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
Jesus, in the wilderness, is tempted by Satan, Matthew 4:1-11. He goes into Galilee, Matthew 4:12; and Capernaum, Matthew 4:13. The prophecy which was thus fulfilled, Matthew 4:14-16. He begins to preach publicly, Matthew 4:17. Calls Simon Peter, and his brother Andrew, Matthew 4:18-20. Calls also James and John, the sons of Zebedee, Matthew 4:21, Matthew 4:22. Preaches and works miracles throughout Galilee, Matthew 4:23. Becomes famous in Syria, and is followed by multitudes from various quarters, among whom he works a great variety of miracles, Matthew 4:24, Matthew 4:25.
CHAPTER 4.
THE TEMPTATION, AND THE BEGINNING OF THE GALILEAN MINISTRY.
It is in every way credible that the baptism of Jesus with its connected incidents should be followed by a season of moral trial, or, to express it more generally, by a period of retirement for earnest thought on the future career so solemnly inaugurated. Retirement for prayer and meditation was a habit with Jesus, and it was never more likely to be put in practice than now. He had left home under a powerful impulse with the Jordan and baptism in view. The baptism was a decisive act. Whatever more it might mean, it meant farewell to the past life of obscurity and consecration to a new, high, unique vocation. It remained now to realise by reflection what this calling, to which He had been set apart by John and by heavenly omens, involved in idea, execution, and experience. It was a large, deep, difficult subject of study. Under powerful spiritual constraints Jesus had taken a great leap in the dark, if one may dare to say so. What wonder if, in the season of reflection, temptations arose to doubt, shrinking, regret, strong inclination to look back and return to Nazareth?
In this experience Jesus was alone inwardly as well as outwardly. No clear, adequate account could be given of it. It could only be faintly shadowed forth in symbol or in parable. One can understand how in one Gospel (Mk.) no attempt is made to describe the Temptation, but the fact is simply stated. And it is much more important to grasp the fact as a great reality in Christ’s inner experience than to maintain anxiously the literal truth of the representation in Matt. and Luke. In the fight of faith and unbelief over the supernatural element in the story all sense of the inward psychological reality may be lost, and nothing remain but an external, miraculous, theatrical transaction which utterly fails to impress the lesson that Jesus was veritably tempted as we are, severely and for a length of time, before the opening of His public career, in a representative manner anticipating the experiences of later date. All attempts to dispose summarily of the whole matter by reference to similar temptation legends in the case of other religious initiators like Buddha are to be deprecated. Nor should one readily take up with the theory that the detailed account of the Temptation in Matt. and Luke is simply a composition suggested by O. T. parallels or by reflection on the critical points in Christ’s subsequent history. (So Holtzmann in H. C.) We should rather regard it as having its ultimate source in an attempt by Jesus to convey to His disciples some faint idea of what He had gone through.
CHAPTER 4
Matthew 4:4. ὁ ἄνθρωπ.] Elz., Scholz omit the ὁ. It might easily have been added from the LXX. in Deuteronomy 8:3, where, however, it is wanting in several witnesses; but as the article is superfluous, and the witnesses in its favour greatly preponderate, there are decisive reasons for retaining it.
ἐπὶ παντί] ἐν παντί is found in C D, 13, 21, 59, 124, 300; approved by Griesb., adopted by Fritzsche, Lachm., Tisch. Rightly; ἐπί was just as easily suggested by the first clause of the sentence by itself as by the reading of the LXX., which is attested by preponderating witnesses.
Matthew 4:5. ἵστησιν] B C D Z א, 1, 33: ἔστησεν. Recommended by Griesb., adopted by Lachm. and Tisch. 8. The aorist interrupts and disturbs the representation as present, and has been introduced from Luke 4:9.
Matthew 4:6. λέγει] Lachm., but upon very slight authority, reads εἶπεν, which is not to be adopted, even in Matthew 4:9, instead of λέγει, with Lachm. and Tisch. 8, after B C D Z א and Curss. It is taken from Luke.
