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
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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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For they have made ready their heart like an oven, whiles they lie in wait,.... The prince, people, and scorners before mentioned, being heated with wine, and their lust enraged, they were ready for any wickedness; for the commission of adultery, lying in wait for their neighbours' wives to debauch them; or for rebellion and treason against their king, and even the murder of him, made drunk by them, whom they now despised, and waited for an opportunity to dispatch him:
their baker sleepeth all the night; in the morning it burneth as a flaming fire; as a baker having put wood into his oven, and kindled it, leaves it, and sleeps all night, and in the morning it is all burning, and in a flame, and his oven is thoroughly heated, and fit for his purpose; so the evil concupiscence in these men's hearts, made hot like an oven, rests all night, devising mischief on their beds, either against the chastity of their neighbours' wives, or against the lives of others, they bear an ill will to, particularly against their judges and their kings, as Hosea 7:7; seems to intimate; and in the morning this lust of uncleanness or revenge is all in a flame, and ready to execute the wicked designs contrived; see Micah 2:1. Some by "their baker" understand Satan; others, their king asleep and secure; others Shallum, the head of the conspiracy against Zachariah.
아직 번역이 없습니다.
For; surely.
They; those luxurious and drinking princes, Hosea 7:5.
Have made ready their heart like an oven; do keep close some fire of ambition, revenge, or covetousness, like as a baker keeps a hot fire within his oven.
Whiles they lie in wait, either against the life or estate of some of their fellow subjects, or it may be, as appears Hosea 7:7, against the life which they seemed in their cups to pray for.
Their baker sleepeth all the night; he who should watch and prevent mischief is swallowed up in the day with feasting and drunkenness, and sleeps in security all the night, never suspecting the projects of conspirators.
In the morning it burneth as a flaming fire; but when he awakes too late, he seeth all in flames, and past quenching. Sedition and rebellion is among these a sin as hateful to God as dangerous to the public, yet frequently acted by the usurpers of those dissolute times.
Verse 6. - This verse, Wunsche thinks, is probably the most difficult in the whole book.
- The translation of the first clause in the Authorized Version is susceptible of a more literal and improved rendering.
(1) "For they bring near as an oven their heart, whilst they lie in wait;" that is, they approach the king with loyalty on their lips, but hatred in their heart. Their heart (which is the fact) is heated with evil passion, as an oven (which is the figure) is heated for baking purposes; while they are secretly set for wickedness.
(2) Wunsche, after enumerating a great variety of renderings and expositions, with none of which he is satisfied, gives the following: "For they press close together; like an oven is their heart in their artifice (cunning)." The meaning, according to the same author, is that all, scoffers and king alike, press near each other, being of one heart and disposition; cunning makes them one single society.
(3) Keil translates more simply as follows: "For they have brought their heart into their ambush, as into the oven." In this rendering he combines the explanation of Ewald and Hitzig.
- In the second clause which Keil translates in the same sense as
(1) the Authorized Version, Wunsche
(2) changes the common reading into אַפְהָם, equivalent to אַפָם, their anger, and translates accordingly, "All night their anger sleeps, in the morning it burns like flaming fire." That the reading here is somewhat doubtful may be inferred from the fact that the LXX. has Ἔφραιμ: while the Chaldee and Syrian rugzehon, their fury; still, as it is only a conjectural emendation, we prefer abiding by the ordinary reading and rendering, at least in this instance. The following explanation of the whole verse by Aben Ezra gives a consistent sense: "By בארבם are meant their evil purposes, which they devise all night long. And their heart is like an oven, only with the difference that there the baker sleeps the whole night, and only in the morning kindles the oven; but their heart does not sleep at all, but devises evil the whole night." It is curious how Rashi and Kimchi, while giving in the main the same explanation with Aben Ezra, differ from him about the meaning of the sleeping. The former has the following brief comment: "Their baker lights the oven. After they have prepared their heart and thought out the consummation of their wickedness, how they could carry the same into effect, then their baker sleeps, that is, they sleep till morning; at the break of day, however, they burn like fire, until they have brought their wickedness fully to an end." Kimchi goes into the matter a little more fully, as is usual with him; he comments as follows: "The heart is the instrument of the thought, and the power that works therein is the baker by way of figure. And as the baker lights the oven at night, and in the morning finds that the pieces of wood have burnt out, and he baketh therein the bread, which is the chief end of the work of heating; and lo, the baker sleeps in the night after he has put the pieces of wood into the oven, because he has nothing more to do till the morning. Just so the baker in this figurative sense, which is the power of thought - he sleeps in the night; as if he said he lies there and rests, because the project comes not forth into execution until the morning; and the prophet calls him who thinks sleeping, because that there is no effort of the body in thought, In the morning he burneth, as if he said that they are in flame in the morning to execute the evil which they have devised at night."
