Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- Tiến độ dịch thuật
- 4,537 / 4,537
- Ngôn ngữ nguồn
- en
Tài nguyên học tập
Chú giải Kinh Thánh
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.
Chú giải tích cực
Tất cả các chú giải
23 nguồn
Tổng số mục
307,288
81,431 đã dịch
Giấy phép
Hiển thị theo nguồn
Nguồn và giấy phép
Mỗi nguồn chú giải giữ riêng biệt tác phẩm gốc, tác giả, tiến trình dịch và thông tin giấy phép. Bản dịch tiếng Hàn và công việc biên tập của scripture.how được quản lý ngoài văn bản nguồn.
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.
- Tiến độ dịch thuật
- 19,831 / 19,831
- Ngôn ngữ nguồn
- 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.
- Tiến độ dịch thuật
- 22,781 / 22,781
- Ngôn ngữ nguồn
- 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.
- Tiến độ dịch thuật
- 21,603 / 22,101
- Ngôn ngữ nguồn
- 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.
- Tiến độ dịch thuật
- 12,528 / 30,759
- Ngôn ngữ nguồn
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- Tiến độ dịch thuật
- 144 / 7,385
- Ngôn ngữ nguồn
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- Tiến độ dịch thuật
- 0 / 31,092
- Ngôn ngữ nguồn
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- Tiến độ dịch thuật
- 0 / 25,592
- Ngôn ngữ nguồn
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- Tiến độ dịch thuật
- 0 / 2,044
- Ngôn ngữ nguồn
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- Tiến độ dịch thuật
- 0 / 23,497
- Ngôn ngữ nguồn
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- Tiến độ dịch thuật
- 0 / 27,176
- Ngôn ngữ nguồn
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- Tiến độ dịch thuật
- 0 / 5,763
- Ngôn ngữ nguồn
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- Tiến độ dịch thuật
- 0 / 6,935
- Ngôn ngữ nguồn
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- Tiến độ dịch thuật
- 0 / 7,010
- Ngôn ngữ nguồn
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- Tiến độ dịch thuật
- 0 / 5,340
- Ngôn ngữ nguồn
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- Tiến độ dịch thuật
- 0 / 5,643
- Ngôn ngữ nguồn
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- Tiến độ dịch thuật
- 0 / 14,675
- Ngôn ngữ nguồn
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- Tiến độ dịch thuật
- 0 / 2,290
- Ngôn ngữ nguồn
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- Tiến độ dịch thuật
- 0 / 1,144
- Ngôn ngữ nguồn
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- Tiến độ dịch thuật
- 7 / 3,477
- Ngôn ngữ nguồn
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- Tiến độ dịch thuật
- 0 / 10,808
- Ngôn ngữ nguồn
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- Tiến độ dịch thuật
- 0 / 26,397
- Ngôn ngữ nguồn
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- Tiến độ dịch thuật
- 0 / 1,011
- Ngôn ngữ nguồn
- en
And it came to pass, that when Jesus had finished these sayings,.... Concerning humility, avoiding offences, the methods to be taken in reproving offenders, and the forgiveness that is to be exercised towards them:
he departed from Galilee; where he had chiefly preached and wrought his miracles, no more to return thither till after his resurrection:
and came into the coasts of Judea beyond Jordan; that is, to that country which was called "beyond Jordan", and bordered on Judea; coming still nearer and nearer to Jerusalem, where he had told his disciples, a little while ago, he must come, and suffer, and die. Rather, it should be rendered, "on this side Jordan", as also in John 1:28 for the coasts of Judea were on this side; so , is rendered in
Matthew 19:1-2 Christ healeth the sick,
Matthew 19:3-12 answereth the question of the Pharisees concerning
divorce, and the objection of his disciples to the
expediency of marriage,
Matthew 19:13-15 receiveth little children with tenderness,
Matthew 19:16-22 instructs a young man how to attain eternal life, and
how to become perfect,
Matthew 19:23-26 showeth how hard it is for a rich man to enter into
the kingdom of God,
Matthew 19:27-30 and promises great rewards to his disciples, and to
all who have forsaken aught to follow him.
See Poole on "Matthew 19:2".
