Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 번역 진행
- 4,537 / 4,537
- 원문 언어
- en
학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
현재 주석서
전체 주석서
23개 주석서
전체 항목
307,288
번역 81,431건
라이선스
출처별 표시
출처와 라이선스
주석서 원문, 저자, 번역 진행률, 라이선스 정보를 출처별로 구분해 표시합니다. 성서하우의 한글 번역·편집물은 원문 자료와 별도로 관리됩니다.
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.
- 번역 진행
- 19,831 / 19,831
- 원문 언어
- en
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.
- 번역 진행
- 22,781 / 22,781
- 원문 언어
- en
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.
- 번역 진행
- 21,603 / 22,101
- 원문 언어
- en
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.
- 번역 진행
- 12,528 / 30,759
- 원문 언어
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 번역 진행
- 144 / 7,385
- 원문 언어
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 번역 진행
- 0 / 31,092
- 원문 언어
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 번역 진행
- 0 / 25,592
- 원문 언어
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 번역 진행
- 0 / 2,044
- 원문 언어
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 번역 진행
- 0 / 23,497
- 원문 언어
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 번역 진행
- 0 / 27,176
- 원문 언어
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 번역 진행
- 0 / 5,763
- 원문 언어
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 번역 진행
- 0 / 6,935
- 원문 언어
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 번역 진행
- 0 / 7,010
- 원문 언어
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 번역 진행
- 0 / 5,340
- 원문 언어
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 번역 진행
- 0 / 5,643
- 원문 언어
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 번역 진행
- 0 / 14,675
- 원문 언어
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 번역 진행
- 0 / 2,290
- 원문 언어
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 번역 진행
- 0 / 1,144
- 원문 언어
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 번역 진행
- 7 / 3,477
- 원문 언어
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 번역 진행
- 0 / 10,808
- 원문 언어
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 번역 진행
- 0 / 26,397
- 원문 언어
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 번역 진행
- 0 / 1,011
- 원문 언어
- en
손 마른 사람이 고침을 받음, 마가복음 3:1-5. 바리새인들이 우리 주를 멸하려고 모의함, 마가복음 3:6. 그리스도께서 물러가시자 큰 무리가 따름, 마가복음 3:7-9. 그분이 많은 사람을 고치시고 기도하러 산으로 가심, 마가복음 3:10-13. 열두 제자를 세우시고, 그들에게 전도하며 이적을 행할 권능을 주심, 마가복음 3:14, 마가복음 3:15. 그들의 이름, 마가복음 3:16-19. 무리가 그분께 몰려들고, 서기관들이 그분의 이적을 바알세불에게 돌림, 마가복음 3:20-22. 그분이 비유로 자신을 변호하심, 마가복음 3:23-27. 성령을 모독하는 일에 대하여, 마가복음 3:28-30. 그분의 어머니와 형제들이 사람을 보내어 그분을 찾음, 마가복음 3:31, 마가복음 3:32. 그리고 그분은 이 일을 계기로 하나님의 뜻대로 행하는 자들이 자신에게 형제와 자매와 어머니와 같음을 보이심, 마가복음 3:33-35.
CHAPTER 3.
THE SABBATH QUESTION CONTINUED. THE DISCIPLE-CIRCLE.
Another Sabbatic conflict completes the group of incidents (five in all) designed to illustrate the opposition of the scribes and Pharisees to Jesus. Then at Mark 5:7 begins a new section of the history, extending to Mark 6:13, in which the disciples of Jesus are, speaking broadly, the centre of interest. First the people, then their religious heads, then the nucleus of the new society.
CHAPTER 3
Mark 3:2. Instead of παρετήρουν, read with Lachm. παρετηροῦντη, following A C* D Δ, min. The middle here and at Luke 6:7 (comp. also Acts 9:24) was not attended to.
κατηγορήσουσιν, instead of κατηγορήσωσιν, is not sufficiently attested by C D (Lachm.).
Mark 3:3. Lachm. has τῷ τὴν χεῖρα ἔχοντι ξηράν, following B L 102, Verc. In favour of ξηράν C also tells, which has τῷ τ. ξηρὰν ἔχ. χ., and Δ א, which have τῷ τ. ξηρὰν χ. ἔχ. So Tisch. ed. 8. The Recepta τῷ ἐξηραμμένην ἔχοντι τὴν χεῖρα is from Mark 3:1.
