Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Duyệt qua nhiều chú giải trong phạm vi công cộng và scripture.how bản dịch tiếng Hàn theo sách và chương. Chuyển đổi giữa các nguồn chú giải, đọc bản dịch một mình hoặc so sánh nó với văn bản gốc.
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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
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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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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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
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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
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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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
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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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Christ warns his disciples, and foretells the persecutions they should receive from the Jews, John 16:1-4. Foretells his death, and promises them the Comforter, John 16:5-7. Points out his operations among the Jews, and in the world, John 16:8-11. His peculiar influences on the souls of the disciples, John 16:12-15. Speaks figuratively of his death and resurrection, at which his disciples are puzzled, John 16:16-18. He explains and illustrates the whole by a similitude, John 16:19-22. Shows himself to be the Mediator between God and man, and that all prayers must be put up in his name, John 16:23-28. The disciples clearly comprehend his meaning and express their strong faith in him, John 16:29, John 16:30. He again foretells their persecution, and promises them his peace and support, John 16:31-33.
XVI.
[(2) THE LAST WORDS OF DEEPEST MEANING TO THE FAITHFUL FEW (continued).
(f)Their relation to the world and the promise of the Paraclete explained more fully (John 16:1-33).
(α)Though the world will hate them, it is still expedient that He should depart from them (John 16:1-7)
(β)The coming of the Paraclete and His office (John 16:8-15);
(γ)His own departure and return. Their sorrow the birth-pangs of joy (John 16:16-24);
(δ)He promises a full revelation of the Father (John 16:25-28).
(ε)Their faith is now weak, though they think it strong (John 16:29-32); their future shall be one of tribulation, but He has overcome the world (John 16:33).]
We are still in the first part of the second main division of the Gospel, the inner Glorification of Christ in His last discourses (13–17). We now enter upon the third division of this first part (see introductory note to chap. 13).
The Promise of the Paraclete and of Christ’s Return
As has been remarked already, the subjects are not kept distinct; they cross and interlace, like the strands in a rope. But the following divisions may conduce to clearness; 1. The World and the Paraclete (John 16:1-11); 2. The Disciples and the Paraclete (John 16:12-15); The Sorrow of Christ s Departure turned into Joy by His Return (John 16:16-24); 4. Summary and Conclusion of the Discourses (John 16:25-33).
Meyer's Critical and Exegetical Commentary on the New Testament
John 16 Introduction
CHAPTER 16
John 16:3. After ποιήσ. Elz. has ὑμῖν, against decisive testimony.
John 16:4. ἡ ὤρα] Lachm.: ἡ ὤρα αὐτῶν, according to A. B., a few Cursives, Syr.; also L., Cursives, Vulg. It. Arr. Cypr. Aug., who, however, omit the αὐτῶν that follows. This betrays an already ancient variation in the position of the αὐτῶν, which was only at one time original, which, placed before μνημον., was readily drawn to ὥρα, and then also again restored after μνημον. D. 68, Arm. have no αὐτῶν at all, which is explained from its original position after μνημον., in which it appeared superfluous.
John 16:7. ἐὰν γὰρ ἐγώ] ἐγώ, which is wanting in Elz. Tisch., has important testimony against (B.D. L. א.) and for it (A. E. G. H. K. M. U. Δ. Λ.). It was, however, because unnecessary, and also as not standing in opposition, more readily passed over than added.
John 16:13. εἰς πᾶσαν τὴν ἀλήθειαν] Lachm.: εἰς τὴν ἀλήθ. πᾶσαν (A. B. Y. Or. Eus.); Tisch.: ἐν τῇ ἀληθείᾳ πάσῃ (D. L. א. Cursives, Verss. Fathers). The reading of Lachm. has stronger attestation, and is, in respect of the position of the words, supported by the reading of Tisch., which latter may have arisen through a comparison of the construction of ὁδηγ. with ἐν in the LXX. (Psalm 86:10; Psalm 119:35, et al.; Sap. John 9:11, John 10:17).
John 16:15. λαμβάνει] Elz.: λήψεται, against decisive testimony; from John 16:14.
John 16:16. οὐ] B. D. L. Λ. א. Curss. Verss. (including Vulg. It.) Or. et al.: οὐκέτι. Recommended by Griesb., adopted by Lachm. and Tisch. An interpretation in conformity with John 16:10; John 14:19.
ὅτι ὑπάγω πρὸς τ. πατ.] is wanting in B. D. L. Copt. Sahid. Cant. 16 :Verc. Corb. Bracketed by Lachm., deleted by Tisch. An addition from John 16:17, whence also the ἐγώ in Elz. after ὅτι,—which ἐγώ, however, is in John 16:17, with Lachm. and Tisch., to be deleted, in conformity with A. B. L. M. Λ. א. Curss. Verss., since it is supported by only very weak testimony in the above addition in John 16:16.
John 16:19. After ἔγνω, Elz. Lachm. have οὖν. A connective addition, instead of which δέ is also found.
