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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Herod, having heard the fame of Christ, supposes him to be John the Baptist, risen from the dead, Matthew 14:1, Matthew 14:2. A circumstantial account of the beheading of John the Baptist, Matthew 14:3-12. Five thousand men, besides women and children, fed with five loaves and two fishes, Matthew 14:13-21. The disciples take ship, and Jesus stays behind, and goes privately into a mountain to pray, Matthew 14:22, Matthew 14:23. A violent storm arises, by which the lives of the disciples are endangered, Matthew 14:24. In their extremity, Jesus appears to them, walking upon the water, Matthew 14:25-27. Peter, at the command of his Master, leaves the ship, and walks on the water to meet Christ, Matthew 14:28-31. They both enter the ship, and the storm ceases, Matthew 14:32, Matthew 14:33. They come into the land of Gennesaret, and he heals many diseased people, Matthew 14:34-36.
CHAPTER 14.
DEATH OF THE BAPTIST: COMMENCEMENT OF A NEW DIVISION OF THE EVANGELIC HISTORY.
CHAPTER 14
Matthew 14:3. Καὶ ἔθετο ἐν φυλ.] Lachm., after B א* Curss.: καὶ ἐν τῇ φυλ. ἀπέθετο. So also Tisch. 8, though without τῇ, after א*. The simple ἐν τῇ φυλ. is found in D, Or. (once), but it is adopted from Mark 6:17. Lachm.’s reading is all the more to be regarded as the original, that ἀπέθετο also occurs once in Origen, and that, in restoring the verb that had been omitted, in accordance with Mark, the simple ἔθετο, without the preposition (comp. Acts 5:25; Acts 12:4), would most readily have suggested itself.
Φιλίπποῦ] after γυναῖκα is omitted in D, Vulg. Codd. of the It. Aug., is deleted by Tisch. 7, and only bracketed by Tisch. 8. Supplement from Mark, the interpolation: ὅτι αὐτὴν ἐγάμησεν, being derived from the same source.
Matthew 14:6. γενεσίων δὲ ἀγομ.] Lachm. and Tisch.: γενεσίοις δὲ γενομένοις, after B D L א, Curss. Correctly. The genitive was by way of explaining the dative, hence the reading γενεσίων δὲ γενομένων, and then came ἀγομ. (Received text) as a gloss on γενομ., which gloss is partially found in the case of the dative reading as well (γενεσίοις δὲ ἀγομένοις, 1, 22, 59).
Matthew 14:9. ἐλυπήθη] Lachm. and Tisch.: λυπηθείς, omitting the δέ after διά, according to B D, Curss. and Codd. of It. The reading of the Received text is a logical analysis of the participle.
Matthew 14:12. σῶμα] B C D L א, Curss. Copt. Syrcur have πτῶμα. Recommended by Griesb., adopted by Lachm. and Tisch. 8. Taken from Mark 6:29.
Matthew 14:13. With Lachm. and Tisch. 8 we ought to read ἀκούσας δέ, after B D L Z א, Curss. Verss. Or.; καί is a mechanical repetition. With Tisch. read πεζοί for πεζῇ, according to adequate testimony (including א). The reading of the Received text is taken from Mark.
Matthew 14:14. On the strength of important testimony, ὁ Ἰησοῦς after ἐξελθών (Elz. Scholz) is deleted. Beginning of a church lesson. Similarly, in Matthew 14:22, after ἠνάγκ. Comp. Matthew 14:25, where, in like manner, ὁ Ἰησοῦς was inserted after αὐτούς.
ἐπʼ αὐτοῖς] Elz.: ἐπʼ αὐτούς, against decisive testimony.
Matthew 14:15. Tisch. has οὖν after ἀπολ., and that only according to C Z א, 1, 238, Copt. Syr. p. (on the margin) Or. (twice); but correctly, seeing that οὖν might readily drop out in consequence of the ON immediately preceding it, as well as from its not being found in Mark 6:36.
Matthew 14:19. τοὺς χόρτους] The readings τοῦ χόρτου (B C* א, Curss. Or., so Lachm. and Tisch. 8) and τὸν χόρτον (D, Curss.) are to be explained from the circumstance that the plural of χόρτος occurs nowhere else in the New Testament.
λαβών] Elz.: καὶ λαβών, against the best and most numerous authorities.
Matthew 14:21. The arrangement: παιδ. κ. γυν. (Lachm.) is, as also in Matthew 15:38, without adequate testimony.
Matthew 14:22. The deleting of εὐθέως (Tisch. 8), which, no doubt, may have been adopted from Mark, is, however, not warranted by testimony so inadequate as that of C* א Syrcur Chrys.
