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
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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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Matthew Kabanata 21 서론
6 mga komentaryo na inihambing
Matthew 21:1-16. See also Mark 11:1-11; Luke 19:29-44.
Adam Clarke's Commentary and Critical Notes on the Bible
Matthew 21 Introduction
Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, Matthew 21:1-11. He enters the temple, and expels the money-changers, etc. Matthew 21:12, Matthew 21:13. The blind and the lame come to him and are healed, Matthew 21:14. The chief priests and scribes are offended, Matthew 21:15. Our Lord confounds them, and goes to Bethany, Matthew 21:16, Matthew 21:17. The barren fig-tree blasted, Matthew 21:18-22. While teaching in the temple, the chief priests and elders question his authority; he answers and confutes them, Matthew 21:23-27. The parable of the man and his two sons, Matthew 21:28-32. The parable of a vineyard let out to husbandmen, Matthew 21:33-42; applied to the priests and Pharisees, Matthew 21:43-45; who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, Matthew 21:46.
CHAPTER 21.
ENTRY INTO JERUSALEM, ETC.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 21 Introduction
CHAPTER 21
Matthew 21:1. πρὸς τὸ ὄρος] Instead of πρός, Lachm. and Tisch. have εἰς, following B C** 33, codd. of It. Or. (once). Correctly; πρός is taken from Mark 11:1; Luke 19:29.
Matthew 21:2. πορεύθητε] Lachm. Tisch. 8 : πορεύεσθε, following important evidence. But the transcribers happened to be more familiar with πορεύεσθε (Matthew 10:6, Matthew 22:9, Matthew 25:9; Matthew 25:41).
For ἀπέναντι, Lachm. Tisch. 8 have κατέναντι, which, though sanctioned by important evidence, is borrowed from Mark and Luke.
ἀγάγετε, for which, with Lachm., ἄγετε should be read, is likewise taken from the parallel passages (see, however, on Mark 11:2).
Matthew 21:3. With the Received text, Lachm. and Tisch. read ἀποστελεῖ, following B D H M א, Vulg. It. Copt. Sahid. Arm. Or., while Matth. Griesb. Scholz, on the other hand, have adopted ἀποστέλλει. Important evidence on both sides. The connection seemed to require the future, which was acordingly introduced here and in Mark 11:3.
Matthew 21:4. ὅλον] is to be deleted, with Lachm. and Tisch. 8, following C* D L Z א, vss. Or. Chrys. Hil. Comp. Matthew 1:22, Matthew 26:56.
Matthew 21:5 πῶλον] Lachm. Tisch.: ἐπὶ πῶλον, following B L N א, 1, 124, vss. Correctly; in the Sept. there is only one ἐπί.
Matthew 21:6. The evidence of B C D 33 in favour of συνέταξεν (Lachm. Tisch. 7) is sufficient. Tisch. 8, with the Received text, reads προσέταξεν, the more usual form.
Matthew 21:7. For the first ἐπάνω αὐτῶν, Lachm. and Tisch. 8 read ἐπʼ αὐτῶν, following B L Z א, 69, Or., with which we may class D and codd. of It., which have ἐπʼ αὐτόν. The transcriber would be apt mechanically to anticipate the subsequent ἐπάνω.
ἐπεκάθισεν (Elz.: ἐπεκάθισαν) is supported by decisive evidence (adopted by Matth. Griesb. Fritzsche, Scholz, Lachm. Tisch.), so that instead of supposing it to be taken from Mark 11:7 (comp. John 12:14), we should rather regard the reading of the Received text as derived from Luke 19:35.
Matthew 21:8. ἐστρώννυον] Tisch. 8 : ἔστρωσαν, following only D א * Or. A repetition of ἔστρωσαν in the earlier part of the verse.
Matthew 21:9. προάγοντες] Lachm. Tisch.: προάγ. αὐτόν, following B C D L א, min. vss. Or. Eus. This αὐτόν, which in itself is not indispensable, was still more apt to be omitted in consequence of Mark 11:9.
Matthew 21:11. Lachm. (B D א, Or.) puts ὁ προφ. before Ἰησοῦς; so also Tisch. 8. But how current was the use of the phrase, “Jesus of Nazareth!”
