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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- 21,603 / 22,101
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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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- 144 / 7,385
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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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Paul answers for himself before Agrippa, to whom he pays a true compliment, in order to secure a favorable hearing, Acts 26:1-3; gives an account of his education from his youth up, Acts 26:4, Acts 26:5; shows that the Jews persecuted him for his maintaining the hope of the resurrection, Acts 26:6-8; states his persecution of the Christians, Acts 26:9-11; gives an account of his miraculous conversion, Acts 26:12-16; and of his call to the ministry, Acts 26:16-18. His obedience to that call, and his success in preaching the doctrine of Christ crucified, Acts 26:19-23. While he is thus speaking, Festus interrupts him, and declares him to be mad through his abundant learning, Acts 26:24; which charge he modestly refutes with inimitable address, and appeals to King Agrippa for the truth and correctness of his speech, Acts 26:25-27. On which, Agrippa confesses himself almost converted to Christianity, Acts 26:28. Paul's affectionate and elegant address to him on this declaration, Acts 26:29. The council breaks up, and they all pronounce him innocent, Acts 26:30-32.
CHAPTER 26
Acts 26:1. ὑπέρ] Lachm. Tisch. Born. read περί, upon decisive evidence.
Acts 26:3. After δέομαι Elz. Scholz have σου, which is deleted by Lachm. Tisch. Born., according to A B E א, min. Aeth. Syr. p. Arm. Vulg. A supplementary addition.
Acts 26:6. εἰς] Elz. Scholz have πρός. εἰς has A B E א, min. in its favour; is recommended by Griesb., and adopted by Lachm. Tisch. Born.; πρός is explanatory, in accordance with Acts 13:32.
After πατ. A B C E א, min. Chrys. Theophyl. and many vss. have ἡμῶν. Adopted by Griesb. Scholz, Lachm., and, in view of the considerable preponderance of testimony, rightly. The unnecessary pronoun was easily passed over.
Acts 26:7. The critically established order of the words is: ἐγκαλοῦμαι ὑπὸ Ἰουδαίων (not ὑπὸ τῶν ʼΙουδ., as Elz. has) βασιλεῦ. So Lachm. Born. Tisch. Ἀγρίππα, which Elz. and Scholz have after βασιλεῦ, is an addition opposed to greatly preponderant testimony.
Acts 26:10. φυλακαῖς] decisive witnesses have ἐν φυλ.; so Griesb. Scholz, Lachm. Tisch. Born.
Acts 26:12. ἐν οἷς καί] καί is wanting in A B C E J א, min. and several vss. Deleted by Lachm. and Born.; and on that preponderating testimony with the more right, as the frequent καί after the relative was easily added mechanically.
τῆς παρὰ τῶν] Lachm. and Born. have merely τῶν, according to A E J, min. vss. (B א omit only παρά). But τῆς might be just as easily left out after the syllable πης, as παρά might be overlooked as superfluous. If only τῶν stood originally, there was no reason why it should be completed from Acts 26:10. Therefore the Recepta is to be retained.
Acts 26:14. λαλοῦσαν πρός με κ. λέγουσαν] Lachm. and Born. read λέγουσαν πρός με, following A B C J א, min. vss., to which also E, min., having φωνῆς λεγούσης πρός με, are to be added. But the comparison of Acts 9:4, Acts 22:7, occasioned the abbreviation.
Acts 26:15. ὁ δέ] Lachm. Tisch. Born. read ὁ δὲ Κύριος, according to very considerable testimony. The Recepta is from Acts 9:5 (see the critical remarks thereon).
Acts 26:16. εἶδες] B C* (?) 137, Arm. Syr. p. Ambr. Aug. have εἶδές με. More precise definition, although defended by Buttmann in the Stud. u. Krit. 1860, p. 360.
Acts 26:17. Instead of ἐγώ, Elz. Scholz have νῦν, against decisive testimony.
Acts 26:20. After πρῶτον Lachm. Born. Tisch. have τε, as in A B א. Inserted for closer connection with καὶ Ἱεροσ. Comp. the following τε … καί.
εἰς πᾶσαν] εἰς is wanting in A B א, and is deleted by Lachm., but is indispensable, and might be easily enough passed over after the syllable οις.
Acts 26:21. The article is wanting before Ἰουδαῖοι in B G א*, which Buttmann approves; it was easily overlooked on account of the similarity of the following syllable, but would hardly be added, comp. Acts 26:2-3; Acts 26:7.
Acts 26:22. παρά] ἀπό has the stronger attestation (Lachm. Tisch. Born.).
μαρτυρούμενος] A B G H א, min. Chrys. Theophyl. have μαρτυρόμενος. Approved by Griesb., adopted by Lachm. Tisch. Born. A correction. See the exegetical remarks.
Acts 26:25. ὁ δέ] Lachm. and Born. read ὁ δὲ Παῦλος, which, indeed, has important attestation, but has the suspicion of having arisen from the very usual practice of writing the name on the margin.
Acts 26:28. ἔφη] is to be deleted, with Lachm. Tisch., according to important witnesses (including א).
γενέσθαι] Lachm. and Born. read ποιῆσαι, after A B א, loti three min. Copt. Syr. p. (on the margin). This variation is connected with the reading ΠΕΙΘΗΙ (instead of πείθεις), but which is found only in A, and along with ποιῆσαι is of the nature of a gloss.[159]
Acts 26:29. πολλῷ] Lachm. Tisch. Born. read ΜΕΓΆΛῼ, after A B א, min. Syr. utr. Copt. Arm. Vulg. Rightly; ΠΟΛΛῷ involuntarily intruded itself as a contrast of ὈΛΊΓῼ.
