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
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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
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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
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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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
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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
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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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
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Trapp's Complete Commentary
John Trapp · 1660
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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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Paul, coming to Derbe and Lystra, meets with Timothy, the son of a Jewess by a Greek father, whom he circumcises and takes with him into his work, Acts 16:1-3. As they pass through the different cities, they deliver the apostles' decrees to the Churches; and they are established in the faith, and daily increase in numbers, Acts 16:4, Acts 16:5. They travel through Phrygia, Galatia, Mysia, and to Troas, Acts 16:6-8. Where Paul has a vision, relative to his preaching in Macedonia, Acts 16:9, Acts 16:10. Leaving Troas, he sails to Samothracia and Neapolis, and comes to Philippi in Macedonia, Acts 16:11, Acts 16:12. Lydia, a seller of purple, receives the apostles teaching; and she and her family are baptized, Acts 16:13-16. A young woman, with a spirit of divination, dispossessed by St. Paul, Acts 16:16-18. Her masters, finding their gain by her soothsaying gone, make an attack upon Paul and Silas, drag them before the magistrates, who command them to be beaten, thrust into the closest prison, and their feet made fast in the stocks, Acts 16:19-24. Paul and Silas singing praises at midnight, the prison doors are miraculously opened, and all the bonds of the prisoners loosed, Acts 16:25, Acts 16:26. The keeper being alarmed, supposing that the prisoners were fled, is about to kill himself, but is prevented by Paul, Acts 16:27-28. He inquires the way of salvation, believes, and he and his whole family are baptized, Acts 16:29-34. The next morning the magistrates order the apostles to be dismissed, Acts 16:35, Acts 16:36. Paul pleads his privilege as a Roman, and accuses the magistrates of injustice, who, being alarmed, come themselves to the prison, deliver them, and beg them to depart from the city, Acts 16:37-39. They leave the prison, enter into the house of Lydia, comfort the brethren, and depart, Acts 16:40.
CHAPTER 16
Acts 16:1. After γυναικός Elz. has τινος, which is decidedly spurious according to the evidence.
Acts 16:3. τὸν πατέρα αὐτοῦ, ὅτι Ἕλλ. ὑπῆρχεν] Lachm. reads ὅτι Ἕλλην ὁ πατὴρ αὐτοῦ ὑπῆρχεν, according to A B C א, min. Rightly; the Recepta is a mechanical or designed transposition into the usual mode of expression by attraction. If the reading of Lachm. were a resolution of the attraction, Ἕλλην would not have been placed first.
Acts 16:6. διελθόντες] A B C D E א, min. and several vss. and Fathers have διῆλθον, and in Acts 16:7 for the most part δέ after ἐλθόντες. Both are adopted by Lachm. and Born. The attestation of this reading is so preponderating, that it cannot be held as an emendation to avoid the recurrence of participial clauses. The Recepta, on the contrary, appears to have arisen because of a wish to indicate that the hindrance of the Spirit took place only after passing through Phrygia and Galatia, which appeared necessary if Asia was understood in too wide a sense. The reading of the Vulg. presents another corresponding attempt: “transeuntes autem … vetati sunt.”
Acts 16:7. εἰς τ. Β.] Elz. has κατὰ τ. Β., against decisive evidence. Either a mere error of a copyist after the preceding κατά, or an intentional interpretation.
ʼΙησοῦ] is wanting in Elz., but supported by decisive evidence. If only πνεῦμα were original, the gloss added would not have been Ἰησοῦ (for πν. Ἰησοῦ is not elsewhere found in the N.T.), but, from the preceding, τὸ ἅγιον.
Acts 16:9. The order best attested and therefore to be adopted is: ἀνὴρ Μακεδών τις ἦν. So Lachm., also Tisch. and Born.; the latter, however, has deleted ἦν according to too weak evidence (it was wholly superfluous), and, moreover, has in accordance with D adopted ἐν ὁράματι … ὤφθη ὡσεὶ ἀνὴρ κ.τ.λ., an explanatory gloss, as also are the words κατὰ πρόσωπον αὐτοῦ added after ἑστώς (Born.).
Acts 16:10. ὁ Κύριος] A B C E א, min. Copt. Vulg. Jer. have ὁ Θεός. Recommended by Griesb. and adopted by Lachm. The Recepta is a gloss in accordance with Acts 16:7 (πνεῦμα Ἰησοῦ), comp. Acts 13:2, or written on the margin in accordance with Acts 2:39.
Acts 16:13. πύλης] Approved already by Griesb., adopted by Lachm. Tisch. Born. instead of the usual πόλεως, against which A B C D א, min. Copt. Sahid. Vulg. Cant. witness. τῆς πόλεως was written by the side of τῆς πύλης as a gloss (as some vss. have still τ. πύλης τ. πόλεως), and then supplanted the original.
