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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라이선스
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주석서 원문, 저자, 번역 진행률, 라이선스 정보를 출처별로 구분해 표시합니다. 성서하우의 한글 번역·편집물은 원문 자료와 별도로 관리됩니다.
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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포로로 끌려갈 유대인들은 여기서 자신들이 가게 될 나라의 미신과 우상숭배를 경계하라는 경고를 받는다. 갈대아는 점성술에 깊이 빠져 있었으므로, 선지자는 먼저 그것을 따르지 말라고 경고한다(예레미야 10:1-2). 이어서 그는 간결하면서도 우아한 풍자로 우상숭배의 불합리함을 폭로한다. 그러는 가운데 아름다운 직접 호소로 유일하신 참 하나님께 시선을 돌린다. 논의를 전개할수록 경배받으실 하나님의 속성들이 거듭 눈앞에 나타나며, 그는 하나님의 무한한 완전하심과 눈먼 민족들이 두려워하는 비천하고 헛된 우상들을 대조한다(예레미야 10:3-16). 선지자는 다시 하나님의 심판을 선포한다(예레미야 10:17-18). 이에 예루살렘은 자기 운명을 슬퍼하며, 자신을 위해 하나님의 긍휼을 간구한다(예레미야 10:19-25).
INTRODUCTION TO Jeremiah 10
This chapter shows that there is no comparison to be made between God and the idols of the Gentiles; represents the destruction of the Jews as near at hand; and is closed with some petitions of the prophet. It begins by way of preface with an exhortation to hear the word of the Lord, and a dehortation not to learn the way of the Heathens, or be dismayed at their signs, since their customs were in vain, Jeremiah 10:1 which lead on to expose their idols, and set forth the greatness and glory of God. Their idols are described by the matter and makers of them, Jeremiah 10:3 and from their impotence to speak, to stand, to move, or do either good or evil, Jeremiah 10:4, but, on the other hand, God is described by the greatness of his name and power, and by the reverence that belongs unto him; in comparison of whom all the wise men of the nations are brutish, foolish, and vain, Jeremiah 10:6, by the epithets of true, living, and everlasting, and by the terribleness of his wrath, Jeremiah 10:10, by his power and wisdom, in making the heavens and the earth, in causing thunder and lightning, wind and rain, when the gods that have no share in these shall utterly perish, Jeremiah 10:11 their makers being brutish, and brought to shame; and they falsehood and breathless vanity, the work of errors, and so shall come to ruin, Jeremiah 10:14, but he, who is Jacob's portion, and whose inheritance Israel is, is not like them; being the former of all things, and his name the Lord of hosts, Jeremiah 10:16 and next follows a prophecy of the destruction of the Jews; wherefore they are bid to gather up their wares, since in a very little time, and at once, the Lord would fling them out of the land, and bring them into distress, Jeremiah 10:17, upon which the prophet expresses his sympathy with his people in trouble, and the part of grief he took and bore with them, Jeremiah 10:19, the particulars of his distress, through the desolation of the land, and the captivity of the people, with the cause and authors of it, by whose means these things were brought upon them, are mentioned, Jeremiah 10:20, and the Chaldean army, the instruments of their ruin, are represented as just at hand, Jeremiah 10:22, when the prophet, directing himself to God, acknowledges the impotence of man in general to help and guide himself, deprecates correction in anger to himself in particular, and prays that the wrath of God might be poured down upon the Heathens, by whom his people were devoured, consumed, and made desolate, Jeremiah 10:23.
Chs. 7–10. Address delivered by Jeremiah at the gate of the Temple
The first question to be answered in regard to these chapters as a whole is the date to which they are to be referred, whether to the reign of Josiah or Jehoiakim. This seems to be answered by ch. 26, for while its Jeremiah 7:1-6 have a marked resemblance to these, it is expressly stated (Jeremiah 7:1) to have been delivered in the beginning of the reign of Jehoiakim (b.c. 608–7). Others (e.g. Wellhausen and Marti) place it as early as the crisis brought about by the death of Josiah at Megiddo (b.c. 608), but accepting the date in Jeremiah 26:1, we may conclude that the two are respectively a longer and shorter summary of the same discourse, while the latter adds (Jeremiah 26:7-24) the danger which resulted to the prophet and his rescue. The announcement that the fate of the Temple should be that which had befallen Shiloh (Jeremiah 7:8 ff., Jeremiah 26:4 ff.), while helping to identify the two discourses, accounts sufficiently for their hostile reception. Irregularities in metre or its absence in Jeremiah 7:4 to Jeremiah 8:3, compel Du. with his rigid metrical theories to make most of this section to be post-Jeremianic, while he also holds that there are considerable interpolations in the whole section. As Co. points out, however, we can hardly suppose that Jeremiah spoke, as well as wrote, in metre, and we may well nave here in substance his oral prophecy, not yet put into metrical form. It accords with the later date that (a) Jeremiah seems to be now dwelling not at Anathoth but at Jerusalem, since he is told not as in Jeremiah 2:2 to “go and cry,” etc. but simply (Jeremiah 7:2) to “stand in the gate of the Lord’s house,” etc.; (b) idolatry is represented as practised openly in the streets of Jerusalem (Jeremiah 7:17 f.) and in the Temple itself (Jeremiah 7:30); (c) children are burned in the valley of Topheth in honour of Molech (Jeremiah 7:31).