Matthew 21:12. τοῦ Θεοῦ] deleted by Lachm., following B L א, min. vss. and Fathers. It was omitted as superfluous, and from its not being found in Mark and Luke, also in consequence of its not occurring elsewhere in the New Testament.
Matthew 21:13. ἐποιήσατε] Fritzsche, Lachm. Tisch.: ποιεῖτε, following B L א, 124, Copt. Aeth. Or. Eus. Correctly; ἐποιήσατε is from Luke. Comp. on Mark 11:17.
Matthew 21:19. μηκέτι] Lachm. and Tisch.: οὐ μηκέτι, following, it is true, only B L; but οὐ would readily be omitted, all the more that Mark 11:14 has simply μηκέτι.
Matthew 21:23. ἐλθόντι αὐτῷ] Lachm. Tisch. 8 : ἐλθόντος αὐτοῦ. See on Matthew 8:1.
Matthew 21:25. Ἰωάννου] Lachm. and Tisch.: τὸ Ἰωάννου, which is sufficiently attested by B C Z א, Or.; τό was omitted as superfluous.
παρʼ ἑαυτ.] Lachm.: ἐν ἑαυτ., following B L M** Z, min. Cyr. Gloss in accordance with Matthew 16:7-8.
Matthew 21:28. μου] upon important evidence, is with Fritzsche, Tisch. to be deleted as an interpolation.
Matthew 21:30. ἑτέρῳ] So also Griesb. Scholz, Tisch. The δευτέρῳ (Lachm.) of the Received text is opposed by C* D E F G H K U X Δ Π א, min. vss. and Fathers, and, coming as it does after πρώτω, looks like an exegetical gloss.
Matthew 21:31. πρῶτος] Lachm.: ὕστερος. Maintained Rinck and Schweizer[7] in the Stud. u. Krit. 1839, p. 944. Comp. Ewald also, who, however, suggests ὕστερον, sc μεταμεληθείς. Similarly Buttm. in the Stud. u. Krit. 1860, p. 343 ff. ὕστερος is found in B, while D, vss. (also codd. of It. and the Vulg.) and several Fathers read ἔσχατος. Consequence of the transposition that had taken place in Matthew 21:29-30 (B, min. vss. and Fathers): ὁ δὲ ἀποκρ. εἶπεν· Ἐγὼ, κὐρ., καὶ οὐκ ἀπῆλθεν. Καὶ προσελθ. τῷ ἑτέρῳ εἶπ. ὡς. Ὁ δὲ ἀποκρ. εἶπεν· Οὐ θέλω, ὕστερον δὲ, κ.τ.λ. But this transposition was the result of the ancient interpretation of the two sons as referring to the Jews and the Gentiles.
Matthew 21:32. οὐ] Lachm.: οὐδέ, following B, min. Syrcur and jer. Copt. Aeth. It. Vulg. Hilar. The compound negative, the force of which had not been observed, would be omitted all the more readily that δέ occurs just before.
Matthew 21:33. τις after ἄυθρωπος (in Elz. Matth.) is deleted by Griesb. and more recent editors, in accordance with decisive evidence.
Matthew 21:38. κατάσχωμεν] Lachm. and Tisch.: σχῶμεν, following B D L Z א, min. Or. Cyr. The compound form, for sake of greater precision.
Matthew 21:44. This whole verse is wanting in D, 33, Cant. 21 :Verc. Corb. 1, 2, Or. Eus. (?) Lucif. Cyr. (?); condemned by Griesb., bracketed by Lachm., deleted by Tisch. The external evidence is not sufficient to warrant deletion. Had the words been borrowed from Luke 20:18, they would have been inserted after Matthew 21:42, and the first half of the passage would have been in closer agreement with Luke (that is to say, the πᾶς would not have been left out). The omission, again, might well be due to a mistake on the part of the copyist, whose eye might pass at once from αὐτῆς καί to αὐτὸν καί.
Matthew 21:46. ὡς] Lachm. and Tisch.: εἰς, following B L א, 1, 22, Or. ὡς from Matthew 21:26; Matthew 14:5.
