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
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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
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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
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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
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
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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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本章的主要內容已在 Matthew 24 中有充分的解釋。
Jesus predicts the destruction of the temple, Mark 13:1, Mark 13:2. His disciples inquire when this shall be, and what previous sign there shall be of this calamity, Mark 13:3, Mark 13:4; which questions he answers very solemnly and minutely, vv. 5-27; illustrates the whole by a parable, Mark 13:28, Mark 13:29; asserts the absolute certainty of the events, Mark 13:30, Mark 13:31; shows that the precise minute cannot be known by man, Mark 13:32; and inculcates the necessity of watchfulness and prayer, Mark 13:33-37.
CHAPTER 13.
THE APOCALYPTIC DISCOURSE.
This is the solitary instance in which the second evangelist has given at length a discourse of Jesus. The fulness with which the apocalyptic discourse is recorded is all the more striking, when contrasted with the very meagre reproduction of the anti-pharisaic discourse (Mark 12:38-40). The exception made in its favour was doubtless due to Mk.’s estimate of its interest and value for his first readers. Perhaps he was influenced in part by the fascinations of prediction. The real interest of the discourse and the key to its interpretation are to be found, as pointed out in the notes on the corresponding chapter in Mt., in its ethical aim—“to forewarn and forearm the representatives of a new faith, so that they might not lose their heads or their hearts in an evil perplexing time”: notes on Mt. For a full exposition of the discourse in the light of this aim readers are referred to these notes.
CHAPTER 13
Mark 13:2. ἈΠΟΚΡΙΘΕΊς] IS, WITH TISCH., TO BE DELETED, AS AT Mark 11:33, FOLLOWING B L א, MIN. VSS.
Mark 13:2. ὯΔΕ IS ADOPTED BEFORE ΛΊΘΟς BY GRIESB. FRITZSCHE, SCHOLZ, LACHM., IN ACCORDANCE DOUBTLESS WITH B D G L U Δ א, MIN. VSS., BUT IT IS AN ADDITION FROM Matthew 24:2. IT IS GENUINE IN MATTHEW ALONE, WHERE, MOREOVER, IT IS NOT WANTING IN ANY OF THE CODICES.
Mark 13:4. ΕἸΠΈ] B D L א, MIN. HAVE ΕἸΠΌΝ. SO FRITZSCHE, LACHM. TISCH. THIS RARER FORM IS TO BE ADOPTED IN ACCORDANCE WITH SO CONSIDERABLE TESTIMONY; ΕἸΠΈ IS FROM MATTHEW.
WITH TISCH., FOLLOWING B L א, WE MUST WRITE ΤΑῦΤΑ ΣΥΝΤΕΛ. ΠΆΝΤΑ; DIFFERENT ATTEMPTS TO RECTIFY THE ORDER PRODUCED THE VARIATIONS.
Mark 13:8. BEFORE THE SECOND ἜΣΟΝΤΑΙ WE MUST, WITH TISCH., DELETE ΚΑΊ, IN ACCORDANCE WITH B L א**.
ΚΑῚ ΤΑΡΑΧΑΊ] SUSPECTED BY GRIESB., STRUCK OUT BY LACHM. AND TISCH., IN ACCORDANCE WITH B D L א, COPT. AETH. ERP. VULG. IT. VICT. BUT WHEREFORE AND WHENCE WAS IT TO HAVE BEEN INTRODUCED? ON THE OTHER HAND, IT WAS VERY EASILY LOST IN THE FOLLOWING ἈΡΧΑΊ.
Mark 13:9. ἈΡΧΑΊ] B D K L U Δ א, MIN. VSS. VULG. IT. ALSO HAVE ἈΡΧΉ, WHICH IS COMMENDED BY GRIESB., ADOPTED BY FRITZSCHE, SCHOLZ, LACHM. TISCH.; FROM Matthew 24:8.
Mark 13:11. INSTEAD OF ἌΓΩΣΙΝ ELZ. HAS ἈΓΆΓΩΣΙΝ, IN OPPOSITION TO DECISIVE EVIDENCE.