Matthew 4:10. ὀπίσω μου] is wanting in Elz., deleted also by Fritzsche and Tisch. 8, bracketed by Lachm. The witnesses are greatly divided, and the preponderance is uncertain (against it: B C* K P S V Δ א, Curss., Or. Ir. and other Fathers, and several Verss., among which Syr. Vulg.; in favour: C** D E L M U T Z, and several Curss., Justin., and many Fathers and Verss., amongst which is It.). An old insertion from Matthew 16:13, where the circumstance that Peter is there the person addressed, might cause the less difficulty that he also is called Satan. In Luke 4:8, ὕπαγε ὀπίσω μου σατ. is also an interpolation.
Matthew 4:12. ὁ Ἰησοῦς] is wanting in B C* D Z א, 16, 33, 61, Copt. Aeth. Or. Eus. Aug. The omission is approved by Griesbach. Rightly; the addition of the subject suggested itself the more easily that a new section begins in Matthew 4:12. Comp. Matthew 4:18. Deleted also by Tisch.
Matthew 4:18. δέ]. Elz. adds ὁ Ἰησοῦς, against decisive testimony. Comp. on Matthew 4:12.
Matthew 4:23. ὅλην τ. Γαλιλ.] Lachm.: ὅλῃ τ. Γαλιλαίᾳ, without evidence, as not merely C but B also has ἐν ὅλῃ τ. Γαλ., which Tisch. has adopted, 8th ed. א* has merely ἐν τῇ Γαλ. The reading of Tisch. 8 is to be adopted; the Received reading is a change made to harmonize with the more common construction.
暂无译文。
Mt 4:1-11。
基督受试探。 （ =
Mr 1:12, 13；Lu 4:1-13）。
1. 当时——一个不定的时间标记。但马可所用的字
(Mr 1:12)
确定了我们所料想的意思，即是在祂受洗之后“立刻”；路加的记载
(Lu 4:1)
与此一致。
耶稣被引到——即从低洼的约旦河谷被引到某处较高的地方。
圣灵——就是方才提到的、在祂受洗时降在祂身上并住在祂身上的那位圣灵。路加将这两个场景相连，仿佛后一场景不过是前者的延续，说：“耶稣被圣灵充满，从约旦河回来，圣灵将祂引到”等等。马可的措辞有一种令人惊异的锐利——“圣灵随即把耶稣催到”
(Mr 1:12)，
“赶出”或“催促祂出来”，或“驱使祂”。（同一字见
Mr 1:43; 5:40；Mt 9:25; 13:52；Joh 10:4）。
如此强烈表达的意思，是祂在其中前行的那圣灵的大能的催迫；而马太较为柔和的措辞“被引到”，则表明这一行动在祂自己方面是多么纯粹出于自愿。
旷野——大概是荒凉的犹太沙漠。传统所定的那个具体地点，因这四十日之故而得名为Quarantana 或 Quarantaria——“一面几乎垂直的岩壁，高出平原一千二百至一千五百英尺”[ROBINSON, Palestine]。有人倾向于将受试探之地置于摩押山地，据我们看来这种推测是很不可能的。
受魔鬼的试探——希腊文（peirazein）一词本义只是试验或加以验证；当用以指神对人的作为时，其意也只能如此。如
Ge 22:1，
“这些事以后，神要试验亚伯拉罕”，即将他的信心置于严峻的考验。（参见
De 8:2）。
但在圣经中，这词多半用于坏的意义，意为引诱、勾引或激动人犯罪。因此那恶者在此得名为“那试探人的”
