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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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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The Pharisees accuse the disciples of eating with unwashed hands, Matthew 15:1, Matthew 15:2. Our Lord answers, and convicts them of gross hypocrisy, Matthew 15:3-9. Teaches the people and the disciples what it is that renders men unclean, Matthew 15:10-20. Heals the daughter of a Canaanitish woman, Matthew 15:21-28. Heals many diseased people on a mountain of Galilee, Matthew 15:29-31. With seven loaves, and a few little fishes, he feeds 4,000 men, besides women and children, Matthew 15:32-38. Having dismissed the multitudes, he comes to the coast of Magdala, Matthew 15:39.
CHAPTER 15.
WASHING OF HANDS; SYROPHŒNICIAN WOMAN; SECOND FEEDING.
The scene changes with dramatic effect from phenomenal popularity on the eastern shore, and in Gennesaret, to embittered, ominous conflict with the jealous guardians of Jewish orthodoxy and orthopraxy. The relations between Jesus and the religious virtuosi are becoming more and more strained and the crisis cannot be far off. That becomes clear to Jesus now, if it was not before (Matthew 16:21).
CHAPTER 15
Matthew 15:1. οἱ] is deleted by Lachm. and Tisch. 8, after B D א, Curss. Or. But how readily might the article have been overlooked, seeing that, in this passage, it might well appear superfluous, as rather in the way, in fact! Had it been adopted from Mark 7:1 (whence, according to well-nigh the same testimony, is derived the arrangement Φαρ. κ. γραμμ., followed by Tisch. 8), it would have been put before γραμμ.
Matthew 15:4. ἐνετείλατο λέγων] Fritzsche, Lachm.: εἶπεν, which Griesb. likewise approved, after B D Te, 1, 124, and several Verss. and Fathers. Taken from Mark 7:10.
Matthew 15:5. καὶ οὐ μὴ τιμήσῃ] Lachm. and Tisch. 8 : οὐ μὴ τιμήσει, after B C D Te א (which has τιμηση), Curss. Verss. and Fathers. The omission of καί is by way of simplifying the construction. But the future has so much testimony in its favour, besides that of B C D, etc., that (with Tisch.) it must be preferred. In what follows Lachm. has deleted ἢ τὴν μητέρα αὐτοῦ (after B D א Syrcur). Omitted in consequence of homoeoteleuton.
Matthew 15:6. τὴν ἐντολήν] Lachm.: τὸν λόγον, after B D א** Verss. and Fathers; Tisch.: τὸν νόμον, after C Te א* Curss. Ptol. The last is correct; τ. ἐντολ. is from Matthew 15:3, τ. λόγ. from Mark 7:13.
ὁ λαὸς οὗτος] Elz. Scholz: ἐγγίζει μοι ὁ λαὸς οὗτος τῷ στόματι αὐτῶν καί, against B D L Te א, 33, 124, and many Verss. and Fathers. From the LXX.
Matthew 15:14. ὁδηγοί εἰσι τυφλοὶ τυφλῶν] Numerous variations; Lachm.: τυφλοί εἰσιν ὁδηλοὶ τυφλῶν. So L Z א**, Curss. and many Verss. and Fathers, and supported also by B D, 209, Syrcur, which latter have merely τυφλοί εἰσιν ὁδηγοί,[453] where τυφλῶν has been displaced by the τυφλός immediately following. Nevertheless, we must prefer to retain the reading of the Received text, which has still strong testimony in its favour, besides being defended by Tisch. The reading of Lachm. is an unsuccessful attempt to amend the style.
Matthew 15:15. ταύτην] deleted by Lachm. and Tisch. 8, after B Z א, 1, Copt. Or., but it may have been omitted all the more readily from the fact that Mark 7:17 has no demonstrative, and because the parable does not immediately precede.
Matthew 15:16. Ἰησοῦς] with Lachm. and Tisch., and on the strength of important testimony, is to be deleted as being a common supplement.
Matthew 15:17. οὔπω] Fritzsche, Lach. and Tisch.: οὐ, after B D Z, 33, 238, Syr. Syrcur Aeth. Arm. It. Vulg. Altered in conformity with Mark 7:19.
Matthew 15:22. ἐκραύγασεν αὐτῷ] Lachm.: ἔκραζεν (on the margin: ἔκραξεν), after B D א** 1; Tisch. 8 : ἔκραξεν, after Z א* 13, 124, Or. Chrys. But of the two words κράζειν is far more generally used in the New Testament (κραυγάζειν occurs again in Matthew only in Matthew 12:19), and was further suggested here by Matthew 15:23. Αὐτῷ, although having rather stronger testimony against it, is likewise to be maintained; for, with the reading ἐκραύγ., it proved to be somewhat in the way, and hence it was either omitted, or interpreted by means of ὀπίσω αὐτοῦ (D, Cant.), or placed after λέγουσα (Vulg. and Codd. of It.).
