Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- Progresso da tradução
- 4,537 / 4,537
- Idioma de origem
- en
Recursos de estudo
Comentários bíblicos
Navegue por múltiplos comentários de domínio público e traduções coreanas da scripture.how por livro e capítulo. Alterne entre fontes de comentário, leia apenas a tradução ou compare-a lado a lado com o texto original.
Comentário ativo
Todos os comentários
23 fontes
Total de entradas
307,288
81,431 traduzidos
Licença
Mostrada por fonte
Fontes e licenças
Cada fonte de comentário mantém separadas a sua obra original, o autor, o progresso da tradução e a informação da licença. As traduções coreanas e o trabalho editorial da scripture.how são geridos à parte do texto-fonte.
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.
- Progresso da tradução
- 19,831 / 19,831
- Idioma de origem
- 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.
- Progresso da tradução
- 22,781 / 22,781
- Idioma de origem
- 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.
- Progresso da tradução
- 21,603 / 22,101
- Idioma de origem
- 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.
- Progresso da tradução
- 12,528 / 30,759
- Idioma de origem
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- Progresso da tradução
- 144 / 7,385
- Idioma de origem
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- Progresso da tradução
- 0 / 31,092
- Idioma de origem
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- Progresso da tradução
- 0 / 25,592
- Idioma de origem
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- Progresso da tradução
- 0 / 2,044
- Idioma de origem
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- Progresso da tradução
- 0 / 23,497
- Idioma de origem
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- Progresso da tradução
- 0 / 27,176
- Idioma de origem
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- Progresso da tradução
- 0 / 5,763
- Idioma de origem
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- Progresso da tradução
- 0 / 6,935
- Idioma de origem
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- Progresso da tradução
- 0 / 7,010
- Idioma de origem
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- Progresso da tradução
- 0 / 5,340
- Idioma de origem
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- Progresso da tradução
- 0 / 5,643
- Idioma de origem
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- Progresso da tradução
- 0 / 14,675
- Idioma de origem
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- Progresso da tradução
- 0 / 2,290
- Idioma de origem
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- Progresso da tradução
- 0 / 1,144
- Idioma de origem
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- Progresso da tradução
- 7 / 3,477
- Idioma de origem
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- Progresso da tradução
- 0 / 10,808
- Idioma de origem
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- Progresso da tradução
- 0 / 26,397
- Idioma de origem
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- Progresso da tradução
- 0 / 1,011
- Idioma de origem
- en
Adam Clarke's Commentary and Critical Notes on the Bible
John 6 Introduction
Jesus passes the sea of Tiberias, and a great multitude follow him, John 6:1-4. He feeds five thousand with five loaves, and two fishes, John 6:5-13. They acknowledge him to be the prophet that should come into the world, John 6:14. They purpose to force him to become their king; and he withdraws from the multitude, John 6:15. The disciples take ship, and go towards Capernaum, and are overtaken with a storm, John 6:16-18. Christ comes to them, walking upon the water, John 6:19-21. The people take boats and follow him, John 6:22-24. He reproves their fleshly motives, John 6:25-27. They profess a desire to be instructed, John 6:28. Christ preaches to them, and shows them that he is the bread of life, and that they who reject him are without excuse, John 6:29-40. They are offended, and cavil, John 6:41, John 6:42. He asserts and illustrates his foregoing discourse, John 6:43-51. They again cavil, and Christ gives farther explanations, John 6:52-59. Several of the disciples are stumbled at his assertion, that unless they ate his flesh and drank his blood they could not have life, John 6:60. He shows them that his words are to be spiritually understood, John 6:61-65. Several of them withdraw from him, John 6:66. He questions the twelve, whether they also were disposed to forsake him, and Peter answers for the whole, John 6:67-69. Christ exposes the perfidy of Judas, John 6:70, John 6:71.
VI.
[(1) JESUS IS LIFE (continued).
(b)His Incarnation is life for mankind (John 6).
(α)Food given to sustain the hungry (John 6:1-15).
(β)His body not subject to natural laws (John 6:16-21).
(γ)The multitude follow Him (John 6:22-25).
(δ)Teaching of Jesus (John 6:26-58):
The work of God (John 6:26-29);
The Bread of Life (John 6:30-50);
The true food (flesh) and the true drink (blood) (John 6:51-58).
(ε)The effect of the teaching—on the one hand defection, on the other a fuller confession of faith (John 6:59-71).]
The feeding of the Five Thousand is the one miracle related in every Gospel. See Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17, and Notes at these places, for the position in the narrative and the common incidents. Here it will be enough to mark the details peculiar to St. John.
