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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- 12,528 / 30,759
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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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- 0 / 2,044
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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- 0 / 23,497
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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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- 7 / 3,477
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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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Account of the man who was born blind, John 9:1-5. Christ heals him, John 9:6, John 9:7. The man is questioned by his neighbors, John 9:8-12. He is brought to the Pharisees, who question him, John 9:13-17, and then his parents, John 9:18-23. They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, John 9:24-34. Jesus, hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, John 9:35-38. He passes sentence on the obduracy and blindness of the Pharisees, John 9:39-41.
IX.
[(b) Jesus is Light (continued).
(δ)Physical light given to the man born blind (John 9:1-41):
The miracle itself (John 9:1-12).
The objections of the Pharisees, and the witness of the sufferer (John 9:13-34)
Physical light and darkness; spiritual light and darkness (John 9:35-41).]
Chap. 9. Christ the Source of Truth and Light illustrated by a Sign
Light is given to the eyes of the man born blind and the Truth is revealed to his soul.
CHAPTER 9.
The healing of a man born blind and the discussions arising out of this miracle.
CHAPTER 9
John 9:4. ἐμέ] B. D. L. א.* Copt. Sahid. Aeth. Arr. Cant. Cyr. Nonn. read ἡμᾶς. Instead of the following με, L. א.* Copt. Aeth. Arr. Cyr. also have ἡμᾶς. Had the saying been changed into a general proposition, and had ἐμέ therefore been altered into ἡμᾶς, then, instead of με, ἡμᾶς must necessarily have been used in all cases alike, ἡμᾶς, which Tisch. also adopts, appears to be the original reading (instead of ἐμέ). It was changed into ἐμέ, because the plur. appeared inappropriate, and on account of the following με; this latter, on the other hand, was assimilated to ἡμᾶς in L., etc.
John 9:6. After ἐπέχρισε, Lachm. and Tisch. read αὐτοῦ; so A. B. C.** L. א. Cursives, to which also D. must be added with αὐτῷ. On the other hand, the τοῦ τυφλοῦ that follows is wanting in B. L. א. Cursives (D. has αὐτοῦ). It is put in brackets by Lachm., deleted by Tisch. We ought to read: ἐπέχρ. αὐτοῦ τὸν πηλ. ἐπὶ τ. ὀφθ. τοῦ τυφλοῦ. Αὐτοῦ was referred to the blind man; in that case, however, either this αὐτοῦ itself must be deemed out of place (on account of the following τοῦ τυφλοῦ), or τοῦ τυφλοῦ must be omitted.
John 9:7. νίψαι] bracketed by Lachm., wanting only in A.* and the Codd. of the It. A copyist’s omission after John 9:11; hence, also, A.** has supplied καὶ νίψαι after Σιλ.
John 9:8. προσαίτης] Elz.: τυφλός, in opposition to decisive authorities. A correction.
John 9:11. εἰς τὸν Σιλωάμ] Elz., Scholz: εἰς τὴν κολυμβήθραν τοῦ Σιλωάμ, in opposition to very weighty testimonies. Repetition from John 9:7.
John 9:14. ὅτε] B. L. X. א. 33, Codd. It. Cyr.: ἐν ᾗ ἡμέρᾳ. So Lachm. and Tisch. Correctly: the redundant expression was easily supplanted by the word ὅτε, which readily suggested itself.
John 9:16. Lachm. and Tisch.: οὐκ ἔστιν οὗτος παρὰ θεοῦ ὁ ἄνθζ., after B. D. L. X. א. 33, 157. The position in the Elz. (οὗτ. ὁ ἄνθρ. οὐχ ἐ. π. τ. θ.) is a transposition to make the reading easier.
John 9:17. After λέγουσιν weighty witnesses require the insertion of οὖν, which Lachm. and Tisch. have adopted. Lachmann’s insertion of οὖν, however, after ἀπεκρ. in John 9:20, is supported solely by B. א., whereas A. and other uncials and Cursives have δέ. Both seem to be additions; as also the following αὐτοῖς, which is wanting in B. L. X. א. Cursives, Verss. Cyr.
John 9:25. καὶ εἶπεν] to be deleted, as is done by Lachm. and Tisch. A mechanical addition opposed by weighty witnesses.
John 9:26. The preponderance of evidence is in favour of δέ in place of οὖν (Lachm.); πάλιν, however, with Lachm. and Tisch., after B. D. א.* Verss. Nonn. Aug., is to be deleted, as an addition which would readily suggest itself.
John 9:28. After ἐλοιδ. Elz., following Cursives, Vulg. Codd. It., inserts οὖν; instead of which B. א.* Sahid. Cyr. Ambr. read καὶ ἐλ., and D. L. א.** Verss. οἱ δὲ ἐλ. Various modes of establishing the connection.
John 9:30. The reading ἓν γὰρ τοῦτο (approved by Rinck) is only found in X. Λ. and Cursives, and is on that ground alone to be rejected; at the same time, it bears witness, also, to the fact of the original position of γάρ being immediately after ἐν (Tisch.: ἐν τούτῳ γάρ, with B. L. א. Cursives, Cyr. Chrys.). The reading ἐν τούτῳ οὖν found in D. may be explained from the circumstance that the relation of γάρ presented a difficulty. Instead of θαυμ. we must, with Tisch., read τὸ θαυμ., as in B. L. א. Cursives, Cyr. Chrys. How easily might the superfluous τό be suppressed!
John 9:35. τοῦ θεοῦ] B. D. א. Aeth.: τοῦ ἀνθρώπου, because Jesus was accustomed thus to designate Himself.
John 9:36. καὶ τίς ἐστι] Elz. Lachm. do not read καὶ; the evidence for it, however, is very weighty, and it may easily have been passed over by clumsy copyists.
John 9:41. ἡ οὖν ἁμαρτ.] οὖν, bracketed by Lachm. and deleted by Tisch., is wanting in decisive witnesses. A connective addition; superfluous, and weakening the force.
暂无译文。
Joh 9:1-41.
一个生来瞎眼的人眼睛得开，以及随之而来的事。
1-5. 耶稣过去的时候，看见一个人生来是瞎眼的——这人「坐着讨饭」
(Joh 9:8)。
基督在上一章末尾离开圣殿之后，到本章所记之事发生之前，曾有一段时日在外地，据推测约两三个月；在这段时间内，赖特富特博士与其他对照读经者将路 10:17 至 13:17 所记之事皆安排于此。约 7:1 至 8:59 所记之事发生在九月住棚节之时；本章与下一章所记之事发生在十二月修殿节之时（约 10:22）。克拉克先生等人则将此事紧接在上一章之后。本章之中，我们有：一、一个生来瞎眼之人蒙神迹医治（约 9:1-7）。二、由此引发的几次谈话。1. 邻舍彼此之间并与那人的谈话（约 9:8-12）。2. 法利赛人与那人之间的谈话（约 9:13-34）。3. 基督与那穷苦之人之间的谈话（约 9:35-38）。4. 基督与法利赛人之间的谈话（约 9:39-41）。