Matthew 15:25. προσεκύνησεν] Elz.: προσεκύνει, which Fritzsche, Lachm. Scholz, Tisch. likewise read, after Griesb. had approved of the aorist, and Matthaei had adopted it. The greatest amount of testimony generally is in favour of the aorist; the greatest amount of the oldest testimony (including Curss. B D א*, though not C), in favour of the imperfect; the latter is to be preferred, partly just because it is better authenticated, and partly because the transcribers were more used to the aorist of προσκυν.
Matthew 15:26. οὐκ ἔστι καλόν] Fritzsche, Lachm. and Tisch.: οὐκ ἔξεστι, only after D and a few Verss. and Fathers, also Orig. Correctly; the reading of the Received text is from Mark 7:27.
Matthew 15:30. Instead of τοῦ Ἰησοῦ we should read αὐτοῦ, with Lachm. and Tisch., according to important testimony.
Matthew 15:31. For λαλοῦντας, B, Aeth. and a few Curss. have ἀκούοντας. Defended by Buttmann in the Stud. u. Krit. 1860, p. 348. It is taken from Matthew 11:5.
For ἘΔΌΞΑΣΑΝ, Tisch. 8 reads ἘΔΌΞΑΖΟΝ, only after L א, Curss.
Matthew 15:32. ἩΜΈΡΑΙ] Elz.: ἩΜΈΡΑς, against decisive testimony. Correction.
Matthew 15:35 f. ἘΚΈΛΕΥΣΕ … ΛΑΒΏΝ] Lachm. and Tisch. 8 : ΠΑΡΑΓΓΕΊΛΑς Τῷ ὌΧΛῼ ἈΝΑΠ. Ἐ. Τ. Γ. ἜΛΑΒΕΝ (and ΚΑΊ before ΕὐΧΑΡ. below), after B D א, Curss. Or. An attempt to amend the style with the help of expressions taken from Mark.
For ἜΔΩΚΕ, Tisch. 8 has ἘΔΊΔΟΥ, after B D, Curss. Chrys. Taken from Mark 8:6.
Matthew 15:39. ἈΝΈΒΗ] Elz. Schulz, Scholz, Lachm. Tisch. 8 : ἘΝΈΒΗ, only after B א, Curss. Correction, because ἘΜΒ. ΕἸς Τ. ΠΛ. happens to be the common form of expression; Matthew 8:23, Matthew 9:1, Matthew 14:32. D has ἘΝΒΑΊΝΕΙ.
[453] *א: ὁδηγοί εἰσιν τυφλοί.
暂无译文。
Mt 15:1-20。 论礼仪上的污秽。 （ =
Mr 7:1, 23）。
本段的时间，是在主以五饼二鱼喂饱五千人时将近的那个逾越节之后
(Joh 6:4)——
据我们看，这是祂公开事工开始以来的第三个逾越节，但由于
Joh 7:1
所述的原因，祂并未在耶路撒冷守节。
1. 那时有法利赛人和文士，从耶路撒冷来见耶稣——或作“从耶路撒冷来”。马可
(Mr 7:1)
说他们“从”耶路撒冷“来”：这大概是首都特地派来监视祂的一个代表团。因祂在上一个逾越节并未如他们所料到他们那里去，他们如今反倒来到祂这里。马可
(Mr 7:2, 3)
又说：“他们曾看见祂的门徒中有人用俗手，就是没有洗的手吃饭”——即没有借洗手而得礼仪上的洁净——“他们便论断。原来法利赛人和犹太人，都拘守古人的遗传，若不仔细洗手就不吃饭” ——直译为“以拳”——大概是借一只手来洗另一只手——虽然也有人按我们译本的意思理解为“殷勤”、“仔细”地洗——“若不洗手就不吃饭，拘守古人的遗传”：即按照传给他们的习俗，循规而行。“从市上来”
(Mr 7:4)——
“从市上之后”：指办理任何日常事务，或出席法庭之后；在那里——如 WEBSTER 与 WILKINSON 所言——犹太人自被罗马人辖制以来，尤其容易与外邦人有往来和接触——“若不洗浴，也不吃饭。又有多款规矩，是他们所领受拘守的，就如洗杯、罐、铜器、和床等物”——更当译作“卧榻”，即用饭时所卧的卧榻，大概只是为礼仪之故而洒水洁净。“法利赛人和文士问祂说”，
说——如下：
另见Mark 7:1-9。
那时……来见耶稣——马可说，他们看见耶稣的门徒用没有洗的手吃饭。
The scribes and Pharisees - of Jerusalem - Our Lord was now in Galilee, Matthew 14:34.
在本章里，我们的主耶稣作为大先知教导人，作为大医生医治人，作为群羊的大牧者喂养人；作为众灵之父指教他们；作为撒但的征服者把它赶出去；又作为顾念他百姓身体、为他们预备的主。本章有：一、基督与文士和法利赛人关于人的遗传和规条的讲论（太15:1-9）。二、他与众人、与门徒关于污秽人之事的讲论（太15:10-20）。三、他为迦南妇人的女儿赶出魔鬼（太15:21-28）。四、他治好一切被带到他面前的人（太15:29-31）。五、他用七个饼和几条小鱼使四千人得饱（太15:32-39）。