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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When he had taken him (πιασας). See on Acts 3:7 for same form. He put him in prison (εθετο εις φυλακην). Second aorist middle indicative of τιθημ, common verb. This is the third imprisonment of Peter (Acts 4:3; Acts 5:18). To four quaternions of soldiers (τεσσαρσιν τετραδιοις στρατιωτων). Four soldiers in each quaternion (τετραδιον from τετρας, four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter's previous escape (Acts 5:19) and so took no chances for connivance of the jailors. After the passover (μετα το πασχα). The passover feast of eight days. "The stricter Jews regarded it as a profanation to put a person to death during a religious festival" (Hackett). So Agrippa is more scrupulous than the Sanhedrin was about Jesus. To bring him forth (αναγαγειν αυτον). Second aorist active infinitive of αναγω, to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. John 19:13). To the people (τω λαω). Ethical dative, in the presence of and for the pleasure of the Jewish people.
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Acts 12:4. ὃν καὶ πιάσας, Acts 3:7, really Doric form of πιέζω (cf. Luke 6:38, nowhere else in N.T.), used in this sense also in LXX, and elsewhere in N.T., cf. Song of Solomon 2:15, Sir 23:21 (not A). Modern Greek πιάνω = seize, apprehend.—καὶ: “when he had taken him, indeed,” so Rendall, as if a delay had taken place, before the arrest was actually made.—τέσσαρσι τετραδ.: the night was divided by the Romans—a practice here imitated by Herod—into four watches, and each watch of three hours was kept by four soldiers, quaternio, two probably guarding the prisoner within the cell, chained to him, and two outside. τετραδ., cf. Philo, in Flaccum, 13; Polyb., xv., 33, 7, and see for other instances, Wetstein.—μετὰ τὸ πάσχα, “after the Passover,” R.V., i.e., after the whole festival was over: Herod either did not wish, or affected not to wish, to profane the Feast: “non judicant die festo” (Moed Katon., v., 2).—ἀναγαγεῖν: only here in this sense (in Luke 22:66, ἀπήγαγον, W. H.), probably means to lead the prisoner up, i.e., before the judgment tribunal (John 19:13), to sentence him openly to death before the people.
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Acts 12:4. To four quaternions of soldiers— That is, to sixteen, consisting of four in each party, who were to watch him by turns, four at a time; two of them being chained to him, and two of them watching before the door of the prison: one end of one chain was fastened to St. Peter's right hand, and the other end to the left arm of one of the soldiers; the other chain was in like manner fastened to St. Peter's left arm, and to the soldier's right arm: see Acts 12:6. Very likely the Jews remembered how all the apostles had escaped when they had formerly put them in prison; and perhaps they suspected the fidelity of the guards. It was therefore most probably at their request, that such a number of soldiers were appointed to guard the apostle. But the confining him was not all; for Herod intended after the Paschal Lamb was eaten, and the seven days festival quite finished, to bring him out to the people, and gratify them by putting him to death, and that publicly. During the festival the Jews used to spend their time in such mirth and festivity, that prisoners were commonly released, rather than executed. But notwithstanding all their zeal about rituals, they could submit to be concerned in the vilest immoralities. See chap. Acts 28:16. Instead of after Easter, the Greek would more properly be rendered after the passover.
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And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
To bring him forth to the people — But God had otherwise determined. Sciat Cels. Vestra, saith Luther in a letter to the Elector of Saxony, et nihil dubitet longe aliter in caelo quam Norimbergae de hoc negotio conclusum esse, i.e. God in heaven hath decreed otherwise of this business than the emperor hath at Nuremberg; and the will of the Lord must be done, when all is done. "Yet have I set my King," …, Psalms 2:6 .
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Ac 12:5.
5, 6. 教会は彼のために神に切に祈り続けた——むしろ「熱心に」「切実に」「緊急に」（欄外注）。
Lu 22:44; Ac 26:7; 1Pe 4:8の通り
（ギリシヤ語を参照）。
教会の——公の集会ではない。そのように集まることは明らかに安全でなかったからである。むしろ私宅での小さな群れで、その一つがマリヤの家であった
(Ac 12:12)。
そしてこれは種入れぬパンの日々の全期間続けられた。
「しかし、教会は彼のために切に神に祈っていた」――教会は、彼が投獄され危険にさらされていることを知らされ、祈りによって神に頼る以外にすべを知らなかった。危険の場面には、ほかに避け所はない。そしてその結果は、最も失望的な状況においてさえ、神が祈りにお聞きになりうることを示している。ペテロをヘロデの手から、牢から、そして十六人の兵士の監視から、祈りによって救い出すという考えほど、絶望的に見えるものはほとんどないであろう。しかし、信仰の祈りは神に届く効力を持ったのである。
「切に」――激しく、揺るがない、熱烈な祈り。ここで用いられている語ἐκτενής ektenēsは、新約聖書ではもう一つの箇所、1 Peter 4:8「互いに熱心に愛し合いなさい」にしか見られない。この語が伝えるのは、彼らの祈りが絶え間なかったというよりも、真剣で熱烈であったという考えである。
「教会の」――教会によって、ということである。
Quaternions
A quaternion was a body of four soldiers; so that there were sixteen guards, four for each of the four night-watches.
The passover
The whole seven days of the feast.
Bring him forth (ἀναγαγεῖν αὐτὸν)
Lit., lead him up; i.e., to the elevated place where the tribunal stood, to pronounce sentence of death before the people. See John 19:13.