Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 翻訳進捗
- 4,537 / 4,537
- 原文言語
- en
学習資料
聖書注解書
複数のパブリックドメイン注解書と scripture.how の韓国語訳を、書巻と章ごとに閲覧できます。注解書を切り替えながら、訳文だけでなく原文と訳文を並べて読むこともできます。
現在の注解書
すべての注解書
23件の注解書
全項目
307,288
翻訳 81,431 件
ライセンス
出典ごとに表示
出典とライセンス
注解書ごとに原資料、著者、翻訳進捗、ライセンス情報を分けて表示します。scripture.how の韓国語訳・編集物は原文資料とは別に管理されます。
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.
- 翻訳進捗
- 19,831 / 19,831
- 原文言語
- 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.
- 翻訳進捗
- 22,781 / 22,781
- 原文言語
- 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.
- 翻訳進捗
- 21,603 / 22,101
- 原文言語
- 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.
- 翻訳進捗
- 12,528 / 30,759
- 原文言語
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 翻訳進捗
- 144 / 7,385
- 原文言語
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 翻訳進捗
- 0 / 31,092
- 原文言語
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 翻訳進捗
- 0 / 25,592
- 原文言語
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 翻訳進捗
- 0 / 2,044
- 原文言語
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 翻訳進捗
- 0 / 23,497
- 原文言語
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 翻訳進捗
- 0 / 27,176
- 原文言語
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 翻訳進捗
- 0 / 5,763
- 原文言語
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 翻訳進捗
- 0 / 6,935
- 原文言語
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 翻訳進捗
- 0 / 7,010
- 原文言語
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 翻訳進捗
- 0 / 5,340
- 原文言語
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 翻訳進捗
- 0 / 5,643
- 原文言語
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 翻訳進捗
- 0 / 14,675
- 原文言語
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 翻訳進捗
- 0 / 2,290
- 原文言語
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 翻訳進捗
- 0 / 1,144
- 原文言語
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 翻訳進捗
- 7 / 3,477
- 原文言語
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 翻訳進捗
- 0 / 10,808
- 原文言語
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 翻訳進捗
- 0 / 26,397
- 原文言語
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 翻訳進捗
- 0 / 1,011
- 原文言語
- en
Peter and John go to the temple at the hour of prayer, and heal a man who had been lame from his mother's womb, Acts 3:1-8. The people are astonished, and the apostles inform them that it was not by their own power they had healed the man, but through the power of Jesus of Nazareth, whom they had crucified, Acts 3:9-16. Peter both excuses and reproves them, and exhorts them to repentance, Acts 3:17-21. Shows that in Jesus Christ the prophecy of Moses was fulfilled; and that all the prophets testified of Jesus and his salvation, Acts 3:22-24; and that, in him, the covenant made with Abraham is fulfilled; and that Christ came to bless them by turning them away from their iniquities, Acts 3:25, Acts 3:26.
CHAPTER 3
Acts 3:3. After ἐλεημοσ., λαβεῖν is to be defended, which is wanting in D, min. Theophyl. Lucif. and some VSS., and is wrongly deleted by Heinr. and Bornem. The authorities which omit it are too weak, especially as the complete superfluousness of the word (it is otherwise in Acts 3:5) rendered its omission very natural.
Acts 3:6. ἔγειραι καί] is wanting in B D א, Sahid.; deleted by Bornem. But as Peter himself raises up the lame man, Acts 3:7, this portion of the summons would more easily be omitted than added from Luke 5:23; Luke 6:8; comp. Acts 7:14. Lachm. and Tisch. have the form ἔγειρε; rightly, see on Matthew 9:5; Mark 2:9.
Acts 3:7. After ἤγειρε, A B C א min., the VSS., and some Fathers, have αὐτόν. Adopted by Lachm. A usual addition.
Acts 3:11. αὐτοῦ] Elz. has τοῦ ἰαθέντος χωλοῦ, against decisive testimony. A church-lesson begins with Acts 3:11.
Acts 3:13. καὶ ʼΙσαὰκ κ. ʼΙακώβ] Lachm. and Bornem. read καὶ Θεὸς ʼΙσαὰκ, κ. Θεὸς ʼΙακώβ, following A C D א, 15, 18, 25, several VSS., Chrys., and Theophyl. From Matthew 22:32 (therefore also several of these witnesses have the article before Θεός), and LXX. Exodus 3:6.
μέν] is wanting in Elz., but is to be defended on the authority of A B C E א, min., VSS., and Fathers, and because no corresponding δέ follows.
Acts 3:18. αὐτοῦ (not αὑτοῦ) is, with Lachm. and Tisch., according to decisive evidence, to be placed after Χριστόν, and not after προφητῶν (Elz. Scholz).
