μ. διακρινὁμενος. Tisch. and Born. have rejected it; de Wette declares himself for the reading of Lachm.
Acts 11:13. δέ is to be read instead of τέ, with Lachm. and Born., in accordance with preponderant authority.
After Ἰόππην, Elz. has ἄνδρας, an addition from Acts 10:5, which has against it A B D א, min. and most VSS.
Acts 11:17. δέ] is wanting in A B D א, min. VSS. and several Fathers. Deleted by Lachm. It was omitted as disturbing the construction.
Acts 11:18. ἐδόξαζον] The considerably attested ἐδοξασαν (Lachm.) has arisen from the preceding aorist.
Instead of ἄραγε, Lachm. has ἄρα, after A B D א, min. A neglect of the strengthening γε, which to the transcribers was less familiar with ἄρα in the N. T. (Matthew 7:20; Matthew 17:26; Acts 17:27).
Acts 11:19. Στεφάνῳ] Lachm. reads Στεφάνου, after A E, min. Theophyl., but this has been evidently introduced into the text as an emendatory gloss from erroneously taking ἐπί as denoting time.
Acts 11:20. ἐλθόντες] Elz. reads εἰσελθόντες, against decisive testimony.
Ἕλληνας] So A D* א** VSS. and Fathers. Already preferred by Grotius and Witsius, adopted by Griesb. Lachm. Tisch. Scholz. Born. But Elz. Matth. have Ἑλληνιστάς, which, in particular, Ammon (de Hellenistis Antioch. Erl. 1810, krit. Journ. I. 3, p. 213 ff.; Magaz. f. christl. Pred. III. 1, p. 222 f.) has defended, assuming two classes of Antiochene Jews, namely, Hebrew-speaking, who used the original text of the O. T., and Greek-speaking, who used the LXX. But see Schulthess, de Charism. Sp. St. p. 73 ff.; Rinck, Lucubr. crit. p. 65 f. The reading Ἕλληνας is necessary, since the announcement of the gospel to Hellenists, particularly at Antioch, could no longer now be anything surprising, and only Ἕλληνας exhausts the contrast to Ἰουδαίοις, Acts 11:20 (not Ἑβραίοις, as in Acts 6:1). Ἑλληνιστ. might easily arise from comparison with Acts 9:29, for which Cod. 40 testifies, when after ἐλάλουν it inserts καὶ συνεζήτουν.
Acts 11:22. διελθεῖν] is wanting in A B א, loti. Syr. and other VSS., and is deleted by Lachm. Omitted as superfluous.
Acts 11:25.[264] Ὁ ΒΑΡΝΆΒΑς and the twice-repeated ΑὐΤΌΝ are to be deleted, with Lachm. and Tisch., after A B א, al.; the former as the subject written on the margin (seeing that another subject immediately precedes), and the latter as a very usual (unnecessary) definition of the object.
Acts 11:26. αὐτούς] read with Lachm. Tisch. Born. αὐτοῖς, after A B E א, min. The accusative with the infinitive after ἘΓΈΝΕΤΟ was most familiar to the transcribers (Acts 9:3; Acts 9:32; Acts 9:37).
Lachm. and Tisch. have ΚΑΊ after ΑὐΤ., following A C א, Cant. Syr. p. Ath. Vig. Rightly; apparently occasioning confusion, it was omitted.
Acts 11:28. ΜΈΓΑΝ … ὍΣΤΙς] ΜΕΓΆΛΗΝ … ΤΙς is supported by the predominant testimony of A B D E א (E has ΜΈΓΑΝ … ἭΤΙς), min. Fathers, so that it is to be adopted, with Lachm. Tisch. Born., as in Luke 15:14 (see on that passage), and the masculine is to be considered as an emendation of ignorant transcribers.
After ΚΛΑΥΔΊΟΥ, Elz. has ΚΑΊΣΑΡΟς, an inserted gloss, to be rejected in conformity with A B D א, loti. 40, Copt. Aeth. Sahid. Arm. Vulg. Cant.
[264] Bornemann has the peculiar expansion of the simple text from D: ἀκούσας δὲ, ὅτι Σαῦλός ἐστιν εἰς Ταρσόν, ἐξῆλθεν ἀναζητῶν αὐτὸν καὶ ὡς συντυχὼν παρεκάλεσεν αὐτὸν ἐλθεῖν εἰς ʼΑντιόχειαν.
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Acts Kabanata 11 1
4 mga komentaryo na inihambing
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ac 11:1-18.
Ac 11:1-18.
PETER VINDICATES HIMSELF BEFORE THE CHURCH IN JERUSALEM FOR HIS PROCEDURE TOWARDS THE GENTILES.
1-11. the apostles and brethren . . . in Judea--rather, "throughout Judea."
And the apostles and brethren - The Christians who Were in Judea.
Heard ... - So extraordinary an occurrence as that at Caesarea, the descent of the Holy Spirit on the Gentiles, and their reception into the church, would excite attention, and be likely to produce much sensitiveness in regard to the conduct of Peter and those with him. It was so contrary to all the ideas of the Jews, that it is not to be wondered at that it led to contention.
And the apostles and brethren that were in Judea - According to Calmet, Judea is here put in opposition to Caesarea, which, though situated in Palestine, passed for a Greek city, being principally inhabited by Pagans, Greeks, or Syrians.
And the apostles and brethren that were in Judea,.... The rest of the twelve apostles, and the private members of the churches that were in Judea, for there were in it now more churches than that at Jerusalem, Acts 9:31
heard that the Gentiles had also received the word of God; as well as Samaria, Acts 8:14 the news by some means or other were quickly brought to them, and no doubt but they also heard that they had received the Holy Ghost, his extraordinary gifts, as well as his special grace, though no mention is made of them.
In this chapter we have, I. Peter's necessary vindication of what he did in receiving Cornelius and his friends into the church, from the censure he lay under for it among the brethren, and their acquiescence in it, Ac 11:1-18. II. The good success of the gospel at Antioch, and the parts adjacent, Ac 11:19-21. III. The carrying on of the good work that was begun at Antioch, by the ministry of Barnabas first, and afterwards of Paul in conjunction with him, and the lasting name of Christian first given to the disciples there, Ac 11:22-26. IV. A prediction of an approaching famine, and the contribution that was made among the Gentile converts for the relief of the poor saints in Judea, upon that occasion, Ac 11:27-30.