Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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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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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Adam Clarke's Commentary and Critical Notes on the Bible
Acts 19 Introduction
Paul, coming to Ephesus, finds certain disciples who had not received the gift of the Holy Ghost, knowing only the baptism of John, but receive it through the imposition of his hands, Acts 19:1-7. He preaches for three months in the synagogues, Acts 19:8. Many being hardened, he leaves the synagogues, and teaches daily in the school of Tyrannus for two years, Acts 19:9, Acts 19:10. He works many miracles, Acts 19:11, Acts 19:12. Account of the vagabond exorcist Jews, and the seven sons of Sceva, Acts 19:13-17. Many are converted, and burn their magical books, Acts 19:18-20. Paul purposes to pass through Macedonia and Achaia, to go to Jerusalem, and afterwards to Rome; but, having sent Timotheus and Erastus to Macedonia, continues a little longer in Asia, Acts 19:21, Acts 19:22. Demetrius, a silversmith of Ephesus, raises an uproar against Paul, which, after some tumultuous proceedings, is appeased by the town clerk, vv. 23-41.
Meyer's Critical and Exegetical Commentary on the New Testament
Acts 19 Introduction
CHAPTER 19
Acts 19:1-2. εὑρών] A B א, min. Copt. Vulg. Fulg. have εὑρεῖν, and then τε (or δέ) after εἶπε. So Lachm. Tisch. But how easily might εὑρών, after ἐλθεῖν, be changed by transcribers into εὑρεῖν!
εἶπον, Acts 19:2, and πρὸς αὐτούς, Acts 19:3 (both deleted, after important witnesses, by Lachm. Tisch. Born.), have the character of an addition for the sake of completion.
Acts 19:4. μέν] is wanting in A B D א, min. Vulg. Deleted by Lachm. and Born. The want of a corresponding δέ occasioned the omission.
Before Ἰησοῦν Elz. Scholz read Χριστόν, which is deleted according to preponderating testimony. A usual addition, which was here particularly suggested by εἰς τ. ἐρχ.
Acts 19:7. δεχαδύο] Lachm. Born. read δώδεκα, it is true, according to A B D E א, min., but it is a change to the more usual form.
Acts 19:8. τὰ περί] B D, min. vss. have περί. So Lachm. Tisch. Born. See on Acts 8:12.
Acts 19:9. τινός] is wanting in A B א, min. vss. Lachm. Tisch., but was, as apparently unnecessary, more easily omitted than inserted.
Acts 19:10. After Κυρίου Elz. has, against decisive testimony, Ἰησοῦ, which Griesb. has deleted.
Acts 19:12. ἀποφέρ.] recommended by Griesb., and adopted by Lachm. and Tisch., after A B E א, min. But Elz. Scholz, Born, read ἐπιφέρ. Occasioned by ἐπὶ τ. ἀσθ.
ἐκπορεύεσθαι] Elz. reads ἐξέρχεσθαι ἀπʼ αὐτῶν, against preponderating evidence. The usual word for the going out of demons! and ἀπʼ αὐτ. was added from the preceding.
Acts 19:13. καί] after τινές, is approved by Griesb. and adopted by Lachm. Tisch., according to A B E א, min. Syr.; Elz. Scholz read ἀπό, according to G H, min.; Born, reads ἐκ, after D. Accordingly something, at all events, originally stood after τινές. But had ἀπό or ἐκ stood, no reason can be perceived why they should be meddled with; καί, on the other hand, might be found perplexing, and was sometimes omitted and sometimes exchanged for ἀπό or ἐκ.
ὁρκίζω] So A B D E א, min. Copt. Arm. Cassiod. But Elz. has ὁρκίζμεν. Correction to suit the plurality of persons.
Acts 19:14. τινες υἱοὶ Σκ. Ἰ. ἀρχ. ἑπτά] Lachm. reads τινος Σκ. Ἰ. ἀρχ. ἑπτὰ υἱοί. Both have important evidence, and the latter is explained as a correction and transposition (Tisch. has τινές indeed, but follows the order of Lachm., also attested by א), the transcribers not knowing how to reconcile τινές with ἑπτά.