Acts 3:20. προκεχειρισμένον] Elz.: προκεκηρυγμένον, against decisive evidence. A gloss (Acts 3:18; Acts 3:21 ff.) more precisely defining the meaning according to the context (comp. also Acts 13:23 f.).
Acts 3:21. τῶν] Elz.: πάντων, against decisive testimony. Introduced to make the statement stronger, in accordance with Acts 3:24.
ἀπʼ αἰῶνος] is wanting in D, 19, Arm. Cosm. Tert. Ir.; so Born. It was considered objectionable, because, strictly speaking, no prophets existed ἀπʼ αἰῶνος. The position after ἁγίων (Lachm. Tisch.) is so decidedly attested that it is not to be derived from Luke 1:70.
Acts 3:22. Instead of μέν, has μὲν γάρ, against decisive evidence, γάρ was written on the margin, because the connection was not understood.
πρὸς τοὺς πατέρας] is wanting in A B C א, min. Syr. Copt. Vulg. It is placed after εἶπεν in D E, VSS., and Fathers. So Born. Rightly deleted by Lachm. and Tisch. An addition by way of gloss.
Acts 3:23. Instead of if ἐξολοθρ., A B C D, Lachm. Born. Tisch. read ἐξολεθρ. An etymological alteration, which often occurs also in Codd. of the LXX. Comp. the variations in Hebrews 11:28.
Acts 3:24. κατήγγειλαν] Elz.: προκατήγγειλαν, against decisive evidence. A gloss of more precise definition.
Acts 3:25. οἱ υἱοί] Elz.: υἱοί. But the article, which before υἱοί was easily left out by a transcriber, is supported by preponderant witnesses, as is also the ἐν wanting before τῷ σπέρμ. in Elz., which was omitted as superfluous.
Acts 3:26. After αὑτοῦ Elz. has ʼΙησοῦν, against many and important authorities. A familiar addition, although already read in A B.
ὑμῶν] C, min. VSS. Ir. have αὐτῶν (so Lachm.) or αὐτοῦ. The original ὑμῶν was first changed into αὐτοῦ (in conformity with ἕκαστον), and then the plural would be easily inserted on account of the collective sense. The pronoun is entirely wanting in B.
まだ翻訳がありません。
Ac 3:1-26.
ペテロが宮の門で足の不自由な男をいやす――驚く群衆への説教。
1-11. ペテロとヨハネ――すでに彼らの主によって、まずヤコブとともに
(Mr 1:29; 5:37; 9:2)、
次に二人だけで
(Lu 22:8、
および参照
Joh 13:23, 24)
組み合わされていた。今や彼らが常に共にいるのを見るが、ヨハネ（まだ若い）は沈黙する行為者としてのみである。
上って行った――上って行く途中であった、道中であった。
「ペテロとヨハネが…宮に上って行った」――Luke 24:53では、使徒たちが絶えず宮にいて、神を賛美し、ほめたたえていたと述べられている。Acts 2:46から、すべての弟子たちが礼拝のために毎日宮に赴く習慣であったことが明らかである。彼らが宮の礼拝におけるいけにえに加わったかどうかは述べられていないが、そのことはありそうにないことではない。そこは、彼らと彼らの先祖たちが礼拝をしてきた場所であり、方法であった。彼らは宮を離れるべきであるという結論にゆっくりと至ったのであり、当然、同胞たちとともにそこに赴き、先祖たちの神を礼拝したことであろう。前の章（Acts 2:43）において、多くの不思議なわざとしるしが使徒たちの手によって行われたと概略的に知らされている。行われた多くの奇跡の中からルカは一つを選び、それについてより詳しい説明を与えている。とりわけそれは、ペテロがユダヤ人に行ったもう一つの説教を記録する機会を彼に与えるからである。詐欺師であれば、多くの奇跡が行われたという一般的な陳述で満足したであろう。聖書の著者たちは細部に立ち入り、それらがどこで、誰に関して行われたかをわれわれに告げている。これは、彼らが正直な人々であり、欺く意図を持っていなかったことの証拠である。
「宮に入った」――厳密に宮と呼ばれる建物の中ではなく、祈りが慣習として捧げられていた宮の中庭に入ったのである。Matthew 21:12の注解を参照せよ。
「祈りの時刻に」――ユダヤ人の一日は十二の等分に分けられていた。それゆえ、第九時は午後三時頃に当たる。これが夕の祈りの時であった。朝の祈りは午前九時に捧げられた。Psalm 55:17、Daniel 6:10と比較せよ。
Peter and John went up together - The words επι το αυτο, which we translate together, and which are the first words in this chapter in the Greek text, we have already seen, Acts 2:47, are added by several MSS. and versions to the last verse of the preceding chapter. But they do not make so good a sense there as they do here; and should be translated, not together, which really makes no sense here, but at that time; intimating that this transaction occurred nearly about the same time that those took place which are mentioned at the close of the former chapter.
