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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The whole of this chapter, with the first verse of the next, is a prophecy of those calamities that should be occasioned by the Babylonish invasion and captivity. These calamities are represented as so great and so general, that even royal honors, in such a state, are so far from being desirable, that hardly any can be got to accept them, Isaiah 3:1-7. This visitation is declared to be the consequence of their profanity and guilt; for which the prophet farther reproves and threatens them, Isaiah 3:8-15. Particular amplification of the distress of the delicate and luxurious daughters of Zion; whose deplorable situation is finely contrasted with their former prosperity and ease, Isaiah 3:16-26.
INTRODUCTION TO Isaiah 3
In this chapter the Jews are threatened with various calamities, on account of their sins, which would issue in their entire ruin and destruction. They are threatened with a famine, Isaiah 3:1 with a removal of useful men in church and state, and in common life, Isaiah 3:2 with ignorant and effeminate governors; the consequences of which would be oppression and insolence, Isaiah 3:4 yea, that such would be their state and condition, that men, though naturally ambitious of honour, would refuse to have the government of them, Isaiah 3:6 the reasons of these calamities, and of this ruin and fall of them, are their evil words and actions against the Lord, which were highly provoking to him; and their impudence in sinning like Sodom, which was to their own harm, Isaiah 3:8 yet, in the midst of all this, it is the will of God that the righteous should be told it shall be well with them, with the reason of it; when it shall be ill with the wicked, as a just recompence of reward, Isaiah 3:10 the errors and mistakes of the people are attributed to their childish and effeminate governors, Isaiah 3:12 wherefore the Lord determines to plead their cause, and contend with their elders and rulers, because they had spoiled and devoured the poor, Isaiah 3:13 and particularly the women are threatened, for their pride and luxury, to have their ornaments taken from them, which are particularly mentioned, Isaiah 3:16 and the chapter is concluded with a prophecy, that their mighty men should perish by the sword in war, and the city should be desolate, Isaiah 3:25.
Ch. Isaiah 3:1 to Isaiah 4:1. Judgement on the Rapacity and Luxury of the Upper Classes in Judah
The passage falls into two sections:—
i. Isaiah 3:1-15. A prediction of the impending dissolution of social order, due to the selfishness and tyranny of the ruling classes.
(1) Jehovah is about to remove all the existing pillars of the state, and hand over the land to the miseries of incompetent and capricious government (1–4). A state of anarchy will ensue, which will be felt to be intolerable even by those who have helped to bring it about. A graphic picture is presented of the futile efforts of the people to restore some semblance of authority (5–7).
(2) The reason of this visitation is next stated; the unblushing wickedness which prevails in the land has provoked the “eyes of Jehovah’s glory,” the chief guilt lying at the door of the court and the nobles (8–12). The section closes with a vision of judgment; Jehovah appears in person and sternly calls the authorities of His people to account for their abuse of the trust committed to them (13–15).
ii. Isaiah 3:16 to Isaiah 4:1. The second section, which is perhaps somewhat fragmentary, is devoted to the fashionable women of the capital. It contains:—
(1) A diatribe against the frivolity and extravagance of the ladies of Jerusalem, combined with a threat of the degradation in store for them (16–24).
(2) A picture of the desolation of the city, bereft of her defenders, who have fallen in war (25, 26).
(3) A description of the effect of this disaster on the surviving women, who in the depletion of the male population will scarcely find husbands to take away their reproach (Isaiah 4:1).
Throughout the passage the prophet’s point of view is somewhat different from that occupied in ch. Isaiah 2:6 ff. There it is the religious aspect of the people’s sin that is emphasised: pride, idolatry, and reliance on worldly power; here it is dealt with in its social aspect, as misgovernment, cruelty, luxury, &c. Again, the judgment in ch. 2 is represented as an overpowering physical catastrophe; here it is conceived as a destruction of the invisible bonds of society and a setting loose of the unruly passions of men to prey upon each other. This vivid apprehension of the evils of anarchy is instructive as the earliest indication of the statesmanlike quality of Isaiah’s genius, and his profound sense of the value of good government as the primary condition of national well-being.
