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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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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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
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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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
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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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
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Trapp's Complete Commentary
John Trapp · 1660
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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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Jesus is scourged, crowned with thorns, and mocked by the soldiers, John 19:1-3. He to brought forth by Pilate, wearing the purple robe; and the Jews clamor for his death, John 19:4-8. Conversation between our Lord and Pilate, John 19:9-11. Pilate expostulates with the Jews on their barbarous demands; but they become more inveterate, and he delivers Christ into their hands, John 19:12-16. He, bearing his cross, is led to Golgotha, and crucified, John 19:17-22. The soldiers cast lots for his raiment, John 19:23, John 19:24. Jesus commends his mother to the care of John, John 19:25-27. Jesus thirsts, receives vinegar, and dies, John 19:28-30. The Jews request that the legs of those who were crucified might be broken; the soldiers break those of the two thieves, and pierce the side of Christ; the Scriptures fulfilled in these acts, John 19:31-37. Joseph of Arimathea begs the body of Christ; and Nicodemus brings spices to embalm it, John 19:38-40. He is laid in a new sepulchre, John 19:41, John 19:42.
XIX.
For the scourging of Jesus and the delivery to be crucified (John 19:1-16), comp. generally Notes on Matthew 27:24-30; Mark 15:15-19, Luke 23:24-25.
CHAPTER 19.
Pilate, after scourging Jesus, again pronounces Him guiltless.
CHAPTER 19
John 19:3. καὶ ἔλεγον] B. L. U. X. Λ. Π. א. Curss., most Verss. Cyr. Nom. Aug.: καὶ ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον. Rightly adopted by Lachm. and Tisch. The Recepta originated in a mechanical way, just as readily through an erroneous transition from the first αὐτόν to the second, as through the apparently unnecessary, indeed unsuitable, character which ἤρχ. πρ. αὐτ. might possess.
ἐδίδουν] Lachm. and Tisch.: ἐδίδοσαν. But see on John 15:22.
John 19:4. Elz. Scholz: ἐξῆλθεν οὖν. Lachm.: καὶ ἐξῆλθεν. The witnesses are very much divided, but there is preponderant testimony in favour of καὶ ἐξῆλθ. (A. B. K. L. X. Π. Curss. Syr. Aeth. Cyr.). Nevertheless, considering the frequency of such insertions, the omission of the particle (Griesb. Tisch.) is sufficiently justified by D. Γ. א. Curss. Verss.
ἐν αὐτ. οὐδ. αἰτ. εὑρ.] Very many variations, amongst which the simple αἰτ. οὐχ εὐρ. would, with Tisch., be preferable, if it were not that it has only א.* in its favour.
John 19:6. αὐτόν] is omitted after the second σταύρ. in Elz. Tisch., but has the preponderance of testimony in its favour, for amongst the Uncials only B. L. omit it. Nevertheless, the addition was so easily suggested of itself, and through Luke 23:21, Mark 15:13, John 19:15, that it is to be regarded as a supplement.
John 19:7. ἡμῶν] is wanting in B. D. L. Δ. א. Vulg. It. Or. Hil. Aug. Deleted by Lachm. and Tisch. But how easily might its omission have been caused, partly by the preceding syllable MON, partly by its being apparently superfluous!
John 19:10. After λέγει, Elz. Lachm. have οὖν, which, indeed, is wanting only in A. א. Curss. Syr. Perss. Copt. Arm. Slav. Cyr. (deleted by Tisch.); considering, however, the appropriateness of the connection which it expresses, it would hardly have been omitted had it been genuine. The copyists can scarcely have felt that there was anything cumbrous (in answer to Lücke, De Wette) in the expression.
John 19:11. εἶχες] A. D. L. X. Y. Λ. Π. א. Curss.: ἔχες. Defended by Buttmann in the Stud. u. Krit. 1858, p. 485 ff., adopted by Tisch. An old copyist’s mistake, which is supported by none of the Verss. except Copt., and by none of the Fathers, which, however, crept in readily enough after the shortly preceding ἔχω.
John 19:12. ἔχραζον] Lachm. Tisch.: ἐχραύγαζον, according to important witnesses, indeed, but derived from John 19:6; John 19:18; John 19:40, whence B. D. Curss. have directly repeated ἐκραύγασαν.
John 19:13. τοῦτον τὸν λόγον] The genit. plur., and that either τούτων τῶν λόγων, or, more strongly still, τῶν λόγων τούτων, is so decisively attested, that the latter, with Lachm. and Tisch., is to be adopted. The Recepta is derived from John 19:8.
John 19:14. Instead of δέ after ὥρα, Lachm. and Tisch. have ἦν, on decisive testimony; δέ is a stylistic correction.
