Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 翻訳進捗
- 4,537 / 4,537
- 原文言語
- en
学習資料
聖書注解書
複数のパブリックドメイン注解書と scripture.how の韓国語訳を、書巻と章ごとに閲覧できます。注解書を切り替えながら、訳文だけでなく原文と訳文を並べて読むこともできます。
現在の注解書
すべての注解書
23件の注解書
全項目
307,288
翻訳 81,431 件
ライセンス
出典ごとに表示
出典とライセンス
注解書ごとに原資料、著者、翻訳進捗、ライセンス情報を分けて表示します。scripture.how の韓国語訳・編集物は原文資料とは別に管理されます。
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.
- 翻訳進捗
- 19,831 / 19,831
- 原文言語
- en
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.
- 翻訳進捗
- 22,781 / 22,781
- 原文言語
- en
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.
- 翻訳進捗
- 21,603 / 22,101
- 原文言語
- en
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.
- 翻訳進捗
- 12,528 / 30,759
- 原文言語
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 翻訳進捗
- 144 / 7,385
- 原文言語
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 翻訳進捗
- 0 / 31,092
- 原文言語
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 翻訳進捗
- 0 / 25,592
- 原文言語
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 翻訳進捗
- 0 / 2,044
- 原文言語
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 翻訳進捗
- 0 / 23,497
- 原文言語
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 翻訳進捗
- 0 / 27,176
- 原文言語
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 翻訳進捗
- 0 / 5,763
- 原文言語
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 翻訳進捗
- 0 / 6,935
- 原文言語
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 翻訳進捗
- 0 / 7,010
- 原文言語
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 翻訳進捗
- 0 / 5,340
- 原文言語
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 翻訳進捗
- 0 / 5,643
- 原文言語
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 翻訳進捗
- 0 / 14,675
- 原文言語
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 翻訳進捗
- 0 / 2,290
- 原文言語
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 翻訳進捗
- 0 / 1,144
- 原文言語
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 翻訳進捗
- 7 / 3,477
- 原文言語
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 翻訳進捗
- 0 / 10,808
- 原文言語
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 翻訳進捗
- 0 / 26,397
- 原文言語
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 翻訳進捗
- 0 / 1,011
- 原文言語
- en
Job strongly asserts his innocence; determines to maintain it, and to avoid every evil way, Job 27:1-7. Shows his abhorrence of the hypocrite by describing his infamous character, accumulated miseries, and wretched end, vv. 8-23.
INTRODUCTION TO Job 27
Though Job's friends were become silent, and dropped the controversy with him, he still continued his discourse in this and the four following chapters; in which he asserts his integrity; illustrates and confirms his former sentiments; gives further proof of his knowledge of things, natural and divine; takes notice of his former state of prosperity, and of his present distresses and afflictions, which came upon him, notwithstanding his piety, humanity, and beneficence, and his freedom from the grosser acts of sin, both with respect to God and men, all which he enlarges upon. In this chapter he gives his word and oath for it, that he would never belie himself, and own that he was an hypocrite, when he was not, but would continue to assert his integrity, and the righteousness of his cause, as long as he lived, Job 27:1; for to be an hypocrite, and to attempt to conceal his hypocrisy, would be of no advantage to him, either in life, or in death, Job 27:7; and was this his character and case, upon their principles, he could expect no other than to be a miserable man, as wicked men are, who have their blessings turned into curses, or taken away from them, and they removed out of the world in the most awful and terrible manner, and under manifest tokens of the wrath and displeasure of God, Job 27:11.
Ch. 27. Job protests his innocence
The third speaker, Zophar, fails to come forward; and Job, after a pause, resumes his discourse. This discourse is necessary in order to give this third cycle of speeches the same form as the previous two had. In each case Job in his third speech directly attacks the previous arguments of his opponents. In ch. 22 Eliphaz had made against him plain charges of great wickedness. Job now meets these by a solemn protestation before God of his innocence (ch. Job 27:1-6).
As the chapters are at present arranged Job’s final discourse consists of two parts, one occupying chap. 27–28, and the other ch. 29–31, at the close of which stands the formula, The words of Job are ended. The exposition of ch. 27–28. is beset with difficulty, partly because the line of thought is hard to trace, and partly because the sentiments expressed by Job seem to be in contradiction to the position he has hitherto maintained and which he again resumes in the following chapters. Hence doubts have been entertained by very many writers whether these two chapters ought really to be ascribed to Job, some considering that the discourses in this part of the Book have fallen into disorder and been attributed to the wrong speakers, and others that the main part of the passage ch. 27–28 is an altogether foreign element, which has been introduced into the Book after it left the hand of the original writer. See the Introduction.
Chap. 27 consists of two main parts,
First, Job 27:1-6, a solemn protestation before God by Job of his innocence;
And second, Job 27:7-23, a picture of the condition of the wicked man, in two divisions, (1) his dreary and desolate condition of mind, having no hope in God, when death or afflictions overtake him, Job 27:7-10; and (2) the terrible external destruction that befalls him at the hand of God, Job 27:11-23.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Job 27:1-23.
Job 27:1-23.