(6) Render, Yea, they draw nigh together. Like an oven in their heart with their wiles. Their baker sleepeth all the night, &c. The metaphor of Hosea 7:4 is resumed. The baker, having left his dough to become leavened and his fire to smoulder, can afford to sleep. The baker may mean the evil passion which has been raging. Indeed, Wünsche and Schmoller, by a slight change of punctuation, obtain the rendering “their anger,” instead of “their baker,” which is supported by the Targum and Syriac version. After the murderous plots and carousal, the conspiracy ripens with the day; then will come the outburst of violence.
- For they have made ready their heart like an oven, whiles they lie in wait] Better, with Ewald, ‘Yea, almost like the oven have they made their heart in their intrigue’, if there were only sufficient justification for the rendering. This view of the verse makes it a climax to Hosea 7:5. Better still, by self-evident corrections of the text, For their inward part is like an oven, their heart burneth in them (the reason for the strong expression ‘scorners’).
their baker] Better, to follow the vocalizing of Targum and Peshito, and render, their anger, viz. against the destined victims of their intrigue.
sleepeth all the night] Rather, still retaining the consonants of the text, smoketh all the night (for the phrase, comp Deuteronomy 29:20). The night is mentioned as the time when evil devices are matured.
Hosea 7:6. For they have made ready, &c.— Their heart burns as an oven; their fury smoketh forth all the night; and in the morn it burneth as a flame of fire. Houbigant.
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그들이 엎드려 기다릴 때에 그 마음을 화덕같이 준비하였으니 — 선지자는 그들이 노골적인 악으로 폭발한 이유를 제시한다. 그 악은 언제나 내면에 쌓여 있었다. 그들은 자기 ‘마음을 준비했다.’ 문자적으로는 마음을 ‘가까이 가져왔다’는 뜻이다. 죄를 지을 기회가 멀리 떨어져 있을 때조차 그들의 마음은 언제나 죄 가까이 있었다. ‘“화덕”은 그들의 마음이며, 땔감은 그 안을 채운 타락한 감정과 성향과 악한 정욕이고, “빵 굽는 자”는 그들 안에 있는 모든 악을 휘저어 일으키는 그들 자신의 악한 의지와 상상이다.’ 이어서 선지자는 그들이 한동안 죄에서 쉬는 듯 보일 때에도 그것은 단지 ‘그들이 엎드려 기다리는 동안’일 뿐임을 그린다. 그들은 그 모든 시간에도 마음을 준비된 상태로 유지했고, 죄와 격정을 위한 불로 가득 채웠다. 실제로 죄를 짓지 않는 잠깐의 틈은 참된 쉼이 아니었다. 마음은 여전히 온통 불타고 있었으며, ‘아침에’, 곧 기회가 찾아오자마자 이른 때에 불길이 터져 나왔다.
유혹자가 밖에 있는 경우에도 같은 진리를 볼 수 있다. 사탄이든 그의 대리자들이든 그런 자들은 악한 생각이나 욕망을 영혼 안에 심어 놓고는 흔히 잠든 척한다. 말하자면 ‘자기들이 집어넣은 불과 땔감이 서로 작용하게 내버려 두어’, 갇힌 불이 더욱 철저하고 치명적으로 타오르게 하고, 마음이 그 불로 가득 차고 속속들이 스며든 뒤에는 기회가 오자마자 스스로 폭발하게 하는 것이다.