οἱ] is deleted by Lachm., according to insufficient evidence. Superfluous in itself; and, according to the order of Lachm., it was very easily passed over after υἱοί.
Acts 19:16. ἐφαλλόμ.] A B א*, 104. Lachm. reads ἐφαλόμ. Correctly; the Recepta arises from the inattention of transcribers.
Before κατακύρ. Elz. Scholz have καί, which is deleted according to predominant testimony. An insertion for the sake of connection.
ἀμφοτέρων] Elz. has αὐτῶν, against A B D א, min. Theophyl. 2, and some vss.; ἀμφ., which is recommended by Griesb. and adopted by Lachm. Tisch. Born., was objectionable, as before there was no mention of two.
Acts 19:21. διελθών] Lachm. Born, read διελθών, according to A D E. Resolution of the construction, by which καί became necessary before πορεύεσθαι, which, also, D has (so Born.).
Acts 19:24. παρείχετο] Lachm. reads παπείχε, according to A* D E; yet D places ὅς before, and has previously ἦν after τίς (so Born.). The middle was less familiar to transcribers.
Acts 19:25. Elz. Scholz have ἡμῶν; Lachm. Tisch. Born. read ἡμῖν, according to A B D E א, min. Vulg. Copt. Sahid. Theophyl. 2. The latter is to be received on account of the preponderance of testimony, and because ἡμῶν would more easily suggest itself to unskilful transcribers.
Acts 19:26. ἀλλά] Lachm. Born. read ἀλλὰ καί, after A B G, min. vss. Chrys. Both suitable in meaning; but καί would more easily after οὐ μόνον be mechanically inserted (comp. Acts 19:27) than omitted.
Acts 19:27. λογισθῆναι, μέλλειν] Lachm. Born, read λογισθήσεται, μέλλειν according to weighty evidence; but certainly only an emendation of a construction not understood.
τὴς μεγαλ.] Lachm. reads τη̄ς μεγαλειότητος, A B E א, min. Sahid. Correctly; the genitive not being understood, or not having its meaning attended to, yielded to the more naturally occurring accusative.
Acts 19:29. ὅλη] is wanting in A B א, min. Vulg. Copt. Arm., and is deleted by Lachm. and Tisch. An addition which easily suggested itself.
Acts 19:33. προεβίβασαν] Lachm. reads συνεβίβασαν, according to A B E א, min.; Born. reads κατεβίβ., after D*. In this diversity συνεβίβ. is indeed best attested by Codd., but yet is to be rejected as completely unsuitable. As, further, κατεβίβ. has only D* for it, the reading of the Recepta, which was glossed in a variety of ways, is to be retained.
Acts 19:34. ἐπιγνόντες] Elz. has ἐπιγνόντων, against decisive evidence. A correction in point of style.
Acts 19:35. ἄνθρωπος] Lachm. Tisch. read ἀνθρώπων, according to A B E א, min. vss. The Recepta came in mechanically.
After μεγάλ. Elz. has θεᾶς. Condemned by decisive testimony as an addition.
Acts 19:37. θεόν] Elz. reads θεάν, against decisive testimony.
Instead of ὑμῶν, Griesb. approved, and Lachm. and Born. read, ἡμῶν, according to A D E** א, min. vss. But with the important attestation which ὑμῶν also has, and as the change into ἡμῶν was so naturally suggested by the context, the Recepta, is to be defended.
Acts 19:39. περὶ ἑτέρων] B, min. Cant. have περαιτέρω. Preferred by Rinck, adopted by Lachm. and Tisch.; and correctly, as alterations easily presented themselves for a word not occurring elsewhere in the N.T. (E has περ ἕτερον), and which is hardly to be ascribed to the transcribers.
Acts 19:40. After περὶ οὗ Griesb. and Matth. have adopted οὐ, which, however, has more considerable authorities against it than for it (A G H א). Writing of the οὗ twice.
περί before τῆς συστρ. is found in A B E א, min. vss.; it is, with Lachm., to be adopted, because, being superfluous and cumbrous, it ran the risk of being omitted, but was not appropriate for insertion.
