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
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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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The priests and Sadducees are incensed at the apostles' teaching, and put them in prison, Acts 4:1-3. The number of those who believed, Acts 4:4. The rulers, elders, and scribes call the apostles before them, and question them concerning their authority to teach, Acts 4:5-7. Peter, filled with the Holy Ghost, answers, and proclaims Jesus, Acts 4:8-12. They are confounded at his discourse and the miracle wrought on the lame man, yet command them not to preach in the name of Jesus, Acts 4:13-18. Peter and John refuse to obey, Acts 4:19, Acts 4:20. They are farther threatened and dismissed, Acts 4:21, Acts 4:22. They return to their own company, who all join in praise and prayer to God, Acts 4:23-30. God answers, and fills them with the Holy Spirit, Acts 4:31. The blessed state of the primitive disciples, Acts 4:32-35. The case of Joses, who sells his estate, and brought the money to the common stock, Acts 4:36, Acts 4:37.
CHAPTER 4
Acts 4:2. τὴν ἐν νεκρῶν] D, min. and some VSS. and Fathers have τῶν νεκρῶν. Recommended by Griesb., adopted by Bornem. An alteration in accordance with the current ἀνάστασις τῶν νεκρῶν.
Acts 4:5. εἰς] A B D E, min. Chrys. have ἐν, which Griesb. has recommended, and Lachm. Tisch. Born. adopted. A correction, as the reference of εἰς was not obvious, and it was taken for ἐν; hence also εἰς ʼΙερουσ. (regarded as quite superfluous) is entirely omitted in the Syr.
Acts 4:6. Lachm. has simple nominatives, καὶ Ἄννας … Ἀλέξανδρος, in accordance no doubt with A B D א; but erroneously, for the very reason that this reading was evidently connected with the reading συνήχθησαν, Acts 4:5, still preserved in D; Born. has consistently followed the whole form of the text in D as to Acts 4:5-6 (also the name Ἰωνάθας instead of ʼΙωάννης).
Acts 4:7. ἐν τῷ μέσῳ with the article is to be defended after Elz., with Lachm., on preponderating evidence (A B א).
Acts 4:8. τοῦ ʼΙσραήλ] is wanting in A B א, Vulg. Copt. Sahid. Aeth. Cyr. Fulg., and deleted by Lachm. But, as it was quite obvious of itself, it was more readily passed over than added.
Acts 4:11. οἰκοδόμων] so, correctly, Lachm. and Tisch., according to important authorities. The usual οἰκοδομούντων is from Matthew 21:42; comp. LXX. Psalm 118:22.
Acts 4:12. οὔτε] A B א, min. Did. Theodoret. Bas. have οὐδέ, which is recommended by Griesb. and adopted by Lachm. and Tisch. And rightly, as in Luke 20:36; Luke 12:26. Born., following D, has merely οὐ.
Acts 4:16. ποιήσομεν] A E א, min. have ποιήσωμεν. Recommended by Griesb. and adopted by Lachm. But the deliberative subjunctive appeared more in keeping with the sense. Comp. on Acts 2:37.
Acts 4:17. ἀπειλησώμεθα] D, min. have ἀπειλησόμεθα. So Born. But the future was introduced in order that it might correspond to the question τί ποιήσομεν. The preceding ἀπειλῇ is wanting in A B D א, min. most VSS. and some Fathers; deleted by Lachm. and Born. It might very easily be omitted by an oversight of the transcriber.
Acts 4:18. After παρήγγ., Elz. Scholz, Born, have αὐτοῖς. A common, but here weakly attested insertion.
Acts 4:24. ὁ Θεός] is wanting in A B א, Copt. Vulg. Ath. Did. Ambr. Hilar. Aug. Deleted by Lachm. and Tisch. But as it might be dispensed with so far as the sense was concerned, how easily might a transcriber pass over from the first to the second ὁ! On the other hand, there is no reason why it should have been inserted.
Acts 4:25. ὁ διὰ στόματ. Δ. παιδός σου εἰπών] There are very many variations,[154] among which Ὁ ΤΟῦ ΠΑΤΡῸς ἩΜῶΝ ΔΙᾺ ΠΝΕΎΜΑΤΟς ἉΓΊΟΥ ΣΤΌΜΑΤΟς Δ. ΠΑΙΔΌς ΣΟΥ ΕἸΠΏΝ has the greatest attestation (A B E א, min.), and is adopted by Lachm., who, however, considers ΠΝΕΎΜΑΤΟς as spurious (Praef. p. VII.). An aggregation of various amplifying glosses; see Fritzsche, de conform. Lachm. p. 55.
Acts 4:27. ἐν τῇ πόλει ταύτῃ] is wanting in Elz., but has decisive attestation. Rejected by Mill and Whitby as a gloss, but already received by Bengel. The omission may be explained from the circumstance, that in the passage of the Psalm no locality is indicated.
Acts 4:36. ʼΙωσῆς] Lachm. Tisch. Born. read Ἰωσήφ, according to A B D E א, min. Chrys. Epiph. and several VSS. A mechanical alteration, in conformity with Acts 1:23.
ὑπό] Lachm. and Tisch. read ἀπό, according to A B E א, min. Theophyl. Rightly; ὑπό appeared to be necessary.