The fact that this miracle of the Galilean ministry finds a place also in the record of the Judæan ministry, is to be explained by the discourse which follows. Here, as elsewhere, the principle which has guided the writer’s choice is that the sign is a teaching by work (comp. Note on John 2:11), and that those signs produce the fullest faith and life (John 20:31) which led up to the fullest teaching by word. We shall find, too (John 6:41), that the discourse is addressed to Jews of Jerusalem among others, so that the chapter, though belonging locally to Galilee, is really within the sphere of St. John’s narrative.
We see more and more as we go on, that this Gospel makes no attempt to be a complete or connected whole. There are large gaps in the chronology. The Evangelist gives us not a biography, but a series of typical scenes, very carefully selected, and painted with great accuracy and minuteness, but not closely connected. As to what guided him in his selection, we know no more than the general purpose stated John 20:31, and it is sufficient for us. Those words and works of Jesus, which seemed most calculated to convince men that He ‘is the Christ, the Son of God,’ were recorded by the beloved Apostle. And the fact that they had already been recorded by one or more of the first Evangelists did not deter him from insisting on them again; although he naturally more often chose what they had omitted. In this chapter we have a notable instance of readiness to go over old ground in order to work out his own purpose. The miracle of feeding the Five Thousand is recorded by all four Evangelists, the only miracle that is so. Moreover, it is outside the Judaean ministry; so that for this reason also we might have expected S. John to omit it. But he needs it as a text for the great discourse on the Bread of Life; and this though spoken in Galilee was in a great measure addressed to Jews from Jerusalem; so that both text and discourse fall naturally within the range of S. John’s plan.
As in Chap. 5. Christ is set forth as the Source of Life, so in this chapter He is set forth as the Support of Life.
CHAPTER 6
Chap. 6. Christ the Support of Life
This chapter, like the last, contains a discourse arising out of a miracle. It contains moreover an element wanting in the previous chapter,—the results of the discourse. Thus we obtain three divisions; 1. The Sign on the Land, the Sign on the Lake, and the Sequel of the Signs (1–25). 2. The Discourse on the Son as the Support of Life (26–59). 3. The opposite Results (60–71).
CHAPTER 6.
Jesus miraculously furnishes a meal for 5000 men with women and children, and thus manifests Himself as the Bread from heaven. This provokes the crisis in Galilee.
Meyer's Critical and Exegetical Commentary on the New Testament
John 6 Introduction
CHAPTER 6
John 6:2. ἑώρων] Lachm. and Tisch.: ἐθεώρουν, after A. B. D. L. א. Cursives, Cyr. The origin of this reading betrays itself through A., which has ἐθεώρων, judging from which ἑώρων must have been the original reading. The ἐθεώρ. was all the more easily received, however, because John invariably uses the Perfect only of ὁρᾶν.
After this Elz. has αὐτοῦ, against decisive testimonies.
John 6:5. ἀγοράσομεν] Scholz, Lachm., Tisch., read ἀγοράσωμεν, in favour of which the great majority of the testimonies decide.
John 6:9. ἓν] is wanting in B. D. L. א. Cursives, Or. Cyr. Chrys. and some Verss. Rejected by Schulz after Gersd., bracketed by Lachm., deleted by Tisch. But how easily might it have been overlooked, because superfluous, and coming after the syllable ON! For ὅ Lachm and Tisch. read ὅς, following decisive witnesses; transcribers were easily led to make changes according to the grammatical gender.
John 6:11. After διέδωκε Elz. has τοῖς μαθηταῖς, οἱ δὲ μαθηταί, words which are wanting in A. B. L. א.* Cursives, Fathers, and almost all Versions. An enlargement in imitation of Matthew 14:19 and parallels.
John 6:15. Lachm. and Tisch. have rightly deleted αὐτόν after ποιήσ.; an addition wanting in A. B. L. א. Cursives, Or. Cyr.
John 6:17. οὐκ] B. D. L. א. Cursives, Versions (not Vulgate), and Fathers read οὔπω. So Lachm. and Tisch. A gloss introduced for the sake of more minute definition.
John 6:22. ἰδών] Lachm. reads εἶδον, after A. B. Chrys. Verss. (L. ιδον); D. א. Verss. read οἶδεν. The finite tense was introduced to make the construction easier.
After ἓν Elz. Scholz have ἐκεῖνο εἰς ὃ ἐμέβησαν οἱ μαθηταὶ αὐτοῦ, against very important authorities. An explanatory addition, with many variations in detail.
