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
Jesus calls, commissions, and names his twelve disciples, Matthew 10:1-4. Gives them particular instructions relative to the objects of their ministry, Matthew 10:5, Matthew 10:6. Mode of preaching, etc., Matthew 10:7-15. Foretells the afflictions and persecutions they would have to endure, and the support they should receive, Matthew 10:16-25. Cautions them against betraying his cause, in order to procure their personal safety, Matthew 10:26-39. And gives especial promises to those who should assist his faithful servants in the execution of their work, Matthew 10:40-42.
Chap. 10. The Mission of the Twelve Matthew 10:1-4, and the Charge to them, Matthew 10:5-42. Mark 3:14-19; Mark 6:7-13. Luke 6:12-16; Luke 9:1-6
CHAPTER 10.
THE GALILEAN MISSION.
The beginnings of the mission to the neglected “lost” sheep of Israel may be found in the Capernaum feast (Matthew 9:10). As time went on Jesus felt increasingly the pressure of the problem and the need for extended effort. Matthew’s call was connected with the first stage of the movement, and that disciple was Christ’s agent in bringing together the gathering of publicans and sinners. He is now about to employ all the intimate disciples He has collected about Him and through them to spread the movement all over Galilee. They will be a poor substitute for Himself, yet not wholly useless like the scribes, for they have heard His teaching on the hill and imbibed somewhat of His spirit of love.
CHAPTER 10
Matthew 10:2. Tisch. 8 has καί before Ἰάκωβος, only according to B א* Syr.
Matthew 10:3. Λεββ. ὁ ἐπικλ. Θαδδ.] Fritzsche: Θαδδ. ὁ ἐπικλ. Λεββ., only according to 13, 346. Changed because Θαδδ. is really the proper noun.[439]
Matthew 10:4. ΚΑΝΑΝΊΤΗς] the form ΚΑΝΑΝΑῖΟς (Lachm. Tisch.) is decisively attested.
Matthew 10:8. ΚΑΘΑΡΊΖΕΤΕ] Elz. inserts ΝΕΚΡΟῪς ἘΓΕΊΡΕΤΕ, which words Griesb. Lachm. and Tisch. 8 (so B C* D א) place after ΘΕΡΑΠΕΎΕΤΕ, while Fritzsche puts them after ἘΚΒΆΛΛΕΤΕ. Correctly struck out by Scholz and Tisch. 7. For besides being suspicious, owing to their omission in C*** E F G K L M S U V X Γ Π and very many Curss., also several versions and Fathers,—a suspicion that is heightened by their diversity of position in the unquestionably important authorities which witness in their favour,—they have the appearance of being an interpolation, which, in accordance with the apostolic narrative (Acts 9:20 ff.), seemed necessary by way of completing the list of miraculous powers that had been conferred. Had the words been original, their contents would in any case have contributed much more to preserve them than to cause their omission.
Matthew 10:10. ῬΆΒΔΟΝ] C E F G K L M P S U V X Δ Π Curss. Copt. Arm. Syr. p. Theoph. have ῬΆΒΔΟΥς. Adopted by Scholz and Tisch. Altered because of the preceding plurals, and because what is spoken applies at the same time to a plurality of persons.
ἘΣΤΙ] should be deleted, see on Luke 10:7.
Matthew 10:19. The reading fluctuates between ΠΑΡΑΔΊΔΩΣΙΝ (Elz. Tisch. 7), ΠΑΡΑΔΏΣΟΥΣΙΝ, and ΠΑΡΑΔῶΣΙΝ (Tisch. 8, after B E* א and Lachm.). The future is adopted from Matthew 10:17; while the present, which is best authenticated, and most in accordance with the sense, would be easily transformed into the aorist by the omission, on the part of the transcribers, of the middle syllable.
ΔΟΘΉΣΕΤΑΙ to ΛΑΛΉΣΕΤΕ] is not found in D L, Curss. Arm. Codd. of It. Or. Cypr. and a few Verss. Bracketed by Lachm. Ancient omission occasioned by the homoioteleuton.
Matthew 10:23. ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἌΛΛΗΝ] Griesb.: (ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἙΤΈΡΑΝ, ΚἊΝ ἘΚ ΤΑΎΤΗς ΔΙΏΚΩΣΙΝ ὙΜᾶς, ΦΕΎΓΕΤΕ ΕἸς ΤῊΝ ἌΛΛΗΝ,[440] after D L, Curss. and some Fathers and Verss., however, with differences in detail. A continuous extension of the sentence.
Matthew 10:25. ἘΠΕΚΆΛΕΣΑΝ] Elz.: ἘΚΆΛΕΣΑΝ, against decisive testimony. Lachm. again (defended by Rettig in Stud. u. Krit. 1838, p. 477 ff.; Buttmann, ibid. 1860, p. 342 f.) has, instead of the accusative, the dative Τῷ ΟἸΚΟΔΕΣΠΌΤῌ) and ΟἸΚΙΑΚΟῖς, only after B*, which is to be ascribed to a grammarian who took ἘΠΙΚΑΛΕῖΝ as meaning to reproach.
Matthew 10:28. φοβεῖσθε] Elz., Fritzsche: φοβηθῆτε, against decisive testimony. Adopted from Matthew 10:26. Likewise in Matthew 10:31 we ought, with Lachm. and Tisch., to restore φοβεῖσθε in accordance with B D L א, Curss. Or. Cyr.