At the hour of prayer - This, as is immediately added, was the ninth hour, which answers, in a general way, to our three o'clock in the afternoon. The third hour, which was the other grand time of public prayer among the Jews, answered, in a general way, to our nine in the morning. See the note on Acts 2:15.
It appears that there were three hours of the day destined by the Jews to public prayer; perhaps they are referred to by David, Psalm 55:17 : Evening and Morning, and at Noon, will I pray and cry aloud. There are three distinct times marked in the book of the Acts. The Third hour, Acts 2:15, answering, as we have already seen, to nearly our nine o'clock in the morning; the Sixth hour, Acts 10:9, answering to about twelve with us; and the Ninth hour, mentioned in this verse, and answering to our three in the afternoon.
The rabbins believed that Abraham instituted the time of morning prayer; Isaac, that at noon; and Jacob, that of the evening: for which they quote several scriptures, which have little reference to the subject in behalf of which they are produced. Others of the rabbins, particularly Tanchum, made a more natural division. Men should pray,
-
When the sun rises;
-
when the sun has gained the meridian;
-
when the sun has set, or passed just under the horizon.
At each of these three times they required men to offer prayer to God; and I should be glad to know that every Christian in the universe observed the same rule: it is the most natural division of the day; and he who conscientiously observes these three stated times of prayer will infallibly grow in grace, and in the knowledge of Jesus Christ our Lord.
Now Peter and John went up together into the temple,.... These two disciples were intimate companions, and great lovers of each other; they were often together: they are thought, by some, to have been together in the high priest's palace at the trial of Christ; and they ran together to his sepulchre, John 18:15 and they now went together to the temple, not to attend the daily sacrifice, which was now abolished by the sacrifice of Christ, but to attend to the duty of prayer, which was still in force, and that they might have an opportunity of preaching Christ, where there was a number of people together:
at the hour of prayer; being the ninth hour, or three o'clock in the afternoon. This was one of their hours of prayer; it was customary with the Jews to pray three times a day, Daniel 6:10 which, according to the Psalmist in Psalm 55:17 were evening, morning, and at noon; to which seems to answer the three times that are taken notice of by Luke in this history: that in the morning was at the third hour, as in Acts 2:15 or nine o'clock in the morning; that at noon was at the sixth hour, as in Acts 10:9 or twelve o'clock at noon; and that in the evening at the ninth hour, as here, or three o'clock in the afternoon. Not that these were times of divine appointment. The Jews (o) themselves say,
"there is no number of prayers from the law, and there is no repetition of this or that prayer from the law, and there is no , "fixed time" for prayer from the law.''
But according to the traditions of the elders,
"the morning prayer was to the end of the fourth hour, which is the third part of the day--the prayer of the "Minchah", (or evening prayer,) they fixed the time of it to answer to the evening daily sacrifice; and because the daily sacrifice was offered up every day from the ninth hour and a half, they ordered the time of it to be from the ninth hour and a half, and it is called the lesser "Minchah"; and because in the evening of the passover, which falls upon the evening of the sabbath, they slay the daily sacrifice at the sixth hour and a half, they say, that he that prays after the sixth hour and a half is excused; and after this time is come, the time to which he is obliged is come, and this is called the great "Minchah"---lo, you learn, that the time of the great "Minchah" is from the sixth hour and a half, to the ninth hour and a half; and the time of the lesser "Minchah" is from the ninth hour and a half, until there remains of the day an hour and a quarter; and it is lawful to pray it until the sun sets.''
So that it was at the time of the lesser "Minchah" that Peter and John went up to the temple; which seems to be not on the same day of Pentecost, but on some day, or days after; it may be the sabbath following, when there was a great number of people got together.
(o) Maimon. Hilch. Tephilla, c. 1. sect. 1. Ib. c. 3. sect. 1, 2, 4. Vid. T. Bab. Beracot, fol. 26. 2.
この章には一つの奇蹟と一つの説教がある。奇蹟は説教の道備えのために、説教されるべき教理を確証し、人々の心にその道を開くために行われた。そして説教は奇蹟を説明し、それによって耕された地に種を蒔く。一、奇蹟は、生まれつき足の不自由な人が語りかけ一つの言葉によっていやされたことであり（使徒3:1-8）、これが人々に与えた印象が続く（使徒3:9-11）。二、ここで語られた説教のねらいは、人々をキリストのもとに導き、彼を十字架につけた罪の悔い改めへと招き（使徒3:12-19）、今や栄光を受けた彼を信じ、彼を栄光化される父のみこころに従うように勧めることにあった（使徒3:20-26）。前半は傷を開き、後半はその薬を施す。