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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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).
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).
暂无译文。
Joh 16:1-33.
晚餐席间的讲论结束。
1-5. 我将这些事告诉你们，是要叫你们不至于跌倒——包括刚刚所给的警告和勉励。
这些事 - 指前两章中所说的话，就是应许他们神圣的帮助、并在责任之路上引导他们的那些话。
跌倒 - "跌倒"一词的含义，见马太福音 5:29 注释。这里的意思与绊倒或跌倒相同——即背道。他随即告诉他们（这是他常常预先提醒的）：他们将遭受大逼迫和试炼。他自己也将要被死除去。他们要进入一个不友善的世界。这一切事本身就极易动摇他们的信心，使他们面临背道的危险。可比较路加福音 24:21。他们若没有预先得知这些事，若不知道耶稣为何要死，若没有得到圣灵之助的应许作为激励，他们就会在这些试炼下沉沦，离弃他和他的事业。由此我们可以学到：
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基督徒若被撇下单靠自己，就会堕落而灭亡。
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神预先赐下方法与帮助，使他们留在当尽本分的道路上。
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圣经的教训和圣灵的帮助，都是为了保守他们不致背道而赐下的。
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耶稣看见使徒的一切危险、知道他们的一切仇敌，便预先保证了他们的忠心，并确保他们在信仰上坚忍不拔。同样，我们也当确信"他能保全我所交付他的，直到那日"（提摩太后书 1:12）。
在 神论到自己所说许多荣耀的话中，有一句是：「我使人死，我使人活；我损伤，我也医治」（申 32:39）。基督在本章——即他向门徒所作临别讲章的延续与结语——中的讲论，正是如此。一、这里有使人受伤的话——他通知他们前面将要有的难处（约 16:1-6）。二、这里有医治的话——他在那些难处之下为扶持他们所赐的安慰，共有五样：1. 他要差遣保惠师给他们（约 16:7-15）。2. 他要在复活之后再去探望他们（约 16:16-22）。3. 他要保证他们一切的祷告都蒙平安的应允（约 16:23-27）。4. 他如今不过是回到父那里去（约 16:28-32）。5. 无论他们在世上遇见甚么难处，借着他胜过世界的得胜，他们在祂里面必享平安（约 16:33）。