Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 번역 진행
- 4,537 / 4,537
- 원문 언어
- en
학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
현재 주석서
전체 주석서
23개 주석서
전체 항목
307,288
번역 81,431건
라이선스
출처별 표시
출처와 라이선스
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.
- 번역 진행
- 19,831 / 19,831
- 원문 언어
- en
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.
- 번역 진행
- 22,781 / 22,781
- 원문 언어
- en
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.
- 번역 진행
- 21,603 / 22,101
- 원문 언어
- en
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.
- 번역 진행
- 12,528 / 30,759
- 원문 언어
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 번역 진행
- 144 / 7,385
- 원문 언어
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 번역 진행
- 0 / 31,092
- 원문 언어
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 번역 진행
- 0 / 25,592
- 원문 언어
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 번역 진행
- 0 / 2,044
- 원문 언어
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 번역 진행
- 0 / 23,497
- 원문 언어
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 번역 진행
- 0 / 27,176
- 원문 언어
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 번역 진행
- 0 / 5,763
- 원문 언어
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 번역 진행
- 0 / 6,935
- 원문 언어
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 번역 진행
- 0 / 7,010
- 원문 언어
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 번역 진행
- 0 / 5,340
- 원문 언어
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 번역 진행
- 0 / 5,643
- 원문 언어
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 번역 진행
- 0 / 14,675
- 원문 언어
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 번역 진행
- 0 / 2,290
- 원문 언어
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 번역 진행
- 0 / 1,144
- 원문 언어
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 번역 진행
- 7 / 3,477
- 원문 언어
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 번역 진행
- 0 / 10,808
- 원문 언어
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 번역 진행
- 0 / 26,397
- 원문 언어
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 번역 진행
- 0 / 1,011
- 원문 언어
- en
선지자는 옛적 유대인들과 맺으신 하나님의 언약의 요지를 선포한다(예레미야 11:1-5). 이어서 대대로 이어진 그들의 불순종을 책망한다(예레미야 11:6-19). 그 결과 전능자께서 등장하여 그들에게 긍휼을 베풀지 않겠다고 선언하시고(예레미야 11:11-13), 예레미야에게 중보하지 말라고 명하시며(예레미야 11:14), 그들의 제사를 물리치신다(예레미야 11:15). 한마디로, 아름답지만 열매 없는 이 나무를 불에 내어 주신다(예레미야 11:16-17). 이 장의 나머지 부분에서 선지자는 자신을 대적하여 음모를 꾸민 아나돗의 이웃들에게 재앙이 닥칠 것을 예언한다(예레미야 11:18-23). 그들은 예레미야가 16절에서 한 말을 빗대어 "이 나무를 그 열매와 함께 없애 버리자"라고 말했다.
INTRODUCTION TO Jeremiah 11
This chapter gives an account of the covenant God had made with the people of the Jews; their breach of it; and the evils threatened them on that account; and particularly against the men of Anathoth, for their ill treatment of the prophet. It begins with the order to Jeremiah to rehearse the words of the covenant in the ears of the men of Judah and Jerusalem, Jeremiah 11:1, which covenant is described by the sanction of it; a curse in case of disobedience; and a promise of being their God, and bringing them into the good land, in case of obedience; and by the time when it was made, when the Israelites were brought out of Egypt, Jeremiah 10:3, which order, the prophet agreeing to, is repeated, Jeremiah 10:5 declaring the earnest protestation and exhortation of God to obey it, which they not observing, were threatened with the curses of it, Jeremiah 11:7, the present Jews doing as their forefathers had done, breaking the covenant, particularly by their idolatry, are threatened also with punishment they should not escape, Jeremiah 11:9 which is aggravated by a resolution to show no regard to their cries, Jeremiah 11:11, by the impotence of their idols to save them, though so numerous, Jeremiah 11:12, by forbidding the prophet to pray for them, Jeremiah 11:14, by their having no longer a place and protection in the house of God, because of their wickedness, Jeremiah 11:15, by comparing their former and present state together, having been as a beautiful and fruitful olive tree, but now burnt, and its branches broken, Jeremiah 11:16, next follows an account of a design of the men of Anathoth against the prophet, to take away his life, which he was ignorant of, till the Lord gave him knowledge of it, Jeremiah 11:17, when he imprecates vengeance on them, Jeremiah 11:20, and, under a spirit of prophecy from the Lord, foretells their utter ruin and destruction, Jeremiah 11:21.