ΜΗΔῈ ΜΕΛΕΤᾶΤΕ] IS WANTING IN B D L א, MIN. COPT. AETH. AR. P. ERP. VULG. IT. VIGIL. CONDEMNED BY GRIESB., BRACKETED BY LACHM., DELETED BY TISCH. BUT THE HOMOIOTELEUTON THE MORE EASILY OCCASIONED THE OMISSION OF THE WORDS, SINCE THEY FOLLOW IMMEDIATELY AFTER ΤΊ ΛΑΛΉΣΗΤΕ. Luke 21:14, MOREOVER, TESTIFIES IN FAVOUR OF THEIR GENUINENESS.
Mark 13:14. AFTER ἘΡΗΜΏΣΕΩς ELZ. SCHOLZ, FRITZSCHE (LACHM. IN BRACKETS) HAVE: ΤῸ ῬΗΘῈΝ ὙΠῸ ΔΑΝΙῊΛ ΤΟῦ ΠΡΟΦΉΤΟΥ, WHICH WORDS ARE NOT FOUND IN B D L א, COPT. ARM. IT. VULG. SAX. AUG. THEY ARE FROM MATTHEW.
ἘΣΤΏς] LACHM. HAS ἙΣΤΗΚΌς, FOLLOWING D 28; TISCH. HAS ἙΣΤΗΚΌΤΑ, FOLLOWING B L א. FRITZSCHE: ἙΣΤΌς, ACCORDING TO A E F G H V Δ, MIN. UNDER THESE CIRCUMSTANCES THE RECEPTA HAS PREPONDERANT EVIDENCE AGAINST IT; IT IS FROM Matthew 24:15. OF THE OTHER READINGS ἙΣΤΗΚΌς IS TO BE ADOPTED, BECAUSE B L א ALSO TESTIFY IN ITS FAVOUR BY ἙΣΤΗΚΌΤΑ;[153] WHILE ἙΣΤΌς LIKEWISE BETRAYS ITS ORIGIN FROM MATTHEW (VAR.; SEE THE CRITICAL REMARKS ON Matthew 24:15).
Mark 13:16. ὪΝ] IS WANTING IN B D L Δ ְ, MIN. LACHM. TISCH. BUT HOW EASILY IT DROPT OUT AFTER ἈΓΡΟΝ! THE MORE EASILY, BECAUSE ὪΝ STOOD ALSO IN Mark 13:15.
Mark 13:18. Ἡ ΦΥΓῊ ὙΜῶΝ] IS WANTING IN B D L Δ ְ * MIN. ARM. VULG. IT., AND IN OTHER WITNESSES IS REPRESENTED BY ΤΑῦΤΑ. CONDEMNED BY GRIESB. AND RINCK, DELETED BY FRITZSCHE, LACHM. TISCH. RIGHTLY SO; IT IS FROM Matthew 24:20, FROM WHICH PLACE ALSO CODD. AND VSS. HAVE AFTER ΧΕΙΜῶΝΟς ADDED: ΜΗΔῈ ΣΑΒΒΆΤῼ, OR ΜΗΔῈ ΣΑΒΒΆΤΟΥ, OR Ἢ ΣΑΒΒΆΤΟΥ, AND THE LIKE.
Mark 13:19. Ἧς] LACHM. TISCH. HAVE ἭΝ, FOLLOWING B C* L ְ, 28. A CORRECTION. THE OMISSION OF Ἧς ἜΚΤ. Ὁ ΘΕΌς IN D 27, ARM. CODD. IT. IS EXPLAINED BY THE SUPERFLUOUSNESS OF THE WORDS.
Mark 13:21. THE OMISSION OF Ἤ, WHICH GRIESB., FOLLOWING MILL, COMMENDED, AND FRITZSCHE AND TISCH. HAVE CARRIED OUT, IS TOO WEAKLY ATTESTED. IN ITSELF IT MIGHT AS WELL HAVE BEEN ADDED FROM MATTHEW AS OMITTED IN ACCORDANCE WITH LUKE.
INSTEAD OF ΠΙΣΤΕΎΕΤΕ ELZ. HAS ΠΙΣΤΕΎΣΗΤΕ, IN OPPOSITION TO PREPONDERANT EVIDENCE; IT IS FROM Matthew 24:23.
