Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 翻译进度
- 4,537 / 4,537
- 原文语言
- en
学习资料
圣经注释书
按书卷和章节浏览多种公有领域注释书以及 scripture.how 的韩文译文。可以切换不同注释书，只阅读译文，也可以将原文与译文并排查看。
当前注释书
全部注释书
23 种注释书
全部条目
307,288
已翻译 81,431 条
许可
按来源显示
来源与许可
按注释书来源分别显示原始作品、作者、翻译进度和许可信息。scripture.how 的韩文译文和编辑内容与原文资料分开管理。
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.
- 翻译进度
- 19,831 / 19,831
- 原文语言
- 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.
- 翻译进度
- 22,781 / 22,781
- 原文语言
- 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.
- 翻译进度
- 21,603 / 22,101
- 原文语言
- 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.
- 翻译进度
- 12,528 / 30,759
- 原文语言
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 翻译进度
- 144 / 7,385
- 原文语言
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 翻译进度
- 0 / 31,092
- 原文语言
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 翻译进度
- 0 / 25,592
- 原文语言
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 翻译进度
- 0 / 2,044
- 原文语言
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 翻译进度
- 0 / 23,497
- 原文语言
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 翻译进度
- 0 / 27,176
- 原文语言
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 翻译进度
- 0 / 5,763
- 原文语言
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 翻译进度
- 0 / 6,935
- 原文语言
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 翻译进度
- 0 / 7,010
- 原文语言
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 翻译进度
- 0 / 5,340
- 原文语言
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 翻译进度
- 0 / 5,643
- 原文语言
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 翻译进度
- 0 / 14,675
- 原文语言
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 翻译进度
- 0 / 2,290
- 原文语言
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 翻译进度
- 0 / 1,144
- 原文语言
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 翻译进度
- 7 / 3,477
- 原文语言
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 翻译进度
- 0 / 10,808
- 原文语言
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 翻译进度
- 0 / 26,397
- 原文语言
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 翻译进度
- 0 / 1,011
- 原文语言
- en
本章（Acts 9）开始了使徒行传中一个十分重要的部分——大数人扫罗的归信与劳苦。本书其余部分主要记述他在建立教会、并向外邦世界传扬福音的事上所经历的劳苦与试炼。福音既要以这种方式传给外邦人，这是一个极为重要的事实；而使徒保罗及其同工为此目的所付上的劳苦，也具有极其引人关注的性质，因此，为这些劳苦保存一份真实可靠的记录乃是合宜的；而这记录就保存在本书其余的部分中。
Saul, bent on the destruction of the Christians, obtains letters from the high priest, authorizing him to seize those whom he should find at Damascus, and bring them bound to Jerusalem, Acts 9:1, Acts 9:2. On his way to Damascus, he has a Divine vision, is convinced of his sin and folly, is struck blind, and remains three days without sight, and neither eats nor drinks, Acts 9:3-9. Ananias, a disciple, is commanded in a vision to go and speak to Saul, and restore his sight, Acts 9:10-16. Ananias goes and lays his hands on him, and he receives his sight, and is baptized, Acts 9:17-19. Saul, having spent a few days with the Christians at Damascus, goes to the synagogues, proclaims Christ, and confounds the Jews, Acts 9:20-22. The Jews lay wait to kill him, but the disciples let him down over the walls of the city in a basket, by night, and he escapes to Jerusalem, Acts 9:23-25. Having wished to associate with the disciples there, they avoid him; but Barnabas takes and brings him to the apostles, and declares his conversion, Acts 9:26, Acts 9:27. He continues in Jerusalem preaching Christ, and arguing with the Hellenistic Jews, who endeavor to slay him; but the disciples take him to Caesarea, and send him thence to his own city Tarsus, Acts 9:28-30. About this time, the Churches, being freed from persecution, are edified and multiplied, Acts 9:31. Peter heals Eneas at Lydda, who had been afflicted with the palsy eight years: in consequence of which miracle, all the people of Lydda and Saron are converted, Acts 9:32-35. Account of the sickness and death of a Christian woman named Tabitha, who dwelt at Joppa; and her miraculous restoration to life by the ministry of Peter, Acts 9:36-41. Gracious effects produced among the inhabitants of Lydda by this miracle, Acts 9:42, Acts 9:43.
