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
Christ preaches to his disciples against hypocrisy; and against timidity in publishing the Gospel, Luke 12:1-5. Excites them to have confidence in Divine providence, Luke 12:6, Luke 12:7. Warns them against denying him, or betraying his cause, Luke 12:8, Luke 12:9. Of the blasphemy against the Holy Ghost, Luke 12:10. Promises direction and support in persecution, Luke 12:11, Luke 12:12. Warns the people against covetousness, Luke 12:13-15. Parable of the rich man who pulled down his granaries to build greater, Luke 12:16-21. Cautions against carking cares and anxieties, Luke 12:22-32. The necessity of living to God, and in reference to eternity, Luke 12:33-40. At the request of Peter, he farther explains the preceding discourse, Luke 12:41-48. The effects that should be produced by the preaching of the Gospel, Luke 12:49-53. The signs of the times, Luke 12:54-57. The necessity of being prepared to appear before the judgment seat of God, Luke 12:58, Luke 12:59.
CHAPTER 12.
MISCELLANEOUS DISCOURSES.
CHAPTER 12
Luke 12:4. Here also (comp. on Matthew 10:28; Mark 12:5) read, following A E K L U V Γ Δ א, min., with Lachm. and Tisch., ἀποκτεννόντων.
Luke 12:7. οὖν] is wanting in B L R 157, Copt. Sahid. codd. of It. Ambr. Bracketed by Lachm., deleted by Tisch. From Matthew 10:31.
Luke 12:11. προσφέρωσιν] B L X א, min. Vulg. codd. of It. have εἰσφέρωσιν. So Tisch. D, Clem. Or. Cyr. of Jerus. 12 :have φέρωσιν. The latter is to be preferred; the compound forms are attempts at more accurate definition; had either of them been original there was no occasion for substituting the simple form.
Luke 12:14. δικαστήν] Lachm. and Tisch. have κριτήν, in accordance with B L א, min. Sahid., as also D, 28, 33, Cant. Colb. Marcion, which have not ἢ μεριστ.
δικαστ. was introduced by way of gloss, through a comparison of Acts 7:27; Acts 7:35.
Luke 12:15. πάσης πλεονεξ. is to be adopted on decisive evidence (Elz. Scholz have τῆς πλ.).
Instead of the second αὐτοῦ, Lachm. and Tisch. have αὐτῷ, in favour of which is the evidence of B D F L R א** min. Bas. Titus of Bostra, Cyr. Rightly; αὐτοῦ is a mechanical repetition of what has gone before.
Luke 12:22. After ψυχῇ Elz. Scholz have ὑμῶν. Condemned by Griesb., deleted by Lachm. and Tisch. on decisive evidence. It is from Matthew 6:25; whence also in B, min. vss. ὑμῶν has also been interpolated after σώματι.
Luke 12:23. ἡ γὰρ ψυχή is indeed attested by authorities of importance (B D L M S V X א, min. vss. Clement); yet γάρ (bracketed by Lachm., deleted by Tisch.) betrays itself as a connective addition, in opposition to which is the evidence also of οὐχὶ ἡ ψυχή in min. (following Matthew).
Luke 12:25. The omission of μεριμνῶν (Tisch.) is too weakly attested by D and two cursives for us to be able to regard the word as an addition from Matthew [Tisch. 8 has restored it]. The Homoioteleuton after ὑμῶν might easily cause its being dropped out.
Luke 12:26. οὔτε] Lachm. and Tisch. have οὐδέ. Necessary, and sufficiently attested by B L א, etc.
Luke 12:27. πῶς αὐξάνει· οὐ κοπ. οὐδὲ νήθει] D, Verc. Syr.cur. Marcion? Clem. have πῶς οὔτε νήθει οὔτε ὑφαίνει. So Tisch., and rightly; the Recepta is from Matthew 6:28.
Luke 12:28. τὸν χόρτον ἐν τῷ ἀγρῷ σήμ. ὄντα] many variations. Both the word τῷ and the order of the Recepta are due to Matthew 6:30. Following B L א, etc., we must read with Tisch. ἐν ἀγρῷ τὸν χόρτον σήμερον ὄντα [Tisch. 8, following א, B L Λ, 262, Sah. Copt., has ὄντα σήμερον] (Lachm. has τ. χόρτον σήμ. ἐν ἀγρ. ὄντα).
Luke 12:31. Elz. Scholz have τοῦ Θεοῦ. But the well-attested αὐτοῦ was supplanted by τοῦ Θεοῦ, following Matthew 6:33, whence also was imported πάντα after ταῦτα (Elz. Scholz).
Luke 12:36. ἀναλύσει] ἀναλύσῃ is decisively attested, and is hence, with Lachm. and Tisch., to be preferred.
Luke 12:38. οἱ δοῦλοι] is wanting in B D L א, vss. Ir. Suspected by Griesb., deleted by Tisch. An addition in accordance with Luke 12:37 [Tisch. 8 has also deleted ἐκεῖνοι, which is wanting in א*].
Luke 12:40. οὖν] is to be struck out with Lachm. and Tisch., as also is αὐτῷ [not omitted by Tisch. 8], Luke 12:41.
