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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Matthew 19:1-12。Mark 10:1-12 も参照。
Jesus leaves Galilee, and comes into the coasts of Judea, and is followed by great multitudes, whom he heals, Matthew 19:1, Matthew 19:2. The question of the Pharisees concerning divorce answered, and the doctrine of marriage explained, Matthew 19:3-9. The inquiry of the disciples on this subject, Matthew 19:10. Our Lord's answer, explaining the case of eunuchs, Matthew 19:11, Matthew 19:12. Little children brought to Christ for his blessing, Matthew 19:13-15. The case of the young man who wished to obtain eternal life, Matthew 19:16-22. Our Lords reflections on this case, in which he shows the difficulty of a rich man's salvation, Matthew 19:23-26. What they shall possess who have left all for Christ's sake and the Gospel. Matthew 19:27-29 How many of the first shall be last, and the last first, Matthew 19:30.
CHAPTER 19.
FAREWELL TO GALILEE.
In Mt.’s narrative the journey of Jesus to the south, reported in Matthew 19:1, marks the close of the Galilean ministry. Not so obviously so in Mk.’s (see notes there), though no hint is given of a return to Galilee. It is not perfectly clear whether the incidents reported are to be conceived as occurring at the southern end of the journey, or on the way within Galilee or without. The latter alternative is possible (vide Holtz., H. C., p. 214). The incidents bring under our notice a variety of interesting characters: Pharisees with captious questions, mothers with their children, a man in quest of the summum bonum, with words and acts of Jesus corresponding. But the disciplining of the Twelve still holds the central place of interest. Last chapter showed them at school in the house, this shows them at school on the way.
CHAPTER 19
Matthew 19:3. οἱ Φαρις.] Lachm. has deleted οἱ, following B C L M Δ Π, min. Correctly; the οἱ Φαρ. would suggest itself mechanically to the transcribers from being in current use by them; in several manuscripts it is likewise inserted in Mark 10:2.
After λέγοντες Elz. and Scholz insert αὐτῷ, which, owing to the preponderance of evidence against it, is to be regarded as a common interpolation, as are also αὐτοῖς, Matthew 19:4, αὐτήν, Matthew 19:7.
ἀνθρώπῳ] is wanting in B L Γ א* min. Aug., deleted by Lachm. Correctly; supplement from Matthew 19:5, and for which Cod. 4 has ἀνδρί (Mark 10:2).
Matthew 19:5. προσκολληθ.] Lachm. and Tisch., also Fritzsche; κολληθ., following very weighty evidence. The compound form, however, is more common, and is taken from the LXX.
Matthew 19:9. ὅτι before ὅς is not, with Lachm. and Tisch. 7, to be deleted. It has the preponderance of evidence in its favour, and how readily may it have been overlooked, especially before ὅς, seeing that it is not indispensable.
Instead of μὴ ἐπὶ πορνείᾳ Lachm. has παρεκτὸς λόγου πορνείας, following B D, min. It. Or., but clearly borrowed from Matthew 5:32 by way of a gloss. For μή, Elz. and Scholz have εἰ μή, against decisive evidence; an exegetical addition.
κ. ὁ ἀπολελυμ. γαμ. μοιχᾶται] are deleted by Tisch. 8, following C** D L S א, vss. Or.? Chrys. But there is preponderating evidence in favour of the words, and the homoeoteleuton might readily enough be the occasion of their omission. Moreover, there is no parallel passage verbally identical with this.
Matthew 19:13. προσηνέχθη] Lachm. and Tisch.: προσηνέχθησαν, following B C D L א, min. Or. In presence of such weighty evidence, the singular is to be regarded as a grammatical correction.
Matthew 19:16. ἀγαθέ] is justly condemned by Griesb. and deleted by Lachm. and Tisch. (B D L א, min. codd. of It. Or. Hilar.). Inserted from Mark 10:17; Luke 18:18.
Matthew 19:17. The Received text (so also Fritzsche and Scholz) has τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. But the reading: τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; εἷς ἐστὶν ὁ ἀγαθός, is attested by the very weighty evidence of B D L א, Vulg. It. Or. and other vss. and Fathers. So Griesb., Lachm., Tisch. The reading of the Received text is taken from Mark and Luke, and would be adopted all the more readily the more the original reading seemed, as it might easily seem, to be inappropriate.[2] The order: εἰς τὴν ζωὴν εἰσελθ. (Lachm., Tisch.), has decisive attestation; but τηρεῖ (Lachm., Tisch. 7) for τήρησον finds but inadequate support, being favoured merely by B D, Homil. Cl.
Matthew 19:20. ἐφυλαξάμην ἐκ νεότητός μου] Lachm. and Tisch.: ἐφύλαξα, following important, though not quite unanimous, witnesses (B D L א* among the uncial manuscripts; but D has retained ἐκ νεότ., though omitting μου). The reading of the Received text is taken from Luke and Mark.
Matthew 19:23. Lachm. and Tisch., following decisive evidence, read πλούσιος δυσκόλως.
Matthew 19:24. Instead of the first εἰσελθεῖν, Elz. has διελθεῖν, which is defended by Fritzsche and Rinck, and also adopted again by Lachm., in opposition to Griesb., Matth., Scholz, Schulz, Tisch., who read εἰσελθεῖν. The evidence on both sides is very weighty. διελθεῖν is a correction for sake of the sense, with which εἰσελθεῖν was supposed not to agree. Comp. note on Mark 10:25; Luke 18:25. If the second ἘΙΣΕΛΘΕῖΝ were to be retained, the preponderance of evidence would be in favour of inserting it after ΠΛΟΎΣΙΟΝ (Lachm.); but we must, with Tisch., following L Z א, 1, 33, Syrcur Or. and other Fathers, delete it as being a supplement from the parallel passages.