Ainda sem tradução.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ac 19:1-41.
Ac 19:1-41.
SIGNAL SUCCESS OF PAUL AT EPHESUS.
1-3. while Apollos was at Corinth--where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's
(1Co 1:12; 3:4),
no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided
(1Co 2:1-5).
Paul having passed through the upper coasts--"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated.
came to Ephesus--thus fulfilling his promise
(Ac 18:21).
finding certain disciples--in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.
While Apollos was at Corinth - It is probable that he remained there a considerable time.
Paul, having passed through the upper coasts - The upper, or more elevated regions of Asia Minor. The writer refers here particularly to the provinces of Phrygia and Galatia, Acts 18:23. These regions were called upper, because they were situated on the high table-land in the interior of Asia Minor, while Ephesus was in the low maritime regions, and called the low country.
Came to Ephesus - Agreeably to his promise, Acts 18:21.
And finding certain disciples - Certain persons who had been baptized into John's baptism, and who had embraced John's doctrine that the Messiah was soon to appear, Acts . Acts 19:3-4. It is very clear that they had not yet heard that he had come, or that the Holy Spirit was given. They were evidently in the same situation as Apollos. See the notes on Acts 18:25.
And it came to pass - while Apollos was at Corinth - The Codex Bezae begins this chapter differently. But then Paul was desirous, according to his own counsel, to go to Jerusalem, the Spirit commanded him to return into Asia: then, passing through the upper parts, he came to Ephesus. This addition is also found in the Latin or Itala part of the same MS., and in the margin of the later Syriac.
Paul having passed through the upper coasts - That is, through those parts of Asia Minor that lay eastward of Ephesus, such as Galatia, Phrygia, and probably Lycaonia and Lydia; and it is in reference to Ephesus that these are called the upper coasts. See their situation on the map.
And it came to pass that while Apollos was at Corinth,.... Whither he came after the Apostle Paul, and where he watered what the apostle had planted, and where he became very famous and eminent; insomuch that he was set up, though not with his will, at the head of a party, in opposition to the chief of the apostles, Peter and Paul; see 1 Corinthians 1:12.
Paul having passed through the upper coasts; that is, of Phrygia, Galatia, Pontus, Bithynia, Lydia, Lycaonia, and Paphlagonia;
came to Ephesus; into Ionia, of which Ephesus was the chief city, and lay near the sea; wherefore the other countries are called the upper coasts; hither he came, according to his promise in Acts 28:21
And finding certain disciples; such as believed in Christ, made a profession of him, and had been baptized in his name, for such were commonly called disciples: these do not seem to be persons, who were either converted by Paul, when he was at Ephesus before, or by Apollos, who had been there since, and was gone; but rather some who came hither from other parts, since the apostle was at this place; though indeed his stay at Ephesus before was so short, that they might be here, and he not hear of them, or meet with them.
We left Paul in his circuit visiting the churches (Ac 18:23), but we have not forgotten, nor has he, the promise he made to his friends at Ephesus, to return to them, and make some stay there; now this chapter shows us his performance of that promise, his coming to Ephesus, and his continuance there two years; we are here told, I. How he laboured there in the word and doctrine, how he taught some weak believers that had gone no further than John's baptism (Ac 19:1-7), how he taught three months in the synagogue of the Jews (Ac 19:8), and, when he was driven thence, how he taught the Gentiles a long time in a public school (Ac 19:9,10), and how he confirmed his doctrine by miracles, Ac 19:11,12. II. What was the fruit of his labour, particularly among the conjurors, the worst of sinners: some were confounded, that did but make use of his name (Ac 19:13-17), but others were converted, that received and embraced his doctrine, Ac 19:18-20. III. What projects he had of further usefulness (Ac 19:21,22), and what trouble at length he met with at Ephesus from the silversmiths, which forced him thence to pursue the measures he had laid; how a mob was raised by Demetrius to cry up Diana (Ac 19:23-34), and how it was suppressed and dispersed by the town-clerk, Ac 19:35-41.