John 16:20. The second δέ has been justly deleted by Lachm. and Tisch. in conformity with B. D. Λ. א. 1, It. Copt. Arm. Syr. Goth. Cypr. It was added in mechanical repetition of the antithesis.
John 16:22. The order νῦν μὲν οὖν λύπ. ἔχ. is, with Tisch., to be preferred on preponderating testimony. But instead of ἔχετε, read with Lachm. ἔξετε, after A. D. L. Curss. Verss. Fathers; the present was mechanically introduced after ἔχει, John 16:21, and on occasion of the νῦν.
αἴρει] Lachm.: ἀρεῖ, according to B. D.* Γ. Vulg. Codd. It. Cypr. Hil. Explanatory alteration in accordance with the preceding futures.
John 16:23. ὅτι ὅσα ἄν] Many variations. As original appears the reading in A., ὅ τι ἄν (so Lachm. in the margin), in connection with which copyists were induced, through the preceding λέγω ὑμῖν, to take OTI (differently from John 14:13) recitatively, which thus led to the readings ἄν τι (so Lachm. and Tisch., comp. John 20:23), ἐάν τι, ὅσα ἄν, and thus the ὅτι, which had now become superfluous, disappeared in many copies (not א., which has ὅτι ὃ ἄν).
ἐν τῷ ὀνόμ. μου] is placed by Tisch. after δώσει ὑμε͂ν, in conformity with B. C.* L. X. Y. Δ. א. Sahid. Or. Cyr. Rightly; the ordinary position after πατέρα is determined by John 14:13, John 15:16, and appeared to be required by John 16:24.
John 16:25. Before ἔρχεται, Elz. and Lachm. (the latter in brackets) have ἀλλʼ, contrary to important testimony. A connective addition.
Instead of ἀναγγελῶ, ἀπαγγελῶ is, with Lachm. and Tisch., to be adopted on decisive testimony. The former flowed from John 16:13-15.
John 16:27. θεοῦ] B. C.* D. L. X. א.** Verss. Cyr. Did.: πατρός. A gloss by way of more precise definition (Verss. have: a deo patre).
John 16:28. παρά] Lachm. and Tisch.: ἐκ, which is sufficiently attested by B. C.* L. X. Copt. Epiph. Hil. (in D. is wanting ἐξῆλθον … πατρός), and, in conformity with what immediately precedes, was dislodged by παρά.
John 16:29. παῤῥησ.] Lachm. and Tisch.: ἐν παῤῥησ., in conformity with B. C. D. א. Rightly; ἐν, because unnecessary, after John 16:25, came to be dropped, and the more readily after ΝΥΝ.
John 16:32. νῦν] is, in conformity with decisive testimony, with Lachm. and Tisch., to be deleted.
John 16:33. ἔχετε] So also Tisch. But Elz. Lachm.: ἕξετε only, after D. Verss. (including Vulg. It.) and Fathers. The present is so decisively attested, that the future appears to be simply a closer definition of the meaning (comp. John 16:22).
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Joh 16:1-33.
Joh 16:1-33.
DISCOURSE AT THE SUPPER TABLE CONCLUDED.
1-5. These things have I spoken unto you, that ye should not be offended--both the warnings and the encouragements just given.
These things - The things spoken in the two previous chapters, promising them divine aid and directing them in the path of duty.
Be offended - For the meaning of the word offend, see the notes at Matthew 5:29. It means here the same as to stumble or fall - that is, to apostatize. He proceeds immediately to tell them, what he had often apprised them of, that they would be subject to great persecutions and trials. He was also himself about to be removed by death. They were to go into an unfriendly world. All these things were in themselves greatly fitted to shake their faith, and to expose them to the danger of apostasy. Compare Luke 24:21. If they had not been apprised of this, if they had not known why Jesus was about to die, and if they had not been encouraged with the promised aid of the Holy Spirit, they would have sunk under these trials, and forsaken him and his cause. And we may learn hence:
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that if Christians were left to themselves they would fall away and perish.
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that God affords means and helps beforehand to keep them in the path of duty.
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that the instructions of the Bible and the help of the Holy Spirit are all granted to keep them from apostasy.
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that Jesus beforehand secured the fidelity and made certain the continuance in faith of his apostles, seeing all their dangers and knowing all their enemies. And, in like manner, we should be persuaded that "he is able to keep that which we commit to him against that day," 2 Timothy 1:12.
Among other glorious things God hath spoken of himself this is one, I wound, and I heal, De 32:39. Christ's discourse in this chapter, which continues and concludes his farewell sermon to his disciples, does so. I. Here are wounding words in the notice he gives them of the troubles that were before them, Joh 16:1-6. II. Here are healing words in the comforts he administers to them for their support under those troubles, which are five:—1. That he would send them the Comforter, Joh 16:7-15. 2. That he would visit them again at his resurrection, Joh 16:16-22. 3. That he would secure to them an answer of peace to all their prayers, Joh 16:23-27. 4. That he was now but returning to his Father, Joh 16:28-32. 5. That, whatever troubles they might meet with in this world, by virtue of his victory over it they should be sure of peace in him, Joh 16:33.