Matthew 19:28. For ΚΑῚ ὙΜΕῖς read, with Tisch. 8, ΚΑῚ ΑὐΤΟΊ, following D L Z א, 1, 124, Or. Ambr. The reading of the Received text is an exegetical gloss.
Matthew 19:29. ὍΣΤΙς] The simple Ὅς (Elz., Griesb., Fritzsche, Scholz) is opposed by preponderating evidence; ΤΙς was omitted as unnecessary (but comp. Matthew 7:21, Matthew 10:32).
Ἢ ΓΥΝΑῖΚΑ] after ΜΗΤ. is correctly deleted by Lachm. and Tisch., on the evidence of B D, 1, Or. Ir. Hil. vss. Taken from Mark and Luke.
For ἙΚΑΤΟΝΤΑΠΛΑΣΊΟΝΑ Lachm. and Tisch. have ΠΟΛΛΑΠΛΑΣΙΟΝΑ, following B L, Syrjer Sahid. Or. Cyr. Correctly; it would be much more natural to explain the indefinite ΠΟΛΛΑΠΛΑς. from Mark 10:30 by means of the definite expression ἙΚΑΤΟΝΤΑΠΛΑς., than to explain the latter from Luke 18:30 by means of ΠΟΛΛΑΠΛΑς.
[2] So also Rinck, Lucubr. crit. p. 268 f. Differently Hilgenfeld in the Theol. Jahrb. 1857, p. 414 f., but not on critical evidence.
まだ翻訳がありません。
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mt 19:1-12.
Mt 19:1-12.
ガリラヤからの 最終 出発— 離縁。 ( = Mr 10:1-12; Lu 9:51)。
ガリラヤへの別れ
(Mt 19:1, 2)。
1. イエスはこれらの言葉を語り終えられてのち、ガリラヤを去って行かれた—これは主の公の奉仕における非常に厳粛な時期を記す。ここで、またマルコの対応箇所
(Mr 10:1)
において、わずかに触れられているので、おそらく数名の読者しかこれを贖い主のガリラヤへの別れとして注意しないであろうが、事実そうであった。主の働きの進展における同じ移行段階に関するルカの荘厳な記述
(Lu 9:51)
を参照されたい。
そして〜の境に入られた—あるいは、境界に
ヨルダンの向こうのユダへ—すなわちヨルダンの向こう側、東側、ペレア、ヘロデ・アンティパスの領地へ。しかしこれら二つの地方の一方から他方へまっすぐ行ったと伝道者から結論するかもしれないが、他の福音書から、一方からの出発と他方への到着の間にかなりの時間が経過し、その間に主の公の生涯の最も重要な出来事の多くが起こったことを知る—おそらく
Lu 9:51
から Lu 18:15、および
Joh 7:2-11:54
の一部の大部分。
ヨルダンの向こうのユダヤの地方――ここでの記述は、救い主が、彼自身の守った最後の過越の祭に出席するために、ガリラヤからエルサレムへ上った最後の旅路を指している。
前の章の最後の説教と、ここに記録されている事柄との間には、かなりの時間の経過があった。そして、その間に起こったいくつかの重要な出来事がルカとヨハネによって記録されている。すなわち、七十人の弟子の派遣、Luke 10:1-16。救い主の仮庵の祭りへの上京、およびサマリヤを通ってのガリラヤからの最終的な出発、Luke 9:51-56、John 7:2-10。十人のらい病人のいやし、Luke 17:11-19。仮庵の祭りにおけるイエスの公の教え、John 7:11-53。姦淫の現場で捕らえられた女の記事、John 8:1。不信仰なユダヤ人たちへの叱責、および彼らの手からの救い主の脱出、John 8:12-59。律法学者への教えと、良きサマリヤ人のたとえ、Luke 10:28-37。マルタとマリヤの家での出来事、Luke 10:38-42。七十人の帰還、Luke 10:17-24。安息日における盲人のいやし、John 9:1-41。宮奉献の祭り、John 10:22-42。ラザロを生き返らせたこと、John 11:1-46。ならびにイエスに対するカヤパの協議と、イエスのエルサレムからの退去、John 11:47-54 である。Robinson's Harmony を参照。マタイとマルコは今や、イエスがガリラヤを去られた後、ヨルダンの向こうの地方を通ってエルサレムに近づかれたと語ることによって、記述を再開する。その地方は一般にペレアと呼ばれ、ユダヤに属し、かつてルベン、ガド、マナセの部族が占めていた地域であった。「地方」という語は、地域または部分を意味する。Matthew 2:16 の注を参照。
この章には次のことがある。I. キリストが住処を変え、ガリラヤを離れてユダヤの領域に来られたこと（マタイ19:1、2）。II. 離婚に関するパリサイ人たちとの論争、およびそれを機にした弟子たちとの対話（マタイ19:3-12）。III. キリストのところに連れられて来た幼な子たちへの親切なもてなし（マタイ19:13-15）。IV. キリストに近づいてきた有望な若い紳士とキリストの間にあったことの記述（マタイ19:16-22）。V. その機会に、世において多くを持つ者の救いの困難さと、キリストのためにすべてを捨てる者の確かな報いについての、弟子たちとの対話（マタイ19:23-30）。