Verses 1-12. - The beginning of the last journey to Jerusalem. The question concerning divorce. (Mark 10:1-12.) Verse 1. - When Jesus had finished these sayings. This is the beginning of a new section of the history, commencing, as usual, with the formulary, And it came to pass. "These sayings" must refer to what was recorded in ch. 18. But St. Matthew's narrative omits many events that happened in the interval between the account of the Galilaean ministry and the history of these last days, that is, from the autumn of one year to the spring of the next. The transactions of this time, which are omitted also by St. Mark, are given by St. Luke (Luke 9:51-17:11) and St. John (John 7:2-11:54), comprising many things that occurred at Jerusalem during the Feast of Tabernacles and on other occlusions. He departed from Galilee. Not visiting it again till he appeared there after his resurrection. There was no part of the Holy Land in which he did not at some time sojourn, and now, as the final consummation drew nigh, he resolutely set his face towards Jerusalem. Came into the coasts of Judea beyond Jordan. Coasts should be borders. Judaea was bounded by the river, and there was no part of it beyond, that is, on the east of Jordan. The words, "beyond Jordan," belong to the verb "came," and the clause signifies that the object of Christ's journey was the vicinity of Judaea, and that, instead of entering the province by the direct road through Samaria, he took the more lengthy but safer route through Peraea. This was the name of the region on the east of the Jordan (πέραν, beyond), extending at this time from the river Hieromax, or Jarmouk, on the north, to the Arnon on the south, i.e. to the middle of the eastern shore of the Dead Sea. The ruler of this district was Herod Antipas, and it was at this era in a most flourishing condition, notably fertile, and containing many fine towns ornamented with magnificent buildings. Here the simple, pastoral country people were less influenced by the narrow bigotry of the Pharisaic party, and in the towns the ban which excluded Jesus from the synagogues of Galilee and Judaea was either not recognized or not enforced. A quiet opportunity for preaching the gospel was thus offered. This may possibly be the sojourn in Peraea mentioned by St. John (John 10:40-42).
XIX.
(1) He departed from Galilee.—The verse covers a considerable interval of time which the materials supplied by St. Luke and St. John enable us to fill up. From the former we get the outlines of what has been called, as being “beyond Jordan,” our Lord’s Peræan ministry, from Luke 9:51 to Luke 18:30; from the latter, according to the arrangement of the best harmonists, His visit to Jerusalem at the Feast of Tabernacles (John 7:2), and again at that of the Dedication (John 10:22). To keep these facts in mind will throw some light on the narrative that follows here. The journey from Galilee to Peræa appears from Luke 17:11 to have led our Lord through Samaria.
Ch. Matthew 19:1-2. Jesus goes to Judæa from Galilee
Mark 10:11. came into the coasts of Judea beyond Jordan] From the parallel passage in Mark we learn that this means: Came into Judæa by the trans-Jordanic route through Peræa, thus avoiding Samaria. It does not mean that any portion of Judæa lay beyond Jordan. St Matthew here omits various particulars, of which some are to be supplied from Luke 9:51 to Luke 17:11; others from John—two visits to Jerusalem (John 7:8-10 and John 10:22-39); the raising of Lazarus (John 11:1-30); the retirement to Ephraim (John 11:54).
Coasts (ὅρια)
Better Rev., borders; though it is easy to see how the translation coasts arose, coast being derived from the Latin costa, a side, and hence a border generally, though now applied to the sea-side only.
He departed (μετηρεν). Literally, to lift up, change something to another place. Transitive in the LXX and in a Cilician rock inscription. Intransitive in Matthew 13:53 and here, the only N.T. instances. Absence of οτ or κα after κα εγενετο, one of the clear Hebraisms in the N.T. (Robertson, Grammar, pp. 1042f.). This verse is a sort of formula in Matthew at the close of important groups of λογια as in Matthew 7:28; Matthew 11:1; Matthew 13:53. The borders of Judea beyond Jordan (εις τα ορια της Ιουδαιας περαν του Ιορδανου). This is a curious expression. It apparently means that Jesus left Galilee to go to Judea by way of Perea as the Galileans often did to avoid Samaria. Luke (Luke 17:11) expressly says that he passed through Samaria and Galilee when he left Ephraim in Northern Judea (John 11:54). He was not afraid to pass through the edge of Galilee and down the Jordan Valley in Perea on this last journey to Jerusalem. McNeile is needlessly opposed to the trans-Jordanic or Perean aspect of this phase of Christ's work.
return to '
Beyond Jordan - Or, by the side of Jordan. Matthew begins here to give an account of Christ's journey (the only one he mentions) to Jerusalem, a little before the passover, at which he was crucified. See Mark 10:1; Luke 9:51.
Jesus came from Galilee (which lay to the north of Judea) into the coasts of Judea; and from thence, in his way to Jerusalem, he went through Jericho, (Matthew 20:17, Matthew 20:29), which lay at the distance of sixty furlongs, or seven miles and a half from Jordan, to the western side of it. See Joseph. War, book iv. chap. 8. sect. 3. It seems, therefore, most probable, that the course of Christ's journey led him by the side of the river Jordan, not beyond it. That the Greek word περαν, especially with a genitive case as here, has sometimes this signification, see on John 6:22 (note); see also Bp. Pearce.