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
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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떡 일곱 개와 작은 생선 몇 마리로 사천 명을 먹이심, 마가복음 8:1-8. 그리스도께서 무례한 바리새인들에게 더 이상의 표적을 주기를 거절하심, 마가복음 8:10-12. 제자들에게 바리새인들과 헤롯의 부패한 교훈을 경계하라고 하심, 마가복음 8:13-21. 맹인 한 사람의 시력을 회복시키심, 마가복음 8:22-26. 제자들에게 사람들이 자신을 어떻게 생각하는지 물으심, 마가복음 8:27-30. 자신이 그리스도이시며 고난을 받아야 한다고 인정하심, 마가복음 8:31-33. 그리고 그분의 참된 모든 제자는 자기 십자가를 지고, 그분의 대의를 위해 고난을 받으며, 사람들 앞에서 그분을 시인해야 함을 보이심, 마가복음 8:34-38.
CHAPTER 8.
SECOND FEEDING. SIGN FROM HEAVEN. CURE AT BETHSAIDA. CAESAREA PHILIPPI.
CHAPTER 8
Mark 8:1. παμπόλλου] B D G L M N Δ א, min. Arr. Copt. Aeth. Arm. Goth. Vulg. It. have πάλιν πολλοῦ. Recommended by Griesb., adopted by Lachm. Tisch. But the former being an ἅπαξ λεγόμ. in the N. T., might very easily have been changed into πάλιν πολλοῦ, as πάλιν was used in Mark so frequently, and in this place (it is otherwise at Mark 7:14) was so appropriate.
Mark 8:2. Instead of ἡμέραι, Elz. has ἡμέρας. A correction, in opposition to decisive evidence, as is Matthew 15:32.
μοί] is, according to B D, with Lachm., to be deleted as a supplementary addition. It is from Matthew 15:32.
Mark 8:3. ἥκουσιν] As A D א, min. have ἥκασιν (so Lachm.), and B L Δ Copt. have εἰσίν (so Tisch.), ἥκουσιν is condemned by preponderant counter-evidence. But as, moreover, almost all the versions deviate from the simple εἰσίν, we must abide by the reading of Lachm. If εἰσίν had been glossed by a verb of coming, the praeterite ἧκα, not elsewhere found in the N. T., would hardly have been the word chosen for that purpose. Mark has the verb ἥκειν only in this place.
Mark 8:6. παρήγγειλε] B D L Δ א have παραγγέλλει. So Lachm. and Tisch. Rightly; the historical present was lost in the connection with the praeterite.
Mark 8:7. εὐλογήσας εἶπε παραθεῖναι καὶ αὐτά] Many variations. Griesb. regards merely εὐλογ. εἶπε παραθεῖναι as genuine. Lachm. has ταῦτα εὐλογ. εἶπεν παρατεθῆναι καὶ αὐτά. Fritzsche: εὐλογ. εἶπε παραθ. αὐτά. Tisch.: εὐλογ. αὐτὰ παρέθηκεν. It may be urged against Griesbach, that a reading without any pronoun has not been preserved at all in the Codd. In the midst of the confusion of readings that has arisen from the double pronoun, that one is to be retained which has in its favour the relatively greatest agreement of the most important uncials. And this is: εὐλογήσας αὐτὰ (B C L Δ א, min. Copt.) εἶπεν καὶ ταῦτα παρατιθέναι (B L Δ א**, to which, on account of the pronoun and its position, C also falls to be added with: εἶπεν· καὶ ταῦτα παράθετε). This consensus is more important than that which Lachm. has followed (principally relying upon A). The reading of Tisch., simple as it is, and not giving occasion to variation, is too weakly attested by א*.
Mark 8:9. οἱ φαγόντες] is wanting in B L Δ א, min. Copt. Condemned by Griesb., deleted by Tisch. It is from Mark 6:44.
Mark 8:12. σημ. ἐπιζητεῖ] Schulz, Lachm. Tisch. read ζητεῖ σημ., in accordance with B C D L Δ א, min. vss. The Recepta is from Matthew 16:4.
Mark 8:13. ἐμβὰς πάλιν] B C D L Δ א, min. Copt. Arm. have πάλιν ἐμβάς. This is to be adopted, with Fritzsche, Lachm. Tisch., as the better attested order.
εἰς τὸ πλοῖον] Lachm. reads εἰς πλοῖον, following A E F G M S V X, min. Fritzsche and Tisch. have entirely deleted it, following B C L Δ א, Corb. Germ. 1, Tol. The latter is right; ἐμβάς had its notion completed.
Mark 8:16. λέγοντες] is wanting in B D א, min. It. Deleted by Lachm. and Tisch.; the former has subsequently, with B, min. It., ἔχουσιν (comp. D: εἶχον). As well λέγοντες as the first person of the verb was introduced in accordance with Matthew 16:7.
Mark 8:17. ἔτι] is wanting in B C D L Δ א, min, Copt. Verc. Lachm. and Tisch. As well the omission as the addition might have been occasioned by the last syllables of συνίετε; but more easily the addition, as the connection (οὔπω) so readily suggested an ἔτι.
Mark 8:21. πῶς οὐ] Lachm. has πῶς οὔπω, following A D M U X, min. Syr. utr. Perss. Goth. Vulg. It. Theophyl. Tisch. has merely οὔπω, following C K L Δ א, min. The latter is to be regarded as the original. To this οὔπω, πῶς was added (Lachm.) from Matthew 16:11; and in accordance with the same parallel, πῶς οὔπω passed into πῶς οὐ (B, Elz.).
Mark 8:22. ἔρχεται] ἔρχονται is rightly approved by Griesb., and adopted by Lachm. and Tisch. See on 38.