πλοῖον] Elz.: πλοιάριον against decisive witnesses. Mechanical and careless (John 6:17; John 6:21) repetition borrowed from what precedes.
John 6:24. αὐτοί] Elz. καὶ αὐτοί, against decisive witnesses.
John 6:36. με is bracketed by Lachm., deleted by Tisch. The authorities against it are insufficient (only A. א. among the Codices), and it might easily have been left out after TE.
John 6:39. After με Elz. has πατρός, the omission of which is overwhelmingly attested. An addition.
John 6:40. τοῦ πατρός μου] So also Lachm. and Tisch. The Textus Receptus is τοῦ πέμψαντός με. Preponderance of testimony is in favour of the former; the latter is a repetition from John 6:39, whence also, instead of γάρ, the received reading δέ was inserted.
τῇ ἐσχ. ἡμ.] According to A. D. K. L., etc., ἐν τ. ἐσχ. ἡμ. is to be restored, as in John 6:39, where ἐν, indeed, is wanting in many witnesses; but that it was the original reading is indicated by the reading αὐτόν (instead of αὐτό). In John 6:54, also, ἐν is sufficiently confirmed, and (against Tisch.) is to be in like manner restored.
John 6:42. The second οὗτος has against it B. C. D. L. T. Cursives, Verss. Cyr. Chrys.; bracketed by Lachm. But it might easily have been overlooked as being unnecessary, and because the similar OTI follows.
John 6:45. ἀκούσας] ἀκούων, which Griesbach received and Scholz adopted, has important authority, but this is outweighed by the testimonies for the Received reading. It is nevertheless to be preferred; for, considering the following μαθών, the Aorist would easily occur to the transcribers who did not consider the difference of sense, οὖν before ὁ ἀκούων is to be struck out (with Lachm. and Tisch.) upon sufficient counter testimony, as being a connective addition. In John 6:51; John 6:54; John 6:57-58, the form ζήσει is, upon strong evidence, to be uniformly restored.
Concerning the omission of the words ἣν ἐγὼ δώσω in John 6:51, see the exegetical notes.
John 6:55. For ἀληθῶς Lachm. and Tisch. have both times ἀληθής, which is powerfully confirmed by B. C. K. L. T. Cursives, Versions (yet not the Vulgate), and Fathers (even Clement and Origen). The genuine ἀληθής, as seeming inappropriate, would be glossed and supplanted now by ἀληθῶς and now by ἀληθινή (already in Origen once).
John 6:58. After πατέρες, Elz. Scholz have ὑμῶν τὸ μάννα, Lachm. simply τὸ μάννα, both against very important testimony. An enlargement.
John 6:63. λελάληκα] Elz. λαλῶ, against decisive witnesses. Altered because the reference of the Perfect was not understood. Comp. John 14:10.
John 6:69. ὁ Χριστὸς ὁ υἱὸς τ. θεοῦ] The reading ὁ ἅγιος τ. θεοῦ is confirmed by B. C.* D. L. א. Nonn. Cosm., and adopted by Griesb. Lachm. Tisch. The Received reading is from Matthew 16:16, whence also came the addition τοῦ ζῶντος in the Elz.
John 6:71. Ἰσκαριώτην] Lachm. and Tisch. read Ἰσκαριώτου, after B. C. G. L. 33, and Verss. So, after the same witnesses in part, in John 13:26. But as in John 14:22 Ἰσκαριώτης occurs critically confirmed as the name of Judas himself (not of his father), and as the genitive might easily be introduced as explanatory of the name (ἀπὸ Καριώτου, as א. and many Cursives actually read here), the Received reading is to be retained. Had John regarded the name as designating the father of Judas, it would not be apparent why he did not use the genitive in John 14:22 also. See, besides, the exegetical notes.
Ainda sem tradução.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 6:1-13.
Joh 6:1-13.
FIVE THOUSAND MIRACULOUSLY FED.
(See on
Mr 6:31-44).
In this chapter we have, I. The miracle of the loaves, Joh 6:1-14. II. Christ's walking upon the water, Joh 6:15-21. III. The people's flocking after him to Capernaum, Joh 6:22-25. IV. His conference with them, occasioned by the miracle of the loaves, in which he reproves them for seeking carnal food, and directs them to spiritual food (Joh 6:26,27), showing them how they must labour for spiritual food (Joh 6:28,29), and what that spiritual food is, Joh 6:30-59. V. Their discontent at what he said, and the reproof he gave them for it, Joh 6:60-65. VI. The apostasy of many from him, and his discourse with his disciples that adhered to him upon that occasion, Joh 6:66-71.