Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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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
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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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예수께서 기드론 시내를 건너 겟세마네 동산으로 가신다. 요한복음 18:1. 예수를 배반한 유다가 그분을 붙잡으려고 군인들을 이끌고 그곳에 온다. 요한복음 18:2-3. 예수께서 그들에게 말씀하시자 그들이 땅에 엎드러진다. 요한복음 18:4-6. 그분이 다시 말씀하시고 베드로가 말고를 친다. 요한복음 18:7-11. 그들이 예수를 붙잡아 가야바에게 끌고 간다. 요한복음 18:12-14. 베드로가 대제사장의 관저까지 따라간다. 요한복음 18:15-18. 대제사장이 그리스도께 그분의 교훈에 관해 묻고, 예수께서 대답하시며 매를 맞으신다. 요한복음 18:19-23. 베드로가 주님을 두 번 부인한다. 요한복음 18:24-27. 예수께서 재판정으로 끌려가시고 빌라도와 유대인들이 그분에 관해 대화한다. 요한복음 18:28-32. 빌라도가 예수와 대화하고, 예수께서는 자기 나라의 영적 본질을 그에게 알려 주신다. 요한복음 18:33-37. 빌라도가 유대인들에게 돌아가 그리스도께 죄가 없다고 선언한다. 요한복음 18:38. 그가 예수를 놓아주려 하지만 유대인들은 그분을 정죄하라고 소리친다. 요한복음 18:39-40.
XVIII.
[5. The Climax of Unbelief. Voluntary Surrender and Crucifixion of Jesus (John 18:1 to John 19:42).
We enter now upon the second part of the second main division of the Gospel. The Evangelist having given us the inner Glorification of Christ in His last Discourses (John 18:13-17), now sets forth His outer Glorification in His Passion and Death (John 18:18-19). This part, like the former (see introduction to chap. 13), may be divided into four. 1. The Betrayal (John 18:1-11); 2. The Jewish Trial (John 18:12-27); 3. The Roman Trial (John 18:28 to John 19:16); 4. The Death and Burial (John 18:17-40).
“We return once more from discourse to narrative, which preponderates in the whole of the remaining portion of the Gospel. Accordingly as we have found hitherto that in the narrative portions the marks of an eye-witness at once begin to multiply, so here especially they occur in such large amount and in such rapid succession that it appears impossible to resist the conviction that from an eye-witness and no one else the account proceeds.” S. p. 239.
Dr Westcott (Speaker’s Commentary, N.T., Vol. ii. p. 249) observes;
“1. It is a superficial and inadequate treatment of his narrative to regard it as a historical supplement of the other narratives, or of the current oral narrative on which they are based.… The record is independent and complete in itself. It is a whole, and like the rest of the Gospel an interpretation of the inner meaning of the history which it contains.
Thus in the history of the Passion three thoughts among others rise into clear prominence:
(1) The voluntariness of Christ’s sufferings; John 18:4; John 18:8; John 18:11; John 18:36; John 19:28; John 19:30.
(2) The fulfilment of a divine plan in Christ’s sufferings; John 18:4; John 18:9; John 18:11; John 19:11; John 19:24; John 19:28; John 19:36-37.
(3) The majesty which shines through Christ’s sufferings; John 18:6; John 18:20-23 (comp. Luke 22:53), 37; John 19:11; John 19:26-27; John 19:30.
The narrative in this sense becomes a commentary on earlier words which point to the end; (1) John 10:17-18; (2) John 13:1; (3) John 13:31.
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In several places the full meaning of S. John’s narrative is first obtained by the help of words or incidents preserved by the synoptists. His narrative assumes facts found in them: e.g. John 18:11; John 18:33; John 18:40, John 19:41.
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The main incidents recorded by more than one of the other Evangelists which are omitted by S. John are: (by all three) the agony, traitor’s kiss, mockery as prophet, council at daybreak, impressment of Simon, reproaches of the spectators, darkness, confession of the centurion; (by S. Matthew and S. Mark) the desertion by all, examination before the Sanhedrin at night, false witness, adjuration, great Confession, mockery after condemnation, cry from Psalms 22, rending of the veil.
