Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 翻譯進度
- 4,537 / 4,537
- 原文語言
- en
目前註釋書
全部註釋書
23 本註釋書
全部項目
307,288
翻譯 81,431 筆
授權
依來源顯示
來源與授權
依來源區分顯示註釋書原文、作者、翻譯進度、授權資訊。scripture.how 的中文翻譯·編輯物會與原文資料分開管理。
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.
- 翻譯進度
- 19,831 / 19,831
- 原文語言
- 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.
- 翻譯進度
- 22,781 / 22,781
- 原文語言
- 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.
- 翻譯進度
- 21,603 / 22,101
- 原文語言
- 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.
- 翻譯進度
- 12,528 / 30,759
- 原文語言
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 翻譯進度
- 144 / 7,385
- 原文語言
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 翻譯進度
- 0 / 31,092
- 原文語言
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 翻譯進度
- 0 / 25,592
- 原文語言
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 翻譯進度
- 0 / 2,044
- 原文語言
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 翻譯進度
- 0 / 23,497
- 原文語言
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 翻譯進度
- 0 / 27,176
- 原文語言
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 翻譯進度
- 0 / 5,763
- 原文語言
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 翻譯進度
- 0 / 6,935
- 原文語言
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 翻譯進度
- 0 / 7,010
- 原文語言
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 翻譯進度
- 0 / 5,340
- 原文語言
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 翻譯進度
- 0 / 5,643
- 原文語言
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 翻譯進度
- 0 / 14,675
- 原文語言
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 翻譯進度
- 0 / 2,290
- 原文語言
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 翻譯進度
- 0 / 1,144
- 原文語言
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 翻譯進度
- 7 / 3,477
- 原文語言
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 翻譯進度
- 0 / 10,808
- 原文語言
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 翻譯進度
- 0 / 26,397
- 原文語言
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 翻譯進度
- 0 / 1,011
- 原文語言
- en
Paul, leaving Athens, comes to Corinth, meets with Aquila and Priscilla, and labors with them at tent-making, Acts 18:1-3. He preaches, and proves that Jesus was the Christ, Acts 18:4, Acts 18:5. The Jews oppose and blaspheme; and he purposes to go to the Gentiles, Acts 18:6. Justus, Crispus, and several of the Corinthians believe, Acts 18:7, Acts 18:8. Paul has a vision, by which he is greatly comforted, Acts 18:9, Acts 18:10. He continues there a year and six months, Acts 18:11. Gallio being deputy of Achaia, the Jews make insurrection against Paul, and bring him before the deputy, who dismisses the cause; whereupon the Jews commit a variety of outrages, Acts 18:12-17. Paul sails to Syria, and from thence to Ephesus, where he preaches, Acts 18:18-20. He leaves Ephesus - goes to Caesarea, visits Antioch, Galatia, and Phrygia, Acts 18:21-23. Account of Apollos and his preaching, Acts 18:24-28.
CHAPTER 18
Acts 18:1. ὁ Παῦλος is wanting in important witnesses. Rightly deleted by Lachm. and Tisch. With χωρισθείς a church-lesson begins.
Acts 18:2. ἐχ] A B D E G א, min. Vulg. have ἀπό. So Lachm. Tisch. Born., and rightly, on account of the decisive attestation.
On preponderating evidence, τῇ τέχνῃ is, in Acts 18:3, to be adopted, with Lachm. and Tisch., instead of τὴν τέχυην.
Acts 18:5. τῷ λόγῳ] Elz. has τῷ πνεύματι, in opposition to A B D E G א, min. several vss. and Fathers. Defended by Rinck on the ground that τῷ λόγῳ is a scholion on διαμαρτ. But it was not διαμαρτ., but συνείχετο, that needed a scholion, namely, τῷ πνεύματι, which, being received into the text, displaced the original τῷ λόγῳ.
Acts 18:7. Ἰούστου] Syr. Erp. Sahid. Cassiod. have Τίτου; E א, min. Copt. Arm. Syr. p. Vulg. have Τίτου Ἰούστου; B D**: Τιτίου Ἰ. A traditional alteration.[71]
Acts 18:12. ἈΝΘΥΠΑΤΕΎΟΝΤΟς] Lachm. Born. read ἈΝΘΥΠΆΤΟΥ ὌΝΤΟς after A B D א, min. An explanatory resolution of a word not elsewhere occurring in the N.T.
Acts 18:14. ΟΎΝ] Lachm. and Born. have deleted it according to important testimony. But it was very easily passed over amidst the cumulation of particles and between ΜΕΝ and ΗΝ, especially as ΟὖΝ has not its reference in what immediately precedes.
Acts 18:15. ΖΉΤΗΜΑ] A B D** א, min. Theophyl. and several vss. have ΖΗΤΉΜΑΤΑ. Recommended by Griesb., adopted by Lachm. and Tisch. The singular was, in spite of the several objects afterwards named, very easily introduced mechanically as an echo of ἀδίκημα and ῥᾳδιούργημα.
