Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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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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- 7 / 3,477
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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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그리스도께서 제자들의 발을 씻기시고 겸손과 사랑에 관한 교훈을 주신다(1-17절). 그들 가운데 한 사람이 자신을 배반할 것이라고 말씀하신다(18-20절). 제자들이 누구를 가리켜 말씀하시는지 의아해하자 베드로가 요한에게 여쭈어 보라고 한다(21-25절). 예수께서 그가 가룟 유다임을 밝히신다(26절). 사탄이 유다에게 들어가고, 그는 일어나 무리를 떠난다(27-30절). 그리스도께서 자신의 죽음이 가까웠음을 밝히시고 제자들에게 서로 사랑하라고 명하신다(31-35절). 베드로가 그리스도께 굳게 헌신하겠다고 고백하지만, 자신이 그분을 부인할 것이라는 말씀을 듣는다(36-38절).
XIII.
[4. The fuller Revelation, and Growth of Faith among the Disciples (John 13:1 to John 17:26).
We now enter upon the second main division of the Gospel. The Evangelist has given us thus far a narrative of Christ’s Ministry presented to us in a series of typical scenes (John 1:18 to John 12:50). He goes on to set forth the Issues of Christ’s Ministry (John 13:13-20). The last chapter (John 13:21) forms the Epilogue, balancing the first eighteen verses (John 1:1-18), which form the Prologue.
The second main division of the Gospel, like the first, falls into three parts: 1. the inner Glorification of Christ in His last Discourses (John 13:13-17); 2. the outer Glorification of Christ in His Passion (John 13:18-19); 3. the Victory completed in the Resurrection (John 13:20). These parts will be subdivided as we reach them.
13–17. The inner Glorification of Christ in His last Discourses
- His Love in Humiliation (John 13:1-30); 2. His Love in keeping His own (John 13:30 to John 15:27); 3. the Promise of the Paraclete and of Christ’s Return (John 13:16): 4. Christ’s Prayer for Himself, the Apostles, and all Believers (John 13:17).
Chap. John 13:1-30. Love in Humiliation
This section has two parts in strong and dramatic contrast; 1. the washing of the disciples’ feet (1–20); 2. the self-excommunication of the traitor (John 13:21-30).
CHAPTER 13.
Here commences the closing part of the gospel. It exhibits the manifestation of Christ’s glory in suffering and death. The first division embraces John 13-17, in which the faith of the believing is confirmed and unbelief [Judas] cast out.
CHAPTER 13
John 13:1. ἐλήλυθεν] Lachm. and Tisch.: ἤλθεν, according to preponderating evidence. The perfect arose from John 12:23.
John 13:2. γενομένου] B. L. X. א. Cant. Or.: γινομένου (but Or. has once γενομ.). So Tisch. The aorist was introduced through the non-observance of the point of time, as being the more current form in the narrative.
Ἰούδα Σίμ. Ἰσκ., ἵνα αὐτὸν παραδῷ] B. L. M. X. א. Copt. Arm. Vulg. Codd. It. Or.: ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης. So Lachm. on the margin, and Tisch. (both, however, reading παραδοῖ, according to B. D.* א. only). This reading, considering the important witnesses by which it is attested, is the more to be preferred, as it was very early misunderstood, because it was supposed that the seduction of Judas by the devil was here related (so already Origen). The Recepta is an alteration in consequence of this misunderstanding. The conjunctive form παραδοῖ, however, remains generally doubtful in the N. T.
John 13:3. ὁ Ἰησοῦς] is wanting in B. D. L. X. Cursives, Vulg. It. Or. Bracketed by Lachm., omitted by Tisch. It was mechanically repeated from John 13:1.
John 13:10. The position of the words οὐκ ἔχει χρείαν is decisively attested.
