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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まだ翻訳がありません。
大きな地震があった――正確には「起っていた」である。これは、彼女たちがそこにいる間、あるいは行っている間にこれが起きたことを意味するのではなく、石を移動させるほどの激しい動揺がすでに「起っていた」ということである。ここで「地震」と訳されている語は、必ずしも震動が地全体に及んだことを意味するのではなく、石を移動させるほどの衝撃があったことだけを意味する。
その上に座った――守衛たちが彼を見たとき、彼はその上に座っていた、Matthew 28:4。彼が女たちに現れたときに座っていたとは言われていない。ルカからは、むしろ彼が立っていたように見える。
A great earthquake - Σεισμος, a shaking or commotion of any kind: probably the word means no more than the confusion caused among the guards by the angel's appearance. All this had taken place before the women reached the sepulchre.
The angel of the Lord descended from heaven - Matthew is very particular in this, to show that the word angel is not to be taken in the sense of an ordinary messenger, who might have come from Joseph of Arimathea, or from any other; but in the sense of an extraordinary messenger, who descended from God, out of heaven, for this very purpose. It is likely that the angel had descended, rolled away the stone, and was sitting on it, before the women reached the tomb.
And behold there was a great earthquake,.... Or "there had been one"; which, how far it reached, and whether further than the spot of ground in which the sepulchre was, is not certain: it was an emblem of the shaking of the earth by the preaching of the Gospel, the sound of which was now to go after Christ's resurrection to the ends of the world; and a prelude of the general resurrection, when the earth shall be shaken, and the graves opened, and the dead come forth; and was a symbol and token of the presence and majesty of Christ, at whose rising, as at his death, the earth shook and trembled. Think whether the watch could now be asleep, as they afterwards gave out, Matthew 28:13. The Persic version renders it very wrongly; "and there was great consternation and fear"; which was the consequence of the earthquake, and the descent of the angel, and was so great that it was not possible for the keepers to sleep, if ever so much inclined:
for the angel of the Lord descended from heaven; perhaps Gabriel, who brought the news of the conception of Christ to the virgin, and of his incarnation to the shepherds, and might be the same angel that strengthened him in the garden: nor is this any contradiction to the other evangelists, which speak of two angels, Luke 24:4, for Matthew does not say there were no more than one, though he makes mention but of one.
And came and rolled back the stone from the door; of the sepulchre, which by Joseph, or his orders, was put there, and was sealed by the Jews. This might be done, that way might be made for the risen body of Christ to pass out of the sepulchre; for to suppose, as some do, that he penetrated through this stone with his risen body, is not to be credited: it is true, he could have caused the stone to have given way, or removed it himself, and put it in the place again; as he caused the doors of the house in which the disciples were, to open and shut so quick, that they could not discern it when he appeared in the midst of them, John 20:19; see Acts 12:10, but he might choose to do it by the ministry of an angel, which is no ways derogatory to his power and majesty, but rather agreeable. Moreover, this might be done, that the women might have access to the sepulchre, and enter into it, which was the thing they were concerned about by the way, who should roll away the stone for them. Besides, this the angel did, as a token that Christ was risen, and to let the guard know as much, who, if they thought fit, might come and see what was done; but chiefly the stone was rolled away by the angel, as an emblem of the acquittance and discharge of Christ, as the surety of his people. He had taken upon him their sins; he had bore them in his body on the tree; he had suffered and died for them, and was laid as a prisoner in the grave; and now full satisfaction being made, an angel is sent from heaven to roll away the stone; thereby signifying, that the debt was fully paid, and he was now legally discharged. It is added,
and sat upon it; thereby showing who it was that rolled it away; that it was done by him, not by the earthquake, nor by any human power: he sat there defying the guard of soldiers to come nigh; and waiting for the coming of the women, to tell them the good news, that their Lord was risen; and as the keeper of the sepulchre, that no corpse might be brought and laid in the room of Christ, and it be said that he was not risen. This posture of the angel does not contradict what other evangelists say of this, and the other angel, that they stood by the women, and also were sitting in the sepulchre, Mark 16:5, for each was true: when the women first came, the angel sat upon the stone; after that, with the other, stood by them; when having invited them to the grave, placed themselves, sitting the one at the head, and the other at the feet, where the body of Christ had lain.
See Poole on "Matthew 28:4".
Verse 2. - And, behold. A wonderful sight met their eyes. The following event took place before their arrival; they saw only the result. No mortal eye beheld, and no pen has recorded, the actual issuing of the Lord from the closed tomb. There was a great earthquake. St. Matthew does not attempt to give the exact sequence of events. Probably the shock, caused by the sudden advent and action of the angel, befell as the women were approaching the cemetery. Christ had risen before this occurrence, nothing being a barrier to his spiritual body. For the angel of the Lord... from the door. The narrator accounts for the phenomenon just mentioned. The words, "from the door," are omitted by the best manuscripts, the Vulgate, and modern editors, and seem to be a marginal interpolation. The angel rolled away the stone which Joseph had rolled up (Matthew 27:60), not in order to afford passage to the body of the Lord, who had already raised himself, but to give the women and others entrance to the empty tomb, and to strike terror into the heart of the soldiers. In the case of Lazarus the stone had to be removed to give exit to the resuscitated body - a natural body (John 11:39, 41); in the case of Jesus such removal was not necessary, as his was a spiritual body, possessed of supernatural powers and qualities (John 20:19). And sat upon it. In triumph, and to show that it was not to be replaced; death had done its work, and now was vanquished. Angels' appearances had always accompanied the great events in the history of the chosen people; angels had shown themselves at Christ's birth, at his temptation, at his agony; now they guard his tomb, proving that he was well pleasing unto the Lord, and was raised from the grave by him. The narration of this awful incident was probably given by the soldiers, who alone witnessed it.
(2) There was a great earthquake.—The words imply, not that they witnessed the earthquake, but that they inferred it from what they saw. The form of the angel is described in Mark 16:5 as that of a “young man” in white or bright (Luke 24:4) raiment. This was the answer to the question they had been asking as they came, “Who shall roll away the stone for us?” (Mark 16:3). That would have been beyond their strength.
- there was a great earthquake] Peculiar to St Matthew.
the angel of the Lord] “Two men stood by them in shining garments” (Luke). “Two angels in white sitting” (John).