Mark 13:22. ALTHOUGH ONLY ON THE EVIDENCE OF D, MIN. CODD. IT., ΨΕΥΔΌΧΡΙΣΤΟΙ ΚΑΊ IS TO BE DELETED, AND ΠΟΙΉΣΟΥΣΙΝ IS TO BE WRITTEN INSTEAD OF ΔΏΣΟΥΣΙ. MOREOVER (WITH TISCH.), ΚΑΊ IS TO BE OMITTED BEFORE ΤΟῪς ἘΚΛ. (B D ְ). THE RECEPTA IS A FILLING UP FROM MATTHEW.
Mark 13:23. ἸΔΟῦ] IS WANTING IN B L 28, COPT AETH. VERC. BRACKETED BY LACHM., DELETED BY TISCH. AN ADDITION FROM MATTHEW.
Mark 13:25. ΤΟῦ ΟὐΡΑΝΟῦ ἜΣΟΝΤΑΙ] A B C ְ, MIN. VSS. HAVE ἜΣΟΝΤΑΙ ἘΚ ΤΟῦ ΟὐΡΑΝΟῦ. SO FRITZSCHE, LACHM. TISCH. INSTEAD OF ἘΚΠΊΠΤ. B C D L ְ, MIN. CODD. IT. HAVE ΠΊΠΤΟΝΤΕς (SO FRITZSCHE, LACHM. TISCH.). THUS THE MOST IMPORTANT CODICES ARE AGAINST THE RECEPTA (D HAS ΟἹ ἘΚ ΤΟῦ ΟὐΡΑΝΟῦ ἜΣΟΝΤΑΙ ΠΊΠΤΟΝΤΕς), IN PLACE OF WHICH THE BEST ATTESTED OF THESE READINGS ARE TO BE ADOPTED. INTERNAL GROUNDS ARE WANTING; BUT IF IT HAD BEEN ALTERED FROM MATTHEW, ἈΠΌ WOULD HAVE BEEN FOUND INSTEAD OF ἘΚ.
Mark 13:27. ΑὐΤΟῦ] AFTER ἈΓΓΈΛ. IS WANTING IN B D L, COPT. CANT. VERC. VIND. CORB. BRACKETED BY LACHM., DELETED BY TISCH.; IT IS FROM MATTHEW.
Mark 13:28. THE VERBAL ORDER ἬΔΗ Ὁ ΚΛΆΔΟς ΑὐΤῆς (FRITZSCHE, LACHM.) HAS PREPONDERATING EVIDENCE, BUT IT IS FROM MATTHEW. THE MANIFOLD TRANSPOSITIONS IN THE CODICES WOULD HAVE NO MOTIVE, IF THE READING OF LACHM. HAD BEEN THE ORIGINAL, AS IN THE CASE OF MATTHEW NO VARIATION IS FOUND.
ΓΙΝΏΣΚΕΤΕ] A B** D L Δ, MIN. HAVE ΓΙΝΏΣΚΕΤΑΙ, WHICH IS APPROVED BY SCHULZ AND ADOPTED BY FRITZSCHE AND TISCH. THE RECEPTA IS FROM THE PARALLELS.
Mark 13:31. INSTEAD OF ΠΑΡΕΛΕΎΣΕΤΑΙ, ELZ. LACHM. TISCH. HAVE ΠΑΡΕΛΕΎΣΟΝΤΑΙ. THE PLURAL (B D K U Γ ְ) IS TO BE MAINTAINED HERE AND AT Luke 21:33; THE REMEMBRANCE OF THE WELL-KNOWN SAYING FROM MATTH. SUGGESTED ΠΑΡΕΛΕΎΣΕΤΑΙ IN THE SINGULAR. MOREOVER, IT TELLS IN FAVOUR OF THE PLURAL, THAT B L ְ, MIN. (TISCH.) HAVE ΠΑΡΕΛΕΎΣΟΝΤΑΙ AGAIN AFTERWARDS INSTEAD OF ΠΑΡΈΛΘΩΣΙ, ALTHOUGH THIS IS A MECHANICAL REPETITION.
Mark 13:32. INSTEAD OF Ἤ ELZ. HAS ΚΑΊ, IN OPPOSITION TO DECISIVE EVIDENCE.
Mark 13:33. ΚΑΊ ΠΡΟΣΕΎΧΕΣΘΕ] IS WANTING IN B D 122, CANT. VERC. COLB. TOLET. DELETED BY LACHM. RIGHTLY; AN ADDITION THAT EASILY OCCURRED (COMP. Matthew 24:41 AND THE PARALLELS).
