Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- Avancement de la traduction
- 4,537 / 4,537
- Langue source
- en
Ressources d'étude
Commentaires bibliques
Parcours plusieurs commentaires du domaine public et leurs traductions coréennes scripture.how par livre et chapitre. Bascule entre sources, lis la traduction seule ou compare-la au texte source.
Commentaire actif
Tous les commentaires
23 sources
Total des entrées
307,288
81,431 traduits
Licence
Affiché par source
Sources et licences
Chaque source conserve séparément texte original, auteur, avancement de la traduction et licence. Les traductions et travaux éditoriaux coréens de scripture.how sont gérés à part du texte source.
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.
- Avancement de la traduction
- 19,831 / 19,831
- Langue source
- 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.
- Avancement de la traduction
- 22,781 / 22,781
- Langue source
- 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.
- Avancement de la traduction
- 21,603 / 22,101
- Langue source
- 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.
- Avancement de la traduction
- 12,528 / 30,759
- Langue source
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- Avancement de la traduction
- 144 / 7,385
- Langue source
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- Avancement de la traduction
- 0 / 31,092
- Langue source
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- Avancement de la traduction
- 0 / 25,592
- Langue source
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- Avancement de la traduction
- 0 / 2,044
- Langue source
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- Avancement de la traduction
- 0 / 23,497
- Langue source
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- Avancement de la traduction
- 0 / 27,176
- Langue source
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- Avancement de la traduction
- 0 / 5,763
- Langue source
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- Avancement de la traduction
- 0 / 6,935
- Langue source
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- Avancement de la traduction
- 0 / 7,010
- Langue source
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- Avancement de la traduction
- 0 / 5,340
- Langue source
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- Avancement de la traduction
- 0 / 5,643
- Langue source
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- Avancement de la traduction
- 0 / 14,675
- Langue source
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- Avancement de la traduction
- 0 / 2,290
- Langue source
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- Avancement de la traduction
- 0 / 1,144
- Langue source
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- Avancement de la traduction
- 7 / 3,477
- Langue source
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- Avancement de la traduction
- 0 / 10,808
- Langue source
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- Avancement de la traduction
- 0 / 26,397
- Langue source
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- Avancement de la traduction
- 0 / 1,011
- Langue source
- en
Matthew 17:3. καὶ ἰδού introduces a leading and remarkable feature in the scene: ὤφθη αὐτοῖς, there appeared to the three disciples, not necessarily an absolutely real, objective presence of Moses and Elias. All purposes would be served by an appearance in vision. Sufficient objectivity is guaranteed by the vision being enjoyed by all the three, which would have been improbable if purely subjective. Recognition of Moses and Elias was of course involved in the vision. For a realistic view of the occurrence the question arises, how was recognition possible? Euthy. Zig. says the disciples had read descriptions of famous men, including Moses and Elias, in old Hebrew books Another suggestion is that Moses appeared with the law in his hand, and Elias in his fiery chariot.—συλλαλοῦντες μ. ἀ., conversing with Jesus, and, it goes without saying (Lk. does say it), on the theme uppermost in all minds, the main topic of recent conversations, the cross; the vision, in its dramatis personæ and their talk, reflecting the state of mind of the seers.
Meyer's Critical and Exegetical Commentary on the New Testament
Matthew 17:3
Matthew 17:3. Αὐτοῖς] the disciples, Matthew 17:2. They saw conversing with Jesus, Moses and Elias, who, as forerunners of the Messiah, represented the law and the prophets (Schoettgen, Wetstein). Comp. Matthew 17:5; Matthew 17:8. It was not from what Jesus told them afterwards that they came first to know who those two were, but they themselves recognised them at once (Matthew 17:4), though not from their conversation, as has been arbitrarily supposed (Theophylact). The recognition was immediate and directly involved in the marvellous manifestation itself.
The subject of conversation, so far as the accounts of Matthew and Mark are concerned, does not appear to have been once inquired into. According to Ebrard, Jesus communicated to the fathers of the old dispensation the blessed intelligence of his readiness to redeem them by His death. According to Luke 9:31, Moses and Elias converse with Jesus about His impending death.
Pas encore de traduction.
Matthew 17:3-4. And behold — To heighten the grandeur and solemnity of the scene; there appeared unto them — That is, unto the disciples as well as Jesus; Moses and Elias — Luke says, two men, which were Moses and Elias, and Mark, Elias with Moses. Moses, the great lawgiver of the Jews, and Elijah, who had been a most zealous restorer and defender of the law, appeared in the glories of immortality, wherewith the blessed above are adorned: talking with him — And, according to Luke, the subject of their conversation was, the decease which he should accomplish at Jerusalem, that is, his departure out of the present life, or the sufferings and death whereby he was to atone for sin, and effect the redemption of mankind: a subject the most important of all others, and therefore the most proper to employ the thoughts and tongues of these illustrious personages, the most illustrious, certainly, that had ever met together on earth in one place. But the three disciples were seized with an irresistible drowsiness, and fell into a deep sleep. They awoke, however, time enough to see Christ’s glory, and that of the two men who stood with him. Probably the streams of light which issued from Christ’s body, especially his countenance, and the voices of Moses and Elias talking with him, made such an impression on their senses as to awake them. Lifting up their eyes, therefore, they must have been amazed beyond measure when they beheld their Master in the majesty of his transfigured state, and his illustrious attendants, whom they might know to be Moses and Elias by revelation, or by what they said, or by the appellations which Jesus gave them in speaking to them. Peter, particularly, being both afraid and glad at the glorious sight, was in the utmost confusion. Nevertheless, the forwardness of his disposition prompted him to say something, and just as Moses and Elias were departing from Jesus, he said, Lord, it is good for us to be here — So doubtless they found it. Both before and after this transfiguration they had many refreshing seasons with their Master, heard many ravishing sermons, and saw many wonderful miracles; yet in no place, and on no occasion but this, were they ever heard to say, It is good for us to be here. Peter fancied, doubtless, that Jesus had now assumed his proper dignity; that Elias was come, according to Malachi’s prediction; and that the kingdom was at length begun. Wherefore, in the first hurry of his thoughts, he proposed to provide some accommodation for Jesus and his august attendants, intending, perhaps, to bring the rest of the disciples, with the multitude, from the plain below, to behold his matchless glory. He thought this was better for his Master than to be killed at Jerusalem. He said, therefore, If thou wilt, let us make here three tabernacles — He says, three, not six, because the apostles desired to be with their Master. They were words of rapturous surprise, and, as Mark observes, very improper. But, perhaps, few in such an astonishing circumstance could have been perfectly masters of themselves.
Pas encore de traduction.
Matthew 17:3. And behold, there appeared—Moses and Elias— See Luke 9:30., &c. respecting the remainder of this transaction.
return to '
And, behold, there appeared unto them Moses and Elias talking with him.
Moses and Elias appeared — Those immortalitalis candidali, as the ancients called them. God had buried Moses, but brought him forth afterwards glorious; the same body which was hidden in the valley of Moab appeareth here in the hill of Tabor. Christ by rotting refines our bodies also; and we know that when "he, who is our life, shall appear, then shall we also appear with him in glory," Colossians 3:4 . As in the meantime, be not we conformed to this world, but rather transformed by the renewing of our minds, Romans 12:2 ; and in whatever transfiguration or ravishment we cannot find Moses, and Elias, and Christ to meet (as here they did in this sacred synod), that is, if what we find in us be not agreeable to the Scriptures, we may well suspect it as an illusion.
return to '
There appeared (ωφθη). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle συνλαλουντες is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three" (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke 9:31), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.
return to '