Instead of ἤ, important witnesses have εἰ μή (so Lachm.), which, however, is an attempt at explanation or correction. Tisch. has deleted ἢ τ πόδας, but only after א. Or. one Cod. of It. and Vulg. mss. An old omission, occasioned by the following καθαρ ὅλος.
John 13:12. ἀναπεσών] Lachm.: καὶ ἀναπ. according to A. L. Verss. Chrys. In favour of καί, witness also B. C.* א. Or., which have καί ἀνέπεσεν (so Tisch.). The καί before ἔγαβ. is omitted by Lachm. after A. L. Verss. Since καί before ἀναπ. is in any case decisively accredited; since, further, the witnesses for ἀνέπεσεν are more important than for ἀναπεσών; and since, had ἀναπεσών been the original reading, it would not have been resolved into καὶ ἀνέπεσεν, but into ἀνέπεσεν καί,—we must read with Tisch. καὶ ἀνέπεσεν, so that the apodosis first begins with εἶπεν. This was not observed, and it was made to commence either after πόδας. αὐτῶν (thus arose the reading in Lachm.), or after ἱμάτ αὐτοῦ (hence the Recepta).
John 13:22. οὖν] is wanting in B. C. and certain Verss.; deleted by Tisch. Was easily passed over after the last syllable of ἔβλεπον.
John 13:23. ἐκ τῶν (Elz.: τῶν) is decisively attested.
John 13:24. πυθέσαι, τἰς ἄν εἴη] B. C. L. X. 33. Aeth. 13 :Rd. Vulg. Or.: καὶ λέγει αὐτῷ· εἰπὲ τίς ἐστιν. So Lachm. and Tisch. Rightly: the Recepta is added, as a gloss, after what John does in John 13:25. א. has the gloss alongside of the original reading in the text.
John 13:25. ἐπιπεσών] B. C.* K. L. X. Π.* א.** Cursives, Or.: ἀναπεσών (so Lachm.). But ἐπιπίπτειν does not occur elsewhere in John; and how readily would the familiar expression of lying at table suggest itself to mechanical copyists!
Instead of οὖν, Elz. and Lachm. have δέ. Witnesses are much divided. Originally, no particle at all appears to have been found; so B. C. Or. Griesb.
After ἐχεῖνος, important witnesses (including B. C. L.) have οὕτως, which, however, although defended by Ewald, very readily arose from οὗτος, which was added to ἐκεῖνος in explanation, as it is still found in K. S. U. Λ.
John 13:26. βάψας τὸ ψωμίον ἑπιδώσω] Tisch.: βάψω τ. ψ. καἱ δώσω αὐτῷ, after B. C. L. Copt. Aeth. Or. But ἐπιδιδόναι, which is not elsewhere found in John, does not betray the hand of an interpreter, and therefore the reading of Tisch. is rather to be considered as the usual resolution of the participle, with neglect of the compound.
Instead of βάψας, as above, Lachm. has ἐμβάψ., following A. D. K. Π. Theodoret. Although these witnesses form the preponderance among those which read the participle, yet ἐμβάψ. might be very readily introduced from the parallels, Matthew 26:23, Mark 14:20; and for the originality of the simple form, the weighty witnesses (B. C. L. etc.) who have βάψω (not ἐμβάψω) are accordingly all the more to be taken into account. Therefore, too, below, instead of καὶ ἐμβάψας (so also Lachm.), with B. C. L. X. א. 33. Or. Cyr., βάψας οὖν (so Tisch.) ought to be read (D. has καὶ βάψας).
After ψωμίον, Tisch. has, moreover, λαμβάνει καί, following B. C. L. M. X. א.** Aeth. Or. Rightly: it was, through misapprehension, omitted as irrelevant.
Instead of Ἰσκαριώτῃ, Lachm. should consistently, following B. C. L. M. X. א. Cursives, Codd. It. Or., here also (see on John 6:71) have read Ἰσκαριώτου (as Tisch. has).
