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 12:3. ἀρεστόν … τοῖς Ἰ: exactly what we should expect from the character and policy of Herod in his zeal for the law, and from the success with which during his short reign he retained the favour of Jews and Romans alike. Holtzmann, p. 370, seems inclined to doubt the truth of this description of Herod, and lays stress upon the mention of the king’s mild disposition in Josephus, Ant., xix., 7, 3. But Josephus also makes it quite plain how zealous Agrippa was, or pretended to be, for the laws and ordinances of Judaism, u. s., and xx., 7, 1, and see Schürer, u. s., and Feine, p. 226. Nor is it at all certain that Agrippa’s reputed mildness and gentleness would have kept him from rejoicing in the persecution of the Christians, cf. the description of his delight in the bloody gladiatorial games, Jos., Ant., xix., 9, 5.—προσέθετο συλλ.: a Hebraism, cf. Luke 19:11; Luke 20:11 : LXX, Genesis 4:2; Genesis 8:12; Genesis 25:1, Exodus 14:13, etc., peculiar to St. Luke in N.T., Viteau, Le Grec du N. T., p. 209 (1893).—αἱ ἡ. τῶν ἀζύμων, and therefore a large number of Jews would be in Jerusalem, and Herod would thus have a good opportunity of gaining wide popularity by his zeal for the law.
Acts 12:3-4. Herod, himself a Jew (in opposition to Harduin), born in Judaism (Deyling, Obss. II. p. 263; Wolf, Cur.), although of Gentile leanings, a Roman favourite brought up at the court of Tiberius, cultivated out of policy Jewish popular favour, and sought zealously to defend the Jewish religion for this purpose. Joseph. Antt. xix. 7. 3.
προσέθετο συλλαβ.] a Hebraism: he further seized. Comp. on Luke 19:11; Luke 20:12.
τέσσαρσι τετραδίοις] four bands of four (τετράδιον, a number of four, Philo, II. p. 533, just as τετράς in Aristotle and others), quatuor quaternionibus, i.e. four detachments of the watch, each of which consisted of four men, so that one such τετράδιον was in turn on guard for each of the four watches of the night. On this Roman regulation, see Veget. R. M. iii. 8; Censorinus, de die nat. 23; Wetstein in loc.
μετὰ τὸ πάσχα] not to desecrate the feast, in consideration of Jewish orthodox observance of the law. For he might have evaded the Jewish rule, “non judicant die festo” (Moed Katon v. 2), at least for the days following the first day of the feast (see Bleek, Beitr. p. 139 ff.), by treating the matter as peculiarly pressing and important. Wieseler (Synops. p. 364 ff., Chronol. d. ap. Zeitalt. p. 215 ff.) has incorrectly assumed the 15th Nisan as the day appointed for the execution, and the 14th Nisan as the day of the arrest. Against this it may be decisively urged, that by μετὰ τὸ πάσχα must be meant the entire Paschal feast (not the 14th Nisan), because it corresponds to the preceding αἱ ἡμέραι τῶν ἀζύμ. (comp. Luke 22:1).
ἀναγαγ. αὐτ. τῷ λαῷ] that is, to present him to the people on the elevated place where the tribunal stood (John 19:13), in order there publicly to pronounce upon him the sentence of death.
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Acts 12:3-4. And because he saw it pleased the Jews — Whose favour he laboured by all possible means to conciliate; he proceeded to take Peter also — Renowned as he was for such a variety of miracles wrought by him at Jerusalem. According to Josephus, (Antiq., Acts 19:7,) this Herod “was a great zealot for the Mosaic law, dwelt much at Jerusalem, and gladly embraced all opportunities of obliging the Jews, as his grandfather Herod did of pleasing strangers;” a character well suiting what Luke here says of him. Then were the days of unleavened bread — When the Jews came together to Jerusalem from all parts, to celebrate the passover. And he put him in prison — And, for the greater security of so noted a person, he delivered him to four quaternions of soldiers — That is, to sixteen, each party consisting of four, who were to watch him day and night by turns, four at a time; two of them being chained to him, and two of them watching before the door of the prison; intending after Easter — Or, rather, after the passover, as μετα το πασχα signifies, and ought, doubtless, to have been translated; (the name Easter not being in use till many centuries after this book was written;) to bring him forth to the people — To be made a spectacle to them, as his Master, Jesus, had been on the first day of unleavened bread; for confining him was not all that Herod designed. His intention was, after the paschal lamb was eaten, and the seven days’ festival quite finished, to gratify the people by putting him to death, and that publicly. For, notwithstanding their zeal about rituals, they would submit to be concerned in the vilest immoralities, and most horrid cruelties, exercised on the servants of God.
Acts 12:3. And, because he saw it pleased the people— This prince, as Josephus tells us, was a great zealot for the Mosaic law; dwelt much at Jerusalem, and was as fond of all opportunities to oblige the Jews, as his grandfather Herod had been of pleasing strangers—a character very agreeable to what St. Luke here says of him. St. Peter was apprehended about the beginning of April, and most probably in the third year of Claudius Caesar.
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And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
And because he saw, … — Seianus ferox scelerum, quia prima provenerunt, saith Tacitus. It is an old trick of tyrants to curry favour with the wicked, by shedding the blood of the godly.
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That it pleased the Jews (οτ αρεστον εστιν τοις Ιουδαιοις). Indirect assertion with the present tense εστιν retained. Αρεστον is the verbal adjective from αρεσκω followed by the dative as in John 8:29. Proceeded to seize (προσεθετο συλλαβειν). A patent Hebraism in Luke 20:11 already, and nowhere else in the N.T. It occurs in the LXX (Genesis 4:2; Genesis 8:12; Genesis 18:29, etc.). Second aorist middle indicative of προστιθημ and the second aorist active infinitive of συλλαμβανω. Literally, he added to seize, he seized Peter in addition to James. The days of unleavened bread (ημερα των αζυμων). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (Acts 12:12).
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