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
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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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この章（Acts 9）は、使徒の働きのきわめて重要な部分、すなわちタルソのサウロの回心と労苦の始まりである。この書の残りの部分は、主として、諸教会を設立し、異邦人の世界に福音を広めるにおける彼の労苦と試練の記述によって占められている。福音がこのように異邦人に宣べ伝えられるべきであったという事実はきわめて重要な事実であり、この目的のために使徒パウロと彼の同労者たちが払った労苦は非常に興味深い性質のものであったので、それらの労苦について信頼できる記録を残すことが望ましかった。その記録を、われわれはこの書の残りの部分に持っているのである。
Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, Acts 9:1, Acts 9:2. On his way to Damascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, Acts 9:3-9. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, Acts 9:10-16. Ananias goes and lays his hands on him, and he receives his sight, and is baptized, Acts 9:17-19. Saul, having spent a few days with the Christians at Damascus, goes to the synagogues, proclaims Christ, and confounds the Jews, Acts 9:20-22. The Jews lay wait to kill him, but the disciples let him down over the walls of the city in a basket, by night, and he escapes to Jerusalem, Acts 9:23-25. Having wished to associate with the disciples there, they avoid him; but Barnabas takes and brings him to the apostles, and declares his conversion, Acts 9:26, Acts 9:27. He continues in Jerusalem preaching Christ, and arguing with the Hellenistic Jews, who endeavor to slay him; but the disciples take him to Caesarea, and send him thence to his own city Tarsus, Acts 9:28-30. About this time, the Churches, being freed from persecution, are edified and multiplied, Acts 9:31. Peter heals Eneas at Lydda, who had been afflicted with the palsy eight years: in consequence of which miracle, all the people of Lydda and Saron are converted, Acts 9:32-35. Account of the sickness and death of a Christian woman named Tabitha, who dwelt at Joppa; and her miraculous restoration to life by the ministry of Peter, Acts 9:36-41. Gracious effects produced among the inhabitants of Lydda by this miracle, Acts 9:42, Acts 9:43.
CHAPTER 9
Acts 9:3. ἀπό] A B C G א, min. have ἐχ, which is, no doubt, recommended by Griesb. and adopted by Lachm. Tisch. and Born., but is inserted from Acts 22:6 to express the meaning more strongly.
Instead of περιήστραψ. Lachm. has περιέστραψ. A weakly attested error of transcription.
Acts 9:5. κύριος εἷπεν] Deleted by Lachm. Tisch. Born., after A B C, min. Vulg. In some other witnesses (including א), only κύριος is wanting; and in others, only εἶπεν. The Recepta is a clumsy filling up of the original bare ὁ δέ.
After διὡχεις, Elz., following Erasm., has (instead of ἀλλά, Acts 9:6) σκληρὐν σοι πρὸς κέντρα λακτίζειν. Τρέμων τε καὶ θαμβῶν εἶπε· κύριε, τί με θέλεις ποιῆσαι; καὶ ὁ κύριος πρὸς αὐτόν, against all Greek codd. Chrys. Theoph. and several VSS.[234] An old amplification from Acts 22:10, Acts 26:14.
Acts 9:8. οὐδένα] A* B א, Syr. utr. Ar. Vulg. have οὐδέν. So Lachm. Tisch. Born. The Recepta has originated mechanically from following Acts 9:7.
Acts 9:10. The order ἘΝ ὉΡΆΜΑΤΙ Ὁ ΚΎΡ. (Lachm. Tisch. Born.) has the decisive preponderance of testimony.
Acts 9:12. ἘΝ ὉΡΆΜΑΤΙ] is wanting in A א, loti. Copt, Aeth. Vulg. B C have it after ἌΝΔΡΑ (so Born.). Deleted by Lachm. and Tisch. An explanatory addition to ΕἾΔΕΝ.
Instead of ΧΕῖΡΑ, Lachm. and Born. have ΤᾺς ΧΕῖΡΑς, after B E, VSS.; also A C א* loti, which, however, do not read rag ΤΆς. From Acts 9:17, and because ἘΠΙΤΙΘ. ΤᾺς ΧΕῖΡΑς is the usual expression in the N. T. (in the active always so, except this passage).
