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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
웨슬리안 전권 주석
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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
설교형 강해 명저 (전권, 절별 가공 필요)
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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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Matthew 21:1-16。另見Mark 11:1-11；Luke 19:29-44。
Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, Matthew 21:1-11. He enters the temple, and expels the money-changers, etc. Matthew 21:12, Matthew 21:13. The blind and the lame come to him and are healed, Matthew 21:14. The chief priests and scribes are offended, Matthew 21:15. Our Lord confounds them, and goes to Bethany, Matthew 21:16, Matthew 21:17. The barren fig-tree blasted, Matthew 21:18-22. While teaching in the temple, the chief priests and elders question his authority; he answers and confutes them, Matthew 21:23-27. The parable of the man and his two sons, Matthew 21:28-32. The parable of a vineyard let out to husbandmen, Matthew 21:33-42; applied to the priests and Pharisees, Matthew 21:43-45; who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, Matthew 21:46.
CHAPTER 21.
ENTRY INTO JERUSALEM, ETC.
CHAPTER 21
Matthew 21:1. πρὸς τὸ ὄρος] Instead of πρός, Lachm. and Tisch. have εἰς, following B C** 33, codd. of It. Or. (once). Correctly; πρός is taken from Mark 11:1; Luke 19:29.
Matthew 21:2. πορεύθητε] Lachm. Tisch. 8 : πορεύεσθε, following important evidence. But the transcribers happened to be more familiar with πορεύεσθε (Matthew 10:6, Matthew 22:9, Matthew 25:9; Matthew 25:41).
For ἀπέναντι, Lachm. Tisch. 8 have κατέναντι, which, though sanctioned by important evidence, is borrowed from Mark and Luke.
ἀγάγετε, for which, with Lachm., ἄγετε should be read, is likewise taken from the parallel passages (see, however, on Mark 11:2).
Matthew 21:3. With the Received text, Lachm. and Tisch. read ἀποστελεῖ, following B D H M א, Vulg. It. Copt. Sahid. Arm. Or., while Matth. Griesb. Scholz, on the other hand, have adopted ἀποστέλλει. Important evidence on both sides. The connection seemed to require the future, which was acordingly introduced here and in Mark 11:3.
Matthew 21:4. ὅλον] is to be deleted, with Lachm. and Tisch. 8, following C* D L Z א, vss. Or. Chrys. Hil. Comp. Matthew 1:22, Matthew 26:56.
Matthew 21:5 πῶλον] Lachm. Tisch.: ἐπὶ πῶλον, following B L N א, 1, 124, vss. Correctly; in the Sept. there is only one ἐπί.
Matthew 21:6. The evidence of B C D 33 in favour of συνέταξεν (Lachm. Tisch. 7) is sufficient. Tisch. 8, with the Received text, reads προσέταξεν, the more usual form.
Matthew 21:7. For the first ἐπάνω αὐτῶν, Lachm. and Tisch. 8 read ἐπʼ αὐτῶν, following B L Z א, 69, Or., with which we may class D and codd. of It., which have ἐπʼ αὐτόν. The transcriber would be apt mechanically to anticipate the subsequent ἐπάνω.
ἐπεκάθισεν (Elz.: ἐπεκάθισαν) is supported by decisive evidence (adopted by Matth. Griesb. Fritzsche, Scholz, Lachm. Tisch.), so that instead of supposing it to be taken from Mark 11:7 (comp. John 12:14), we should rather regard the reading of the Received text as derived from Luke 19:35.
Matthew 21:8. ἐστρώννυον] Tisch. 8 : ἔστρωσαν, following only D א * Or. A repetition of ἔστρωσαν in the earlier part of the verse.
Matthew 21:9. προάγοντες] Lachm. Tisch.: προάγ. αὐτόν, following B C D L א, min. vss. Or. Eus. This αὐτόν, which in itself is not indispensable, was still more apt to be omitted in consequence of Mark 11:9.
Matthew 21:11. Lachm. (B D א, Or.) puts ὁ προφ. before Ἰησοῦς; so also Tisch. 8. But how current was the use of the phrase, “Jesus of Nazareth!”