John 13:30. Instead of εὐθέως ἐξῆλθ., read with Lachm. and Tisch. ἐξῆλθ. εὐθύς.
John 13:31. After ὄτε, Elz. Lachm. and Tisch. have οὗν; rightly, since B. C. D. L. X. א. Cursives, Verss. Or. Cyr., turn the scale in favour of οὖν, while the omission (Griesb. Scholz) was the more readily suggested, as there was an inclination to begin the new sentence with ἦν δὲ νύξ.
John 13:32. εἰ ὁ θ. ἐδοξ. ἑν αὐτῷ] is rejected by Scholz as “inepta iteratio,” and bracketed by Lachm. The words are wanting in B. C.* D. L. X. π. א.* Cursives, Verss. Tert. Ambr. But the very repetition and the homoeoteleuton would so readily occasion the omission, that these adverse witnesses cannot overthrow the reading.
John 13:33. The order ἐγὼ ὑπάγω (Lachm. Tisch.) is too decisively attested to admit of its being derived from John 8:21.
John 13:36. The order ἀκολ. δἐ ὕστερον (without μοι) is to be adopted, with Lachm. and Tisch; so also in John 13:38, ἀποκρίνεται (instead of ἀπεκρίθη).
John 13:38. The form φωνήσῃ (Lachm. Tisch.) is decisively accredited; and instead of ἀπαρνήσῃ, ἀρνήσῃ is, with Lachm. and Tisch., following B. D. L. X. 1. Or., to be read, in place of which the compound was introduced from Matthew 26:34 and the parallel passages.
아직 번역이 없습니다.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 13:1-20.
요 13:1-20. 마지막 만찬에서 예수께서 제자들의 발을 씻기심--그로부터 이어지는 말씀. 1. 예수께서 이 세상을 떠나 아버지께로 돌아가실 때가 이른 줄 아시고--이 아름다운 완곡한 표현들에 대해서는 눅 9:31; 눅 9:51 주석을 보라. 세상에 있는 자기 사람들을 사랑하시되 끝까지 사랑하시니라--그 뜻은 이렇다. 마지막 고난 바로 앞에서, 인간적으로는 자기 앞의 두려운 전망에 몰두하실 것이라 생각될 수 있었던 때에도, 주님은 '세상'에 남아 싸워야 할 '자기 사람들'을 잊기는커녕, 자신이 '세상을 떠나 아버지께로' 가신 뒤(요 17:11) 그들을 돌보시는 일 속에서 그들과 관련된 경우 외에는 거의 자신을 생각하지 않는 것처럼 보이셨다. 여기에 있는 사랑은 단지 '끝까지 견디는' 사랑일 뿐 아니라, 인간의 기준으로 판단할 때 가장 기대하기 어려운 때에 가장 감동적으로 드러난 사랑이다.
우리 구주께서 "죄인들이 거스르는 일을 참으셨던" 공적인 강론들을 마치신 후, 이제는 친구들과의 사사로운 대화에 전념하시는데, 그 대화에서 성도들을 위로하고자 하셨다. 이로부터 우리는 그분과 제자들 사이에 오간 일들에 관한 기록을 얻게 되는데, 그 제자들은 그분이 먼 나라로 가신 후 그분 집안의 일들을 맡게 될 자들이었으며, 그분께서는 그들에게 필요한 교훈과 위로를 베푸셨다. 그분의 때가 임박하였으므로, 그분께서는 자기 집을 정돈하는 일에 전념하신다. 이 장에서 그분은 다음과 같이 행하신다. I. 제자들의 발을 씻기신다, 요 13:1-17. II. 누가 자기를 팔지를 예고하신다, 요 13:18-30. III. 자신의 죽음에 관한 위대한 교리와 형제 사랑이라는 위대한 의무에 관하여 그들을 가르치신다, 요 13:31-35. IV. 베드로가 자기를 부인할 것을 예고하신다, 요 13:36-38.