Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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학습 자료
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
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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
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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- as an oven …] The fire corresponds to sensual lust, the oven is the heart. The baker ceaseth from kindling (so we should render), when the oven has reached a certain heat, and then he leaves the fire to smoulder, till the fermentation of the dough is complete, and a fresh heating is necessary. So after passion has once been gratified, it smoulders for a time, but is afterwards kindled to a greater heat than before, when some attractive object comes within its range.
Hosea 7:4. They are all adulterers — The expression may be here metaphorical, implying that they were apostates from God, to whose service they were engaged by the most solemn bond and covenant: compare Jeremiah 9:2; James 4:4. If the words be understood literally, the prophet compares the heat of their lust to the flame of an oven heated; or, as Bishop Horsley renders it, “Over-heated by the baker.” Who ceaseth from raising after he has kneaded the dough, until it be leavened — Vulgate, Donec fermentaretur totum, until the fermentation of it be complete. When an oven is sufficiently heated, the baker does not increase the fire, but thinks what he has made sufficient to keep the oven hot till the dough be fit to be put into it. “An oven in which the heat is so intense as to be too strong for the baker’s purpose, insomuch that it must be suffered to abate before the bread can be set in, is certainly a most apt and striking image of the heart of the sensualist inflamed with appetite by repeated and excessive indulgence, so that it rages by the mere lust of the corrupted imagination, even in the absence of the external objects of desire that might naturally excite it; and works itself up to an excess which is even contrary to the purpose for which the animal appetites are implanted.” — Horsley.
Hosea 7:4. They are all adulterers— In this and the following verses, Hosea makes a twofold comparison of the Israelites to an oven, and to dough. Jeroboam the son of Nebat set fire to his own oven, and put the leaven in his dough; and afterwards went to sleep; leaving an opportunity to the fire to heat his oven, and the leaven to raise his dough. This prince, determining to make his subjects relinquish their ancient religion, set fire in some measure to his oven, and mixed his dough with leaven. He himself used no violence; he contented himself with exhorting and proclaiming a feast. This fire spread very rapidly; and his bread was very soon infected with leaven. All Israel is seen running to the feast, and participating in these innovations. But what shall become of the oven, and the bread?—The oven shall be consumed by the flames. The king, princes, and people, shall be involved in its conflagration, Hosea 7:7. Israel was put under the ashes, as a loaf well-baked and leavened; but, no care being taken to turn it, it was intirely burnt on one side, before those who had prepared it could eat it; and enemies and strangers came and carried off the loaf. See. Hosea 7:8-9.
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They [are] all adulterers, as an oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened.
They are all adulterers — εξεκαυσθησαν , adulterio caleseunt, so Paguine, scalded in their base lusts, as those in Romans 1:27 , all (for the most part) were such; but especially the courtiers and clawback informers, as Hosea 7:3 , God, in his just judgment, giving them up to those vile affections or passions of dishonour, and punishing their impieties with impurities, as he did also in those heathens, Romans 1:23 .
As an oven heated by the baker — An apt similitude setting forth the intense heat of filthy lust (better marry than burn, 1 Corinthians 7:9 ), and of long continuance as the heat of an oven; yea, of Nebuchadnezzar’s oven, yea, of hell itself, whence it was enkindled, and where it shall be perpetually punished. The holy angels at the last day will be most active against such, to bring them to condign punishment: 2 Peter 2:10 , "But chiefly them that walk after the flesh in the lust of uncleanness." Note the word chiefly, and consider the example of the Sodomites, and God most severe against them, Hebrews 13:4 . How much they have lived deliciously, and drenched themselves in fleshly delights, so much torments and sorrow shall they have proportionably, Revelation 18:7 . As their hearts have been as a hot oven or furnace, so they shall be bound up in bundles, and cast into a furnace of fire, where shall be wailing and gnashing of teeth, Matthew 13:42 .
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- 우리 왕의 날 - 그의 생일 또는 즉위일. 그를 병들게 하였고 - 곧 왕을 가리킨다. 마우러는 '그들 자신을 병들게 한다'고 번역한다. 술병들로 - 단지 잔으로 마신 것이 아니라 병째 마셨다는 뜻이다. 마우러는 '포도주의 열기 때문에'라고 번역한다. 그가 조롱하는 자들과 손을 폈다 - 술잔을 내밀고 서로의 건강을 위해 건배하는 주연자들의 몸짓이다. 조롱하는 자들이 왕의 술친구들이었다.
