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
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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
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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
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The Treasury of David
Charles H. Spurgeon · 1885
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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
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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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Let the royal apparel be brought which the king [useth] to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head:
Let the royal apparel be brought, … — This was very glorious and gorgeous; as is to be seen in Xenophon, Plutarch, Lucian, Dion, Chrysostom, and other good authors. The Persian kings wore on their heads an upright tiara or turban very sumptuous; a diadem also made of white and purple colour. On their bodies a rich purple stole, or robe of state, reaching down to the heels; this Curtius calleth pallam Persicam, a Persian pall, beset with gold and precious stones great store, and the pictures of wild creatures and fowls of the air. Curtius, describing Xerxes’s royal apparel, saith that golden hawks, encountering one another with their beaks, adorned his robe made of cloth of gold. Besides, they wore a rich cassock (called candy) bound to them with a golden belt, breeches also of scarlet, reaching to their knees; called therefore by the Greeks Pερισκελης , as Jerome testifieth (Ep. ad Fabiol.).
And the horse that the king rideth upon — The king of Persia did always ride, either on horseback or in a chariot, and had one special horse proper to himself, as had also David, 1 Kings 1:33 , Alexander, Julius Caesar, … At this day the better sort in Persia fight, buy, sell, confer, and do all on horseback. The difference between the gentleman and the peasant is, that the peasant never rides, the gentleman never goes on foot.
And the crown royal which is set upon his head — This was monstrous ambition; appoint him the kingdom also, might Ahasuerus have said. Lyra noteth here, that Haman aspired to the kingdom, because none but the king could have the crown royal set upon his head; wherefore the king also in answering to the things propounded by him, saith, Take the robe and the horse, as thou hast said, but of the crown he maketh no mention. Some of the Hebrews by head here understand the horse’s head; Nam apud Persas solebat equus deferre diadema regni, the king’s horse was wont to carry the royal crown. Vatablus thinks this sense not unlikely, because the crown is not mentioned, Esther 6:11 ; and this might also peradventure be the custom and fashion of Persia, saith Diodati. Merlin noteth here, that Haman maketh no mention of rewards or gifts to be conferred upon him, because he had wealth enough already, and desired only more honours, instancing the uttermost that could be done to any subject, in seeking whereof he miserably failed.
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9. 왕의 가장 존귀한 대신 중 하나의 손에 맡겨 그 사람에게 옷을 입히고 -- 크고 공개적인 의식이 있을 때에는, 왕의 말이 나라에서 가장 높은 신하의 손에 이끌려 성의 주요 거리들을 지나가는데, 이 의식은 여러 시간에 걸쳐 진행될 수도 있었다.
왕의 가장 존귀한 방백 중 하나 - 아아, 가련한 하만이여! 개와 그림자의 우화가 이보다 더 문자 그대로 성취된 적은 없었다. 너는 그림자를 향해 입을 벌리다가 실체를 잃었다.
이 의복과 말을 왕의 가장 존귀한 방백들 가운데 한 사람의 손에 넘기게 하라,.... 하나는 의복이다.
그들이 왕이 존귀하게 하기를 기뻐하는 사람에게 그것을 입히게 하라; 그리고 다른 하나는 그의 앞에서 의전상 끌고 가게 하라는 것이다.
그를 말에 태워 성읍 거리로 지나가게 하라; 모든 사람이 그에게 어떤 영예가 행해졌는지를 볼 수 있도록, 다른 말 위에 태우라는 뜻이다.
그리고 그의 앞에서 선포하게 하라; 바로가 다음가는 자리로 요셉을 높였을 때 그의 앞에서 선포한 것과 같다, Genesis 41:43. 이것은 전령이 아니라, 의복과 말을 넘겨받을 귀족이 해야 할 일이었고, 실제로 하만이 그렇게 하였다, Esther 6:11.
왕이 존귀하게 하기를 기뻐하는 사람에게는 이같이 행할 것이다; 이것이 선포에서 말해진 말들이었다. 이는 이 사람이 왕이 존귀하게 하기를 기뻐하는 사람이며, 왕이 그것을 이루고자 하는 방식이 바로 이것임을 나타낸다.
Proclaim before him, i.e. cause this to be proclaimed, to wit, by some public officer appointed for that service. Compare Genesis 41:43.
Verse 9. - Bring him on horseback through the city, and proclaim before him. Compare the honours given to Joseph in Egypt (Genesis 41:43).
(9) Noble.—See above, Esther 1:3, Note.
Street.—See above, Esther 4:6, Note.
Esther 6:8. Let the royal apparel be brought, &c.— To form a notion of that height of pride and arrogance at which Haman (who thought that all the honours he specified were designed for himself) was arrived, we may observe, that for any one to put on the royal robe, without the privity and consent of the king, was among the Persians accounted a capital crime. To this purpose Plutarch, in his Life of Artaxerxes, tells us, that one day when, in hunting, the king happened to tear his garment, and Tiribazus told him of it, the king asked him what he should do? "Put on another," said Tiribazus, "and give that to me;"—"That I will," replied the king, "but then I enjoin you not to wear it." Tiribazus, however, who was rather a weak man, ventured to put it on with all its splendid ornaments; and when some of the nobles began to resent it as a thing not lawful for any subject, "I allow him," said the king, laughing at the figure he made, "to wear the fine trinkets as a woman, and the robe as madman." There was a custom among the Hebrews, not unlike that of placing the Persian designed to be honoured on the king's horse, as appears from the history of Solomon, 1Ki 1:33 the person declared to be successor to the crown being mounted on the king's horse on the day of his inauguration. Some have thought that the crown, כתר keter, denotes not the king's crown, nor the royal turban, which it was death for any one to put on without the king's order, but the ornament that the king's horse upon which he rode wore upon his head. It must be acknowledged, that this application of the thing agrees best with the signification and order of the Hebrew words with the following verses, wherein no mention is made of the כתר keter, but only of the robe and the horse to which this crown belonged; and with the custom of the Persians, who used to put a certain ornament, in Italian called fiocco, upon the head of that horse whereon the king was mounted. See Patrick, Le Clerc, and Houbigant.
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