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
The prophet reproves Jerusalem, and all her guides and rulers, for their obstinate perseverance in impiety, notwithstanding all the warnings and corrections which they had received from God, Zephaniah 3:1-7. They are encouraged, however, after they shall have been chastised for their idolatry, and cured of it, to look for mercy and restoration, Zephaniah 3:8-13; and exited to hymns of joy at the glorious prospect, Zephaniah 3:14-17. After which the prophet concludes with large promises of favor and prosperity in the days of the Messiah, Zephaniah 3:18-20. We take this extensive view of the concluding verses of this chapter, because an apostle has expressly assured us that in Every prophetical book of the Old Testament Scriptures are confined predictions relative to the Gospel dispensation. See Acts 3:24.
INTRODUCTION TO Zephaniah 3
In this chapter the character of the city of Jerusalem, and its inhabitants in general, is drawn, as it would be, and as it was, in the times of Christ and his apostles, Zephaniah 3:1 and of the principal persons of it in particular, its princes, judges, prophets, and priests, Zephaniah 3:3. The hardness, impenitence, and shamelessness of this people, are exposed and aggravated by the just Lord being among them; who, by his example and doctrine, taught them otherwise; yet they were not amended or made ashamed, Zephaniah 3:5 nor received instruction, nor took warning by the judgments of God on other nations, Zephaniah 3:6 wherefore the followers of God are called upon to wait his time, who would gather many people together, and destroy the whole land of Judea, Zephaniah 3:8 at which time he would send his Gospel among the Gentiles, who should thereby be brought to the true worship and service of God, Zephaniah 3:9 though there should be a remnant among the Jews, according to the election of grace, that should be saved from that general calamity, Zephaniah 3:11 and the spiritual Israel are encouraged with promises of better times, when the Jews in general should be converted and gathered into the church of God, have the presence and protection of God with them, and deliverance from all their enemies, and be a praise among all people of the earth, Zephaniah 3:14.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Zep 3:1-20.
ゼパ 3:1-20.
他の民に対する刑罰によっても改められなかったエルサレムに対する責めの再開。エルサレムが懲らしめを受けた後、ヤハウェは彼女の敵に対して彼女のために介入される。ヤハウェ礼拝はエルサレムに始まってすべての地で栄え、ヤハウェはご自身の民の真中におられて、彼らを全地において称賛されるものとされる。
1. 汚れている——マウラー（Maurer）は異なる語根から「反逆的な」「強情な」と訳す。しかし続く語「汚された」は、外面の儀式的な清さにもかかわらず、内面的な道徳的汚れを指す方が適切である[カルヴァン（Calvin）]。グロティウス（Grotius）は、このヘブル語は節操を売った女に用いられると言う。ヘブル語のMoreahには、神殿が建てられた山の名モリヤと言葉遊びがある。彼らが参与すると公言したモリヤの聖なる礼拝と、彼らの汚れとのあからさまな対比を暗示する。
しいたげる——すなわち貧しい者、弱い者、やもめ、みなしご、寄留の民をしいたげる（
エレ 22:3）。
The "woe," having gone round the pagan nations, again circles round where it began, the "Jerusalem that killed the prophets and stoned those that were sent unto her" Matthew 23:37. Woe upon her, and joy to the holy Jerusalem, the "new Jerusalem Revelation 3:12; Revelation 21:10, the Jerusalem which is from above, the mother of us all," close this prophecy; both in figure; destruction of her and the whole earth, in time, the emblem of the eternal death; and the love of God, the foretaste of endless joy in Him.
Woe - "Rebellious and polluted;" "thou oppressive city!" . The address is the more abrupt, and bursts more upon her, since the prophet does not name her. He uses as her proper name, not her own name, city of peace," but "rebellious," "polluted;" then he sums up in one, thou "oppressive city."
Jerusalem's sin is threefold, actively rebelling against God; then, inwardly defiled by sin; then cruel to man. So then, toward God, in herself, toward man, she is wholly turned to evil, not in passing acts, but in her abiding state:
(1) rebellious
(2) defiled
(3) oppressive
She is known only by what she has become, and what has been done for her in vain. She is rebellious, and so had had the law; defiled, and so had been cleansed; and therefore her state is the more hopeless.
Wo to her that is filthy - This is a denunciation of Divine judgment against Jerusalem.