[7] Schweizer explains thus: ὁ ὕστερος, SC. ἀπελθών (which Buttm. should not have declared to be erroneous). The answer, he says, is hesitating and reluctant, perhaps intentionally ambiguous. But coming after the question τίς ἐκ τῶν δύο, κ.τ.λ., the simple ὁ ὕστερος can only he taken as equivalent to ὁ δεύτερος, as in Xen. Hell. i. 7. 6, al. Lachm. was of opinion that the answer was intended to be inappropriate (comp. already Jerome), though he ultimately decided in favour of the view that the words λέγουσιν … Ἰησοῦς, which Or. omits, are spurious. See the latter’s Praefat. II. p. v. Tisch., Bleek, and others have correctly upheld the reading of the Received text.
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Matthew Kabanata 21 1
2 mga komentaryo na inihambing
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 21:1-9.
Mt 21:1-9.
CHRIST'S TRIUMPHAL ENTRY INTO JERUSALEM ON THE FIRST DAY OF THE WEEK. ( =
Mr 11:1-11; Lu 19:29-40; Joh 12:12-19).
For the exposition of this majestic scene--recorded, as will be seen, by all the Evangelists--see on
Lu 19:29-40.
And when they drew nigh unto Jerusalem - They were going up now from Jericho.
Matthew 20:29. The distance was about 19 miles. The most of the way was a desert, or filled with caves, and rocks, and woods - a suitable place for robbers. See Luke 10:30. The Mount of Olives, or "Olivet," is on the east of Jerusalem. Between this and Jerusalem there runs a small stream called the brook Kidron, or Cedron. It is dry in the hot seasons of the year, but swells to a considerable size in time of heavy rains. See the notes at John 18:1. The Mount of Olives was so called from its producing in abundance the olive. It was from Jerusalem about a Sabbath-day's journey. See the notes at Acts 1:12. On the west side of the mountain was the garden of Gethsemane, Luke 22:39; Mark 14:32. On the eastern declivity of the mountain were the villages of Bethphage and Bethany. Mark and Luke say that he came near to both those places.
He appears to have come first to Bethany, where he passed the night John 12:1, John 12:9-11, and in the morning sent over to the adjacent village Bethphage. Bethany was the place where Lazarus lived, whom he raised from the dead John 11; where Martha and Mary lived; and where Mary anointed him with ointment against the day of his burying, John 12:1-7. The Mount of Olives is about a mile in length and about 700 feet in height, and overlooks Jerusalem, so that from its summit almost every part of the city can be seen. The mountain is composed of three peaks or summits. The "olive" is a fruit well known among us as an article of commerce. The tree blooms in June, and bears white flowers. The fruit is small. It is first green, then whitish, and, when fully ripe, black. It encloses a hard stone in which are the seeds. The "wild olive" was common, and differed from the other only in being of a smaller size. There are two roads from Jerusalem to Bethany; one around the southern end of the Mount of Olives, and the other across the summit. The latter is considerably shorter, but more difficult, and it was probably along this road that the Saviour went.
The death and resurrection of Jesus Christ are the two main hinges upon which the door of salvation turns. He came into the world on purpose to give his life a ransom; so he had lately said, Mt 20:28. And therefore the history of his sufferings, even unto death, and his rising again, is more particularly recorded by all the evangelists than any other part of his story; and to that this evangelist now hastens apace. For at this chapter begins that which is called the passion-week. He had said to his disciples more than once, Behold, we go up to Jerusalem, and there the Son of man must be betrayed. A great deal of good work he did by the way, and now at length he is come up to Jerusalem; and here we have, I. The public entry which he made into Jerusalem, upon the first day of the passion-week, Mt 21:1-11. II. The authority he exercised there, in cleansing the temple, and driving out of it the buyers and sellers, Mt 21:12-16. III. The barren fig-tree, and his discourse with his disciples thereupon, Mt 21:17-22. IV. His justifying his own authority, by appealing to the baptism of John, Mt 21:23-27. V. His shaming the infidelity and obstinacy of the chief priests and elders, with the repentance of the publicans, illustrated by the parable of the two sons, Mt 21:29-32. VI. His reading the doom of the Jewish church for its unfruitfulness, in the parable of the vineyard let out to unthankful husbandmen, Mt 21:33-46.