Acts 9:17. ἀκήκοα] Lachm. Born, read ἤκουσα, which is decidedly attested by A B C E א, min.
Acts 9:18. After ἀνέ βλεψέ τε, Elz. has παραχρῆμα, which is wanting in decisive witnesses, and, after Erasm. and Bengel, is deleted by Lachm. Tisch. Born. A more precisely defining addition.
Acts 9:19. After ἐγένετο δέ, Elz. has ὁ Σαῦλος, against decisive testimony. Beginning of a church-lesson.
Acts 9:20. Ἰησαῦν] Elz. reads Χριστόν, against A B C E א, min. VSS. Iren. Amid the prevalent interchange of the two names this very preponderance of authority is decisive. But Ἰησαῦν is clearly confirmed by the following ὄτι οὖτός ἐστιν ὁ υἱὸς τ. Θεοῦ, as also by Acts 9:22, where οὖτος necessarily presupposes a preceding Ἰησαῦς.
Acts 9:24. παρετήρουν τε] Lachm. Tisch. Born, read παρετηροῦντο δὲ καί, which is to be preferred according to decisive testimony.
αὐτὸν οἱ μαθηταί] Lachm. Tisch. Born, read οἱ μαθηταὶ αὐτοῦ, after A B C F א, loti. * Or. Jer. This reading has in its favour, along with the preponderance of witnesses, the circumstance that before (Acts 9:19) and after (Acts 9:26) the μαθηται are mentioned absolutely, and the expression ΟἹ ΜΑΘ. ΑὐΤΟῦ might appear objectionable. In what follows, on nearly the same evidence, ΔΙᾺ ΤΟῦ ΤΕΊΧΟΥς ΚΑΘῆΚΑΝ ΑὐΤΌΝ is to be read.
Acts 9:26. After ΠΑΡΑΓ. ΔΈ, Elz. has Ὁ ΣΑῦΛΟς, E, Ὁ ΙΙΑῦΛΟς. An addition.
ΕἸς] B E G H, min. Oec. Theophyl. have ἘΝ, recommended by Griesb. and adopted by Lachm. Tisch. Born. The evidence leaves it doubtful; but considering the frequency of ΠΑΡΑΓΊΝ. with ΕἸς (Acts 13:14, Acts 15:4; Matthew 2:1; John 8:2), whereas it does not further occur with ἘΝ in the N. T., ἘΝ would be more easily changed into ΕἸς than the converse.
ἘΠΕΙΡᾶΤΟ] Lachm. and Born. read ἘΠΕΊΡΑΖΕΝ (after A B C א, min.), which was easily introduced as the usual form (ΠΕΙΡΆΟΜΑΙ only again occurs in the N. T. in Acts 26:21; Hebrews 4:15?).
Acts 9:28. ἘΝ ἹΕΡΟΥΣ] Lachm. Tisch. Born, have rightly adopted ΕἸς ἹΕΡΟΥΣ., which already Griesb. had approved after A B C E G א, min. Chrys. Oec. Theophyl. ἘΝ was inserted as more suitable than ΕἸς, which was not understood. Accordingly, ΚΑΊ before ΠΑῤῬΗΣ. is to be deleted with Lachm. and Tisch., following A B C א, min. VSS. An insertion for the sake of connection.
Acts 9:29. ἙΛΛΗΝΙΣΤΆς] A has ἝΛΛΗΝΑς. From Acts 11:20.
Acts 9:31. Lachm. Tisch. Born. read Ἡ … ἘΚΚΗΗΣΊΑ … ΕἾΧΕΝ ΕἸΡ. ΟἸΚΟΔΟΜΟΥΜΈΝΗ Κ. ΠΟΡΕΥΟΜΈΝΗ … ἘΠΛΗΘΎΝΕΤΟ, after A B C א, min. and several VSS., including Vulg. Rightly. The original Ἡ ΜῈΝ ΟὖΝ ἘΚΚΛΗΣΊΑ, Κ.Τ.Λ., in accordance with the apostolic idea of the unity of the church, was explained by ΑἹ ΜῈΝ ΟὖΝ ἘΚΚΛΗΣΊΑΙ ΠᾶΣΑΙ (so E), which ΠᾶΣΑΙ was again deleted, and thus the Recepta arose.