Acts 26:30. ἈΝΈΣΤΗ ΤΕ] Elz. has ΚΑῚ ΤΑῦΤΑ ΕἸΠΌΝΤΟς ΑὐΤΟῦ ἈΝΈΣΤΗ, against A B א, min. Syr. Erp. Aeth. Arm. Vulg. An amplification.
[159] Expressing the meaning: thou believest to make me a Christian. Nevertheless Lachmann, Praef. p. x., considers the reading of A as correct.
暂无译文。
Ac 26:1-32.
保罗 在亚基帕王 面前 为自己 申辩， 王宣告 他 无罪， 但结论是 上诉 凯撒 之事 必须 办理。
这篇申辩在内容上与耶路撒冷营楼的台阶上那篇
(Ac 22:1-29)
大致相同，不同之处在于较少着意于回应背离犹太教的指控，而更广阔地呈现了他显著的改变与使徒的委任，以及使他能够面对同胞敌意的属天支持。
1-3. 亚基帕对保罗说——他是王，似乎担任主席。
保罗伸手分诉——被士兵用锁链锁着
(Ac 26:29，
并见
Ac 12:6的注释)。
于是保罗伸出手来——参看 Acts 21:40 的注释。这是演说家或公开讲者惯常的姿势。古代的雕像多半是这样塑造的：右手伸出。古人的服装也有利于这姿势。那长而宽松的袍子（外衣）通常用钩子或别扣系在右肩上，手臂因而可以完全自由活动。
为自己分诉——我们不能设想保罗期望他的申辩会使他脱离监禁，因为他已亲自上诉于罗马皇帝，Acts 25:11。他在亚基帕面前讲话的目的，无疑在于：
（1）维护自己的名声，取得亚基帕对他清白的见证，借此平息犹太人的怒气；
（2）使案件得到正确的陈述呈报皇帝，因为非斯都正盼望亚基帕帮助他对这案件作一个公允的陈述，Acts 25:26-27；并且
（3）为自己的归信和基督教的真理辩护，并在亚基帕和他的随从聆听之下传讲福音，盼望他们的心因真理受感，归向神。
Then Paul stretched forth the hand - This act, as we have already seen on Acts 21:40, was merely to gain attention; it was no rhetorical flourish, nor designed for one. From knowing, partly by descriptions, and partly by ancient statues, how orators and others who address a concourse of people stood, we can easily conceive the attitude of St. Paul. When the right hand was stretched out, the left remained under the cloak, which being thrown off the right shoulder, to give the arm the fuller liberty, it then rested on the left: under these circumstances, the hand could be stretched out gracefully, but was confined to no one attitude, though the third and fourth fingers were generally clenched.
Then Agrippa said unto Paul,.... After Festus had made the above speech to him, and to all present, and had introduced the affair of Paul, who now stood before them:
thou art permitted to speak for thyself; which a prisoner might not do, until he had leave; and this leave was granted by Festus the Roman governor, who was properly the judge, and not Agrippa, though the permission might be by both; and so the Arabic and Ethiopic versions read, "we have ordered", or "permitted thee", &c.
Then Paul stretched forth the hand; as orators used to do, when they were about to speak; or else to require silence; or it may be to show the freedom of his mind, and how ready he was to embrace the opportunity of pleading his own cause; being conscious to himself of his innocence, and relying on the ingenuity and integrity of his judge; and especially of the king, before whom he stood:
and answered for himself; or made an apology, or spoke in vindication of himself, in order to remove the charges brought against him.
前章末了，保罗站在堂前，非斯都、亚基帕、百尼基，并凯撒利亚城里一切尊贵的人，都坐在审判席上或环绕左右，等着听他为自己申诉。本章内容如下：一、他为答覆犹太人的毁谤而对自己所作的陈述。其中：1. 他对亚基帕王谦恭的致辞，以及对王的称赞（徒 26:1-3）。2. 他讲述自己的出身与所受的教育，自己作为法利赛人的身份，以及他至今仍持守当时信仰纲领中主要的一条——与撒都该人相区别的「死人复活」——尽管他后来在礼仪上已与法利赛人有所不同（徒 26:3-8）。3. 他早年反对基督教及其信奉者的热心（徒 26:9-11）。4. 他奇妙地归信基督的经过（徒 26:12-16）。5. 他从天上所领受的、向外邦人传福音的托付（徒 26:17,18）。6. 他照此托付所行的，正是这些事大大得罪了犹太人（徒 26:19-21）。7. 他向来专心向外邦人传讲的道理——这道理非但没有废掉律法和先知，反倒显明二者的应验（徒 26:22,23）。二、众人对他这篇申辩的回应。1. 非斯都认为从未听过有人如此狂言，便轻看他，以为他癫狂了（徒 26:24）。保罗在答覆他时否认这指控，并向亚基帕王上诉（徒 26:25-27）。2. 亚基帕王既被更直接、更具体地对付，便认为从未听过有人讲得如此合理、如此有说服力，并承认自己几乎要被劝服作基督徒了（徒 26:28）；保罗则衷心愿他如此（徒 26:29）。3. 他们一致认为他是个无辜的人，本应获释；只可惜他被激而上诉于凯撒，竟在自己门口横了一根横木（徒 26:30-32）。