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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라이선스
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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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큰 무리가 그리스도를 따른다(마태복음 8:1). 그가 한 나병환자를 고치신다(마태복음 8:2-4). 백부장의 하인을 고치신다(마태복음 8:5-13). 베드로의 장모를 고치시고(마태복음 8:14, 마태복음 8:15), 병든 다른 여러 사람도 고치신다(마태복음 8:16, 마태복음 8:17). 그곳을 떠나신다(마태복음 8:18). 두 사람이 그의 제자가 되겠다고 청한다(마태복음 8:19-22). 그와 그의 제자들이 풍랑을 만나니, 그가 기적으로 그것을 잔잔하게 하신다(마태복음 8:23-27). 그가 귀신 들린 자들을 고치시니, 나온 귀신들이 돼지 떼에 들어가고 그 떼가 바다로 내리달아 몰사한다(마태복음 8:28-32). 돼지 치던 자들이 게르게사 사람들에게 그 기적을 알리니, 그들이 그리스도께 자기 지방에서 떠나시기를 청한다(마태복음 8:33, 마태복음 8:34).
Ch. Matthew 8:1-4. A Leper is cleansed
St Mark 1:40-44; St Luke 5:12, where the cure is placed in “a certain city.”
CHAPTER 8.
THE HEALING MINISTRY OF JESUS.
These two chapters consist mainly of miracle narratives, the greater number being reports of healing acts performed by Jesus, nine in all, being the second part of the programme sketched in chap. Matthew 4:23-25. These wonderful works are not to be regarded, after the manner of the older apologists, as evidential signs appended to the teaching on the hill to invest it with authority. That teaching needed no external credentials; it spoke for itself then as now. These histories are an integral part of the self-revelation of Jesus by word and deed; they are demonstrations not merely of His power, but above all, of His spirit. Therein lies their chief permanent interest, which is entirely independent of all disputes as to the strictly miraculous character of the events. This collection is not arranged in chronological order. The connection is topical, not temporal.
CHAPTER 8
Matthew 8:1. καταβάντι δὲ αὐτῷ] Lachm. According to Z Codd. of the It. Hil.: καὶ καταβάντος αὐτοῦ, instead of which B C א** Curss. have καταβάντος δὲ αὐτοῦ. A mere correction, like the similarly attested εἰσελθόντος δὲ αὐτοῦ, Matthew 8:5, in Lachm. and Tisch. 8.
Matthew 8:2. ἐλθών] Lachm. and Tisch.: προσελθών, according to B E M Δ א and several Curss. as well as some Verss. and Fathers. Correctly, προς having dropped out owing to the final syllab. of λεπρός.
Matthew 8:3. ὁ Ἰησοῦς] is not found in B C* א, Curss. Verss. Deleted by Lachm. and Tisch. A common supplementary addition, and evidently such in the present instance, from its shifting position, for several authorities have it before ἥψατο.
Matthew 8:5. αὐτῷ] Elz.: τῷ Ἰησοῦ, contrary to decisive authorities.
Matthew 8:8. λόγῳ] Elz.: λόγον, against such decisive authority, that λόγῳ must not be regarded as introduced from Luke 7:7; but λόγον seems to be a correction through ignorance.
Matthew 8:9. After ἐξουσίαν Lachm. has τασσόμενος (B א, 4, 238, 421, Vulg. It. Chrys.); taken from Luke 7:8.
Matthew 8:10. οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον] Lachm.: παρʼ οὐδενὶ ποσαύτην πίστιν ἐν τῷ Ἰσρ. εὗρον, only according to B, Curss. and several Verss. and Fathers. The same reading, though not so well attested, is also found in Luke 7:9. An interpretation in which the meaning of οὐδέ has been missed, and the prefixing of ἐν τῷ Ἰσραήλ misunderstood (comp. Vulg.).
Matthew 8:12. ἐκβληθής.] Tisch. 8 : ἐξελεύσονται, on too slender authority; among the Codd. only א*.
Matthew 8:13. αὐτοῦ] wanting in B א and several Curss. and Verss. and in Basil. Deleted by Lachm. and Tisch. 8. Passed over as unnecessary. For what immediately follows Lachm. reads ἀπὸ τῆς ὥρας ἐχείνης, in accordance with less important authorities (C Δ). In conformity with Matthew 9:22, Matthew 15:28, Matthew 17:18.
Matthew 8:15. αὐτῷ] so also Scholz, Lachm. and Tisch., according to decisive authority. The αὐτοῖς of the Received text, defended by Griesb. and Fritzsche, is taken from Mark 1:31, Luke 4:39.
Matthew 8:18. πολλοὺς ὄχλους] Lachm.: ὄχλον, only according to B, but correct. Matth. would certainly have written ὄχλους πολλούς, as in Matthew 8:1; Matthew 13:2; Matthew 15:30, and all through; for only in Matthew 14:14 does he put πολύς first, where, however, the singul. occurs. Besides, the reading of the Received text might easily be a gloss to strengthen the expression.
Matthew 8:23. τὸ πλοῖον] The article is omitted in B C, Curss. Or., and is deleted by Lachm., but had been left out from not being understood. So also in Matthew 9:1, Matthew 13:2, in which cases it is deleted by Tisch. 8 as well.