Matthew 21:12. τοῦ Θεοῦ] deleted by Lachm., following B L א, min. vss. and Fathers. It was omitted as superfluous, and from its not being found in Mark and Luke, also in consequence of its not occurring elsewhere in the New Testament.
Matthew 21:13. ἐποιήσατε] Fritzsche, Lachm. Tisch.: ποιεῖτε, following B L א, 124, Copt. Aeth. Or. Eus. Correctly; ἐποιήσατε is from Luke. Comp. on Mark 11:17.
Matthew 21:19. μηκέτι] Lachm. and Tisch.: οὐ μηκέτι, following, it is true, only B L; but οὐ would readily be omitted, all the more that Mark 11:14 has simply μηκέτι.
Matthew 21:23. ἐλθόντι αὐτῷ] Lachm. Tisch. 8 : ἐλθόντος αὐτοῦ. See on Matthew 8:1.
Matthew 21:25. Ἰωάννου] Lachm. and Tisch.: τὸ Ἰωάννου, which is sufficiently attested by B C Z א, Or.; τό was omitted as superfluous.
παρʼ ἑαυτ.] Lachm.: ἐν ἑαυτ., following B L M** Z, min. Cyr. Gloss in accordance with Matthew 16:7-8.
Matthew 21:28. μου] upon important evidence, is with Fritzsche, Tisch. to be deleted as an interpolation.
Matthew 21:30. ἑτέρῳ] So also Griesb. Scholz, Tisch. The δευτέρῳ (Lachm.) of the Received text is opposed by C* D E F G H K U X Δ Π א, min. vss. and Fathers, and, coming as it does after πρώτω, looks like an exegetical gloss.
Matthew 21:31. πρῶτος] Lachm.: ὕστερος. Maintained Rinck and Schweizer[7] in the Stud. u. Krit. 1839, p. 944. Comp. Ewald also, who, however, suggests ὕστερον, sc μεταμεληθείς. Similarly Buttm. in the Stud. u. Krit. 1860, p. 343 ff. ὕστερος is found in B, while D, vss. (also codd. of It. and the Vulg.) and several Fathers read ἔσχατος. Consequence of the transposition that had taken place in Matthew 21:29-30 (B, min. vss. and Fathers): ὁ δὲ ἀποκρ. εἶπεν· Ἐγὼ, κὐρ., καὶ οὐκ ἀπῆλθεν. Καὶ προσελθ. τῷ ἑτέρῳ εἶπ. ὡς. Ὁ δὲ ἀποκρ. εἶπεν· Οὐ θέλω, ὕστερον δὲ, κ.τ.λ. But this transposition was the result of the ancient interpretation of the two sons as referring to the Jews and the Gentiles.
Matthew 21:32. οὐ] Lachm.: οὐδέ, following B, min. Syrcur and jer. Copt. Aeth. It. Vulg. Hilar. The compound negative, the force of which had not been observed, would be omitted all the more readily that δέ occurs just before.
Matthew 21:33. τις after ἄυθρωπος (in Elz. Matth.) is deleted by Griesb. and more recent editors, in accordance with decisive evidence.
Matthew 21:38. κατάσχωμεν] Lachm. and Tisch.: σχῶμεν, following B D L Z א, min. Or. Cyr. The compound form, for sake of greater precision.
Matthew 21:44. This whole verse is wanting in D, 33, Cant. 21 :Verc. Corb. 1, 2, Or. Eus. (?) Lucif. Cyr. (?); condemned by Griesb., bracketed by Lachm., deleted by Tisch. The external evidence is not sufficient to warrant deletion. Had the words been borrowed from Luke 20:18, they would have been inserted after Matthew 21:42, and the first half of the passage would have been in closer agreement with Luke (that is to say, the πᾶς would not have been left out). The omission, again, might well be due to a mistake on the part of the copyist, whose eye might pass at once from αὐτῆς καί to αὐτὸν καί.
Matthew 21:46. ὡς] Lachm. and Tisch.: εἰς, following B L א, 1, 22, Or. ὡς from Matthew 21:26; Matthew 14:5.