Mark 3:5. At the end Elz. has ὑγιὴς ὡς ἡ ἄλλη. This is indeed defended by Matthiae, but in opposition to decisive evidence. It is from Matthew 12:13.
Mark 3:7. The order of the words: μετὰ τῶν μαθητ. αὐτοῦ ἀνεχώρ. (Griesb. Lachm. Tisch.), instead of the Recepta ἀνεχώρ. μ. τ. μαθ. αὐτ., has in its favour B C D L Δ א, min. vss., and is on this evidence to be adopted, the more especially as the Recepta easily presented itself from the connection, according to which the important element for the progress of the narrative lies in ἀνεχώρ.
Instead of πρός (Elz. Scholz), Griesb. Fritzsche, Lachm. Tisch. have εἰς, which is attested, indeed, only by D H P, min. Theophyl., but was explained by πρός (in some min. by παρά) as a gloss.
ἠκολούθησαν] ἠκολούθησεν, in favour of which D, min. also concur by ἠκολούθει, is considerably attested, partly with, and partly without αὐτῷ (which Lachm. brackets). Approved by Griesb., adopted by Fritzsche and Lachm. The plural flowed mechanically from the conception of the multitude; αὐτῷ is supplied, and is with Tisch. to be deleted.
Mark 3:8. ἀκούσαντες] Lachm. and Tisch. read ἀκούοντες, following only B Δ א, min.
Mark 3:11. Instead of ἐθεώρωι, προσέπιπτεν, and ἔκραζε, Fritzsche, Lachm. and Tisch. have the plurals, which also Griesb. approved. The evidence preponderates in favour of the latter, and the singulars are a grammatical but inappropriate correction.
Mark 3:15. θεραπεύειν τὰς νόσους καί] is wanting in B C* L Δ א,102, Copt. Deleted by Tisch. An addition, in recollection of Matthew 10:1.
Mark 3:16. Fritzsche has πρῶτον Σιμῶνα before καὶ ἐπέθηκε, following only 13, 39,124, 346. An addition from Matthew 10:2, with a view to supply a construction.[70]
Mark 3:18. Here, too (comp. on Matthew 10:4), must be read in conformity to decisive evidence, with Lachm. and Tisch., not Κανανίτην, but Καναναῖον.
Mark 3:20. μήτε] Read with Fritzsche and Lachm. μηδέ, which is sufficiently attested and necessary as respects the sense.
Mark 3:27. The Recepta is: Οὐ ΔΎΝΑΤΑΙ ΟὐΔΕΊς. So also Fritzsche and Tisch., the latter having, in accordance with B C (?) L Δ א, min. vss., adopted ἈΛΛʼ previously (a connective addition). But ΟὐΔΕῚς ΔΎΝΑΤΑΙ (Griesb. Matth. Scholz, Lachm.) is the more to be retained, since the mechanical repetition of the Οὐ ΔΎΝΑΤΑΙ was so readily suggested from what precedes.
Mark 3:28. The verbal order: ΤΟῖς ΥἹΟῖς ΤῶΝ ἈΝΘΡΏΠΩΝ ΤᾺ ἉΜΑΡΤΉΜΑΤΑ (sanctioned by Griesb., adopted by Lachm. and Tisch.), has, with A B C D L Δ א, min. vss., the balance of evidence in its favour, and is also to be accounted genuine, as being the more unusual.
The article before βλασφ. is adopted by Griesb. Fritzsche, Scholz, Lachm. Tisch. on decisive evidence; it became absorbed through the preceding καί.
ὅσας] Lachm. and Tisch. read ὅσα, following B D E* G H Δ Π* א, min. The Recepta is a correction.
Mark 3:29. Elz. Fritzsche, Scholz have ΚΡΊΣΕΩς (A C** E F G, etc. Syr.), instead of which Griesb. approved ἈΜΑΡΤΉΜΑΤΟς (B L Δ א; D has ἈΜΑΡΤΊΑς), and this Lachm. and Tisch. have adopted. ΚΡΊΣΕΩς (al. κολάσεως) is a gloss.
Mark 3:31. The reading καὶ ἔρχονται (Lachm.) certainly has preponderant evidence (D G א, Tisch. ed. 8, have καὶ ἔρχεται), but is a mechanical alteration, in which the retrospective reference of the οὖν was not attended to.