Luke 12:42. Instead of ὁ φρόν., Elz. Scholz have καὶ φρόν., in opposition to preponderating evidence. καί is from Matthew 24:45.
Luke 12:47. ἑαυτοῦ] Lachm. and Tisch. have αὐτοῦ on very weighty evidence. The Recepta is to be maintained. The significance of the reciprocal pronoun was very often not observed by the transcribers.
Luke 12:49. Instead of εἰς, Lachm. and Tisch. have ἐπί. The authorities are much divided, but ἐπί bears the suspicion of having come in through a reminiscence of Matthew 10:34.
Luke 12:53. διαμερισθήσεται] Lachm. and Tisch. (both of them joining it to what has gone before) have διαμερισθήσονται, in accordance with important uncials (including B D א) and a few cursives, Sahid. Vulg. codd. of It. Fathers. Rightly; it was attracted to what follows (so also most of the editions), which appeared to need a verb, and therefore was put in the singular. According to almost equally strong attestation we must read τὴν θυγατέρα and τὴν μητέρα instead of θυγατρί and μητρι (Lachm. and Tisch. omitting the unequally attested article). The Recepta resulted from involuntary conformity to what precedes.
Luke 12:54. τὴν νεφέλ.] The article is wanting in A B L X Δ א, min. Lachm. Tisch. But how easily was τήν, which in itself is superfluous, passed over between ἴδηΤΕ and Νεφέλ.!
Luke 12:58. παραδῷ] Lachm. and Tisch. have παραδώσει. Rightly; the transcribers carried on the construction, as in Matthew 5:25. So also subsequently, instead of βάλλῃ (Elz.) or βάλῃ (Griesb. Scholz) is to be read, with Lachm. and. Tisch., βαλεῖ.
尚無翻譯。
路 12:1-12.
關於防備假冒為善的警告。
1-3. 這時——可能與上文所記的場景緊密相連。主如今比以往任何時候都更加坦率直言，因為祂與敵人之間的衝突正日益激化；這一點似乎使祂自己想到此處的警告。祂剛才以自己的行動輝煌地示範了祂自己的教訓。
先對門徒說——之後才對「眾人」說
（路 12:54）。
掩蓋——即不被看見。
這時——即當祂正與文士和法利賽人談論的時候，如上一章所記。
幾萬人——原文的詞是「myriad's」，即萬，表示極大之數。此處用它表示有一大群人聚集，熱切要聽祂講道。群眾被救主的傳道事工所吸引；值得注意的是，當祂最忠實、最嚴厲地斥責罪人時，聽祂的人從未比那時更多。人的良心總是站在忠實責備其罪的人那一邊；人雖深感責備之痛，卻仍會尊重並聆聽那責備他的人。
先對門徒說——這不是說祂的門徒比其他人更要避免虛偽，而是說這乃是他們當防備的「首要」大事。其意即：「祂對門徒說：『你們最要緊的是要防備這事』」等等。
酵——詳見 Matthew 16:6 的註釋。
就是假冒為善——詳見 Matthew 7:5 的註釋。假冒為善好像酵或酵母，因為：
-
它可以存在而不被立即察覺。攙在麵裡的酵，在發生作用之前是不被人知道的。
-
它是悄然滲透的。酵很快會滲透整團麵。假冒為善也是如此，若未察覺、未除去，很快就會滲透我們一切的操練與情感。
-
它是使人膨脹的。它使我們自高自大，滿了驕傲與虛榮。沒有人比假冒為善的人更驕傲，也沒有人比他更為神所憎惡。耶穌警告他們要防備「法利賽人的酵」時，意思是叫他們謹慎，不要沾染他們的靈而變得與他們一樣。耶穌的宗教乃是真誠、謙卑、毫無掩飾的宗教。最謙卑的人就是最好的基督徒，掩飾最少的人最像他的主。
An innumerable multitude of people - Των μυριαδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered.
Leaven of the Pharisees - See Matthew 16:1-12.
Which is hypocrisy - These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, however, a large proportion of both.
在本章中我們讀到救主在不同場合所發的若干精采講論，其中許多與我們在馬太福音中在其他類似場合所讀過的內容要旨相同；因為我們可以設想，我們的主耶穌在不同時間、在不同的人群中傳講同樣的道理，勸勉同樣的本分，而其中一位福音書作者記錄的是他在某一時刻所傳的，另一位則記錄了他在另一時刻所傳的；我們確實需要這樣「命上加命、令上加令」的教導。這裏有：一、基督警告門徒防備假冒為善，以及在承認信仰和傳福音上的膽怯（路十二1-12）。二、他因一個人向他提出貪婪的請求而告誡人防備貪心，並以一個財主在世事籌劃與盼望正酣之際忽然被死亡剪除的比喻來闡明這告誡（路十二13-21）。三、他鼓勵門徒將一切憂慮交託給神，安然信靠他的護理而活，並勸勉他們以信仰為首要的事業（路十二22-34）。四、他想到那時忠心之人的賞賜和不忠之人的刑罰，便激發他們為主人再來而警醒（路十二35-48）。五、他要他們預料將有患難與逼迫（路十二49-53）。六、他警告眾人要留意並善用他們蒙恩機會的日子，及早與神和好（路十二54-59）。