ἀποκτενόντων] so also Scholz. The ἀποκτεινόντων (B, Or.) of the Received text is condemned by counter testimony as a grammatical correction. But although the form ἀποκτενόντων is supported by important testimony, yet we ought, with Lachm. and Tisch., to follow C D U Γ Δ Π א and Curss. and adopt the Aeolic-Alexandrine form ἀποκτεννόντον (see Sturz, Dial. Al. p. 128), because ἈΠΟΚΤΕΝΌΝΤΩΝ as a present is nowhere found, while an aorist, if the verb had had that form, would have been in this instance without meaning.
Matthew 10:33. The position ΚἈΓῺ ΑὐΤΌΝ (Beng. Lachm. Tisch. 8) is a mechanical alteration on account of Matthew 10:32.
[439] D, 122, Codd. quoted in Augustine, Hesychius, Rufinus, have merely Λεββαῖος. B א, 17, 124, and several versions have only Θαδδαῖος. So Lachm. I regard the simple Λεββαῑος (with Tisch. and also Ewald) as the original reading. The other readings are derived from Mark 3:18, because of the identity of Lebbaeus and Thaddaeus. Comp. Bengel, Appar. crit. Had the simple Θαδδαῖος been the true one, it would have been impossible to see how Λεββαῖος should have been inserted, seeing it does not occur anywhere else in the New Testament. No doubt D and Codd. of It., also Mark 3:18, have Λεββαῖον, but against testimony so decisive that it appears to have come there from our present passage.
[440] Instead of the ἄλλην of the Received text, Lachm. and Tisch. 8, following B א 33, 265, Or. Petr. Ath. have ἑτέραν, which, however, is undoubtedly connected with the above interpolation.
尚無翻譯。
Mt 10:1-5.
差遣 十二 使徒。 ( =
Mr 6:7-13； Lu 9:1-6).
第九章末了三節是差遣十二門徒的正式引言，這可從一個明顯的事實看出：差遣七十門徒也是以完全相同的話作為序言。（見
Lu 10:2）。
1. 耶穌叫了十二個門徒來，給他們權柄——這詞同時表示"能力"，和"權柄"或"權利"。即使這裡不明顯包含兩個意思，我們在路加的平行經文
(Lu 9:1)
也看到兩個詞都明確使用了——"他給他們能力權柄"——換言之，他既裝備了他們，又授權給他們。
趕逐——或作"勝過"。
耶穌叫了十二個門徒來……——關於差遣使徒出去的記載，亦見於 Mark 6:7-11 和 Luke 9:1-6。馬可說，祂差他們兩個兩個地出去。這是體貼的安排，使每人都有一個同伴，這樣他們所能走訪的地方、所能成就的工作，便比眾人聚在一起時更多。這十二人是使徒最初的人數。「使徒」一詞意即「奉差遣的人」，這名稱加在他們身上，是因為他們「奉差遣」去傳福音。他們是基督的使者。後來馬提亞被增選入這數目，補猶大的位分，Acts 1:26；保羅則特別蒙召作外邦人的使徒，Romans 1:1; 1 Corinthians 15:8-9; Galatians 1:1。因此，使徒總數共有十四人。
救主起初選立「十二」人，很可能是受以色列支派數目的指引。十二在他們中間是眾所周知的數目，祂為每個支派選立一人，也是自然的事。他們的職分清楚明示：他們要醫治病人、趕逐污鬼、叫死人復活、傳揚福音。他們要與祂同在，領受祂的教訓，明白祂的信仰的性質，作祂復活的見證，然後將祂的福音傳遍全球。為達成這些目的，十二乃是可選的最佳人數：這數目足以「大」到滿足作見證的功用，又「小」到不致釀成混亂，或輕易分裂為黨派門戶。他們不是有學問的人，不能憑技巧或才華使信仰傳開；他們不是富足的人，不能以賄賂使人跟從；他們不是有地位有官職的人，不能強迫人相信。他們正是法庭上向來被視為最佳見證人的那類人——平凡的人，有良好的判斷力，品行端正，極其誠實，且有充分機會查明他們所見證的事實。這樣的人人人都相信，尤其當他們甘願捨命以證明自己的真誠時，更是如此。
救主在傳道工作初期便揀選他們，這是重要的，為要使他們得以完全認識祂，珍藏祂的教訓，觀察祂的生活方式和為人，以致因與祂長久相識，能為祂的身分作證，成為祂復活的合格見證人。從來沒有見證人像他們那樣有資格作證，也從來沒有人像他們那樣為自己的真誠提出如此多的證據。見 Acts 1:21-22。
本章是一篇按立講章，是我們的主耶穌在把他的十二個門徒升任使徒的等級和尊榮時所傳講的。在前一章末了，他曾激發他們和其他人禱告，求神差遣工人出去；此處我們就看見對那禱告的即時應允：他們還在說話的時候，他就垂聽並成就。我們照著基督的指示所求的，必蒙賜予。在此我們看到：一、賜給他們的總委任，太 10:1。二、領受這委任之人的名字，太 10:2-4。三、賜給他們的指示，十分詳盡而具體；1. 關乎他們當作的服事——他們的傳道、他們所行的神蹟、他們當向誰下手、他們當如何行事，以及當循何種步驟，太 10:5-15。2. 關乎他們將要受的苦。他們被告知將要受甚麼苦、受誰的苦；又在受逼迫時當採取何種對策得到指點，並得著在受苦中要振作的鼓勵，太 10:16-42。這些事雖然主要是為指引使徒而設，卻對基督的一切僕人都有益處——基督藉著他的道，要與他們同在，直到世界的末了。