Matthew 14:25. ἀπῆλθε] Lachm. and Tisch. 8 : ἦλθε, after B C** א, Curss. Verss. Or. Eus. Chrys. The preposition overlooked in consequence of the attraction not having been noticed (comp. the simple ἔρχεται in Mark).
ἐπὶ τῆς θαλάσσης] Lachm. and Tisch.: ἐπὶ τὴν θάλασσαν, after B P Δ Θ א, Curss. Or. The reading of the Received text is taken from the parallel passages.
Matthew 14:26. ἐπὶ τὴν θάλασσαν] Lachm. and Tisch. 8 : ἐπὶ τῆς θαλάσσης, after B C D Te א, Curss. Eus. Chrys. Theophyl. Correctly; the accusative crept in mechanically from Matthew 14:25, through not noticing the difference of meaning in the two cases.
Matthew 14:28. The arrangement ἐλθεῖν πρός σε (Lachm. Tisch.) is supported by decisive testimony.
Matthew 14:29. ἐλθεῖν] Tisch.: καὶ ἦλθεν, after B C* (?) Syrcur Arm. Chrys. By way of being more definite, since, according to Matthew 14:31, Peter was beside Jesus.
まだ翻訳がありません。
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 14:1-12.
Mt 14:1-12.
イエスを 殺された バプテストの 復活と みなす ヘロデ— その投獄と 死の 記述。 ( = Mr 6:14-29; Lu 9:7-9)。
ヘロデ・アンティパスのこの恐慌の時期は、十二人の派遣の間であり、おそらく一年以上投獄されていたバプテストが残酷に殺された直後であったようである。
キリストのわざに関するヘロデの解釈
(Mt 14:1, 2)。
1. その時、分封王ヘロデ—ヘロデ・アンティパス、大ヘロデの三人の息子の一人、そしてアルケラオスの実弟
(Mt 2:22)、
ガリラヤとペレアを分封王として治めた。
イエスのうわさを聞いた—「というのは、その名が知れわたっていたから」
(Mr 6:14)。
領主ヘロデ――Mark 6:14-16、Luke 9:7-9 も参照。これはヘロデ大王の子であった。ヘロデ大王はおそらくキリストの降誕後最初の年に死に、その王国を三人の息子たちに残したが、この「ヘロデ・アンテパス」はその一人であった。彼はガリラヤとペレアを支配した。Matthew 2:15 の注を参照。「領主（テトラルコス）」という称号は、文字どおりには、ある国の「四分の一」を支配する者を指す。しかしそれはやがて、ローマ皇帝に属するいずれかの属州の総督または支配者を意味するようになった――Robinson, Lexicon。
イエスの評判を聞いた――イエスはすでに相当の期間、伝道の働きに従事していたのであるから、ヘロデがそれまでイエスについて聞いていなかったというのは、驚くべきことに見えるかもしれない。しかしヘロデは、国の遠隔の地への遠征に出て不在であったのかもしれない。また、彼は道徳的にきわめて放縦な人物であり、民の事柄にほとんど注意を払わなかったことも覚えておくべきである。彼は以前にイエスについて聞いていたかもしれないが、それは彼の注意を引くには至らなかったのであろう。彼はそれを、大いに顧みるに値する事柄とは考えなかったのである。
Herod the tetrarch - This was Herod Antipas, the son of Herod the Great. See the notes on Matthew 2:1, where an account is given of the Herod family. The word tetrarch properly signifies a person who rules over the fourth part of a country; but it is taken in a more general sense by the Jewish writers, meaning sometimes a governor simply, or a king; see Matthew 14:9. The estates of Herod the Great were not, at his death, divided into four tetrarchies, but only into three: one was given by the Emperor Augustus to Archelaus; the second to Herod Antipas, the person in the text; and the third to Philip: all three, sons of Herod the Great.
バプテスマのヨハネはキリストについてこう言った。彼は増し加わり、わたしは減らされねばならない（ヨハネ3:30）。明けの明星はここに姿を消し、義の太陽はその子午線の輝きにのぼる。ここに次のことが記されている。一、ヨハネの殉教。へロデへの忠実さのゆえに投獄され（マタイ14:1-5）、ヘロデヤを喜ばせるために首をはねられる（マタイ14:6-12）。二、キリストの奇跡。1. 教えを求めて来た五千人の人々を、五つのパンと二匹の魚で養われる（マタイ14:13-21）。2. あらしの中の弟子たちのもとに、キリストが波の上を歩いて来られる（マタイ14:22-23）。3. その衣のふさに触れることで病人をいやされる（マタイ14:34-36）。このように彼は進み出られ、このように征服してさらに征服するために、いや、いやしてさらにいやすために進み続けられた。