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
John 7 Introduction
Jesus continues in Galilee, John 7:1. He is desired to go to the feast of tabernacles, John 7:2-5. His answer, John 7:6-9. He goes up, and the Jews seek him at the feast, John 7:10-13. He teaches in the temple, John 7:14-24. The Jews are confounded by his preaching, John 7:25-27. He continues to teach; they wish to slay him, John 7:28-30. Many of the people believe on him, John 7:31. The Pharisees murmur, and our Lord reasons with them, John 7:32-36. His preaching on the last day of the feast, John 7:37-39. The people are greatly divided in their opinions concerning him, John 7:40-44. The officers, who were sent by the Pharisees to take him, return, and because they did not bring him, their employers are offended, John 7:45-49. Nicodemus reasons with them, John 7:50-53.
VII.
[(2) JESUS IS TRUTH AND LIGHT AND LOVE (7:1- 10:42).
(a)Jesus is Truth (John 8).
(α)The Feast of Tabernacles (John 7:1-13).
(β)The teaching of Jesus (John 7:14-39):
His doctrine is from the Father (John 7:15-24).
He is Himself from the Father (verses (25-31);
He will return to the Father (John 7:32-39).
(γ)The effect of the teaching. Division among the multitude, and in the Sanhedrin (John 7:40-52).]
“Chapter 7, like chapter 6, is very important for the estimate of the fourth Gospel. In it the scene of the Messianic crisis shifts from Galilee to Jerusalem; and, as we should naturally expect, the crisis itself becomes hotter. The divisions, the doubts, the hopes, the jealousies, and the casuistry of the Jews are vividly portrayed. We see the mass of the populace, especially those who had come up from Galilee, swaying to and fro, hardly knowing which way to turn, inclined to believe, but held back by the more sophisticated citizens of the metropolis. These meanwhile apply the fragments of Rabbinical learning at their command in order to test the claims of the new prophet. In the background looms the dark shadow of the hierarchy itself, entrenched behind its prejudices and refusing to hear the cause that it has already prejudged. A single timid voice is raised against this injustice, but is at once fiercely silenced.” S. p. 144.
As in chapters 5 and 6 Christ is set forth as the Source and Support of Life, so in chapters 7, 8, and 9. He is set forth as the Source of Truth and Light.
Chap. 7. Christ the Source of Truth and Light
Chapter 7 has three main divisions: 1. The controversy with His brethren (1–9); 2. His teaching at the Feast of Tabernacles (10–39); 3. The effect of His teaching; division both in the multitude and in the Sanhedrin (40–52).
CHAPTER 7.
At the Feast.
Meyer's Critical and Exegetical Commentary on the New Testament
John 7 Introduction
CHAPTER 7
John 7:1. μετὰ ταῦτα] B. C. D. G. K. L. X. א Cursivas, Verss. Cyr. Chrys. have these words before περιεπ. So Scholz, Lachm. Tisch. Considering the preponderance of testimonies, this arrangement is to be preferred. Were it an alteration in imitation of John 3:22, John 5:1, John 6:1, the καὶ deleted by Tisch. would be omitted to a greater extent, but it is wanting only in C.** D. א. and a few Cursives and Versions.
John 7:8. The first ταύτην is wanting in B. D. K. L. T. X. א.** Cursives, Verss. Cyr. Chrys. Rejected by Schulz and Rinck, deleted by Lachm. and Tisch.; a mechanical addition, in imitation of what follows.
οὐκ] Elz. Lachm. read οὔπω, according to the preponderance of Codd. indeed (only D. K. M. א. and three Cursives have οὐκ), but against the preponderance of Versions (even Vulg. It.), most of which have οὐκ. Of the Fathers, Epiph. Cyr. Chrys. Augustine, Jerome have οὐκ. Porphyry, in Jerome, c. Pelag. ii. 17, already found οὐκ, and inferred from it the accusation of vacillation. Just on account of this objection, οὔπω was introduced.
John 7:9. αὐτοῖς] Tisch. αὐτός, following D.* K. L. T. X. א. Cursives, Cyr. Augustine, and several Versions. Testimony preponderates in favour of the Received Text, and this all the more, that αὐτός might have been easily written on the margin as a gloss from John 7:10.-
John 7:12. After ἄλλοι, Elz. Lachm. have δέ, which has many important witnesses against it, and is an interpolation.
John 7:15. Instead of καὶ ἐθαύμαζ. we must, with Lachm. and Tisch., read ἐθαύμ. οὖν, and still more decisively is οὖν confirmed after ἀπεκρ., John 7:16 (which Elz. has not).
John 7:26. After ἐστιν Elz. has again ἀληθῶς, against decisive testimony. An interpolation (which displaced the first ἀληθ. in some witnesses); comp. John 4:42, John 6:14, John 7:40.
John 7:31. The arrangement ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπ. is, with Lachm., to be preferred. Tisch., following D. א., has πολλ. δὲ ἐπ. ἐκ τ. ὀ.