우리 왕의 날에 지도자들은 술병들로 그를 병들게 하였으며 — 또는 ‘술의 열기로’이다. 오늘날 많은 영국인의 축일과 마찬가지로 그들의 축일도 방종의 날이었다. ‘그들의 왕의 날’은 아마도 어떤 국가적 축제, 곧 왕의 생일이나 대관식 날이었을 것이다. 선지자는 그를 ‘우리 왕’이라고 부름으로써 왕으로 인정한다. 그는 그들이 그날을 지킨 것 자체를 책망하는 것이 아니라, 그들이 그날을 지킨 방식을 책망한다. 그들은 축제를 불경건하고 반종교적인 술잔치로 바꾸었으며, 자신들을 ‘멸망하는 짐승’처럼 만들었다. 또한 왕을 유혹하여 먼저 왕의 존엄을 잊게 하고, 이어서 하나님의 위엄을 모독하게 했다.
왕은 조롱하는 자들과 더불어 손을 폈도다 — ‘포도주는 거만하게 하는 것’ 또는 ‘조롱하는 것’이라고 한 말씀과 같다. 술 취함은 모든 자제력을 벗겨 냄으로써 사람 안에 있는 악을 끌어낸다. ‘조롱하는 자’ 또는 ‘비웃는 자’는 ‘하나님을 두려워하지 않고 사람을 무시하며’(누가복음 18:4), 인간의 것이든 하나님의 것이든 참되고 선한 모든 것을 웃음거리로 만드는 자이다. 이스라엘 왕의 이 타락한 지도자들이 바로 그런 자들이었다. 왕은 그들과 좋은 친구임을, 그들과 한패임을 표시하려고 그들과 ‘더불어 손을 폈다.’ 그는 선하고 절제하는 사람들에게서는 자기 손과 교제를 거두고, 이들을 벌하려고가 아니라 그들과 어울리려고 손을 ‘폈다.’ 술 취한 사람들이 만나는 누구에게나 어리석은 친근함을 표시하려 손을 내미는 것과 같았다. 왕은 이들과 함께 마시고 농담하고 익살을 부리며 자기 우상들을 찬양하고 하나님을 조롱했다. 악인의 아첨은 사람에게 가장 나쁜 원수이다.
In the day of our king,.... Either his birthday, or his coronation day, when he was inaugurated into his kingly office, as the Targum, Jarchi, and Kimchi; or the day on which Jeroboam set up the calves, which might be kept as an anniversary: or, "it is the day of our king" (o); and may be the words of the priests and false prophets, exciting the people to adultery; and may show by what means they drew them into it, saying this is the king's birthday, or coronation day, or a holy day of his appointing, let us meet together, and drink his health; and so by indulging to intemperance, through the heat of wine, led them on to adultery, corporeal or spiritual, or both:
the princes have made him sick with bottles of wine: that is, the courtiers who attended at court on such a day to compliment the king upon the occasion, and to drink his health, drank to him in large cups, perhaps a bottle of wine at once; which he pledging them in the same manner, made him sick or drunk: to make any man drunk is criminal, and especially a king; as it was also a weakness and sin in him to drink to excess, which is not for kings, of all men, to do: or it may be rendered, "the princes became sick through the heat of wine" (p), so Jarchi; they were made sick by others, or they made themselves so by drinking too much wine, which inflamed their bodies, gorged their stomachs, made their heads dizzy, and them so "weak", as the word (q) also signifies, that they could not stand upon their legs; which are commonly the effects of excessive drinking, especially in those who are not used to it, as the king and the princes might not be, only on such occasions:
he stretched out his hand with scorners; meaning the king, who, in his cups, forgetting his royal dignity, used too much familiarity with persons of low life, and of an ill behaviour, irreligious ones; who, especially when drunk, made a jest of all religion; scoffed at good men, and everything that was serious; and even set their mouths against the heavens; denied there was a God, or spoke very indecently and irreverently of him; these the king made his drinking companions, took the cup, and drank to them in turn, and shook them by the hand; or admitted them to kiss his hand, and were all together, hail fellows well met. Joseph Kimchi thinks these are the same with the princes, called so before they were drunk, but afterwards "scorners".
(o) "dies regis nostri", V. L. Calvin, Tigurine version, Tarnovius, Cocceius, Schmidt. (p) "argotarunt principes a calore vini", Liveleus; "morbo afficiunt se calore ex vino", Tarnovius. (q) "Quem infirmant principes aestu a vino", Cocceius; "infirmum facerunt", Munster; "infirmant", Schmidt.
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