γάρ] is to be deleted, with Lachm. Tisch. Born. in accordance with A B D א, Vulg. Copt., as a connective addition.
Acts 18:17. After πάντες, Elz. Born. read οἱ Ἕλληνες, which is wanting in A B א, Erp. Copt. Vulg. Chrys. Bed. Some more recent codd. have, instead of it, οἱ Ἰουδαῖοι. Both are supplementary additions, according to different modes of viewing the passage. See the exegetical remarks.
Acts 18:19. κατήντησε] Lachm. Tisch. read κατήντησαν, after A B E א, 40, and some vss. The sing. intruded itself from the context.
αὐτοῦ] ἐκεῖ, which Lachm. and Born. have according to important evidence, was imported as by far the more usual word.
Acts 18:21. ἀπετάξατο αὐτ. εἰπών] Lachm. Tisch. Born. read ἀποταξάμενος καὶ εἰπών (with the omission of καί before ἀνήχθη), after A B D E א, min. vss. Rightly; the Recepta is an obviously suggested simplification.
ΔΕῖ ΜΕ ΠΆΝΤΩς … ΕἸς ἹΕΡΟΣ.] is wanting in A B E א, min. Copt. Sahid. Aeth. Arm. Vulg., as well as ΔΈ after ΠΆΛΙΝ. Both are deleted by Lachm. and Tisch., and condemned already by Mill and Bengel. But the omission is far more easily accounted for than the addition of these words,—occasioned possibly by Acts 19:21, Acts 20:16, or by the πάλιν ἀνακ. presumed to be too abrupt,—as in what directly follows copyists, overlooking the reference of ἀναβάς in Acts 18:22, found no journey of the apostle to Jerusalem, and accordingly did not see the reason why Paul declined a longer residence at Ephesus verified by the course of his journey.
Acts 18:25. Ἰησοῦ] Elz. has κυρίου, against decisive testimony.
Acts 18:26. The order Πρίσκ. κ. Ἀκ. (Lachm.) is attested, no doubt, by A B E א, 13, Vulg. Copt. Aeth., but is to be derived from Acts 18:18.
τὴν τοῦ θεοῦ ὁδόν] A B א, min. vss. Lachm. have τὴν ὁδὸν τοῦ θεοῦ; E, vss. have τ. ὁδ. τοῦ κυρίου; D has only τὴν ὁδόν (so Born.). With the witnesses thus divided, the reading of Lachm. is to be preferred as the best attested.
[71] Occasioned by the circumstance that Justus does not elsewhere occur alone as a name, but only as a surname; and that the person here meant must be a different person from those named in Acts 1:23 and Colossians 4:11. Wieseler judges otherwise, on Galat. p. 573, and in Herzog’s Encykl. XXI. 276; he prefers Τίτου ʼΙούστου.
尚無翻譯。
Ac 18:1-22.
保羅 到達 哥林多 並在那裡 工作， 西拉和 提摩太 與他 會合， 他在 屬天的 鼓勵下 長久停留—— 最後 循原路， 經以弗所、 凱撒利亞、 耶路撒冷， 最後一次 回到 安提阿， 如此 完成 第二次 傳道旅程。
1-4. 來到哥林多——由尤利烏斯·凱撒在愛琴海與愛奧尼亞海之間的地峽上重建；羅馬亞該亞省的首府，總督駐地；一座人口眾多的大商業城市，東西商業的中心；擁有相當多的猶太居民，由於革老丟·凱撒將猶太人逐出羅馬
(Ac 18:2)，
此時大概比平常更多。這樣的城市是福音的寶貴禾場，一旦在此扎根，自然會四散廣傳。
「這事以後」——即上一章所記在雅典發生的事之後。
「離了雅典、來到哥林多」——哥林多是亞該亞的首府，古稱以弗拉（Ephyra），坐落於分隔伯羅奔尼撒與亞底迦的地峽上。這城本身坐落在一個小島上；有兩個港口，西面的萊凱翁，東面的堅革哩。它是希臘人口最多、最富庶的城市之一，同時也是最奢侈、最柔靡、最浮華、最放蕩的城市之一。淫亂在這裡不僅被實行和容許，更因維納斯（Venus）的敬拜而被奉為神聖；這城財富與華麗的相當部分，正是來自淫慾在這女神廟中獻上的供物。古代沒有一座城比它更荒淫。它是古代的巴黎，是華麗、炫耀與腐化的中心。然而即使在此地——儘管有華麗、歡愉與放蕩這一切不利條件——保羅仍開始建立教會的工作；而且他在這裡大獲成功。他後來寫給這教會的兩封書信，顯明了他成功的程度；而當地人眾所周知的品格與癖性，也解釋了那兩封書信中勸勉與論證的大致取向。哥林多在主前146年被羅馬人摧毀；大火之中，數種金屬熔化流聚，形成了後來所謂哥林多銅的合金。後來該城由猶流·該撒（Julius Caesar）重建，在其中安置了羅馬殖民地。它不久便恢復了往日的輝煌，也重新陷入昔日的放縱與淫亂。保羅於主後52或53年抵達那裡。
Paul departed from Athens - How long he stayed here, we cannot tell; it is probable it could not be less than three months; but, finding that the Gospel made little progress among the Athenians, he resolved to go to Corinth.