ἐνομίζετο προσευχή] A** B C א, loti. 13, 40, Copt. Aeth. have ἐνομίζομεν προσευχήν. So Lachm. An alteration, because the reading of the text was not understood. From the same misunderstanding the reading in D, Epiph. ἐδόκει προσευχή (so Born.) arose, and the translation of the Vulg., “ubi videbatur oratio esse.”
Acts 16:16. τὴν προσευχήν] In Elz. the article is wanting, but is supported by preponderating evidence and by its necessity (Acts 16:13).
Πύθωνος] A B C* D (?) א, loti 33, Vulg. Cant. and some Fathers have πύθωνα. Adopted by Lachm. Tisch. Born. Correctly; the accusative, not understood, was changed for the genitive as the more intelligible case, which was well known to the transcribers with πνεῦμα (comp. especially, Luke 4:33).
Acts 16:17. Instead of the second ἡμῖν, Tisch. Born. have ὑμῖν, contrary to A C G H, min. vss. and Fathers. But ἡμῖν appeared less suitable, especially as a demoniacal spirit spoke from the παιδίσκη.
Acts 16:24. Instead of εἰληφώς read, with Lachm. and Born., λαβών on decisive evidence.
Acts 16:31. Χριστόν] is with Lachm. and Tisch. to be deleted as a usual addition (comp. on Acts 15:11), on the authority of A B א, min. Copt. Vulg. Lucif.
Acts 16:32. καὶ πᾶσι] A B C D א, min. Vulg. Cant. Lucif. have σὺν πᾶσι. Approved by Griesb., adopted by Lachm. Tisch. Born. The καί easily crept in, because with it the dative πᾶσι τοῖς remained, and because καὶ ὁ οἶκός σου (Acts 16:31) preceded.
Acts 16:34. ἠγαλλιάσατο] C* (?) D, min. Chrys. Oec. Theophyl have ἠγαλλιᾶτο. Approved by Griesb. and adopted by Born, and Tisch. With this weak attestation it is to be regarded as an easily committed error of a transcriber.
Acts 16:39. ἐξελθεῖν τῆς πόλ.] Lachm. and Tisch. read ἀπελθεῖν ἀπὸ τ. πόλ., according to A B א, min. A more definite and precise statement.
Acts 16:40. πρός] Elz. has εἰς against decisive evidence.
まだ翻訳がありません。
Ac 16:1-5.
1-5. さて彼はデルベおよびルステラに来た。見よ。ある弟子がそこにいた――すなわちルステラに（
Ac 20:4
から結論する人々のようにデルベではない）。
テモテという名であった――（参照
Ac 14:20）。
パウロが彼を「信仰によるわたしの真実の子」と呼ぶ
(1Ti 1:2)
ことから、彼は使徒の最初の訪問においてキリストに導かれたに違いない。また、パウロが「ルステラで私に降りかかった迫害を十分に知っている」と言う
(2Ti 3:10, 11)
ことから、彼はルステラの城壁の外で、見かけ上は命のない使徒のからだを取り囲んだ弟子たちの群れの中にいたかもしれず、しかも、心が罪のない苦しみと不退転の勇気の光景から最も深い印象を受ける時期にあった[ハウソン]。彼は使徒の第二回訪問で「確かめられた弟子たちのたましい」のひとりであり、「信仰にとどまるように励まされ」「私たちは神の国に入るには、多くの苦しみを経なければならない」と警告された
(Ac 14:21, 22)。
あるユダヤ人である母の息子――「まず祖母ロイスに宿っていた偽りのない信仰」は「母ユニケ」に伝わり、そこからこの若者に伝わった
(2Ti 1:5)。
彼は「幼い時から聖書を知って」いた
(2Ti 3:15)。
彼の賜物とキリストの奉仕への召しは、すでにあかしされていた
(1Ti 1:18; 4:14)。
これより十年後もパウロは彼を「まだ若い」と言うが
(1Ti 4:12)、
「ルステラとイコニオムにいる兄弟たちから評判の良い者」であり
(Ac 16:2)、
したがってその地方全域でよく知られていたに違いない。
父はギリシヤ人であった――こうした混合結婚は、パレスチナの厳格なユダヤ人の間ではほとんど行われず好まれなかったが、離散のユダヤ人の間では、とりわけ散らされた民のほんのわずかしか住んでいない辺境では、非常に頻繁であったに違いない[ハウソン]。
「彼は…やって来た」――すなわち、シラスとともにいるパウロのことである。ルカはバルナバの歴史をわれわれに告げず、その叙述をパウロの旅行に限定している。
「デルベおよびルステラに」――Acts 14:6の注解を参照せよ。
「テモテという名の弟子がいた」――パウロがのちに、彼の名を冠する二つの手紙を宛てたのは、この弟子に対してであった。彼がこれらの場所のどちらかの生まれであることは明らかだが、デルベであったかルステラであったかを決定することは不可能である。
「ある女の息子であった」――彼女の名はユニケであった（2 Timothy 1:5）。
「信じていたユダヤ人であった」――すなわち、キリスト者であった。彼女の母もまた、際立ったキリスト者の敬虔な人であったと述べられている（2 Timothy 1:5）。ユダヤ人が他国の女と結婚すること、あるいは自分の娘を異邦人に嫁がせることは、律法上許されていなかった（Ezra 9:12）。しかし、この律法は、異教諸国民のただ中に住んでいたユダヤ人たちによってそれほど厳格には守られていなかった可能性が高い。テモテがこのとき非常に若かったことは明らかである。パウロが、エペソに留まってそこにある教会の世話をするようテモテに願ったとき（1 Timothy 1:3）、パウロは彼を若い者として扱い、「だれにもあなたの若さを軽く見られないようにしなさい」（1 Timothy 4:12）と言っているからである。
「父はギリシャ人であった」――明らかに、割礼を受けていない人であった。父が受けていたなら、テモテも受けていたはずだからである。
A certain disciple - Bishop Pearce would read the latter part of this verse and the beginning of the next thus - A certain disciple named Timotheus, (the son of a certain Jewish woman that believed, but of a father who was a Greek), who was well reported of by the brethren, etc.