1 ff. The collapse of the social fabric is to be brought about by the removal of the classes that contribute to the order and stability of the state. The state of things described might be the effect either of war and captivity (cf. 2 Kings 24:14; Jeremiah 24:1; Jeremiah 29:1) or of a political. revolution. The former view is the more natural, but it should be noted that in ch. Isaiah 9:8 ff. (addressed to North Israel, and nearly contemporary with this) a period of revolutionary anarchy precedes the crowning disaster of the Assyrian invasion.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Isa 3:1-26.
イザ 3:1-26。
1. 見よ。主は——イザ 2:22 の継続。
万軍の主——それゆえ、語られた通りに行うことができる方。
…される——未来の事柄を現在形で表す。その成就が確実であるから。
支え…杖——同一のヘブル語の語。一方は男性形、他方は女性形。これはあらゆる種類の支えを意味するアラビア語の慣用表現である。前の豪華さ
（イザ 2:7）
からの何という変化か。
ネブカデネザルによる包囲、また後にテイトゥス（Titus）による包囲において成就した
（エレ 37:21; 38:9）。
「というのは」− これは前の章の続きである。同じ預言が続いており、これらの章を共に読まなければ、預言者の論法の力は理解されない。Isaiah 2 に付された分析を参照せよ。第二の章の終わり（Isaiah 2:22）で、預言者は、人に信頼を置くことについて同胞たちに警告を与えていた。この章では、彼らがそうすることをやめるべき理由がここに与えられている。すなわち、神が間もなく彼らの王たちと君たちを取り去られるからである。
「主なる」− האדון hā'âdôn。Isaiah 1:24 の注解を参照せよ。
「万軍の主」− Isaiah 1:9 の注解を参照せよ。預言者は、これが「万軍の」ヤハウェによってなされようとしているという事実に、ユダヤ人たちの注意を特に向けている。この称号は、なされようとすることが特別な力と勢いと威厳を含意することを示そうとするときに、彼が神に与えるものである。今なされようとしていたわざが、国民が依拠していた勇士たちの除去であったので、それが特に軍勢の神、すなわち全能者に属する力のわざであることが含意されている。
「取り去られる」− 取り除こうとしておられる、ということである。ヘブライ語では、ここでの語は「分詞」であり、正確な時を示すものではない。しかし、ここでは未来のことを指している。
「エルサレムから…」− Isaiah 1:1 の注を参照せよ。
「支え」− ヘブライ語では、「stay（支え）」と「staff（杖）」と訳されている語は同一であり、前者が男性形、後者が女性形であるという違いがあるだけである。その意味は、神が「あらゆる種類の支え」を、すなわち彼らが頼りとしていた「すべてのもの」を取り去られるということである。ここでの言及は、疑いなく、防衛のために国民がその助言と援けに依っていた君たちと勇士たちに対してなされている。Isaiah 3:2-3 を参照せよ。
「パンの全き支え」− われわれは「パンは生命の杖である」と言うとき、同様の表現を用いる。ヘブライ人はしばしば同じ観念を表した。すなわち、人の中の「心」がパンによって「支えられ、保たれている」と表現したのである（Genesis 18:5（欄注）、Judges 19:5（欄注）、Leviticus 26:26; Psalm 105:16）。
「水の支え」− 神は、Isaiah 2 で述べられた商業によってもたらされた彼らのぜいたくから、彼らを完全な欠乏へと追い落とされる。このことは、この国民の包囲戦や戦争の中でしばしば起こった。また、戦争の結果として生じたききんの中でも起こった。ここでの言及は、おそらくネブカデネザルによるこの国への侵入についてである。その侵入に続いて起こったききんは、Jeremiah 38:21; Jeremiah 38:9; Lamentations 4:4 に描写されている。「乳飲み子の舌は、渇きのために上あごに付く。幼い子どもたちはパンを求めるが、これを彼らに割って与える者はない」。
The stay and the staff "Every stay and support" - Hebrew, "the support masculine, and the support feminine:" that is, every kind of support, whether great or small, strong or weak. "Al Kanitz, wal-kanitzah; the wild beasts, male and female. Proverbially applied both to fishing and hunting: i.e., I seized the prey, great or little, good or bad. From hence, as Schultens observes, is explained Isaiah 3:1, literally, the male and female stay: i.e., the strong and weak, the great and small." - Chappelow, note on Hariri, Assembly 1. Compare Ecclesiastes 2:8.