[7] Schweizer explains thus: ὁ ὕστερος, SC. ἀπελθών (which Buttm. should not have declared to be erroneous). The answer, he says, is hesitating and reluctant, perhaps intentionally ambiguous. But coming after the question τίς ἐκ τῶν δύο, κ.τ.λ., the simple ὁ ὕστερος can only he taken as equivalent to ὁ δεύτερος, as in Xen. Hell. i. 7. 6, al. Lachm. was of opinion that the answer was intended to be inappropriate (comp. already Jerome), though he ultimately decided in favour of the view that the words λέγουσιν … Ἰησοῦς, which Or. omits, are spurious. See the latter’s Praefat. II. p. v. Tisch., Bleek, and others have correctly upheld the reading of the Received text.
尚無翻譯。
Mt 21:1-9.
基督於 一週的 頭一日 勝利進 耶路撒冷。 ( =
Mr 11:1-11； Lu 19:29-40； Joh 12:12-19).
這一個雄偉場景的註釋——如將會看到的，是所有福音書作者都記載的——請見
Lu 19:29-40。
將近耶路撒冷的時候——他們這時正從耶利哥上來，Matthew 20:29。路程約有十九英里。一路上大部分是曠野，或滿了洞穴、巖石和樹林——正是強盜藏身的合適地方。見Luke 10:30。橄欖山（Olivet）在耶路撒冷東邊。這山與耶路撒冷之間有一道小溪流過，名為汲淪溪（Kidron），或稱居德龍溪（Cedron）。一年炎熱的季節它是乾的，但大雨時節便漲成相當大的水流。見John 18:1註釋。橄欖山因盛產橄欖而得名。它離耶路撒冷約有安息日可走的路程。見Acts 1:12註釋。山的西坡有客西馬尼園，Luke 22:39；Mark 14:32。山的東坡有伯法其和伯大尼兩個村莊。馬可和路加都說，祂臨近這兩個地方。
祂看來先到了伯大尼，在那裡住宿，John 12:1, John 12:9-11，早晨又打發人往鄰近的村子伯法其去。伯大尼是拉撒路——祂曾叫他從死裡復活——居住之地，John 11；是馬大和馬利亞居住之地，也是馬利亞為祂安葬的日子用香膏膏祂的地方，John 12:1-7。橄欖山長約一英里，高約七百英尺，俯瞰耶路撒冷，從山頂幾乎可以望見城的每一部分。這山由三個峰頂組成。「橄欖」是我們眾人所熟知的商品果實。橄欖樹六月開花，開的是白花。果實細小，初為綠色，繼而轉白，熟透時變為黑色。果中包著一個硬核，核內藏著種子。「野橄欖」也很常見，與別的分別只在體形較小。從耶路撒冷到伯大尼有兩條路：一條繞過橄欖山的南端，另一條越過山頂。後一條短得多，卻更難走；救主所走的，大概就是這條路。
耶穌基督的死與復活，是救恩之門轉動的兩大樞紐。祂來到世上的目的，就是要捨命作贖價；這是祂不久前才說過的，Mt 20:28。因此，所有福音書作者對祂受苦以至於死、並復活的事蹟，都比祂生平其他部分記載得更為詳盡；這位福音書作者如今也加緊記述這一切。因為被稱為受難週的記載，正是從本章開始的。祂曾不止一次對門徒說：看哪，我們上耶路撒冷去，在那裏人子必被交出。祂在路上行了許多善工，如今終於來到耶路撒冷；在此我們看到：I. 祂在受難週第一日榮耀地進入耶路撒冷，Mt 21:1-11。II. 祂在那裏施行權柄，潔淨聖殿，趕出其中做買賣的人，Mt 21:12-16。III. 不結果的無花果樹，以及祂因此與門徒的談論，Mt 21:17-22。IV. 祂引用約翰的洗禮來為自己的權柄辯護，Mt 21:23-27。V. 祂以兩個兒子的比喻，指出祭司長和長老的不信與頑梗的羞恥，以及稅吏的悔改，Mt 21:29-32。VI. 祂以葡萄園租給忘恩園戶的比喻，宣告猶太教會因不結果子而將受的審判，Mt 21:33-46。