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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Ainda sem tradução.
Acts 8:40. But Philip — Quickly after he was separated from the eunuch; was found at Azotus — Or Ashdod, a city that was more than thirty miles from Gaza. Probably none saw him from the time of his leaving the eunuch till he was there. And passing through — That part of the country; he preached in all the cities — Namely, Joppa, Lydda, Saron, and all the other cities along the coast of the Mediterranean sea; till he came to Cesarea — Namely, Cesarea in Palestine, a city far distant from Cesarea Philippi, (mentioned Matthew 16:13, where see the notes,) which was situate to the north of the tribe of Naphtali, and near the sources of Jordan. Wherever the word Cesarea occurs without Philippi, the former place is intended. It was anciently called Stratonice, or Straton’s Tower, and was rebuilt by Herod the Great in honour of Augustus Cesar, and greatly enlarged and beautified with many fine edifices of polished marble; but the greatest and most beneficial of all his works here was the harbour, which he made equal in largeness to the Piræus at Athens. The beauty of this Cesarea, and the conveniences of its situation, were so great, that when the Romans reduced Judea into the form of a province, they made it the seat of their government, in preference even to Jerusalem itself. It appears that Philip settled here for some time, probably for life, for we find him long after this residing here with his four unmarried daughters, who were prophetesses, and entertaining Paul and his company many days at his house, when on their way to Jerusalem. See Acts 21:8-9. It is likely, therefore, that his itinerant mission ended here. It is reasonable to suppose, however, that he still continued to preach the gospel to those Jews who were disposed to attend his ministry, and that he made, at least, some converts among them. He doubtless also performed the work of an evangelist in some other places in those parts.
Ainda sem tradução.
Acts 8:40. εὑρέθη εἰς Ἄ.: constructio prægnans = was borne to and found at, cf. Acts 21:13; or, as εἰς means more than ἐν, implying that he had come into the city and was staying there, cf. Esther 1:5; marg. Hebrew “found,” A. V., εὑρίσκω, מָצָא, is very often found in the LXX in similar phrases, e.g., 1 Chronicles 29:17, 2 Chronicles 31:1, 1 Samuel 13:15, etc. The word may imply, however, much more than the fact that Philip was present at Azotus, and Alford sees in it a probable reference to 2 Kings 2:17 (cf. passages in O.T. above), where the same word is used, εὑρέθη. Blass takes it to mean “vento quasi ibi dejectus,” but see above on Acts 8:39.—Ἄζωτον, אַשְׁדּוֹד: only mentioned here in N.T., but in LXX Ashdod, Joshua 11:22; Joshua 13:3; Joshua 15:46, 1 Samuel 5:5, 2 Chronicles 26:6, Nehemiah 4:7; Nehemiah 13:20, Jeremiah 25:20; Jeremiah 47:5, Amos 1:8, Zephaniah 2:4, Zechariah 9:6; Azotus in 1Ma 5:18; 1Ma 10:84; Herod., ii., 157: Herod, speaks of the siege of the twenty-nine years under Psammetichus as the longest in history (ζ = σδ, as in Ὠρομάζης, Ahuramazda, Blass, in loco). An old Philistine town, and one of the five chief cities—it might be regarded as the half-way station on the great road between Gaza and Joppa. Schürer holds that the population was Jewish to a considerable extent, as we find that Vespasian was obliged to place a garrison there (Jos., B. J., iv., 3, 2); it is now a mere village of no importance, and still bearing the name Esdûd. Schürer, Jewish People, div. ii., vol. i., pp. 62, 67 ff., E.T.; G. A. Smith, Hist. Geog. of the Holy Land, pp. 192, 193; Hamburger, Real-Encyclopädie des Judentums, i., 1, 124, “Ashdod,” B.D.2, “Azotus,” and also Col. Conder sub v., Hastings’ B.D.