CHAPTER 9
Acts 9:3. ἀπό] A B C G א, min. have ἐχ, which is, no doubt, recommended by Griesb. and adopted by Lachm. Tisch. and Born., but is inserted from Acts 22:6 to express the meaning more strongly.
Instead of περιήστραψ. Lachm. has περιέστραψ. A weakly attested error of transcription.
Acts 9:5. κύριος εἷπεν] Deleted by Lachm. Tisch. Born., after A B C, min. Vulg. In some other witnesses (including א), only κύριος is wanting; and in others, only εἶπεν. The Recepta is a clumsy filling up of the original bare ὁ δέ.
After διὡχεις, Elz., following Erasm., has (instead of ἀλλά, Acts 9:6) σκληρὐν σοι πρὸς κέντρα λακτίζειν. Τρέμων τε καὶ θαμβῶν εἶπε· κύριε, τί με θέλεις ποιῆσαι; καὶ ὁ κύριος πρὸς αὐτόν, against all Greek codd. Chrys. Theoph. and several VSS.[234] An old amplification from Acts 22:10, Acts 26:14.
Acts 9:8. οὐδένα] A* B א, Syr. utr. Ar. Vulg. have οὐδέν. So Lachm. Tisch. Born. The Recepta has originated mechanically from following Acts 9:7.
Acts 9:10. The order ἘΝ ὉΡΆΜΑΤΙ Ὁ ΚΎΡ. (Lachm. Tisch. Born.) has the decisive preponderance of testimony.
Acts 9:12. ἘΝ ὉΡΆΜΑΤΙ] is wanting in A א, loti. Copt, Aeth. Vulg. B C have it after ἌΝΔΡΑ (so Born.). Deleted by Lachm. and Tisch. An explanatory addition to ΕἾΔΕΝ.
Instead of ΧΕῖΡΑ, Lachm. and Born. have ΤᾺς ΧΕῖΡΑς, after B E, VSS.; also A C א* loti, which, however, do not read rag ΤΆς. From Acts 9:17, and because ἘΠΙΤΙΘ. ΤᾺς ΧΕῖΡΑς is the usual expression in the N. T. (in the active always so, except this passage).
Acts 9:17. ἀκήκοα] Lachm. Born, read ἤκουσα, which is decidedly attested by A B C E א, min.
Acts 9:18. After ἀνέ βλεψέ τε, Elz. has παραχρῆμα, which is wanting in decisive witnesses, and, after Erasm. and Bengel, is deleted by Lachm. Tisch. Born. A more precisely defining addition.
Acts 9:19. After ἐγένετο δέ, Elz. has ὁ Σαῦλος, against decisive testimony. Beginning of a church-lesson.
Acts 9:20. Ἰησαῦν] Elz. reads Χριστόν, against A B C E א, min. VSS. Iren. Amid the prevalent interchange of the two names this very preponderance of authority is decisive. But Ἰησαῦν is clearly confirmed by the following ὄτι οὖτός ἐστιν ὁ υἱὸς τ. Θεοῦ, as also by Acts 9:22, where οὖτος necessarily presupposes a preceding Ἰησαῦς.
Acts 9:24. παρετήρουν τε] Lachm. Tisch. Born, read παρετηροῦντο δὲ καί, which is to be preferred according to decisive testimony.
αὐτὸν οἱ μαθηταί] Lachm. Tisch. Born, read οἱ μαθηταὶ αὐτοῦ, after A B C F א, loti. * Or. Jer. This reading has in its favour, along with the preponderance of witnesses, the circumstance that before (Acts 9:19) and after (Acts 9:26) the μαθηται are mentioned absolutely, and the expression ΟἹ ΜΑΘ. ΑὐΤΟῦ might appear objectionable. In what follows, on nearly the same evidence, ΔΙᾺ ΤΟῦ ΤΕΊΧΟΥς ΚΑΘῆΚΑΝ ΑὐΤΌΝ is to be read.
Acts 9:26. After ΠΑΡΑΓ. ΔΈ, Elz. has Ὁ ΣΑῦΛΟς, E, Ὁ ΙΙΑῦΛΟς. An addition.
ΕἸς] B E G H, min. Oec. Theophyl. have ἘΝ, recommended by Griesb. and adopted by Lachm. Tisch. Born. The evidence leaves it doubtful; but considering the frequency of ΠΑΡΑΓΊΝ. with ΕἸς (Acts 13:14, Acts 15:4; Matthew 2:1; John 8:2), whereas it does not further occur with ἘΝ in the N. T., ἘΝ would be more easily changed into ΕἸς than the converse.
