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
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
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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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Zophar answers Job, and reproves him severely for his attempts to justify himself; charges him with secret iniquity, and contends that God inflicts less punishment on him than his iniquities deserve, Job 11:1-6. Shows the knowledge and perfections of God to be unsearchable, and that none can resist his power, Job 11:7-11. Warns him against vanity of mind, and exhorts him to repentance on the ground that his acceptance with God is still a possible case, and that his latter days may yet become happy and prosperous, Job 11:12-20.
INTRODUCTION TO Job 11
In this chapter Zophar the Naamathite, Job's third friend, attacks him, and the with great acrimony and severity, and with much indecency; he charges him not only with loquacity, and vain babbling, but with lying, and with scoffing at God, and good men, Job 11:1; which he attempts to support by some things Job had said, misrepresented by him, Job 11:4; and wishes that God would take him in hand, and convince him of the wisdom of the divine proceedings with him, and of his lenity and mercy to him, Job 11:5; and then discourses of the unsearchableness of God in his counsels, and conduct; of his sovereignty, and of his power, and of the vanity and folly of men, Job 11:7; and as his friends before him, having insinuated that Job was guilty of some heinous sin, or sins, and especially of hypocrisy, advises him to repentance and reformation, and then it would be well with him; and he should enjoy much comfort, peace, and safety, even to old age, Job 11:13; and concludes it should go ill with the wicked man and the hypocrite, such as he suggests Job was, Job 11:20.
Ch. 11. The Speech of Zophar
In ch. 3. Job did not assert his innocence, but only lamented his fate. And it was possible for Eliphaz tacitly to assume his guilt without alluding to it, and admonish him in regard to his complaints. Even in chaps. 6, 7. Job only threw out here and there a spasmodic affirmation of his innocence, being occupied with other things, and being deterred by his own sense of rectitude from condescending to clear himself. And Bildad could suppose himself entitled to disregard Job’s passing claims to innocence, they were natural but perhaps scarcely seriously meant. But in chaps. 9, 10. Job had denied his guilt with a vehemence which made it impossible not to take his denial into account. Here was a new element introduced into the strife, which the three friends had to reckon with. It was plain that Job seriously believed in his own innocence. But it was equally plain from his afflictions that God regarded him as guilty. This is the state of the question as Zophar feels he has to face it. Naturally he does not range himself on Job’s side. No, Job may be unaware of his sins, but the Divine Omniscience knows them and is bringing them to remembrance. And if God would appear and speak, as Job seems to wish, he too would be made to know them. This is the new application which Zophar makes of the doctrine of the three friends. Job is setting up his knowledge of himself against God’s knowledge of him.
The speech falls into three short sections:—
First, Job 11:2-6, after some preliminary personalities of a more depreciatory kind than those used by Bildad (ch. Job 8:2), Zophar expresses his wish that God would appear and speak with Job, as he had desired (ch. Job 9:34), and reveal to him the depths of the Divine Wisdom or Omniscience, then Job would be made to know his sins.
Second, Job 11:7-12, this thought leads Zophar into a panegyric of the Divine wisdom; and this wisdom it is, which, detecting men’s hidden sin, accounts for the sudden calamities which they suffer.
Finally, Job 11:13-20, from this Zophar passes to an exhortation to Job to put away his evil, with a promise, if he will do so, of great prosperity and unclouded happiness in the time to come.
第一の系列
Job 11:1-20.
ツォファルの第一の演説
Zophar the Naamathite - Of this man and his friends, see Job 2:11. He is the most inveterate of Job's accusers, and generally speaks without feeling or pity. In sour godliness he excelled all the rest. This chapter and the twentieth comprehends all that he said. He was too crooked to speak much in measured verse.
Then answered Zophar the Naamathite,.... The third of Job's friends, that came to visit him; see Gill on Job 2:11; and who perhaps might be the youngest, since his turn was to speak last; and he appears to have less modesty and prudence, and more fire and heat in him; than his other friends; though he might be the more irritated by observing, that their arguments were baffled by Job, and had no manner of effect on him, to cause him to recede from his first sentiments and conduct:
and said; as follows.
Zophar’s reproof: Job’s words too many, and false, even to mockery, in justifying himself, Job 11:1-4. Should God speak, his wisdom, and justice, and all his perfections would appear infinitely greater than what Job conceived of them Job 11:5-10. God knoweth man; seeth wickedness, and considereth it; but man is ignorant and foolish, and in vain pretendeth to wisdom, Job 11:11,12. If Job would prepare his heart, and pray, and put away his sin, he should again lift up his head, and forget his misery, and his last days be brightest; but the wicked shall perish, Job 11:13-20.
No text from Poole on this verse.
ヨブ記11章
哀れなヨブの傷はなお血を流し、その痛みはなお流れて止まない。しかし友人のだれも彼に油を、どんな薬をも持って来ない。三人目のツォファルは、前の二人がしたのと同じだけの酢を彼の傷に注ぐ。 一、彼はヨブに対して、自分を正当化するにおいて高慢で偽りであるとして、非常に重い告発を提示する（ヨブ記11:1-4）。 二、彼は彼を罪に定めるために神に訴え、神が彼を取り扱われること（ヨブ記11:5）、そしてヨブが次のことを悟らされることを求める。