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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知恵の喜びと利点
¹ これもユダの王ヒゼキヤの人々が筆写したソロモンの箴言である。
この節は、ソロモンの箴言の後半集の表題である。彼は「多くの箴言を尋ね求め、これを整えた」、それによって「民に知識を教え続ける」ためである（伝道の書12:9）。一観せよ。一、箴言はソロモンのもの。彼は教会の用のために、これらの賢く重い文を伝えるために神的霊感を受けた。私たちは多くを持ってきたが、まだまだある。しかしこの点において、キリストはソロモンよりも偉大である。なぜなら、もし私たちが教訓的な、キリストが語り、行ったすべてを記録として持っていたなら、「書かれるであろう書物を、世界もそのままには入らないであろう」（ヨハネの福音書21:25）。二、出版者はヒゼキヤのしもべたちであった。彼らはおそらく、彼のしもべとして、「律法と戒めのうちに」彼が行った他の良いわざのうちに（歴代誌第二31:21）、教会にこの良い奉仕をするよう彼によって任じられた。彼がこのわざに預言者たち、すなわち彼の時代に生きたイザヤ、ホセア、ミカを用いたか、預言者の学校で訓練されたある者たちを用いたか、神聖な事について彼が指示を与えた一部の祭司やレビ人を用いたか（歴代誌第二29:4）、あるいは（ユダヤ人が考えるように）彼の「しもべ」とより適切に呼ばれた君主や国務大臣を用いたかは定かではない。もしそのわざがエリアキム、ヨア、シェブナによってなされたのなら、それは彼らの品性を損なうものではなかった。彼らはソロモン治世の記録からこれらの箴言を筆写し、本書の前の版への付録として出版した。他者の、おそらく長いあいだ暗やみに隠されていたわざを出版することは、教会に非常に良い奉仕となり得る。ある人々は、彼らがソロモンが語った3000の箴言（列王記第一4:32）からこれらを選び出し、物理的なもの、自然哲学に関するものを除き、神聖で道徳的なものだけを保存したと考える。そしてこの集めにおいて、王とその行政に関する観察が特別に考慮されたとある人々は観察する。
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 25:1-28.
Pr 25:1-28.
1. これらの箴言の性質は標題を裏づける（序論 を参照）。
また――本書の前の部分を指す。
書き写した――文字通り、「移した」。すなわち、何か別の書からこの書へ。記憶から書いたのではない。
新しい区分である。
「書き写した」―― 口伝の伝承を書き物に移すという意味である。
These are also proverbs of Solomon - In my old MS. Bible, this verse concludes the preceding chapter. It seems that the remaining part of this book contains proverbs which had been collected by the order of King Hezekiah, and were added to the preceding book as a sort of supplement, having been collected from traditionary sayings of Solomon. And as the men of Hezekiah may mean Isaiah, Shebna, and other insptred men, who lived in that time, we may consider them as of equal authority with the rest, else such men could not have united them to the sacred book. The chronological notes in the margin of this and the five following chapters denote the time when the proverbs contained in them were collected together in the reign of Hezekiah, about two hundred and seventy years after the death of Solomon.
These are are also proverbs of Solomon,.... These that follow to the end of the book, as well as those which go before. Here begins a "third", some say a "fourth" part of this book. The Targum and Syriac version read,
"these are also the deep proverbs of Solomon;''
and the Arabic version adds,
"the exposition of which is difficult;''
which the men Hezekiah king of Judah copied out; out of the writings of Solomon; out of his three thousand proverbs, it, nay be; or out of the public records, which contained an account of his words and deeds. Who these men were is not certain; perhaps his ministers of state, Eliakim, Sheban, and Joah; or the prophets of his time, Isaiah, Micah, and Hosea: the Targum and Syriac version call them his "friends". Whoever they were, no doubt they were employed by Hezekiah; and which is recorded to his honour, that he was so careful to preserve such useful sayings, and annex them to those that were already collected and put together as above. This verse, it is likely, was written by one of the copiers. The proverbs begin in Proverbs 25:2.
PROVERBS Chapters 25
Observations about kings, Proverbs 25:1-7. A caution against contentions, Proverbs 25:8; against revealing of secrets, Proverbs 25:9. The reason of this caution, Proverbs 25:10; with divers other rules, Proverbs 25:11-28.
These, which are contained in this and the following chapters.
The men of Hezekiah; certain persons appointed by Hezekiah for that work, whether prophets, as Isaiah, Hosea, or Micah, who lived in his days, or some others, it is neither evident nor material. Most of them are political precepts, and such as in a special manner concerned Hezekiah and other princes to know, for the conduct of their house and kingdom.
Copied out; either out of other books or writings of Solomon, concerning natural or civil things, of which we read 1 Kings 4:32; or out of the historical records which were then extant concerning Solomon’s speeches and actions in the history of the kings of Judah, which is oft mentioned in Holy Scripture.
Verse 1-ch. 29. - Part VI. SECOND GREAT COLLECTION OF SOLOMONIC PROVERBS, gathered by "the men of Hezekiah," in which wisdom is set forth as the greatest blessing to the king and his subjects. Verse 1. - The superscription: These are also proverbs of Solomon, which the men of Hezekiah King of Judah copied out. The word "also" implies that a previous collection was known to the compiler of the present book - probably the one which we have in Proverbs 10-22:16, of which nine proverbs are inserted here. But there was still a large number of proverbial sayings attributed to Solomon, and preserved partly by oral tradition and partly in writing, which it was advisable to collect and secure before they were lost. The zeal of Hezekiah took this in hand. He was not, as far as we know, an author himself, but he evidently felt a warm interest in literature, and "the men of Hezekiah," not mentioned elsewhere, must have been his counsellors and scholars, to whom was entrusted the duty of gathering together into a volume the scattered sayings of the wise king. Among those contemporaries, doubtless, Isaiah was eminent, and it is not improbable that Shebna the scribe and Josh the chronicler were members of the learned fraternity (2 Kings 18:18). The verb rightly translated "copied out" (athak) means, properly, "to remove," "to transfer" from one place to another (transtulerunt, Vulgate); hence it signifies here to copy into a book words taken from other writings or people's mouths. The sayings thus collected, whether truly Solomon's or not, were extant under his name, and were regarded as worthy of his reputation for wisdom. The title is given in the Septuagint, thus: Αῦται αἱ παιδεῖαι Σαλωμῶντος αἱ ἀδιάκριτοι α}ς ἐξεγραψαντο οἱ φίλοι Ἐζεκίου τοῦ βασιλέως τῆς Ἰουδαίας. What is meant by ἀδιάκριτοι is uncertain. It has been translated "impossible to distinguish," equivalent to "miscellaneous;" "beyond doubt," equivalent to "genuine," "hard to interpret," as in Polyb., 15:12, 9. St. James (James 3:17) applies the term to wisdom, but the interpreters there are not agreed as to the meaning, it being rendered "without partiality," "without variance," "without doubtfulness," etc. It seems best to take the word as used by the LXX. to signify "mixed," or "miscellaneous."
A new series of Solomon's proverbs. God's glory in mysteries. Observations concerning kings. Avoid contentions. Opportune speech. The faithful ambassador. Delicacies to be sparingly used. Avoid familiarity. Amusements not grateful to a distressed mind. Do good to your enemies. The misery of dwelling with a scold. The necessity of moderation and self-government.