Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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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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- 7 / 3,477
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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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너는 또 그것을 네 손목에 매어 기호로 삼으며,.... 사람이 기억하고자 하는 무엇인가를 잊지 않으려고 표로 자기 손에 무엇을 매어 두는 것과 같다. 다만 유대인들은 이를 문자적으로 이해하여, 이 단락과 그 밖의 것들을 적은 양피지 두루마리를 자기 왼손에 매는 것으로 본다. 요나단 탈굼도 여기서 그 손을 그렇게 해석한다.
네 미간에 붙여 표로 삼을지며. 같은 탈굼은 이를 테필림(Tephilim) 곧 유대인들이 이마와 팔에 두르는 경문 갑으로 해석하며 야르키도 그러하다. 이에 관해서는 Matthew 23:5 에 대한 Gill 의 주석을 보라.
Thou shalt give all diligence, and use all means, to keep them in thy remembrance, as men ofttimes bind something upon their hands, or put it before their eyes, to prevent forgetfulness of a thing which they much desire to remember: compare Proverbs 3:3 6:21 7:3. See Poole "Exodus 13:16".
Verse 8. - The words of God were to be bound for a sign [a memorial or directory] upon thine hand, the instrument of acting, and to be as frontlets [fillets or bands] between thine eyes, the organs of direction in walking or moving, and so on the forehead, the chamber of thought and purpose; and they were to inscribe them on the posts of their houses, and on their gates. The purport of this is that they were constantly and everywhere to have these commandments of the Lord in view and in mind, so as to undeviatingly observe them. It seems, however, to have been a custom widely prevalent among the ancient Eastern peoples to carry about their persons slips of parchment or some other material, on which were written sentences of moral or religious import; and such sentences they were also wont to inscribe on conspicuous places of their dwellings; usages still to be found among the Moslems (see Wilkinson, 'Ancient Egyptians,' 3:364; Lane, 'Modern Egypt,' 1:358; Russell, 'Nat. Hist. of Aleppo;' Thomson, 'Land and the Book,' 1:216), and the latter of which was not altogether unknown among Western nations (cf. Virgil, 'Georg.' lit. 26, etc.), of which traces may still be seen in Switzerland, Germany, and on old houses in both England and Scotland. This custom originated, probably, in a desire to have the sentiments inscribed always in mind; but for the most part these inscriptions came to be regarded as amulets or charms, the presence of which on the person or the house was a safeguard against evil influences, especially such as were supernatural. By the Jews this custom was followed; and they regarded it as authorized by the injunction of Moses in this passage. Taking his words literally, they had their tôtâphoth and their mezuzah, the former of which - the phylacteries of the New Testament - were strips of parchment, on which passages of the Law (Exodus 13:2-10, 11-17; Deuteronomy 6:4-10, 13-22) were written, and these, enclosed in a box, were bound on the forehead and left wrist, and worn at prayers by the worshippers; the latter a slip of parchment, on which were written certain passages of Scripture (vers. 4-9; Deuteronomy 11:13-21), and which, enclosed in a reed or cylinder, was fixed on the right-hand doorpost of every room in the house (see arts. 'Mezuzah' and 'Phylacteries' in Kitto's 'Biblical Cyclopedia,' 3rd edit.).
(8) And thou shalt bind them . . .—From this precept the Jews derive the use of the Tephillin, the portions of the Law which they bind upon the head or arm when about to pray.
- thou shalt bind them for a sign … for frontlets, etc.] See for the exact meanings the notes on Exodus 13:9; Exodus 13:16. As there, so here probably the injunction is to be taken metaphorically and not literally, as the later Jews understood it, though they carried it out not by tattooing, which seems the meaning here, but by writing these words as well as Deuteronomy 11:15-21 and Exodus 13:1-16 on small parchment rolls, enclosing them in metal covers, and wearing them, bound on the arm and brow, at morning prayer. They are called in late Hebrew tephillin and in the N.T. φυλακτἡρια. See E.B. ‘Frontlets.’
Deuteronomy 6:8. Thou shalt bind them for a sign upon thy hand — As at that time there were few written copies of the whole law, and the people had it read to them only at the feast of tabernacles, God seems to have appointed, at least for the present, that some select sentences of the law, that were most weighty and comprehensive, should literally be written upon their gates and walls, or on slips of parchment, to be worn about their wrists, or bound upon their foreheads. The spirit of the command, however, and the chief thing intended, undoubtedly was, that they should give all diligence and use all means to keep God’s laws always in remembrance, as men frequently bind something upon their hands, or put something before their eyes, to prevent forgetfulness of a thing which they much desire to remember.
Ver. 8. Thou shalt bind then, for a sign— The Lord is pleased to take every method most likely to preserve in the minds of the Israelites a conscientious regard to the precepts which he enjoined. He not only commands, that their children be early and diligently instructed in them, but that they should bind them for a sign upon their hands, &c. that is, that they should make them as familiar to them as if they were written upon their arms or foreheads, or upon the posts of their houses, or their gates, ver. 9. Possibly, some part of the command was designed to be understood literally; for it might have been of use to them, when they went in and out of their houses, to read such solemn words as those in the 4th and 5th verses. The Jews, however, have taken the whole literally; for hence they derived their superstitious practice of making their phylacteries, i.e. parchment inscribed with sections of the law, which they bound to the forehead and wrist. We call the practice superstitious, not only because they fancied some peculiar virtue, like a spell, in these phylacteries, or preservatives; but because it is evident to any unprejudiced person, that neither here, nor Exo 13:9 does Moses speak of tying parchments about their wrists, but of riveting the thing in their hearts; for it appears from Isa 49:16 to be a proverbial expression, importing that they should still retain a lively and grateful sense of the divine goodness, and render it as well known and familiar to every succeeding generation, as if they were a perpetual token upon their arms to put them in mind of it. There are similar phrases in all languages; thus Cicero says: Sit inscriptum in fronte uniuscujusque quid de republica sentiat; "Let every citizen have his sentiments of the commonwealth written upon his forehead." Orat. in Catil. I. Calmet, however, not without reason, infers from this passage, that it was customary for people, even in those times, to wear fillets, or the like ornaments, hanging down upon their foreheads. Those in future times, who were desirous to appear more than ordinarily religious, made, with an ostentatious hypocrisy, their phylacteries peculiarly broad. See Mat 23:5 and Calmet's Dictionary on the word phylacteries.
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너는 그것들을 네 손에 매어 표로 삼을지니라 - 이것은 거의 세계 모든 곳에서 지켜진 고대의 일반적 관습을 암시하는 것이 아닌가? 어떤 사람이 중요한 일을 기억하고자 하면서 기억의 일반적 작용에만 맡기기를 두려워할 때, 그는 자기 옷의 어느 부분에 매듭을 묶거나 손이나 손가락에 끈을 매거나, 어떤 물건을 평소와 다른 자리에 눈에 보이게 두어, 기억이 회상하도록 날카롭게 되고 눈이 마음에 영향을 미치게 한다. 우리가 깨닫기에 얼마나 마음이 더딘지를 아시는 하나님께서는 은혜롭게도 우리에게 모든 도움을 사용하게 하시며, 감각적인 것들을 수단으로 삼아 영적인 것들로 올라가게 하신다.
그것들이 경문처럼 될 것이다 - טטפת 토타포트는 신약의 phylacteries와 같은 뜻인 듯하다. 유대인의 복장과 종교에 붙은 이러한 부속물들의 의미와 설명에 대해서는 출 13:9 주석과 마 23:5 주석을 보라. 거기에서 경문이 특별히 설명되어 있다.