ἘΠΕΙΡᾶΤΟ] Lachm. and Born. read ἘΠΕΊΡΑΖΕΝ (after A B C א, min.), which was easily introduced as the usual form (ΠΕΙΡΆΟΜΑΙ only again occurs in the N. T. in Acts 26:21; Hebrews 4:15?).
Acts 9:28. ἘΝ ἹΕΡΟΥΣ] Lachm. Tisch. Born, have rightly adopted ΕἸς ἹΕΡΟΥΣ., which already Griesb. had approved after A B C E G א, min. Chrys. Oec. Theophyl. ἘΝ was inserted as more suitable than ΕἸς, which was not understood. Accordingly, ΚΑΊ before ΠΑῤῬΗΣ. is to be deleted with Lachm. and Tisch., following A B C א, min. VSS. An insertion for the sake of connection.
Acts 9:29. ἙΛΛΗΝΙΣΤΆς] A has ἝΛΛΗΝΑς. From Acts 11:20.
Acts 9:31. Lachm. Tisch. Born. read Ἡ … ἘΚΚΗΗΣΊΑ … ΕἾΧΕΝ ΕἸΡ. ΟἸΚΟΔΟΜΟΥΜΈΝΗ Κ. ΠΟΡΕΥΟΜΈΝΗ … ἘΠΛΗΘΎΝΕΤΟ, after A B C א, min. and several VSS., including Vulg. Rightly. The original Ἡ ΜῈΝ ΟὖΝ ἘΚΚΛΗΣΊΑ, Κ.Τ.Λ., in accordance with the apostolic idea of the unity of the church, was explained by ΑἹ ΜῈΝ ΟὖΝ ἘΚΚΛΗΣΊΑΙ ΠᾶΣΑΙ (so E), which ΠᾶΣΑΙ was again deleted, and thus the Recepta arose.
Acts 9:33. Instead of κραββάτῳ, κραββάτου is to be adopted, with Lachm. Tisch. Born., on preponderating evidence.
Acts 9:38. ὀκνῆσαι … αὐτῶν] Lachm. and Tisch. read ὀκνήσῃς … ἡμῶν, after A B C* E א, loti. Vulg., which with this preponderance of evidence is the more to be preferred, as internal grounds determine nothing for the one reading or the other.
[234] The words are found in Vulg. Ar. pol. Aeth. Arm. Syr. p. (with an asterisk) Slav. Theophyl. 2, Oec. Hilar. in Psalms 2, but with many variations of detail.
暂无译文。
Ac 9:1-25.
扫罗的 归信， 以及他 事奉的 开端。
1. 扫罗仍然向主的门徒口吐威吓凶杀的话等——着重词「仍然」旨在指出这一显著事实：直到此刻，他对主门徒盲目的逼迫怒火仍如以往一样猛烈地燃烧。（与此相反，NEANDER和OLSHAUSEN把他描绘成深深感受到司提反喜乐的信仰，回想旧约证实耶稣弥赛亚身份的经文，并经历剧烈的内心挣扎，为神对他所定的旨意预备内里的道路。这背后难道不是对突然归信的厌恶，至少是无意识的不信吗？）此处的「凶杀」一词指向尚未记载的残酷行为，其细节约三十年后由他本人补述：「我就逼迫这道，直到死地」
(Ac 22:4)； 「他们被杀，我也出名定案。我在各会堂里屡次用刑强逼他们说亵渎的话 [竭力使他们如此]；又格外恼恨他们，甚至追逼他们到外邦的[外国的]城邑」
(Ac 26:10, 11)。
这些全是本次行程以前之事。
扫罗 - 见 Acts 7:58；Acts 8:3 注释。他此前已积极参与逼迫基督徒，但如今他寻求机会，要在更大的范围里满足他那无法餍足的欲望。
仍口吐…… - 不满足于已有的作为（Acts 8:3）。“口吐”一词常表达任何深沉、激动的情绪，因为人在那时呼吸急促而剧烈。所以它表达猛烈的怒气。这种情绪全然占据人、激动人、消耗人，需要更快的血液循环来补充耗竭的活力；这又需要更多的氧气，即维持生命的空气，从而导致肺部活动的加剧。在古典作品中，这词常用于这种意义（Schleusner）。它是荷马爱用的表达。欧里庇得斯也有同样的说法：“口吐火焰与杀戮”。忒奥克里托斯也是如此：“他们口吐彼此杀害之意来到会中”（Idyll. 22:82）。
威吓 - 恫吓；每一口气都在威吓他们——这是一个暴怒之人、一心复仇之人的举动。它也表示“逼迫中强烈的活动与精力”。
凶杀 - 即杀害。极其渴望置尽可能多的基督徒于死地。他以他们的死为乐，并参与定他们的罪（Acts 26:10-11）。从后一处经文看来，他曾参与把许多基督徒处死。
主的门徒 - 即针对基督徒。
去见大祭司 - 见 Matthew 2:4 注释。这些文书是以公会——即民族的大议会——的名义并凭其权柄书写并签署的。大祭司是以那议会主席的身份行这事。见 Acts 9:14 和 Acts 22:5。当时的大祭司是亚拿努斯的儿子提阿非罗，他在主后37年五旬节由罗马总督维特里乌斯（Vitellius）委任。他的兄弟约拿单同年被免去该职（Kuinoel）。