—διερχόμενος εὐηγγελ., see above on Acts 8:4 and also Acts 13:6, and cf. Luke 9:6 for a similar combination of the two verbs.—τὰς πόλεις πάσας: from their position between Azotus and Cæsarea, Lydda and Joppa may well have been included, cf. Acts 9:32; Acts 9:36, in which we may see something of the effects of St. Philip’s preaching, “hic quoque, uti in urbe Samariæ, Apostolis auditores præparavit,” Bengel.—Καισαρείαν (mentioned no less than fifteen times in Acts): its full name was Καισαρεία Σεβαστή, so named by Herod the Great in honour of Augustus (Jos., Ant., xvi., 5, 1); sometimes also παράλιος or ἡ ἐπὶ θαλάττῃ (Jos., B. J., iii., 9, 1; vii., 1, 3); it was also called “Straton’s Tower” (cf. Κ. ἡ Στράτωνος, Apost. Const., vi., 12), although it was virtually a fresh site. Schürer derives this latter name from Straton, the name of one or more of the last kings of Sidon, who towards the end of the Persian period were probably in possession of the strip of coast upon which the tower was built (Schürer, u. s., div. ii., vol. i., p. 84 ff.). Herod’s lavish expenditure and enlargement gave it such importance that it came to be called Caput Judaeæ, Tacitus, Hist., ii. 79, i.e., of the Roman Province, for it never could be called truly Judæan. For its magnificence, see Jos., Ant., xv., 9; B. J., i., 21, cf. Ant., xvi., 5. It was a seaport suited to his taste, which Herod wanted, and in Cæsarea he found it—“Joppa, Jerusalem’s port, was Jewish, national, patriotic; Cæsarea, Herodian, Roman in obedience, Greek in culture”. The buildings were magnificent—a temple with its two statues of Augustus and of Rome, a theatre, an amphitheatre; but above all, the haven was the chief work of art, Sebastos Limen, so large and important that the name of the city was even dwarfed beside it (see especially Dr. G. A. Smith, u. s., p. 140). Here the Roman procurators had their abode, both before and after Agrippa’s reign; here, too, was the chief garrison of the troops of the province. The population was chiefly heathen, but with a considerable mixture of Jews, and so both Gentile and Jew had equal rights, while each claimed exclusive powers. In the time of Felix things came to such a pass that bloodshed ensued, and Felix exasperated the Jews by leaving the sole direction of the town in the hands of the heathen party. It was this which in the first place provoked the great rising of the Jews, A.D. 66 (Jos., Ant., xx., 8, 7, 9; B. J., ii., 13, 7; 14, 4, 5). The war broke out, and, according to Josephus, all the Jewish inhabitants, habitants, twenty thousand in number, were massacred in an hour. Here the famous Rabbi Akiba met a martyr’s death, here Eusebius of Cæsarea and Procopius were born, and hither Origen fled. See Schürer, u. s.; Hamburger, Real-Encyclopädie des Judentums, ii., 1, 123; G. A. Smith, u. s., pp. 138, 143 ff., B.D.2; Edersheim, History of the Jewish Nation, pp. 21, 23, 156, 199, 251, 265, etc. Among the Jews Cæsarea was called by the same name by which we know it, but sometimes from its fortifications, Migdal Shur, or after its harbour, Migdal Shina, or after both, and once by its ancient name, “Straton’s Tower” (cf. also Strabo, xvi., p. 758), but as the seat of the Roman power, and for its preponderating heathen population, it was specially hated; and so it was designated “the daughter of Edom,” although the district, so rich and fertile, was still called “the land of life”. Edersheim, Jewish Social Life, pp. 24, 72, 202, and Hamburger, u. s. Cæsarea is mentioned in the verse before us not because of its political and commercial importance, but because it became the after home of Philip, Acts 21:8. But it also might be named here as marking a further and interesting stage in the progress of the Gospel (see also below on chap. 10). We cannot say whether at the time of the narrative in chap. 10. Philip had already settled and worked in Cæsarea.