Mark 8:24. ὡς δένδρα] Lachm. and Tisch. read ὅτι ὡς δένδρα ὁρῶ, following decisive evidence. The Recepta is an abbreviation to help the construction.
Mark 8:25. καὶ ἐποίησεν αὐτὸν ἀναβλέψαι] Many various readings; but not such as to warrant the total condemnation of the words (Griesb.), since they are only wanting in a few vss. The most fully attested is καὶ διέβλεψεν, and this is adopted by Tisch., following B C* L Δ א, min. Copt. Aeth. Καὶ διέβλεψεν, not being understood, was variously glossed.
ἐνέβλεψε] Lachm. Tisch., following B L א** min. (Δ, min. have ἀνέβλεπεν), read ἐνέβλεπεν, which is to be adopted, as the aorist was easily introduced mechanically from what preceded.
Instead of ἅπαντα (approved by Griesb., adopted by Fritzsche, Scholz, Lachm. Tisch.), Elz. has ἅπαντας. But the former is attested by B C D L M Δ א, min. vss., also Vulg. It. (D has πάντα). ἅπαντας is to be regarded as an emendation, on account of τοὺς ἀνθρώπους, Mark 8:24.
Mark 8:26. μηδὲ εἰς … κώμῃ] very many variations, arising out of the apparent inappropriateness of the meaning; but not such as to justify the striking out of the second half of the sentence (μηδὲ εἴπῃς τινὶ ἐν τ. κώμῃ), with Tisch. (B L א, min. Copt.). In this way it was sought to help the matter by abbreviation. Others amplified (Vulg. It.) and altered (D).
Mark 8:28. ἕνα] Lachm. Tisch. have ὅτι εἷς, following B C* L א, Copt. The Recepta is an alteration on account of the construction. If ὅτι εἷς had come in in accordance with Luke 9:19, ἀνέστη would also be found in Codd.
Mark 8:29. λέγει αὐτοῖς] B C D* L Δ א, 53, Copt. Cant. Verc. Corb. Colb. have ἐπηρώτα αὐτούς. Recommended by Griesb., approved by Schulz, adopted by Lachm. and Tisch.; the Recepta is from Matthew 16:15.
Mark 8:31. ἀπό] B C D G K L א, min. have ὑπό. Recommended by Griesb., adopted by Fritzsche, Lachm. Tisch.; ἀπό is from the parallel passages.
Mark 8:34. Instead of ἀκολουθεῖν (which Griesb. Scholz, and Tisch. have adopted), Elz. Fritzsche, Lachm. read ἐλθεῖν. Both readings have weighty attestation; but ἐλθεῖν is from Matthew 16:24.
Mark 8:35. Instead of τ. ἑαυτοῦ ψυχήν in the second half of the verse (Griesb. Scholz), Elz. Fritzsche, Lachm. Tisch. have τ. αὐτοῦ ψ., again following A B C* L Δ א. From the preceding clause, and in keeping with the parallel passages.
Mark 8:36. ἄνθρωπον] read, with Lachm. and Tisch., following A C* D, min. Or.: τὸν ἄνθρωπον, As well the omission of the article as the reading ἄνθρωπος (E F G H L M X Γ Δ א* min.) is from the parallels.
Mark 8:37. ἢ τί] Tisch. reads τί γάρ, following B L Δ א, 28, Copt. Or.; ἢ τί is from Matthew 16:26.
아직 번역이 없습니다.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Mr 8:1-26.
막 8:1-26. 사천 명을 기적으로 먹이심, 하늘로부터 오는 표적을 구하나 거절당함, 바리새인과 사두개인의 누룩, 벳새다의 맹인이 시력을 회복함(마 15:32-16:12와 병행). 이 여러 사건으로 된 단락은 시간상 앞 단락에 이어지는 것이 분명하다. 마태가 이를 어떻게 도입하는지 보면 알 수 있다. 사천 명을 먹이심(막 8:1-9). 1. 그 무렵 큰 무리가 있었다 등.
이 본문에 대한 설명은 마 15:32-39 주석을 보라.
막 8:1
그 무렵 - 그가 귀먹고 말 더듬는 사람을 고치셨던 광야에 계실 때를 가리킨다.
먹을 것이 없음 - 준비하지 않고 왔거나, 가져온 것을 다 먹어 버렸다는 뜻이다.
또 큰 무리가 있어 — 또는 차라리, 다시 큰 무리가 있었다는 말이다. ‘매우 큰’이라는 παμπολλου 대신 나는 ‘다시 큰’이라는 παλιν πολλου로 읽는다. 이것은 BDGLM, 다른 열네 사본, 모든 아랍어역, 콥트어역, 에티오피아어역, 아르메니아어역, 고트어역, 불가타역, 이탈라역, 그리고 많은 Evangelistaria의 독법이다. 그리스바흐는 이 독법을 인정한다. 이전에도 같은 방식으로 먹임을 받은 무리가 한 번 모인 일이 있었다. 마가복음 6:34 등을 보라.
이 장에서 우리는 다음을 살펴본다. I. 그리스도께서 일곱 개의 떡과 작은 물고기 몇 마리로 사천 명을 기적적으로 먹이심(막 8:1-9). II. 바리새인들에게 하늘로부터 오는 표적을 보여 주시기를 거절하심(막 8:10-13). III. 제자들에게 바리새인의 누룩과 헤롯당의 누룩을 주의하라고 경계하심(막 8:14-21). IV. 벳새다에서 한 맹인에게 보는 것을 주심(막 8:22-26). V. 베드로가 그리스도를 고백함(막 8:27-30). VI. 그리스도께서 제자들에게 친히 당하실 고난이 가까이 왔음을 알려 주시고(막 8:31-33), 또한 그들도 고난을 받을 각오를 하도록 경고하심(막 8:34-38).