Matthew 8:25. οἱ μαθηταί] The Received text inserts αὐτοῦ, which, however, is deleted, in accordance with decisive testimonies. Οἱ μαθηταί is also omitted in B א, Verss. as well as by Jerome, Bede. Bracketed by Lachm., deleted by Tisch. 8. But the omission may be accounted for from the fact that, similarly in the parallels of Mark and Luke, this, the obvious subject, is not expressed.
ἡμᾶς] is wanting in B C א 1, 13, 118, 209. Justly deleted by Fritzsche, Lachm. and Tisch.; for, while there seemed to be no reason why it should have been omitted, the insertion of it, on the other hand, would naturally suggest itself, if it did not happen to be noticed how the mode of expression is suited to the feeling of the passage.
Matthew 8:28. ἐλθόνει αὐτῷ] Lachm. Tisch. 8 : ἐλθόντος αὐτοῦ, according to B C א** and Curss. See Matthew 8:1.
Γερασηνῶν] Fritzsche and Scholz, also Tisch.: Γαδαρἠνῶν, according to B C M Δ, Curss. Syr. utr. Perss. Eus. Epiph.; Elz.: Γεργεσηνῶν, according to C*** E K L S U V X א*. See in general, Orig. iv. p. 140. The reading Γαδαρηνῶν, which Orig. found ἐν ὀλίγοις, has topographical reasons in its favour; Γερασηνῶν, however, is supported by Origen’s statement, that in his time it was the prevailing reading.[429]
Matthew 8:29. σοί] Elz. and Scholz insert Ἰησοῦ, which is not found in B C L א, Curss. Codd. It. Copt. Cypr. Or. Taken from Mark 5:7, Luke 8:28.
Matthew 8:31. ἐπίτρεψον ἡμῖν ἀπελθεῖν] Griesb. Lachm. Tisch.: ἀπόστειλον ἡμᾶς, according to B א, Curss. Syr. and the majority of Verss. Correctly; the reading of the Received text is adopted from Luke 8:32 (where several authorities have ἀπελθεῖν instead of εἰσελθεῖν). Had it been a correction from Mark 5:12, we should have found πέμψον instead of ἀπόστειλον in the present passage.
Matthew 8:32. εἰς τοὺς χοίρους] as Lachm. and Tisch. 8, according to B C* א, Curss. and most Verss. But the Recept. εἰς τὴν ἀγέλην τῶν χοίρων is to be preferred all the more that the adoption of εἰς τοὺς χοίρους, from the parallels in Mark and Luke, was favoured by the greater definiteness of meaning (into the bodies of the swine).
After Ἡ ἈΓΈΛΗ Elz. inserts ΤῶΝ ΧΟΊΡΩΝ. It is wanting, indeed, in B C* M Δ א, Curss. and the majority of Verss., and is deleted by Griesb. Scholz, Lachm. and Tisch. 8. But how easily may it have been omitted as quite unnecessary, owing to the parallels in Mark and Luke! In a case where the meaning was so obvious, there was no motive for inserting it.
[429] Γερας. is still found in the Syr. p. on the margin, Sahid. Sax. It. Vulg. Hilar. Nyss. Ath. Juv. Prud. Adopted by Lachm. For the decision, see exegetical notes.—*א has Γαζαρηνῶν, which is only another way of pronouncing Γαδαρ.; see Grimm on 1Ma 4:15.
아직 번역이 없습니다.
마 8:1-4. 나병 환자를 고치심(막 1:40-45, 눅 5:12-16과 병행). 이 기적의 시기는 여기서 너무 분명히 정해져 있어서, 마가와 누가가 놓은 위치에 두기는 어렵다. 그 복음서들에는 그런 정확한 시간 표시가 없다. 1. 예수께서 산에서 내려오시니 큰 무리가 따랐다.
그가 산에서 내려오셨을 때 - 곧 그가 산에서 내려오신 직후를 뜻한다. 그의 담화는 큰 주목을 끌었고, 그 명성은 그가 하나님께로부터 오셨다고 확신한 큰 무리를 함께 모이게 했다. 그다음 이 장과 이어지는 장에는 그의 가르침 못지않게 놀라운 일련의 "기적들"이 이어진다. 그 기적들은 그의 설교가 남긴 인상, 곧 그가 하나님께로부터 보내심을 받았다는 인상을 의심의 여지 없이 확증하는 경향이 있었다.\n\n큰 무리가 그를 따랐다 - 산에서 그와 함께 있었던 많은 사람들과, 그 담화의 명성에 이끌린 많은 다른 사람들을 뜻한다.
복음서 기자는 앞선 여러 장에서 우리 주님의 설교에 대한 한 본보기를 우리에게 보여 준 데 이어, 이제는 주님께서 행하신 이적의 몇 가지 실례를 제시하기 시작한다. 이 이적들은 그분이 하나님께로부터 오신 선생이심을, 또한 병든 세상을 고치시는 위대한 치료자이심을 증명한다. 이 장에서 우리는 다음의 내용을 보게 된다. I. 그리스도께서 한 나병환자를 깨끗하게 하심, 마 8:1-4. II. 중풍병과 열병을 고치심, 마 8:5-18. III. 자기를 따르기로 마음먹은 두 사람과 나누신 대화, 마 8:19-22. IV. 광풍을 잔잔하게 하심, 마 8:23-27. V. 귀신들을 쫓아내심, 마 8:28-34.