Saul, yet breathing out threatenings and slaughter - The original text is very emphatic, ετι εμπνεων απειλης και φονου, and points out how determinate Saul was to pursue and accomplish his fell purpose of totally destroying the infant Church of Christ. The mode of speech introduced above is very frequent in the Greek writers, who often express any vehement and hostile affection of the mind by the verb πνεειν, to breathe, to pant; so Theocritus, Idyll. xxii. ver. 82:
Ες μεσσον συναγον, φονον αλλαλοισι πνεοντες.
They came into the assembly, breathing mutual slaughter.
Euripides has the same form, πυρ πνεουσα και φονον, breathing out fire, and slaughter, Iphig. in Taur.
And Aristophanes more fully, referring to all the preparations for war: -
Αλλα πνεοντας δορυ και λογχας και λευκολοφους τρυφαλειας,
Και πηληκας, και κνημιδας, και θυμους ἑπταβοειους.
They breathed spears, and pikes, and helmets, and crests, and greaves, and the fury of redoubted heroes.
The figure is a favourite one with Homer: hence μενεα πνειοντες Αβαντες, the Abantes breathing strength. - Il. ii. 536. And how frequently he speaks of his fierce countrymen as, μενεα πνειοντες Αχαιοι, the Greeks breathing strength, see Il. iii. 8; xi. 508; xxiv. 364, which phrase an old Scholiast interprets, being filled with strength and fury. St. Luke, who was master of the Greek tongue, chose such terms as best expressed a heart desperately and incessantly bent on accomplishing the destruction of the objects of its resentment. Such at this time was the heart of Saul of Tarsus; and it had already given full proof of its malignity, not only in the martyrdom of Stephen, but also in making havoc of the Church, and in forcibly entering every house, and dragging men and women, whom he suspected of Christianity, and committing them to prison. See Acts 8:3.
Went unto the high priest - As the high priest was chief in all matters of an ecclesiastical nature, and the present business was pretendedly religious, he was the proper person to apply to for letters by which this virulent persecutor might be accredited. The letters must necessarily be granted in the name of the whole Sanhedrin, of which Gamaliel, Saul's master, was at that time the head; but the high priest was the proper organ through whom this business might be negotiated.
本章记载了以下内容：一、圣保罗悔改的著名事迹——他从基督福音的狂热逼迫者，转变为杰出的信奉者和传道者。1. 他正前往大马色去逼迫信徒的路上，基督亲自向他显现，首先唤醒了他、在他心里动工；他在那些认罪与惊恐之中处于何种光景（徒 9:1-9）。2. 他照着天上的直接指示，由亚拿尼亚为之施洗（徒 9:10-19）。3. 他随即开始作师傅，传讲基督的信仰，并证实他所传的道（徒 9:20-22）。4. 他遭受逼迫，险些丧命（徒 9:23-25）。5. 他被耶路撒冷的弟兄们接纳；他在那里传道，又遭受逼迫（徒 9:26-30）。6. 此后教会在一段时期中所享受的安息与平静（徒 9:31）。二、彼得医治了长期瘫痪在床的以尼雅（徒 9:32-35）。三、彼得借着祷告使多加从死里复活（徒 9:36-43）。