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
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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
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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
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
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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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Job is weary of life, and expostulates with God, Job 10:1-6. He appeals to God for his innocence; and pleads on the weakness of his frame, and the manner of his formation, Job 10:7-13. Complains of his sufferings, and prays for respite, Job 10:14-20. Describes the state of the dead, Job 10:21, Job 10:22.
INTRODUCTION TO Job 10
Job here declares the greatness of his afflictions, which made him weary of his life, and could not help complaining; entreats the Lord not to condemn him but show him the reason of his thus dealing with him, Job 10:1; and expostulates with him about it, and suggests as if it was severe, and not easily reconciled to his perfections, when he knew he was not a wicked man, Job 10:3; he puts him in mind of his formation and preservation of him, and after all destroyed him, Job 10:8; and represents his case as very distressed; whether he was wicked or righteous it mattered not, his afflictions were increasing upon him, Job 10:13; and all this he observes, in order to justify his eager desire after death, which he renews, Job 10:18; and entreats, since his days he had to live were but few, that God would give him some respite before he went into another state, which he describes, Job 10:20.
X.
In this chapter Job reaches the climax of his complaint, which leaves him in the land of thick darkness, where the light is as darkness.
Ch. 10. Job’s new Appeal to God, in the form of an effort to discover what in the Divine Nature it can be that will explain his terrible sufferings
The chapter attaches itself closely to the last words of ch. 9, precisely as ch. 7 to the end of ch. 6. Ch. 9 ended with the expression of the feeling on Job’s part of his own innocence, and at the same time of the feeling that God had determined to hold him guilty. Added to this was the feeling of his helplessness to make his innocence appear against God’s power and majesty. After a slight pause, perhaps, these mixed feelings gather new volume in his mind and he breaks out, perplexed and baffled, my soul is weary of my life. Then commences an appeal unto God in which one supposition after another is hazarded as to what in God’s nature it is that is the secret of Job’s sufferings, each supposition being refuted by being seen to be in contradiction to God’s true nature. The whole thus forms a very impassioned argument with God founded on His own nature.
First, Job appeals to God not to make him guilty by mere arbitrary will, but if He have cause against him to reveal it, Job 10:2. Then with a strong feeling of his own innocence he asks if it be a pleasure to God to oppress and reject the just and smile upon the wicked? Can it be that God finds pleasure in this? Job 10:3. Then he wonders if God have eyes of flesh, subject to illusion and error, so that He mistakes the innocent for the guilty; or if He be short-lived like men and must gratify His vengeance on suspicion lest His victim should escape Him—though in truth none of this could be, for He knew Job’s innocence, and none could deliver from His hand, Job 10:4-7.
Then the mention of His “hands” suggests to Job, and he brings it before God, the strange contradiction in God’s treatment of him—His hands fashioned Him once like a precious vessel and now He reduces him to dust again! Job 10:8.
This contradiction vividly put in Job 10:8 is then enlarged upon. Job recalls God’s remembrance to past times, how He wonderfully began his being in the womb, and with a careful and minute tenderness fashioned all his parts, forming him with a prodigal expenditure of skill; and then when a living man hedged him about with loving kindness and guarded his spirit with constant oversight, Job 10:9-12. The contradiction between this gracious guidance in the past and God’s present treatment of him utterly baffles Job, and he leaps to the desperate conclusion that all that he now suffers had always been designed by God, and that even while expending His greatest skill upon him He had been cherishing this deep purpose of plaguing him. With an elaborate minuteness Job goes over this divine scheme, Job 10:13-17, and as he realizes it to himself in detailing it,
He finally cries out in despair, why God ever gave him life at all, Job 10:18-19? and begs for a little easing of his pain before he goes into the land of darkness, Job 10:20-21; concluding with some terrible touches concerning that gloomy land, where the light is as darkness, Job 10:22.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Job 10:1-22.
Job 10:1-22.
ビルダデに対するヨブの返答（続き）
1. 私の訴えを私自身に委ねる――むしろ、「私は私の訴えを解き放つ」と訳すべきである
(Job 7:11)。
「わたしの魂はわたしのいのちに疲れ果てた」——ヨブ記7:16の注解を比較せよ。ここの欄外注は「または、生きている間に断たれる」となっている。欄外注の意味はシュルテンスの解釈に沿うものである。カルデア訳もこれと似たように訳している。אתגזרת נפשי——わたしの魂は断たれた。しかしより正しい解釈は、われわれの通行訳が示すものであり、その意味は、彼の魂、すなわち彼自身がいのちに倦み疲れていたということである。いのちは彼にとって重い荷であり、彼は死を望んだ。
「わたしはわたしの訴えをわたしにまかせよう」——ノイズは「わたしは自分を訴えにゆだねる」と訳す。グッド博士は「わたしは自分の暗い思いを自分のうちから解き放つ」と訳す。文字どおりの意味は「わたしは訴えを自分の上にそのまま置こう」であり、すなわち、それに道を開き、それを抑えこまない、ということである。ヨブ記7:11を比較せよ。
「わたしは魂の苦々しさのうちに語ろう」——ヨブ記7:11の注解を見よ。
My soul is weary of my life - Here is a proof that נפש nephesh does not signify the animal life, but the soul or immortal mind, as distinguished from חי chai, that animal life; and is a strong proof that Job believed in the distinction between these two principles; was no materialist; but, on the contrary, credited the proper immortality of the soul. This is worthy of observation. See Job 12:10.
I will leave my complaint - I still charge myself with the cause of my own calamities; and shall not charge my Maker foolishly: but I must deplore my wretched and forlorn state.
ヨブ記10章
ヨブはここで自分が混乱に満ちていることを認める（ヨブ記10:15）。そしてそのようにであったゆえに、彼の言葉もまたそうであった。彼は何を言うべきかを知らず、おそらく時には自分が何を言っているのかをほとんど知らなかったのである。この章において、 一、彼は自分の置かれた苦境について訴える（ヨブ記10:1-7）。そして自らを造られた神の手の中にあることで自分自身を慰め、それを根拠として恳願する（ヨブ記10:8-13）。 二、彼は再び、神が彼に対して厳しく扱われることについて訴える（ヨブ記10:14-17）。そして死が彼の苦しみに終わりをもたらすであろうことで自分自身を慰める（ヨブ記10:18-22）。