The Hebrew words משען ומשענה mashen umashenah come from the same root שען shaan, to lean against, to incline, to support; and here, being masculine and feminine, they may signify all things necessary for the support both of man and woman. My old MS. understands the staff and stay as meaning particular persons, and translates the verse thus: - Lo forsoth, the Lordschip Lord of Hoostis schal don awey fro Jerusalem and fro Juda the stalworth and the stronge.
The two following verses, Isaiah 3:2, Isaiah 3:3, are very clearly explained by the sacred historian's account of the event, the captivity of Jehoiachin by Nebuchadnezzar king of Babylon: "And he carried away all Jerusalem, and all the princes, and all the mighty men of valor, even ten thousand captives, and all the craftsmen and smiths; none remained save the poorest sort of the people of the land," 2 Kings 24:14. Which is supplied by our version.
For, behold, the Lord, the Lord of hosts,.... These titles of Jehovah, expressive of power and authority, are used to show that he is able to execute what he threatens to do; and the word "behold" is prefixed, to excite attention to what is about to be said:
doth take away from Jerusalem, and from Judea; the present tense is used for the future, because of the certainty of what would be done to the Jews, both in city and country; for as in the preceding chapter Isaiah 2:1 it is foretold what shall befall the antichristian party among the nations of the world, this is a prophecy of the destruction of the Jews by the Romans; at which time there would be a dreadful famine, signified by the taking away
the stay and the staff, the whole stay of bread, and the whole stay of water; bread and water being the stay and staff of man's life, which support and maintain it; and, in case of disobedience, a famine was threatened this people very early, and in much such terms as here, Leviticus 26:26 and as there was a very sore famine at the siege of Jerusalem by Nebuchadnezzar, Jeremiah 52:6 so there was a very dreadful one when the city was besieged by the Romans, as related by Josephus, and predicted by Christ, Matthew 24:7.
本章で預言者は、彼らの罪のゆえにユダとエルサレムに臨もうとしている荒廃を予告し続けている。それはカルデヤ人によるものと、ローマ人によって彼らの破滅を完成したものの両方であり、また神が彼らと争われるいくつかの根拠も伴っている。神は次のことを脅される。一、彼らから、生活と政府の両方の支えを奪うこと（イザヤ3:1-3）。二、彼らを混乱と無秩序の中に陥らせるままにしておくこと（イザヤ3:4-5-12）。三、彼らに良き支配者の祝福を拒まれること（イザヤ3:6-8）。四、シオンの娘たちからその飾りを剥ぎ取ること（イザヤ3:17-24）。五、戦争の剣によってすべてを荒廃させること（イザヤ3:25-26）。神にこのように彼らを取り扱わせるよう促した罪は次の通りであった。1. 彼らの神への挑戦（イザヤ3:8）。2. 彼らの厚かましさ（イザヤ3:9）。3. 権力の抑圧と暴政への乱用（イザヤ3:12-15）。4. シオンの娘たちの高ぶり（イザヤ3:16）。章の真ん中で、預言者は個々の人々にどのように語りかけるべきかを指示されている。1. 良き人々に対しては、それらの一般的な災いにもかかわらず、彼らには幸いがもたらされることを確証する（イザヤ3:10）。2. 悪しき人々に対しては、神がさばきの中であわれみを覚えられるかもしれないが、それでも彼らには災いが及ぶことを確証する（イザヤ3:11）。ああ、今日の地の国々が、本章が与える責めと警告に耳を傾けてくれることを！