The Recepta is ΟἹ ἈΔΕΛΦΟῚ ΚΑῚ Ἡ ΜΉΤΗΡ ΑὐΤΟῦ. But B C D G L Δ א, min. vss. have Ἡ ΜΉΤΗΡ ΑὐΤΟῦ Κ. ΟἹ ἈΔΕΛΦΟῚ ΑὐΤΟῦ (Griesb. Scholz, Lachm. Tisch. ed. 8), with which also the reading ἜΡΧΕΤΑΙ is connected. Still the Recepta (and that with αὐτοῦ repeated) is to be sustained, for it became changed in consideration of the rank of the mother, of Mark 3:32, and of the parallel passages.
φωνοῦντες] Lachm. and Tisch. have καλοῦντες, following B C L א, min. (A: ζητοῦντες). Rightly; the meaning of καλοῦντες was more precisely defined by φωνοῦντες.
Mark 3:32. The verbal order περὶ αὐτὸν ὄχλος (Lachm. Tisch.) is preponderantly attested, as also is καὶ λέγουσιν (Lachm. Tisch.) instead of εἶπον δέ.
The addition καὶ αἱ ἀδελφαί σου is rightly adopted by Griesb. Matth. Scholz, Lachm. and Tisch. It certainly has important evidence against it (B C G K L Δ Π א, Vulg. Copt. Arm. Aeth. Syr. utr.), and is rejected by Fritzsche: but the words were omitted, because neither in Mark 3:31 nor in Mark 3:34 nor in the parallel passages are the sisters mentioned. Had it been interpolated, the addition would have been found already in Mark 3:31.
Mark 3:33. Instead of ἤ, Lachm. and Tisch. ed. 8 have καί, following B C L V Δ א, min. vss. A mechanical repetition from Mark 3:32; and comp. Matt.
Mark 3:34. The verbal order: τοὺς περὶ αὐτ. κύκλῳ (Lachm. Tisch.), which is found in B C L Δ א, min. Copt., arose from the fact, that the κύκλῳ, which with περιβλεψ. was superfluous, was omitted (so still in min. vss.), and then restored in the place that appeared fitting.
Mark 3:35. The omission of γάρ (Lachm. Tisch.) is too weakly attested. On the other hand, μου after ἀδεφή is, with Lachm. and Tisch., following A B D L Δ א, min. vss., to be deleted.
[70] From the same design, moreover, we may explain the placing of καὶ ἐποίησεν τοὺς δώδεκα at the beginning of the verse. So B C* Δ א. Defended by Hitzig and Ewald; adopted by Tisch. In such awkwardly constructed passages “correctio parit correctionem: alter enim alteram cupit antecellere ingenio” (Matthiae, ed. min. ad h. l.).
아직 번역이 없습니다.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mr 3:1-12.
막 3:1-12.
안식일에 마른 손을 고치심과, 위험을 피하시기 위해 예수께서 물러가심(= 마 12:9-21; 눅 6:6-11).
마 12:9-21 주석을 보라.
이에 대한 설명은 마 12:9-13을 보라.
거기에 손 마른 사람이 있으니 — 이에 대한 해설은 마태복음 12:10 등의 주석과 누가복음 6:6, 누가복음 6:10의 주석을 보라.
이 장에는 다음과 같은 내용이 담겨 있다. I. 그리스도께서 안식일에 손 마른 사람을 고치신 일과, 이 일로 인하여 그분의 원수들이 서로 결탁한 일(막 3:1-6). II. 사방 각처에서 사람들이 그분께 보편적으로 몰려와 고침을 받은 일과, 그들 모두가 그분에게서 얻은 도움(막 3:7-12). III. 열두 사도를 세우셔서 그분을 수행하게 하시고 그분의 복음을 전하는 자가 되게 하신 일(막 3:13-21). IV. 그리스도께서 귀신을 쫓아내는 능력을 귀신의 왕과 결탁한 데서 나온 것이라고 돌린 서기관들의 신성모독적 트집에 대한 그분의 답변(막 3:22-30). V. 그리스도께서 자기 제자들을 가장 가깝고 가장 사랑하는 친족으로 인정하신 일(막 3:31-35).