ὅτι] wanting indeed in B. D. L. T. U. X. א. Cursives, Verss. Cyr., and deleted by Lachm. and Tisch. But it was greatly exposed to the danger of being overlooked between ON and o, as well as because it was unnecessary.
For μήτι we must, with Lachm. Tisch., following decisive testimonies, read μή. In like manner, τούτων after σημ. is, with Lachm. Tisch., to be deleted. An addition to explain the genitive ὧν. For ἐποίησεν, ποιεῖ (Tisch.) is too weakly attested.
John 7:33. After οὖν Elz. has αὐτοῖς, against decisive testimony.
John 7:39. πιστεύοντες] Lachm. πιστεύσαντες, upon too weak and (in part) doubtful authority.
After πνεῦμα Elz. Scholz have ἅγιον, Lachm. δεδομένον (B. and a few Verss. and Fathers). Both additions are glosses; instead of δεδομ. there occur also δοθέν or acceptum, or ἐπʼ αὐτούς or ἐπʼ αὐτοῖς.
John 7:40. πολλοὶ οὖν ἐκ τ. ὄχλου] Lachm. Tisch.: ἐκ τοῦ ὄχλου οὖν, following B. D. L. T. X. א. Verss. Origen. Rightly; the Received reading is an interpretation.
τὸν λόγον] Lachm. Tisch.: τῶν λόγων τούτων, according to preponderating witnesses. The genitive and plural were certainly more strange to the transcribers.
John 7:41. ἄλλοι δέ] Lachm. οἱ δέ, following B. L. T. X. Cursives, Verss. Origen, Cyril; Tisch. also, following weighty witnesses (even D. E. א.): ἄλλοι. The original reading is οἱ δέ, instead of which ἄλλοι was mechanically repeated from what precedes, sometimes with, sometimes without δέ.
John 7:46. οὓτως ἐλάλ. ἄνθρ. ὡς οὗτος ὁ ἄνθρ.] Lachm. has merely: ἐλάλ. οὕτως ἄνθρ., following B. L. T. two Cursives, Copt. Origen, Cyr. Chrys. Aug. But how superfluous would have been the addition, and how easily might their omission have occurred in looking from the first ἄνθρ. at once to the second! The order, however, ἐλάλ. οὕτως (Tisch.), is attested by preponderating evidence.
John 7:49. ἐπικατάρατοι] Lachm. Tisch.: ἐπάρατοι, after B. T. א. 1, 33, Or. Cyr. Chrys. Rightly; the Received text is from the familiar passage, Galatians 3:10; Galatians 3:13.
John 7:50. ὁ ἐλθ. νυκτὸς πρὸς αὐτ.] Lachm.: ὁ ἐλθ. π. α. πρότερον (after B. L. T. א. al.). Νυκτὸς is certainly an explanatory addition (comp. John 19:39), which also has various positions in the Codd.; but πρότερον is so decisively attested, and so necessary, that Lachmann’s reading is to be regarded as the original one, although the whole ὁ ἐλθ.… αὐτόν is not to be deleted, as Tisch. (so א.*) thinks.
John 7:52. ἐγήγερται] Lachm. Tisch.: ἐγείρεται, following B. D. K. S. (in the margin) T. Γ. Δ. א. Cursives, Vulg. It. Syr. Goth. Aeth. Or. An early emendation of the historical error. Copt. Sahid. have the Future.
John 7:53, see on John 8:1.
Ainda sem tradução.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 7:1-53.
Joh 7:1-53.
CHRIST AT THE FEAST OF TABERNACLES.
1, 2. After these things--that is, all that is recorded after
Joh 5:18.
walked in Galilee--continuing His labors there, instead of going to Judea, as might have been expected.
sought to kill him--referring back to
Joh 5:18.
Hence it appears that our Lord did not attend the Passover mentioned in
Joh 6:4
--being the third since His ministry began, if the feast mentioned in
Joh 5:1
was a Passover.
In this chapter we have, I. Christ's declining for some time to appear publicly in Judea, Joh 7:1. II. His design to go up to Jerusalem at the feast of tabernacles, and his discourse with his kindred in Galilee concerning his going up to this feast, Joh 7:2-13. III. His preaching publicly in the temple at that feast. 1. In the midst of the feast, Joh 7:14,15. We have his discourse with the Jews, (1.) Concerning his doctrine, Joh 7:16-18. (2.) Concerning the crime of sabbath-breaking laid to his charge, Joh 7:19-24. (3.) Concerning himself, both whence he came and whither he was going, Joh 7:25-36. 2. On the last day of he feast. (1.) His gracious invitation to poor souls to come to him, Joh 7:37-39. (2.) The reception that it met with. [1.] Many of the people disputed about it, Joh 7:40-44. [2.] The chief priests would have brought him into trouble for it, but were first disappointed by their officers (Joh 7:45-49) and then silenced by one of their own court, Joh 7:50-53.