今やツォファルの番であった。しかし彼と他の二人が黙り、事実上の敗北を認めたので、休止の後ヨブが続ける。
1. 箇言（かげん）――東方では詩的形式による、知恵の比喩的で格言的な表現、グノーメーに用いられる
(Ps 49:4)。
続けた――語り出した。語りが高められたことを暗示する。
「ヨブは続けて言った」——欄外注は、ヘブル語のままに「語り出すことに加えた」とする。おそらくヨブは、ツォファルが答えるのを待ってしばし停まっていたのであろう。しかし彼が何も言わなかったので、ヨブは今や自らの議論を再開する。
「そのたとえを」——たとえは本来、ある物を別の物と比較すること、あるいは道徳的教訓が引き出される寓話的・比喩的表現を意味する。それは東洋において真理を伝える好まれた方法であり、実際、あらゆる国で見出される。マタイ13:3の注解を見よ。しかし、ヨブがこのような仕方で自らの考えを述べたのではないことは明らかである。ここで「たとえ」と訳された語(משׁל mâshâl)は、しばしばそうであるように、金言的な論述または議論を意味する。この語は聖書において、厳密な意味でのたとえを表すのに用いられ、次いで金言的な言葉、警句、格言、あるいは詩や歌を表すのに用いられる。イザヤ14:4の注解を見よ。ここでウルガタ訳は parabolam、七十人訳は προοιμίῳ prooimiō——「ヨブは序によって語った」——、ルターは fuhr fort——ヨブは続けた——、ノイズは「論述」、グッドは「高雅な議論」と訳す。その意味は、ヨブが自らの論述を続けたということである。しかしこの語には、彼が用いた論述の種類、すなわち金言的・警句的なものであるという点への言及が含まれている。
Continued his parable - After having delivered the preceding discourse, Job appears to have paused to see if any of his friends chose to make any reply; but finding them all silent, he resumed his discourse, which is here called משלו meshalo, his parable, his authoritative weighty discourse; from משל mashal, to exercise rule, authority, dominion, or power - Parkhurst. And it must be granted that in this speech he assumes great boldness, exhibits his own unsullied character, and treats his friends with little ceremony.
Moreover Job continued his parable,.... Having finished his discourse concerning the worlds and ways of God, and the display of his majesty, power, and glory, in them, he pauses awhile, waiting for Zophar, whose turn was next to rise up, and make a reply to him; but neither he, nor any of his friends, reassumed the debate, but kept a profound silence, and chose not to carry on the dispute any further with him; either concluding him to be an obstinate man, not open to conviction, and on whom no impressions could be made, and that it was all lost time and labour to use any argument with him; or else being convicted in their minds that he was in the right, and they in the wrong, though they did not choose to own it; and especially being surprised with what he had last said concerning God and his works, whereby they perceived he had great knowledge of divine things, and could not be the man they had suspected him to be from his afflictions: however, though they are silent, Job was not, "he added to take or lift up his parable" (a), as the words may be rendered; or his oration, as Mr. Broughton, his discourse; which, because it consisted of choice and principal things, which command regard and attention, of wise, grave, serious, and sententious sayings, and some of them such as not easy to be understood, being delivered in similes and figurative expressions, as particularly in the following chapter, it is called his parable; what are called parables being proverbial phrases, dark sayings, allegorical or metaphorical expressions, and the like; and which way of speaking Job is here said to take, "and lift up", which is an eastern phraseology, as appears from Balaam's use of it, Numbers 23:7; and may signify, that he delivered the following oration with great freedom, boldness, and confidence, and with a high tone and loud voice; to all which he might be induced by observing, through the silence of his friends, that he had got the advantage of them, and had carried his point, and had brought them to conviction or confusion, or however to silence, which gave him heart and spirit to proceed on with his oration, which he added to his former discourse:
and said; as follows.
(a) "et addidit assumere suam parabolam", Pagninus, Montanus.
ヨブ記27章
ヨブは時に、友人たちが論争においてこれほど熱心であり、ほとんど彼に一言も発させなかったことを訴えた。「私が語ることを許してください」「ああ、あなたがたが黙ってくれたらと」。しかしその時は、彼らは息切れし、彼に自由に語る余地を残したようである。彼ら自身がヨブの正しいことに納得したか、あるいは彼が間違っていることを納得させることを絶望したかのいずれかであった。それゆえ彼らは武器を捨て、事案を諦めた。ヨブは彼らには強すぎ、彼らに戦場を去ることを強いた。真理は大いなるものであり、勝つであろうから。ヨブが語ったこと（ヨブ記26:1-14）はビルダデの論に対する十分な答えであった。そして今やヨブはしばらく立ち止まり、ツォファルが再び順番を取るかどうかを見た。しかし彼が辞退したので、ヨブ自身が進み、何の妨害も悩みも与えられずに、この問題について語りたいことをすべて語った。 一、彼は自分の誠実と、それを固く保つ決意の厳粛な宣言で始める（ヨブ記27:2-6）。 二、彼は彼らが自分に負わせた偽善に対する彼の恐れを表す（ヨブ記27:7-10）。 三、彼は、悪者たちの長い繁栄にもかかわらずその惨めな終わり、そして彼らに伴い、その家族に伝えられるのろいを示す（ヨブ記27:11-23）。