Mark 13:34. ΚΑΊ IS TO BE DELETED BEFORE ἙΚΆΣΤῼ (WITH LACHM. AND TISCH.), IN CONFORMITY WITH B C* D L ְ, MIN. CODD. IT.
Mark 13:37. BETWEEN Ἅ IN ELZ. SCHOLZ, AND Ὅ WHICH GRIESB. HAS APPROVED, AND FRITZSCHE, LACHM. HAVE ADOPTED, THE EVIDENCE IS VERY MUCH DIVIDED. BUT Ὅ IS AN UNNECESSARY EMENDATION, ALTHOUGH IT IS NOW PREFERRED BY TISCH. (B C ְ, ETC.). D, CODD. IT. HAVE ἘΓῺ ΔῈ Λ. ὙΜ. ΓΡΗΓ.
[153] The masculine was introduced by the reference, frequent in the Fathers, to the statue (τὸν ἀνδριάντα) of the conqueror.
尚無翻譯。
可 13:1-37。
基督預言耶路撒冷被毀,並藉此警告人當預備迎接他的再來。(= 太 24:1-51; 路 21:5-36)。
耶穌已把他心中一切要對猶太教權階層說的話都說了,以令人驚駭的坦白揭露他們的本相,並以極其嚴厲的話語宣告神對他們辜負所託、將毀滅臨到全國的審判。他這最後一篇公開講論
(太 23:1-39)
以對耶路撒冷的痛切哀歎和對聖殿的莊嚴告別作結。「耶穌,」馬太
(太 24:1)
說,「出了聖殿,走開了」——從此不再進入它的範圍,也不再公開教訓人。*他的公開傳道工作便以此為終。*當他退出時,如 OLSHAUSEN 所言,神恩典的同在也離開了聖所;聖殿連同其一切禮儀,並整個神權政體,都被交給毀滅。隨後所發生的事,我們這位福音書作者照例以最細緻、最生動的筆觸來描述。
1. 耶穌從殿裏出來的時候,有一個門徒對他說——其他福音書作者較為含糊。「有人談論,」路加
(路 21:5)
說;「門徒到耶穌跟前來,」馬太
(太 24:2)
說。無疑這話是出自一人之口,可能是其他人的代言者。
夫子——即老師。
請看,這是何等的石頭!何等的殿宇!——大概心裏希奇,這樣龐大的建築怎能被拆毀,正如主最後論到它的話中所暗示的。約瑟夫對這奇妙的建築有詳細的記載,提到有四十肘長的石頭[《猶太戰爭史》, 5.5.1.],又說支撐廊子的柱子高二十五肘,每根都是一整塊石頭,而且是雪白的大理石[《猶太戰爭史》, 5.5.2]。圍城時連續六天攻打城牆,也未在它們上面留下任何痕跡[《猶太戰爭史》, 6.4.1]。有些現存的基座和其他工程,可能與第一聖殿同樣古老。
「何等的石頭」——這裏所指的，是用來建造聖殿的石頭，以及聖殿所座落的摩利亞山山坡兩旁牆垣所用的石頭。聖殿以白色大理石建成，石塊的尺寸極其巨大。約瑟夫說，這些石頭有的長五十英尺、寬二十四英尺、厚十六英尺。
我們在此看到我們主耶穌所傳那篇預言性講道的要旨，其中指向耶路撒冷的毀滅，以及萬事的成全；這是他最後幾篇講道之一，而且不是 ad populum——向百姓傳的——而是 ad clerum——向教士傳的；這是一篇私下的講道，只向他四個門徒傳講，他的奧秘只與他們分享。這裏有：一、他預言的緣起——門徒讚嘆聖殿的建築（可十三 1、2），以及他們對聖殿被毀之時間的詢問（可十三 3、4）。二、預言的內容：1. 關於迷惑者的興起（可十三 5、6、21-23）。2. 關於列國的戰爭（可十三 7、8）。3. 關於基督徒的受逼迫（可十三 9-13）。4. 關於耶路撒冷的毀滅（可十三 14-20）。5. 關於世界的末了（可十三 24-27）。三、關於這些事發生之時間的一些概括暗示（可十三 28-32）。四、從這一切引申出的一些實際功課（可十三 33-37）。