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
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
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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
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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
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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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Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, John 4:1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, John 4:4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, vv. 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, John 4:25-30. His discourse with his disciples in her absence, John 4:31-38. Many of the Samaritans believe on him, John 4:39-42; He stays two days with them, and goes into Galilee, John 4:43-45. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, John 4:46-54.
IV.
[(3) JESUS MANIFESTS HIMSELF PUBLICLY (continued):
(d)In Samaria (John 4:1-42). The woman of Samaria, and the living water (John 4:1-16). The people of Samaria, and the fields white unto harvest (John 4:17-42);
(e)In Galilee (John 4:43-54). Received by the people. The courtier’s faith.]
Chap. John 4:1-42. The Work among Samaritans
CHAPTER 4.
Jesus leaves Salim and the south for Galilee, and is received by the Samaritans on His way.
CHAPTER 4
John 4:3. πάλιν] wanting in A. and many other Uncials and Cursives, Syr. p. Pers. p. Or. Chrys. It is found, indeed, in B. (in the margin) C. D. L. M. Tb. א., but was probably added to denote the return.
John 4:5. οὗ] Elz. Tisch. ὅ, against C.* D. L. M. S. Curss. Chrys., an inelegant correction.
John 4:6. ὡσεί] Lach. Tisch. read ὡς, for which the testimonies are decisive.
John 4:7-10. For πιεῖν, Tisch. foll. B.* C.* D. א.* reads πεῖν, for which also πῖν occurs. πεῖν is to be adopted on account of the preponderating testimony.
John 4:14. The words οὐ μὴ
δώσω αὐτῷ are wanting in C.* Curss. and some Verss. and Fathers, even Or.; bracketed by Lach. The testimonies are too weak to warrant our striking them out, and how easily might their omission have occurred through ὁμοιοτελεύτ.!
For διψήσῃ Lach. and Tisch. read διψήσει, following preponderating evidence. But the Future seems to be connected with an early omission of μή (which we still find in D.).
John 4:15. ἔρχωμαι] the Indicative ἔρχομαι or διέρχομαι (so Tisch.) is bad Gk., and has witnesses enough against it (A. C. D. U. V. Δ.; even א.*, which has διέρχωμαι) to be regarded as a transcriber’s error; comp. John 17:3.
John 4:16. ὁ Ἰησοῦς is wanting in B. C.* Heracl. Or.; an addition. The position σου τὸν ἄνδρα (Tisch.) is too weakly attested by B. Curss. Or. (three times) Chrys.
John 4:21. γύναι, πίστευσόνμοι] Lach.: γ. πίστευέ μ.; Tisch.: πίστευέ μ. γ. Amid manifold diversities of testimony the last must be adopted as the best authenticated, by B. C.* L. א. 4 :Sahid. Heracl. Or. Ath. Cyr. Chrys. Hilar.
John 4:27. For ἐθαύμαζον Elz. has ἐθαύμασαν, against decisive testimony.
John 4:30. After ἐξῆλθον Elz. has οὖν, against decisive testimony. Added for the purpose of connection, instead of which δὲ also occurs, and C. D. Verss. have καὶ before ἐξῆλθον, and accordingly Lachm. puts this καὶ in brackets.
John 4:34. ποιῶ] B. C. D. K. L. Tb. Π. Cursives, Clem. Heracl. Or. Cyr. Chrys.: ποιήσω; recommended by Griesb., adopted by Lachm.; a co-ordination with what follows.
John 4:35. For τετράμηνος Elz. has τετράμηνον, against almost all the Uncials. A clumsy emendation. Comp. Hebrews 11:23.
John 4:36. Before ὁ θερίζ. Elz. has καὶ (bracketed by Lachm., deleted by Tisch.), condemned by B. C.* D. L. Tb. א. Cursives, Verss. and Fathers. Through the very ancient variation, which joins ἤδη either with what follows (A. C. D. Cyr.) or with what precedes (Or.), the insertion of καὶ is the result of the latter mode of connection. If καὶ were genuine, neither of the two constructions would have prompted its omission.
John 4:42. After κόσμου Elz. has ὁ Χριστός, which Lachm. Tisch., following important witnesses, have deleted as an exegetical addition.
John 4:43. καὶ ἀπῆλθεν] wanting in B. C. D. Tb. א. Cursives, Codd. It. Copt. Or. Cyr. Bracketed by Lachm., deleted by Tisch.; supplementing addition after John 4:3, not in keeping with John’s mode of expression.
John 4:45. Instead of ἅ we must adopt ὅσα, with Lachm. Tisch., following A. B. C. L. Cursives, Or. Cyr. Chrys. As the conception expressed by ὅσα is already in πάντα, ἅ would seem more appropriate, which therefore we find in John 4:29; John 4:39, in Codd.
John 4:46. After οὖν Elz. has ὁ Ἰησοῦς, which is altogether wanting in important witnesses, and in others stands after αὐτόν (so Scholz). A common addition.
John 4:47. αὐτὸν after ἠρ. is wanting in B. C. D. L. Tb. א. Cursives, Verss. Or. Aug. Bracketed by Lachm., deleted by Tisch. Supplementary.
John 4:50. ᾧ] Lachm. Tisch., following A. B. C. L. א.**, read ὅν. An unskilful emendation.
John 4:51. ἀπήντησαν] B. C. D. K. L. א. Cursives: ὑπήντησαν. So Lachm. and Tisch.; rightly, for John elsewhere always has ὑπαντ. (John 11:20; John 11:30, John 12:18).
ὁ παῖς σου] Lachm. Tisch.: ὁ π. αὐτοῦ, upon such weighty evidence that the received reading must be regarded as a mechanical alteration in imitation of John 4:50.
John 4:52. Instead of χθές, we must, with Lachm. and Tisch., following the majority of Codd., adopt ἐχθές.
尚無翻譯。
約4:1-42。
基督與撒瑪利亞婦人——敘加的撒瑪利亞人。
1-4. 主知道——不是藉著傳聞，而是
Joh 2:25
意義上的知道，因此祂在此被稱為「主」。
以色列地的榮耀，勝過一切別的，在於它是「以馬內利之地」（賽8:8）——不僅是基督降生之地，更是他傳道和行神蹟的所在。在救主的時代，這地分為三部分：南方的猶太，北方的加利利，以及介於兩者之間的撒瑪利亞。在本章中，我們看到基督在這地的這三個部分各有所在。一、離開猶太（約4:1-3）。二、經過撒瑪利亞——雖只是路過的探訪，此處卻佔了最大篇幅。1. 他進入撒瑪利亞（約4:4-6）。2. 他在井旁與撒瑪利亞婦人談話（約4:7-26）。3. 那婦人向城裏的人為他作的見證（約4:27-30）。4. 其間基督與門徒的談話（約4:31-38）。5. 這事在撒瑪利亞人中間所產生的良好果效（約4:39-42）。三、我們看到他在加利利居住了一段時間（約4:43-46），又在當地醫好了一個大臣奄奄一息的兒子（約4:46-54）。