Acts 9:33. Instead of κραββάτῳ, κραββάτου is to be adopted, with Lachm. Tisch. Born., on preponderating evidence.
Acts 9:38. ὀκνῆσαι … αὐτῶν] Lachm. and Tisch. read ὀκνήσῃς … ἡμῶν, after A B C* E א, loti. Vulg., which with this preponderance of evidence is the more to be preferred, as internal grounds determine nothing for the one reading or the other.
[234] The words are found in Vulg. Ar. pol. Aeth. Arm. Syr. p. (with an asterisk) Slav. Theophyl. 2, Oec. Hilar. in Psalms 2, but with many variations of detail.
まだ翻訳がありません。
Ac 9:1-25.
サウロの回心と、彼の奉侍の初期的働き。
1. サウロはなおも主の弟子たちに対する脅かしと殺害の息を吹き出していたなど――強調された「なおも」は、この瞬間まで主の弟子たちに対する彼の盲目的な迫害の激怒がこれまでと同様に猛然と燃えていたという著しい事実を指し示す。（これに反して、ネアンデルとオルスハウゼンは、ステパノの喜びに満ちた信仰に深く感銘を受け、イエスのメシア性を確証する旧約聖書の箇所を思い出し、神の彼に対する計画の道を内面的に備えるような激しい闘争を経験していたと彼を描く。これの底には、突然の回心に対する嫌悪、あるいは無意識の不信がないのだろうか？）ここでの「殺害」という言葉は、まだ記録されていない残虐行為を指すが、その詳細は約三十年後に彼自身によって補われている。「そして私は死に至るまでこの道を迫害した」
(Ac 22:4)。「彼らが死に処せられる時、私は反对票を投げた。また私は至る所の会堂でしばしば彼らを罰し、[あらゆる手段を尽くして]冒涜させようと強いた。また彼らに向って激しく怒り、異邦の[外国の]町々にまで彼らを迫害した」
(Ac 26:10, 11)。
これらはすべて今回の旅の以前のことであった。
「サウロは」――Acts 7:58、Acts 8:3の注解を参照せよ。彼はそれ以前にもキリスト者への迫害に従事していたが、今や、飽くことを知らない自分の欲望をより大きな規模で満たす機会を求めていた。
「なおも…脅しと殺害との息を吐きながら」――自分の行ったことに満足しないで（Acts 8:3）。「息を吐く」という語は、しばしば、深い、人を動揺させる感情を表す。そのようなとき人は速く激しく息をするからである。それゆえこの語は激しい怒りを表すものなのである。感情は人を夢中にさせ、動揺させ、消耗させるため、消耗した活力を補うにはより速い血液の循環が要求され、これが酸素、すなわち生命の空気の増大した供給を要求し、これが肺の活動の増大をもたらす。この語は古典においてしばしばこの意味で用いられる（Schleusner）。それはホメロスが好んで用いた表現である。エウリピデスも同じ表現を持つ。「火と殺戮とを息として」。テオクリトスも同様である。「彼らは互いに殺し合う気で集会にやって来た」（Idyll. 22:82）。
「脅し」――断罪の宣言。一息ごとに彼らを脅すこと。激しく怒り、復讐に心を向けている人の行いである。それはまた「迫害における激烈な活動と精力」をも表す。
「殺害」――殺人。できる限り多くのキリスト者を死に渡すことを激しく望むこと。彼は彼らの死を喜び、彼らを断罪することに加わっていた（Acts 26:10-11）。この後の箇所から、彼が彼らの多くを死に至らせることに関与していたように思われる。
「主の弟子たち」――すなわち、キリスト者たちに向けられたものである。
「大祭司のところへ行って」――Matthew 2:4の注解を参照せよ。それらの手紙は、サンヘドリン、すなわち国民の大議会の名において、その権威によって書かれ、署名された。大祭司はその議会の議長としてこれを行った。Acts 9:14およびActs 22:5を参照せよ。当時の大祭司はアナヌスの子テオフィロであり、紀元37年のペンテコステの祭りの際に、ローマの総督ウィテリウスによって任じられていた。その兄弟ヨナタンは同年、その職から解任されていた（Kuinoel）。
Saul, yet breathing out threatenings and slaughter - The original text is very emphatic, ετι εμπνεων απειλης και φονου, and points out how determinate Saul was to pursue and accomplish his fell purpose of totally destroying the infant Church of Christ. The mode of speech introduced above is very frequent in the Greek writers, who often express any vehement and hostile affection of the mind by the verb πνεειν, to breathe, to pant; so Theocritus, Idyll. xxii. ver. 82:
Ες μεσσον συναγον, φονον αλλαλοισι πνεοντες.