The discourse has five natural divisions. (a) Jeremiah 7:1 to Jeremiah 8:3, Denunciation for shameless idolatry and pollution of the very Temple. (b) Jeremiah 8:4 to Jeremiah 9:1, Forecast of punishment as the result of sin. (c) Jeremiah 9:2-26, Judah’s corruption described. Her consequent sufferings. The recognition of Jehovah alone secures the weal of any nation. (d) Jeremiah 10:1-16, The folly of idolatry. (e) Jeremiah 10:17-25, Exile is at hand. Appeal to Jehovah even in punishing to remember mercy.
Chs. Jeremiah 7:1 to Jeremiah 8:3. Contrast between real and false grounds for confidence. Warning of approaching judgements
This section may be broken up as follows. (i) Jeremiah 7:1-2. Introduction. (ii) Jeremiah 7:3-7. The guarantee for Judah’s security is not, as she imagines, the existence of the Temple, but loyalty to Jehovah. (iii) Jeremiah 7:8-11. Can it be that occasional worship of Him in the intervals of profligacy suffices to give them a sense of security? (iv) Jeremiah 7:12-15. Let them take warning from the fate of Shiloh and the northern kingdom. (v) Jeremiah 7:16-20. The people are past interceding for: their idolatry is too gross. (vi) Jeremiah 7:21-28. They have never realised that from the first God’s demands were not for sacrifices but for holiness of life. (vii) Jeremiah 7:29 to Jeremiah 8:3. Topheth, the scene of idolatrous excesses, shall also be that of terrible retribution.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 10:1-25.
예레미야 10:1-25. 우상과 여호와의 대조, 그리고 선지자의 탄식과 기도. 1. “이스라엘”은 그 민족의 남은 대표자인 유대인들을 가리킨다.
여호와께서 너희에게 이르시는 말씀을 들으라 — 달러(Dahler) 박사는 이 담화가 여호야김 통치 제4년에 선포되었다고 본다. 이 말씀은 우상숭배를 통렬하게 비난하면서 그 불합리함을 드러내고, 창조주만이 온 인류의 예배를 받으셔야 함을 보여 준다.
Hear ye the word which the Lord speaketh unto you, O house of Israel. Or, "upon you"; or, "concerning you" (k); it may design the judgment of God decreed and pronounced upon them; or the prophecy of it to them, in which they were nearly concerned; or the word of God in general, sent unto them by his prophets, which they were backward of hearing; and seems to refer particularly to what follows.
(k) "super vos", V. L. Pagninus, Montanus; "de vobis", Vatablus; "super vobis", Cocceius.
They are forbid to be afraid of the tokens of heaven, and consult idols, which are vain, Jeremiah 10:1-5, and not to be compared with the majesty and power of God, who is Jacob’s portion, Jeremiah 10:6-16. The Babylonians destroy the temple; the brutish pastors and the flocks are scattered, Jeremiah 10:17-22. The prophet’s humble supplication, Jeremiah 10:23-25.
Here begins another sermon, i.e. most probably relating to Jechonias and the Jews, that were already in captivity.
Israel; the ten tribes.
이 장의 예언은 첫 번째 사로잡힘 이후, 곧 많은 사람이 바벨론으로 끌려가던 여고냐 혹은 여호야긴의 때에 주어진 것이라고 추측할 만하다. 이 예언이 두 방향을 함께 가리키고 있기 때문이다. — I. 갈대아 땅으로 끌려간 자들을 향한 것이다. 그 나라는 우상숭배와 미신에서 다른 어느 나라보다 악명이 높았다. 그리하여 여기서 그들은 그곳의 오염을 조심하여 이방인의 길을 배우지 말라는 경고를 받는다(렘 10:1,2). 그들의 점성술과 우상숭배는 둘 다 어리석은 것이요(렘 10:3-5) 우상을 섬기는 자들은 짐승 같기 때문이다(렘 10:8,9). 그들이 형벌을 받는 날에 그것이 그대로 드러날 것이다(렘 10:14,15). 또한 그들은 이스라엘의 하나님께 굳게 붙어 있으라는 권면을 받으니, 그분 같은 이가 없기 때문이다(렘 10:6,7). 그분은 참 하나님이시요 영원히 사시며 세계를 다스리시고(렘 10:10-13), 그분의 백성은 그분 안에서 복되다(렘 10:16). II. 아직 자기 땅에 남아 있던 자들을 향한 것이다. 그들은 안일함을 경계하라는 주의를 받고 환난을 예상하라는 말을 들으며(렘 10:17,18), 그 환난이 이방의 원수로 말미암을 것인데 하나님께서 그들의 죄로 인하여 그 원수를 그들에게 보내시리라는 말을 듣는다(렘 10:20-22). 선지자는 이 재앙을 애통해하며(렘 10:19) 그것이 누그러지기를 기도한다(렘 10:23-25).