ἕκτη] D. L. X. Δא.** Curss. Chronic, alex. (the latter appealing to the ἀκριβῆ ἀντίγραφα, nay, even to the ἰδιόχειρον of John!) Nonn. Sev. ant. (appealing to Euseb.) Ammon. Theophyl.: τρίτη. An old harmonistic alteration in conformity with Mark 15:25 (comp. Matthew 27:45; Mark 15:33; Luke 23:44).
John 19:16-17. Instead of ἤγαγον, Elz. has ἀπήγαγον, against decisive testimony. But B. L. X. Curss. Codd. N. Copt. Cyr. entirely omit καὶ ἤγαγον. So Lachm. and Tisch. But if the continuation had here been supplied from the parallel passages, not ἤγαγον, but ἀπήγαγον (comp. Matthew 27:31; Luke 23:26), would have the preponderance of testimony. καὶ ἤγαγον, however, might easily have disappeared in the course of transcription, owing to a transition having been at once made from the first καί to the second.
τὸν σταυρ. αὑτοῦ] Lachm.: αὐτῷ τ. στ. (B. X.); ἑαυτῷ τ. στ. (L. א. Or.). The latter, in favour of which D. also testifies with ἐαυτοῦ, is to be preferred. The reflexive pronoun was frequently neglected. The Recepta is an alteration in conformity with the most current mode of expression.
John 19:20. The order of the words Ἐβρ., Ῥωμ., Ἐλλ. (so Tisch., according to B. L. X. א. Curss. Copt. Sah. Aeth. Cyr.) has probability, considering the standpoint of Pilate, in its favour.
John 19:26-27. Instead of ἰδού, we should, in conformity with important testimony, read both times with Lachm. and Tisch. ἴδε, frequent in John (he has ἰδού only in John 4:35, John 16:32, and from the LXX. John 12:15), though we are not to assume any difference of meaning between the two forms.
John 19:29. οὖν] is wanting in A. B. L. X. Codd. It., whilst a few other witnesses (including א.) have δέ. Rightly deleted by Lachm. Tisch.
οἱ δὲ πλήσ. σπόγγ. ὀξ. καί] Lachm.: σπόγγ. οὖν μεστὸν τοῦ ὅξους, according to B. L. X. א. Curss. Verss. Cyr. Hilar. So also Tisch., but without τοῦ, which X. א. do not contain. The Recepta is shaped in conformity with Matthew 27:48, Mark 15:36, where οἱ δέ was readily suggested as an insertion on account of the change of persons.
John 19:31. Instead of ἐκείνου, Elz. has ἐκείνη, against decisive testimony.
John 19:35. καὶ ὑμεῖς] Elz. has merely ὑμεῖς. But καί is so strongly attested, and might be so readily omitted as being without reference, that it must be preserved.
John 19:40. ἐν ὀθον.] The mere ὀθον. (Elz. Lachm.) is very strongly attested (B. K. L. X. Y. Π. א.), but the superfluous ἐν might readily be passed over, comp. John 12:44, especially as the preponderance of parallel passages present the mere dative.
尚無翻譯。
約19:1-16。
耶穌在彼拉多面前——被鞭打——遭受其他嚴厲對待和侮辱——被交出來，帶去釘十字架。
1-3. 彼拉多把耶穌帶去，鞭打了祂——想要藉此平息他們。（見
Mr 15:15)。
「兵丁把耶穌帶進衙門院裏，叫齊了全營」
(Mr 15:16)——
即駐在那裏的軍營全體——來參與即將上演的加冕鬧劇。
見 Matthew 27:26-30 的註釋。
這位福音書作者在已往的記載中，似乎刻意避免記錄別的福音書作者已經敘述過的段落；然而當他來到基督受苦受死之處，他不但沒有略過——好像以夫子的鎖鍊和十字架為恥、把它們看作他記載中的瑕疵——反而重複先前已經敘述過的事，並作了相當多的補充，如同一個只願知道基督並他釘十字架、只以基督的十字架為誇口的人。在本章的記載中，我們看到：一、基督在彼拉多面前受審的其餘部分，場面喧嚷混亂（約19:1-15）。二、判決的宣告與執行（約19:16-18）。三、他頭上方的名號（約19:19-22）。四、他衣服的被分（約19:23-24）。五、他對母親的安排（約19:25-27）。六、給他喝醋（約19:28-29）。七、他臨終的話（約19:30）。八、他肋旁的被刺（約19:31-37）。九、他身體的安葬（約19:38-42）。但願我們在默想這些事時，能親身經歷基督之死的大能，並與他的受苦交通！