Other incidents omitted by S. John are recorded by single Evangelists: (S. Matthew) power over the hosts of heaven, Pilate’s wife’s message, Pilate’s hand-washing, self-condemnation of the Jews, earthquake; (S. Mark) flight of the young man, Pilate’s question as to the death of Christ; (S. Luke) examination before Herod, lamentation of the women, three ‘words’ from the Cross (Luke 23:34; Luke 23:43; Luke 23:46), repentance of one of the robbers.
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The main incidents peculiar to S. John are: the words of power at the arrest, examination before Annas, first conference of the Jews with Pilate and Pilate’s private examination, first mockery and Ecce Homo, Pilate’s maintenance of his words, the last charge (John 19:25-27), the thirst, piercing of the side, ministry of Nicodemus.
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In the narrative of incidents recorded elsewhere S. John constantly adds details, often minute and yet most significant: e.g. John 18:1-2; John 18:10-12; John 18:15-16; John 18:26; John 18:28, John 19:14; John 19:17; John 19:41. See the notes.
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In the midst of great differences of detail the Synoptists and S. John offer many impressive resemblances as to the spirit and character of the proceedings: e.g. (1) the activity of the ‘High Priests’ (i.e. the Sadducaean hierarchy) as distinguished from the Pharisees; (2) the course of the accusation—civil charge, religious charge, personal influence; (3) the silence of the Lord in His public accusations, with the significant exception, Matthew 26:64; (4) the tone of mockery; (5) the character of Pilate.”
CHAPTER 18.
Friedrich Spitta (Zur Geschichte und Litteratur des Urchristentums, i. 157 ff.) believes that the second section of this chapter has been accidentally dislocated, and that its original order was as follows: (1) 12, 13, Jesus is brought: to Annas; (2) 19–23, He is examined before the high priest; (3) 24, 14, He is passed on to Caiaphas; (4) 15–18, 25b–27, the triple denial of Peter; (5) 28, Jesus is sent to the Praetorium.
But this arrangement also has its difficulties. It requires us to suppose that Caiaphas had come to the house of Annas and conducted the examination recorded in 19–23, and that when it is said that Annas sent the prisoner to Caiaphas, after this examination, it is only meant that he sent Him to the house or palace of Caiaphas where the Sanhedrim sat.
CHAPTER 18
John 18:1. The Recepta τῶν κέδρων has the preponderance of testimony, Griesb. Scholz, Lachm., following A. S. Δ. Verss. Hier. Ambr. have τοῦ κεδρών; Tisch., following D. א. 2 Cod. of It. Sah. Copt.: τοῦ κέδρου. The reading τοῦ κεδρών is to be preferred, since we cannot suppose that John somehow connected the name קדרון with κέδρος or κέδριν, as was done in 2 Samuel 15:23 and 1 Kings 15:13, LXX.
John 18:4. ἐξελθὼν εἶπεν] B. C.* D. Curss. Verss. Or. Syr. Chrys. Aug.: ἐξῆλθεν καὶ λέγει. So Lachm. and Tisch. Rightly; the Recepta is an alteration after John 18:1, which was made, because what was intended by ἐξῆλθεν was not distinguished from that expressed by it in John 18:1.
John 18:6. ὅτι] which, though deleted by Lachm. and Tisch., has very important witnesses for and against it; yet how readily would it come to be omitted after John 18:5!
John 18:10. ὠτίον] Tisch.: ὠτάριον, after B. C.* L. X. א., which (comp. also on Mark 14:47) is all the more to be preferred, that the better known ὠτίον is found in Matt.
John 18:11. After μάχαιρ. Elz. has σου, against decisive witnesses, from Matthew 26:52.
John 18:13. αὐτόν] has against it witnesses of such importance, that Lachm. has bracketed, Tisch. deleted it. But, unnecessary in itself, how readily might it be passed over after the similar final sound of the preceding word!
John 18:14. ἀπολέσθαι] Lachm. Tisch.: ἀποθανεῖν. The witnesses are very much divided. ἀποθ. is from John 11:50.
John 18:15. ἄλλος] Elz. Griesb. Scholz, Tisch.: ὁ ἄλλος. The article is wanting in A. B. D. א. Curss., but retains, notwithstanding, a great weight of testimony, and might readily come to be omitted, since it appeared to have no reference here.