[154] See besides Tisch., especially Born. in loc., who reads after D: ὁ (D: ὅς) διὰ πν. ἁγ., διὰ, τοῦ στόμ. λαλήσας Δαυΐδ, παιδός σου.
まだ翻訳がありません。
Ac 4:1-13.
ペテロとヨハネがサンヘドリンの前に立つ。
1-12. 守衛長――レビ人の衛兵の。
神殿の――その周りで生じた騒ぎに煩わされて。
またサドカイ人――「復活はない」と言う人々
(Ac 23:8)。
「イエスによる死者の復活の宣教」に立腹した。キリストの復活が事実であれば、サドカイ派の教義を効果的に覆すからである。
「祭司たち」――これらの祭司たちは、サンヘドリン、すなわち国民の大議会の一部であった可能性が高い。彼らが、使徒たちの説教を妨げる何らかの権威を主張したことは明らかである。
「宮の守衛長」――Matthew 26:47、Luke 22:4の注解を参照せよ。これは、とりわけ大祭りの間、主としてアントニアの塔に駐屯していた衛兵の指揮官であり、秩序を保ち、いかなる騒乱をも防ぐことがその任務であった。彼がこの時にやって来たのは、足のきかない者のいやしによって集まった群衆と使徒たちの教えとが騒乱へ至ると考えられたため、騒乱を未然に防ぎ、あるいは暴動を鎮圧するためであった。
「サドカイ人」――Matthew 3:7の注解を参照せよ。サドカイ人が主張した教義の一つは、死者の復活はないということであった。それゆえ彼らは、イエスがよみがえられたことをこれほど明確な証拠をもって示し、こうして民の間に復活の教えを広めていた使徒たちに、特に反対したのである。
「彼らに迫った」――この表現は、彼らが突然かつ激しい仕方でやって来たことを含意する。Luke 20:1を参照せよ。
The priests - These persons had evidenced the most implacable enmity against Christ from the beginning.
The captain of the temple - See this office particularly explained in the note on Luke 22:4 (note).
The Sadducees - Whose whole system was now in danger by the preaching of the resurrection of Christ; for they believed not in the immortality of the soul, nor in any future world. These made a common cause with the priests, etc., to suppress the evidence of Christ's resurrection, and silence the apostles.
And as they spake unto the people,.... For though only mention is made of Peter's preaching in the preceding chapter, yet doubtless John preached as well as he; either in turn, or to a part of the people at some distance: and this shows their diligence, faithfulness, and integrity, in the ministration of the word; and it is recorded to their honour, that whilst they were about their master's business, and discharging the duty of their office,
the priests, and the captain of the temple, and the Sadducees came upon them; by agreement, with great violence, and at unawares: the "priests" might be those who kept the watch in the temple; for
"in three places the priests kept watch, in the house of the sanctuary; in the house of Abtines, in the house of Nitsots, and in the house of Moked, and the Levites in one and twenty places (p).''
And it now being eventide, they might be about to take their stands; "and the captain of the temple" might be he, whom they call, , "the man of the mountain of the house"; who was a ruler, or governor, and a president over all the wards (q); he is sometimes called , "the head of the ward" (r); and of him it is said (s),
"the man of the mountain of the house goes his round through every ward, with burning torches before him; and every ward that does not stand (is not on his feet), the man of the mountain of the house, says to him, peace be to thee; and if he observes that he is asleep, he strikes him with his staff, and he has power to burn his garments.''
The Vulgate Latin and the Oriental versions read in the plural number, as in See Gill on Luke 22:4, Luke 22:52. The Sadducees were a sect among the Jews, that denied the resurrection of the dead; of their rise, name, and tenets; see Gill on Matthew 3:7.
(p) Misn. Middot, c. 1. sect. 1.((q) Bartenora & Yom Tob in ib. sect. 2.((r) Bemidbar Rabba, sect. 6. fol. 186. 3.((s) Misn. Middot, c. 1. sect. 2.
過去二つの章を見る中で、使徒たちがした多くの良い事に出会った時、わたしは律法学者とパリサイ人、祭司長たちがどうなったのか、彼らがキリストご自身に対してしたように、彼らに反対し、矛盾するために現れなかったことを不思議に思った。確かに彼らは最初、御霊の注ぎに非常に混乱され、一時的に口を閉ざされたのであろう！ しかしわたしたちが彼らを失ったわけではないことがわかる。彼らの軍勢は再び勢いを盛り返し、ここに彼らと使徒たちの間の衝突がある。というのも、初めから福音は反対に出会ったからである。ここに、一、ペテロとヨハネは祭司たちの令状によって捕えられ、獄に委ねられる（使徒4:1-4）。二、彼らは大いなるサンヘドリンの委員会によって尋問される（使徒4:5-7）。三、彼らは勇敢に自らのしたことを認め、迫害者たちにキリストを宣べる（使徒4:8-12）。四、彼らの迫害者たちは彼らに答えられず、沈黙を命じ、福音を宣べ続けるなら脅し、そうして彼らを去らせる（使徒4:13-22）。五、彼らはすでに経験した恵みのさらなる働きのために祈りによって神に訴える（使徒4:23-30）。六、神は彼らを、その臨在の目立つしるしによって外的にも内的にも認める（使徒4:31-33）。七、信者たちは聖なる愛において心を互いに結び合わせ、貧しい者への愛を広げ、教会はかつてなく繁栄し、キリストの栄光となった（使徒4:33-37）。