Corinth was situated on the isthmus that connects Peloponnesus to Attica; and was the capital of all Achaia, or Peloponnesus. It was most advantageously situated for trade; for, by its two ports, the Lecheum and Cenchreae, it commanded the commerce both of the Ionian and Aegean Sea. It was destroyed by the Romans under Mummius, about one hundred and forty-six years before Christ, in their wars with Attica; but was rebuilt by Julius Caesar, and became one of the most considerable cities of Greece. Like other kingdoms and states, it has undergone a variety of revolutions: from the oppressive and destructive government of the Turks it has been lately restored to that of the Greeks; but it is greatly reduced, its whole population amounting only to between thirteen and fourteen thousand souls. It is about 46 miles east of Athens, and 342 S.W. of Constantinople. Its public buildings were very superb; and there the order called the Corinthian Order, in architecture, took its rise.
After these things,.... The Arabic version renders it, "after these words, or discourses"; after the apostle's disputation with the philosophers, and his sermon in the Areopagus, the effects of which are before related:
Paul departed from Athens, and came to Corinth; the metropolis of Achaia, or Peloponnesus. The city was formerly called Ephyra, from Ephyra (p), the daughter of Oceanus, and had its name of Corinth from Corinthus, the son of Maratho, who repaired it when destroyed; or, as others say, from Corinthus the son of Pelops, others of Orestes, and others of Jupiter: though more probably it was so called from the multitudes of whores in this place, as if it was , "corai entha, here are girls, or whores"; for in the temple of Venus there were no less than a thousand whores provided, to be prostituted to all comers thither; See Gill on 2 Corinthians 12:21. It was situated between two great seas, the Aegean and Ionean; hence (q) Horace calls it Bimaris: it had a very strong tower, built on a high mount, called Acrocorinthus, from whence these two seas might be seen, and where was the fountain Pirene, sacred to the Muses: the city was about sixty furlongs, or seven miles and a half, from the shore (r): it was a city that abounded in riches and luxury. Florus (s) calls it the head of Achaia, and the glory of Greece; and Cicero (t), the light of all Greece: it was in time so much enlarged, and became so famous, that it was little inferior to Rome itself, on which account it grew proud and haughty; and using the Roman ambassadors with some degree of insolence, who were sent into Greece, on some certain occasion, first Metellus, and then Mummius, were sent against it, which latter took it, and burnt it; and the city then abounding with images and statues of gold, silver, and brass, were melted down together in the fire, and made what was afterwards called the Corinthian brass, which became so famous, and is often spoken of in history (u): but Julius Caesar, moved with the commodious situation of the place, rebuilt it (w), and it became a colony of the Romans, as Pliny (x) and Mela (y) both call it: and so it was at this time when the apostle was there. After this it came into the hands of the Venetians, from whom it was taken by Mahomet, the second son of Amurath, in the year 1458 (z); but is now again in the hands of the Venetians; and that and the country about it are called the Morea. And as the Gospel was to be preached to the worst of sinners, among whom God's chosen ones lay, the apostle was directed to come hither; and it appears by the sequel, that God had much people here, even more than at Athens, among the wise and learned.
(p) Vellei Patercull Hist. Rom. l. 1. Pausanias, Corinthiaca, sive l. 2. p. 85. (q) Carmin. l. 1. Ode 7. (r) Plin. Nat. Hist. l. 4. c. 4. (s) Hist. Rom. l. 2. c. 16. (t) Pro Lege Manilia Orat. 13. p. 636. (u) Florus, ib. (w) Pausauias, Corinthiaca, sive l. 2. p. 85, 89. (x) Nat. Hist. l. 4. c. 4. (y) De Situ Orbis, l. 2. c. 10. (z) Petav. Rationar. Temp. par. 1. p. 476.
在本章我們看到：一、保羅來到哥林多，他與亞居拉和百基拉私下的交往，以及他與猶太人在會堂裡公開的辯論——當猶太人棄絕他時，他便轉向外邦人，徒 18:1-6。二、他在那裡事奉大有的成效，以及基督在異象中給他的鼓勵，要他繼續在那裡勞苦，盼望得著更大的果子，徒 18:7-11。三、他過了一段時間之後在那裡所遭遇猶太人的騷擾，他因羅馬巡撫迦流對這案子的冷淡而頗為順利地脫身，徒 18:12-17。四、保羅在哥林多住了許久以後，經過多國的行程，為要建造並澆灌他所創立和栽種的教會；在這趟行程中他曾短暫上耶路撒冷去，徒 18:18-23。五、亞波羅在知識上的長進，以及他在教會中的用處，徒 18:24-28。