They came into the assembly, breathing mutual slaughter.
Euripides has the same form, πυρ πνεουσα και φονον, breathing out fire, and slaughter, Iphig. in Taur.
And Aristophanes more fully, referring to all the preparations for war: -
Αλλα πνεοντας δορυ και λογχας και λευκολοφους τρυφαλειας,
Και πηληκας, και κνημιδας, και θυμους ἑπταβοειους.
They breathed spears, and pikes, and helmets, and crests, and greaves, and the fury of redoubted heroes.
The figure is a favourite one with Homer: hence μενεα πνειοντες Αβαντες, the Abantes breathing strength. - Il. ii. 536. And how frequently he speaks of his fierce countrymen as, μενεα πνειοντες Αχαιοι, the Greeks breathing strength, see Il. iii. 8; xi. 508; xxiv. 364, which phrase an old Scholiast interprets, being filled with strength and fury. St. Luke, who was master of the Greek tongue, chose such terms as best expressed a heart desperately and incessantly bent on accomplishing the destruction of the objects of its resentment. Such at this time was the heart of Saul of Tarsus; and it had already given full proof of its malignity, not only in the martyrdom of Stephen, but also in making havoc of the Church, and in forcibly entering every house, and dragging men and women, whom he suspected of Christianity, and committing them to prison. See Acts 8:3.
Went unto the high priest - As the high priest was chief in all matters of an ecclesiastical nature, and the present business was pretendedly religious, he was the proper person to apply to for letters by which this virulent persecutor might be accredited. The letters must necessarily be granted in the name of the whole Sanhedrin, of which Gamaliel, Saul's master, was at that time the head; but the high priest was the proper organ through whom this business might be negotiated.
この章で私たちは次を見る。一、聖パウロが、キリストの福音を激しく迫害する者から、その福音を輝かしく告白し宣べ伝える者へと回心した、その有名な物語。1. パウロが迫害の用事をもってダマスコへ向かう途中で、キリストご自身が彼に現れたことによって最初に目を覚まされ、働きかけられた経緯、ならびにその悟りと恐怖の力の下に伏していた間、彼がどのような状態にあったか（使徒の働き9:1-9）。2. 天からの直接の指示によってアナニヤからバプテスマを受けた経緯（使徒の働き9:10-19）。3. すぐに教師となり、キリストの信仰を宣べ伝え、自ら宣べたことを立証した経緯（使徒の働き9:20-22）。4. 迫害を受け、かろうじて命を取りとめた経緯（使徒の働き9:23-25）。5. エルサレムで兄弟たちの中に受け入れられた経緯、およびそこで宣べ伝え、迫害された経緯（使徒の働き9:26-30）。6. こののち、諸教会がしばらく享受した安息と静けさ（使徒の働き9:31）。二、長く中風で伏していたアイネアに対するペテロのいやし（使徒の働き9:32-35）。三、ペテロの祈りによってタビタが死から生へと生き返ったこと（使徒の働き9:36-43）。