John 18:20. Instead of the first ἐλάλησα, λελάληκα (Lachm. Tisch.) is so decisively attested, that the Aor. appears to have been introduced in conformity with the following aorists.
The article before συναγ is decidedly condemned by the evidence (against Elz.).
Instead of the second πάντοτε, Griesb. Lachm. Tisch. have πάντες, which is to be preferred, on account of preponderant testimony, and because πάντοτε might readily be mechanically repeated from the preceding πάντοτε; πάντοθεν (Elz.) rests on conjecture (Beza) and Curss.
John 18:21. ἐπερωτ.; ἐπερώτ.] The simple forms (Lachm. Tisch.) are preponderantly attested. The compound forms were readily introduced through the concurrence of the two E’s (μΕΕρωτ.), in recollection of John 18:7.
John 18:22. Read with Lachm. Tisch., according to B. א. It. Vulg. Cyr. εἷς παρεστ τῶν ὑπ. Various transpositions in the Codd.
John 18:24. After ἀπέστ., Elz. Lachm. Tisch. have οὖν, which has important witnesses for and against it. Since, however, other Codd. read δέ, and several Verss. express καί, any particle is to he regarded as a later connective addition.
The same various connective particles are found inserted in Codd. and Verss., after ἠρνήσατο, John 18:25.
John 18:28. πρωΐ] Elz. Scholz: πρωΐα, against decisive testimony. But how readily might the quite unnecessary ἵνα disappear!
John 18:29. After Πιλάτος Lachm. and Tisch. have ἔξω (B. C.* L. X. א. Curss. Verss.), which other witnesses first place after αὐτούς. This different position, and the importance of the omitting witnesses, show it to be an interpolation, with a view to greater definiteness of designation.
κατά] is deleted by Tisch., according to B. א.* alone. Being unnecessary, it was passed over.
John 18:34. αὐτῷ after ἀπεκρ. in Elz. is decisively condemned by the witnesses.
John 18:37. ἐγώ. ʼΕγώ] The omission of one ἐγώ (Lachm. has bracketed the second, Tisch. has deleted the first) is not sufficiently justified by B. D. L. Y. א. Curss. Verss. Fathers, since the omission was so readily suggested in copying, if the weight of the repeated ἐγώ was not observed.
아직 번역이 없습니다.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 18:1-13.
요 18:1-13. 예수의 배반당하심과 체포. 1-3. 기드론 시내 건너편으로--예루살렘 북동쪽의 깊고 어두운 골짜기로, 작은 폭풍 시내 또는 겨울 급류가 흐르며 여름에는 말라붙는 곳이다. 거기 동산이 있는데--감람산 기슭에 있었으며, '겟세마네'라 불렸다. 그 뜻은 감람유 짜는 틀이다(마 26:30, 36).
지금까지 이 복음서 기자는 그리스도의 강화(講話)를 도입하는 데 필요한 정도 외에는 그분의 생애에 관하여 거의 기록하지 않았다. 그러나 이제 예수께서 죽으셔야 할 때가 가까워지자, 그는 그분이 당하신 고난의 정황과, 다른 복음서 기자들이 빠뜨린 어떤 일들, 특히 그분의 말씀들을 매우 자세하게 서술한다. 그분을 따르던 자들은 그분의 십자가를 부끄러워하거나 그것을 감추려 하기는커녕, 도리어 말과 글로 가장 부지런히 선포하고 그것을 자랑으로 삼았다. 본 장은 다음을 서술한다. I. 그리스도께서 동산에서 어떻게 체포되시고 스스로 죄수로 내어 주셨는가, 요 18:1-12. II. 그분이 대제사장의 뜰에서 어떻게 모욕을 당하셨으며, 그 사이에 베드로가 어떻게 그분을 부인하였는가, 요 18:13-27. III. 그분이 어떻게 빌라도 앞에서 고소를 당하시고, 그에게 심문을 받으셨으며, 백성의 호의를 두고 바라바와 더불어 선택의 대상이 되셨다가 그 호의를 잃으셨는가, 요 18:28-40.