(Mt 4:3)。
因此这里的“受试探”兼含两义。圣灵将祂引到旷野，原是为要试验祂的信心；但这次试验的执行者是那恶者，其全部目的无非要诱使祂背叛对神的忠诚，因此这乃是一种坏意义上的试探。有人据此所推的不当结论，已为一位使徒有力地反驳
(Jas 1:13-17)。
魔鬼——这字意为“谗谤者”——即向别人投掷污蔑之辞者。因此他另有一名
(Re 12:10)，
“在我们神面前昼夜控告我们弟兄的”。马可
(Mr 1:13)
说：“祂在旷野四十天受Satan的试探”——这字意为对头，即埋伏要害人或与人作对者。这些以及其他属于同一堕落之灵的名号，分别指向其品格或作为的不同方面。这件事的崇高目的何在？首先，据我们判断，是要让主预先尝一尝祂所承担之工前面将有的滋味；其次，是要试验祂方才领受的、为那工而赐的荣耀装备；再者，是要借着现在将要赢得的胜利鼓励祂勇往直前，掳掠一切执政的、掌权的，直到最终在十字架上明明地羞辱他们、胜过他们：也要让那试探者从一开始就尝尝他在此所要对付的人这种新材料是何性质；最后，是要叫祂得着亲身的经历，能“搭救被试探的人”
(Heb 2:18)。
这次试探显然分两个阶段：一是在四十日禁食的全程中持续着；另一是在那期间结束之时。
当时，耶稣被圣灵引到——即被圣灵引领。路加说（Luke 4:1），耶稣"被圣灵充满"；因此，他是受圣灵的感动往旷野去受试探。这既不是出于耶稣的自恃，也不是为单纯炫耀他抵挡试探的能力；显然，这是为要显明他的圣洁全然不能被诱离对神的忠诚。第一亚当受造时曾受魔鬼的试探，就跌倒并把全族卷入毁灭；那么，第二亚当——人类的救赎主——受试探，为要显明没有任何力量能使他与神疏远，有一种无论何等诡计与能力都不能使之背离忠诚的圣洁，便并非不合宜。马可（Mar 1:12）说，这事发生在他受洗"之后随即"；就是说，在他身上——如同屡见不鲜的情形——大试探紧随着神悦纳与恩惠的显著彰显而来。在神的恩惠最清楚地向我们显明之时，我们也许离最猛烈的试探不远，那也许正是最须谨慎自守的时候。
旷野——见Matthew 3:1注释。
受魔鬼的试探——"试探"一词原文意为尝试、竭力、试图做成某事；继而指试验事物的性质，如以火试金属；继而指借试验测试道德品质，看其能否经久；再后指借提出恶的诱因竭力引人离弃德行。这里是末后这个意思，这也是该词如今英语中确定的意义。
魔鬼——这词原指对头或控告者；继而指任何与我们作对的人；再指任何种类的仇敌。圣经以卓越的含义把这名称给予众恶天使的首领——一个被描述为满载诡诈、嫉妒、机巧并仇恨人类的存有。他也以撒但之名为人所知，Job 1:6-12；Matthew 12:26；别西卜，Matthew 12:24；古蛇，Revelation 12:9；以及空中掌权者的首领，Ephesians 2:2。这名称有一次用于女人，1 Timothy 3:11；"女执事也是如此：必须端庄，不说谗言"，原文作"魔鬼们"。
Then was Jesus led up of the Spirit - This transaction appears to have taken place immediately after Christ's baptism; and this bringing up of Christ was through the influence of the Spirit of God; that Spirit which had rested upon him in his baptism.
To be tempted - The first act of the ministry of Jesus Christ was a combat with Satan. Does not this receive light from Genesis 3:17. I will put enmity between the woman's seed and thy seed: it shall bruise thy head, and thou shalt bruise his heel.
施洗约翰论到基督说：他必兴旺，我必衰微；果然如此。因为约翰既已为基督施洗，又为他作了见证之后，我们便几乎不再听见他的事奉；他既作了所当做的事，从此以后，提到耶稣的话便一如既往提到约翰那样多。日头渐渐升起，晨星便隐没了。本章关于耶稣基督的记载有：一、他所受的试探——那试探者对他三次的攻击，以及他对每一次攻击的击退（太 4:1-11）。二、他承担的教导之工——他讲道的地点（太 4:12-16），以及他讲道的主题（太 4:17）。三、他呼召门徒——彼得和安得烈、雅各和约翰（太 4:18-22）。四、他医治各样的疾病（太 4:23、24），以及众人大量涌向他——既要受教，也要得医治。