Woe to her that is filthy, and polluted,.... Meaning the city of Jerusalem, and its inhabitants; not as before the Babylonish captivity, but after their return from it, under the second temple, as Abarbinel owns; and even as in the times before and at the coming of Christ, and the preaching of his apostles among them; as the whole series of the prophecy, and the connection of the several parts of it, show; and there are such plain intimations of the conversion of the Gentiles, and of such a happy state of the Jews, in which they shall see evil no more, as can agree with no other times than the times of the Gospel, both the beginning and latter part of them. The character of this city, and its inhabitants, is, that it was "filthy", and polluted with murders, adulteries, oppression, rapine, and other sins: our Lord often calls them a wicked and an adulterous generation; and yet they pretended to great purity of life and manners; and they were pure in their own eyes, though not washed from their filthiness; they took much pains to make clean the outside of the cup, but within were full of impurity, Matthew 23:25. In the margin it is, "woe to her that is gluttonous". The word is used for the craw or crop of a fowl, Leviticus 1:16 hence some render it (t) "woe to the craw"; to the city that is all craw, to which Jerusalem is compared for its devouring the wealth and substance of others. The Scribes and Pharisees in Christ's time are said to devour widows' houses, Matthew 23:14 and this seems to be the sin with which they were defiled, and here charged with. Some think the word signifies one that is publicly, infamous; either made a public example of, or openly exposed, as sometimes filthy harlots are; or rather one "that has made herself infamous" (u); by her sins and vices:
to the oppressing city! that oppressed the poor, the widow, and the fatherless. This may have respect to the inhabitants of Jerusalem stoning the prophets of the Lord sent unto them; to the discouragements they laid the followers of Christ under, by not suffering such to come to hear him that were inclined; threatening to cast them out of their synagogues if they professed him, which passed into a law; and to their killing the Lord of life and glory; and the persecution of his apostles, ministers, and people: see Matthew 23:13. Some render it, "to the city a dove" (w); being like a silly dove without heart, as in Hosea 7:11. R. Azariah (x) thinks Jerusalem is so called because in its works it was like Babylon, which had for its military sign on its standard a dove; See Gill on Jeremiah 25:38, Jeremiah 46:16, Hosea 11:11 but the former sense is best.
(t) "vae ingluviei", Junius & Tremellius, Piscator. (u) "vae huic quae infamatur", L'Empereur Not. in Mosis Kimchii "ad scientiam", p. 174. so Drusius and Tarnovius. (w) , Sept.; "civitas columba", V. L.; so Syr. Ar. Jarchi, and other Jewish interpreters. (x) Meor Enayin, c. 21. fol. 90. 1.
A sharp reproof of Jerusalem for divers sins, Zephaniah 3:1-7. An exhortation to wait for the restoration of Israel Zephaniah 3:8-13; and to rejoice for their salvation by God, Zephaniah 3:14-20.
The prophet showed us Nineveh in ruins for her sins; from this doleful spectacle he brings us to take a prospect of what would come upon Jerusalem, which ere long will be full of woes, because now full of sin.
Filthy; loathsome in her sins, so foul they are, and so abominably acted. A city, that, like an infamous woman, is branded for her impudence in sin. Or, Woe to the great craw! as pointing out the gluttony of Jerusalem literally, and their swallowing the poor who were a prey to the great ones.
Polluted; greatly polluted by this means.
To the oppressing city; or the city foolish and seduced, as a silly dove; so the Hebrew will bear: but our version is to be preferred; it is come to that pass, Jerusalem is a city that doth nothing but oppress, Jeremiah 6:6 Eze 22.
ここで私たちはエルサレムに戻り、再び神が彼女に語られることを聞かなければならない。 I. 彼女の中に満ちていた悪の豊かさゆえに、責めと脅しの形で。そのいくつかの実例が、その悪化をもって示される、Zep 3:1-7。 II. 神がなお彼らのために備えておられたあわれみと恵みの約束の形で。ここには二つの大まかな約束の首がある。 1. 神が彼らの中に栄光ある改革のわざをもたらし、彼らをその罪から清め、ご自身のもとに彼らを帰らせるであろうこと。この種の約束がここに多くある、Zep 3:8-13。 2. 彼らがそのように備えられたのち、神が彼らのために栄光ある救いのわざをもたらすであろうこと、Zep 3:14-20。このように「贖い主はシオンに来られ」、ご自身の道を開くために「ヤコブから不敬虔を取り除かれる」。これらの約束は、福音の時代と福音の恵みの中で完全に成就するものであった。