This Timothy was the same person to whom St. Paul wrote those two noble epistles which are still extant. His mother's name was Eunice, as we learn from 2 Timothy 1:5. What his father's name was we know not; he was either a mere heathen, or, at most, only a proselyte of the gate, who never submitted to circumcision: had he submitted to this rite, he would, no doubt, have circumcised his son; but the son being without it is a proof that the father was so too. Some MSS. state that Timothy's mother was now a widow; but this does not appear to be well founded.
Then came he to Derbe and Lystra,.... Which were cities of Lycaonia, Acts 14:6 after Paul had gone through Syria and Cilicia; in the last of these places, he had been stoned, and yet goes thither again; none of these things moved him from the preaching of the Gospel, and from the care of the churches, such zeal, courage, and intrepidity was he possessed of:
and behold a certain disciple was there: a converted person, a believer in Christ, one that had learned to know and deny himself, and understood the way of salvation by Christ, and was a follower of him; whether the apostle was an instrument of his conversion, when he was before in these parts, is not certain, though probable, since he often calls him his son; nor is it so evident whether he was at Derbe or at Lystra, though the latter seems most likely, since a report was given of him by the brethren there, and at Iconium, when no mention is made of Derbe, in the following verse:
named Timotheus; or Timothy, the same person to whom afterwards the apostle wrote two epistles: it is a name much used among the Greeks, and his father was a Greek; one of this name, who was an historian among the Greeks, is frequently mentioned by Laertius (r); and there was another of this name, the son of Conon, an Athenian general (s); and another that was a captain or general of Antiochus,
"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)
"Now Timotheus, whom the Jews had overcome before, when he had gathered a great multitude of foreign forces, and horses out of Asia not a few, came as though he would take Jewry by force of arms.'' (2 Maccabees 10:24)
the name signifies one that honoured God, or was honoured by God; both were true in this disciple of Christ:
the son of a certain woman which was a Jewess, and believed; his mother was a Jewish woman, but a believer in Christ, her name was Eunice, 2 Timothy 1:5
but his father was a Greek; a Gentile, an uncircumcised one, and so he seems to have remained, by his sons not being circumcised.
(r) De Vit. Philosoph. l. 3. in Vit. Platon. & l. 4. Vit. Speusippi, & l. 5. Vit. Aristotel. (s) Aelian. Hist. Var. l. 2. c. 10, 18. & l. 3. c. 16, 47.
バルナバにとってある叱責となるのは、彼がパウロを離れた後は、彼がキリストのために何をしたか、何を苦しんだかについて、もはや聞かれないことである。しかしパウロは、兄弟たちによって神の恵みに推薦されたように、これ以降のキリストへの奉仕が詳しく記録されている。我々はこの章で彼に従って、彼が良いことをしながら場所から場所へと向かう。どこに行っても、水を注ぐか植えるか、新しいわざを始めるか、なされたものを改良するかであった。ここには次の事柄がある。一、テモテとの知り合いの始まりと、彼を助手として迎えたこと（使徒16:1-3）。二、彼が教会の確立のためにした訪問（使徒16:4,5）。三、マケドニヤへの招き（他のいくつかの場所に行くことから彼が禁じられた後）、およびマケドニヤの主要な都市ピリピへの到着と、そこでのもてなし（使徒16:6-13）。四、そこでのルデヤの回心（使徒16:14,15）。五、一人の娘から出た悪霊の追い出し（使徒16:16-18）。六、そのことのゆえにパウロとシラスが告発され、乱暴に扱われ、投獄され、屈辱を受けたこと（使徒16:19-24）。七、獄吏が奇蹟的にキリストの信仰に回心したこと（使徒16:25-34）。八、長官たちによるパウロとシラスの名誉ある釈放（使徒16:35-40）。