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
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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
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
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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
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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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On hearing the king's decree to exterminate the Jews, Mordecai mourns, and clothes himself in sackcloth, Esther 4:1, Esther 4:2. The Jews are filled with consternation, Esther 4:3. Esther, perceiving Mordecai in distress at the palace gate, sends her servant Hatach to inquire the reason, Esther 4:4-6. Hatach returns with the information, and also the express desire of Mordecai that she should go instantly to the king, and make supplication in behalf of her people, Esther 4:7-9. Esther excuses herself on the ground that she had not been called by the king for thirty days past; and that the law was such that any one approaching his presence, without express invitation, should be put to death, unless the king should, in peculiar clemency, stretch out to such persons the golden scepter, Esther 4:10-12. Mordecai returns an answer, insisting on her compliance, Esther 4:13, Esther 4:14. She then orders Mordecai to gather all the Jews of Shushan, and fast for her success three days, night and day, and resolves to make the attempt, though at the risk of her life, Esther 4:15-17.
INTRODUCTION TO Esther 4
This chapter relates the mourning of Mordecai, and of the Jews in every province, on account of the edict to destroy them, Esther 4:1, the information Esther had of it, and what passed between her and Mordecai, through Hatach, a chamberlain, by whom he put her upon making a request to the king in their favour, Esther 4:4, to which she at first objected, because of a law in Persia which forbids any to come to the king unless called, Esther 4:9, but being pressed to it by Mordecai, she agreed, and ordered a general fast among the Jews, Esther 4:13.
エス 4:1-14.
モルデカイとユダヤ人たちが悲しむ。
1, 2. モルデカイがこれらのなされたすべての事を知って--ペルシャの君主の命令は撤回できないという性質（ダン 6:15）に頼って、ハマンは王の裁可を得るやすぐにそれを公表した。モルデカイは疑いなく、最初にそれを聞いた者のうちの一人であった。自分自身のためにも、同族のためにも、この驚くべき勅令は言いようのない苦痛であったに違いない。この箇所に記された行為は、東方の習慣にしたがって、最も鋭い悲しみを表すものであった。抑えがたい感情の衝きで宮殿の門に近づいたのは、王の慈悲に切実に、しかし徒らに訴えるためであった。しかし、そのように姿を変えた者には王の御前に近づくことは不可能であった。「荒布を着た者はだれも王の門にはいってはならなかった」からである。それでも彼は、この恐るべき陰謀の報をエステル王妃に伝える方法を見出した。
Mordecai rent his clothes - He gave every demonstration of the most poignant and oppressive grief. Nor did he hide this from the city; and the Greek says that he uttered these words aloud: Αιρεται εθνος μηδεν ηδικηκος, A people are going to be destroyed, who have done no evil!
When Mordecai perceived all that was done,.... By the king, at the instigation of Haman, against the Jews; which he came to the knowledge of, either by some of the conflicts or by common fame, or on the sight of the edicts which were published in Shushan; though the Jews think it was made known to him in a supernatural way, either by Elijah, as the former Targum (x), or by the Holy Ghost, as the latter:
Mordecai rent his clothes: both behind and before, according to the same Targum; and this was a custom used in mourning, not only with the Jews, but with the Persians also, as Herodotus (y) relates:
and put on sackcloth with ashes; upon his head, as the former Targum; which was usual in mourning, even both; Job 2:12
and went out into the midst of the city; not Elam the province, as Aben Ezra, but the city Shushan:
and cried with a loud and bitter cry; that all the Jews in the city might be alarmed by it, and inquire the reason of it, and be affected with it; and a clamorous mournful noise was used among the Persians, as well as others, on sad occasions (z).
(x) So Midrash Esther, fol. 94. 1.((y) Thalia, sive, l. 3. c. ----. Urania, sive, l. 8. c. 99. (z) Calliope, sive, l. 9. c. 24.
The great mourning of Mordecai and the Jews, Esther 4:1-3. He showeth Esther the cause of it, and adviseth her to petition the king for her people, Esther 4:4-9. She, excusing herself, is threatened by Mordecai, Esther 4:10-14. She appoints a general fast, and resolves to go in to the king, Esther 4:15-17.
Partly, to express his deep sense of the mischief coming upon his people; partly, to move the pity of others to do what they could to prevent it; and partly, that by this means it might come to the queen’s ear.
Verse 1. - Mordecai rent his clothes. Compare Ezra 9:3, 5 with the comment. The meaning of the act was well understood by the Persians. Put on sackcloth with ashes. So Daniel (Daniel 9:3), and the king of Nineveh (Jonah 3:6). Either act by itself was a sign of deep grief; both combined betokened the deepest grief possible. And went out into the midst of the city. The palace was not to be saddened by private griefs (see the next verse). Mordecai, therefore, having assumed the outward signs of extreme sorrow, quitted the palace, and entered the streets of the town. There, overcome by his feelings, he vented them, as Asiatics are wont to do, in loud and piercing cries (comp. Nehemiah 5:1).
私たちは神のイサクが祭壇に縛られ、いけにえとして捧げられる準備ができ、敵たちがその展望に酔いしれている状態で前章を離れた。しかし、ここで事態は救いに向けて動き始め、正しい端から始められる。 I. ユダヤ人の友人たちがその危険を心に留め、嘆き悲しむ（Es 4:1-4）。II. これを防ぐため、モルデカイとエステルの間で方策が協議される。1. エステルが事態を尋ね、詳細な説明を受ける（Es 4:5-7）。2. モルデカイは彼女に、王に執り成して勅令を撤回させるよう促す（Es 4:8,9）。III. エステルは呼ばれずに王に近づく危険を異議として提起する（Es 4:10-12）。IV. モルデカイは彼女に危険を冒すよう強く勧める（Es 4:13,14）。V. エステルは三日間の宗教的断食の後、そうすると約束する（Es 4:15-17）。そして彼女が上手くいくことを見るであろう。