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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So it came to pass, when the king's commandment and decree was heard,.... In the several provinces of his kingdom:
and when many maidens were gathered unto Shushan the palace, to the custody of Hegai; Josephus (o) says, there were gathered to the number of four hundred:
that Esther was brought also unto the king's house, to the custody of Hegai, the keeper of the women: by force, as Aben Ezra and the former Targum, and so the word is sometimes used.
(o) Ibid. (Antiqu. l. 11. c. 6. sect. 2.)
Esther was brought, or taken, and that by force, as that word oft signifies. So great was the power and tyranny of the Persian kings, that they could and did take what persons they liked to their own use.
Verse 8. - His decree. Literally, "his law" - the same word as that which occurs in the phrase "the law of the Medes and Persians, which altereth not" (Daniel 6:8, 12, etc.). Hegai. The "Hege" of ver. 3. Slight differences in the mode of spelling names were common at this period. Esther was brought. Some have rendered, "was forcibly brought;" and in the second Targum on Esther there is a story that Mordecai concealed her to prevent her from becoming an inmate of the royal harem, and that the king's authority was invoked to force him to give her up; but the Hebrew word translated "was brought" does not contain any idea of violence; and the Persian Jews probably saw no disgrace, but rather honour, in one of their nation becoming even a secondary wife to the great king.
- the king’s commandment and his decree] the former substantive referring to his orally expressed order, the latter being the same word as that used for ‘the laws of the Persians and the Medes’ (Esther 1:19).
Hegai] See Esther 2:3.
was taken] The Targum Shçnî says that Esther was hidden by Mordecai, before being removed from his custody by the exercise of the king’s authority.
So it came to pass, when the king’s commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, keeper of the women.
Esther 2:8 So it came to pass, when the king’s commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai, that Esther was brought also unto the king’s house, to the custody of Hegai, keeper of the women.
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The maiden pleased him - He conceived a partiality for her above the rest, probably because of the propriety of her deportment, and her engaging though unassuming manners.
Seven maidens - These were to attend her to the bath, to anoint and adorn her, and be her servants in general.
And the maiden pleased him,.... Not the king, into whose presence she was not yet introduced, but the chamberlain; her beauty and her behaviour recommended her to him, and he concluded within himself that she was the person that of all would be acceptable to the king:
and she obtained kindness of him: had favours shown others had not:
and he speedily gave her things for purification; as oil, spices, &c. that she might be the sooner fitted to be had into the king's presence:
with such things as belonged to her; food and drink from the king's table; the Targum interprets it gifts, as chains and royal apparel:
and seven maidens, which were given her, out of the king's house; to wait upon her the seven days of the week, as the same Targum:
and he preferred her and her maids unto the best place of the house of the women; removed her and them to it, which was the most splendid, had large, airy, and pleasant rooms.
And he brought up Hadassah, that [is], Esther, his uncle’s daughter: for she had neither father nor mother, and the maid [was] fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.
And he brought up — He both nourished and nurtured her in the true religion and admonition of the Lord, Ephesians 6:4 , he was her foster-father and her instructor.
Hadassah — Not the same with Atossa, as Tremellius would have it. Hadassah was the name given her by her parents, and it signifieth a myrtle tree, which loveth to grow in a bottom; whence the Church is compared to it for her lowly mindedness, Zechariah 1:8 . See Trapp on " Zechariah 1:8 "
That is, Esther — This was her Persian name, say some: in heathen histories she is called Amestris (Herod. lib. 7, Sealig.).
His uncle’s daughter — Not his brother’s daughter, as the Vulgate rendereth it, after Josephus and Aben Ezra. She was his first cousin, and this was one reason that moved him to adopt her, viz. the bond of nature.
For she had neither father nor mother — A poor orphan she was; but Christ left her not comfortless, John 14:18 . He had provided and enabled Mordecai, to feed her and raise her; to train her up in the fear of God, and to defend her chastity from the rage of lust; besides that her head was by him destined to a diadem; Esther the captive shall be Esther the queen; Esther, the fatherless and motherless, shall be a nursing mother to the Church; and meanwhile meet with a merciful guardian, Mordecai. Why, then, should we not trust God with ourselves and our children?
And the maid was fair and beautiful — See Trapp on " Esther 2:3 " Gratior est pulchro, … For her beauty she was brought to the king; and not without some respect to this it was that she was raised by Mordecai. This beauty was a privilege of nature; and because of the forcible battery that would be laid to it, God gives her a guarding. Esther was now in the flower of her age, and her beauty was the flower of her virtue, as Chrysippus called it.
Whom Mordecai, when her father and mother were dead — And so she might have been put to seek her bread in desolate places, being left to the wide world, as they say; but the Lord was her rereward, Isaiah 58:8 , he took her up, Psalms 27:10 , as the gathering army or rear guard did the lame, feeble, and sick Israelites, Joshua 6:9 . In the civil law provision is made for orphans, and such as were cast out; some hospitals to entertain them, some liberties to comfort and compensate their troubles. Among us also, besides harbours and hospitals for such, to the great commendation of the founders, very good provision is made by the laws, and many lives thereby preserved. God oft professes himself the pupils’ patron; gives great charge to all not to hurt them, and menaces the Jews for their hardheartedness toward them. Let, therefore, the dying parents of such (though they have as little to leave them as Esther’s had) cast them by faith into God’s everlasting arms, who hath charged his angels with them, and hath promised heaven to them; commanding his best creatures to cater for them, Hosea 2:21-22 .
Took for his own daughter — He hid not his eyes from his own flesh, Isaiah 58:7 , as some unnatural ostrich or sea monster; he made not, as many do, tuition a broker for private gain; he made not instead of a daughter a slave, or spunge, of his pupil; he devoured her not under pretence of devotion; but freely took her for his child, and bred her in the best manner. Now the Jews at this very day account a child’s tutor or monitor worthy of more respect than his father; for he, say they, hath given him only his being, but the other his well-being (Leo. Mod.).
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