Chs. Jeremiah 11:1 to Jeremiah 12:6. Exhortation to observe the Deuteronomic Law. Warning of coming judgements in general and on Anathoth in particular
On the date of the earlier (Jeremiah 11:1-8) and later part (Jeremiah 11:18 to Jeremiah 12:6) of the section two views are held, (i) that it belongs to Jehoiakim’s reign, and may best be placed between the address in the Temple courts (chs. Jeremiah 7:1 to Jeremiah 9:22, Jeremiah 10:17-25) and the battle at Carchemish (b.c. 605), and (ii) that it was delivered soon after the discovery of the book generally held to be some part of our Deuteronomy, and thus in immediate connexion with Josiah’s reforms (b.c. 621). In favour of (i) it is argued (a) that it is not certain that the reference here is to the newly discovered law book, (b) that Josiah’s drastic measures of reform rendered such advocacy needless, (c) that Jeremiah was at the earlier date too young to have become a conspicuous mark for unpopularity, (d) that there are other indications in his prophecies that he had realised the superficial character of the reforming legislation, and thus would not feel much enthusiasm on its behalf. In favour of (ii) the following points may be noticed, (a) Apart from the sacrificial or priestly element, with which (see Jeremiah 7:22, Jeremiah 8:8) he might be in but slight sympathy, the main positions of the Deuteronomic Law, its insistence on monotheism and the love of God, its abhorrence of idolatry and of heathen abominations were precisely the matters on which he most earnestly insisted. (b) The earlier date supplies an explanation of his kinsmen’s antagonism. Anathoth was the seat of priestly families descended from Abiathar, who had been dismissed from the Jerusalem priesthood in Solomon’s time (1 Kings 2:27). These would naturally be filled with bitter indignation against one of their kin supporting reforms which, by the abolition of country sites of sacrificial worship, conferred a monopoly upon the rival descendants of Zadok concentrated in the neighbouring capital. (c) The secrecy of the plots against Jeremiah rather implies a time when he had not yet become generally unpopular, and so fits in with the reign of Josiah. The balance of probability seems to incline to the former view. See further in introd. note on Jeremiah 11:18-23.
The section may be subdivided as follows.
(i) Jeremiah 11:1-5. Jeremiah is bidden to insist on the covenant made at the Exodus, on the observance of which the possession of Canaan was conditional; and the prophet solemnly assents. (ii) Jeremiah 11:6-8. He is sent on a mission through the streets of Jerusalem and cities of Judah generally, solemnly to remind the people of God’s demand for obedience, of their past neglect of His words, and of the penalties which ensued. (iii) 9–14. Israel, like their forefathers, have again fallen away from Jehovah and conspired to violate the covenant by their idolatrous ways; therefore Jehovah will refuse to heed their cry for deliverance from just punishment from which their gods are powerless to save them. Their idolatries are so widespread and shameless that the prophet’s intercessions would be in vain. (iv) Jeremiah 11:15-17. What business in the Temple have the unholy in life? Do they suppose that hypocritical service will atone for immorality? Israel is as an olive tree, once fair, but now blasted by the storm. (v) Jeremiah 11:18-23. The prophet complains that, while he was innocent and unsuspecting, his kinsmen at Anathoth were secretly plotting his death. When they disclose their designs by threats, he is empowered to declare that death by sword and famine shall befall them. (vi) ch. 12, Jeremiah 11:1-6. Jeremiah’s appeal for a solution of the problem how it is that the wicked and treacherous live secure and prosper. He, as Jehovah knows, is innocent in heart. May destruction overtake the ungodly! Their sins have brought desolation on the land, and they boast that they will outlive the prophet, and so falsify his forecast. The Lord, replying in figurative language, asks how, if he is impatient at what he has hitherto had to undergo, he will endure the hostility of his own family. Let him not trust fair words.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 11:1-23.
예레미야 11:1-23. 요시야 왕 때 성전에서 발견된 언약의 요약, 그 언약에서 떠난 유다의 반역, 그리고 그 결과로 임한 하나님의 진노.
예레미야 11-12장에 담긴 예언은 예레미야의 생애 초기 시대에 속하는 것으로 보인다. 예레미야 11:2의 언약은 성전에서 율법책을 발견한 뒤 요시야가 통치 제18년에 갱신한 언약이며(열왕기하 23:3), 예레미야 11:13은 므낫세가 우상 숭배를 공공연히 제도화한 일을 가리키는 듯하다(열왕기하 21:3). 백성은 요시야의 개혁에 진심으로 참여하지 않았다. 그러므로 선지자는 그들이 언약의 하나님께 충성하지 않을 때 필연적으로 뒤따를 결과를 제시한다. 이 예언은 아마도 유다 사람들과 아나돗에 살던 예레미야의 친족들이 그를 죽이려고 꾸민 음모 때문에 선포되었을 것이다(예레미야 11:18-23; 12:1-6). 이러한 행위는 민족 전체의 행로를 너무도 잘 보여 주었으므로, 회개하지 않으면 반드시 형벌이 임해야 했다.
예레미야에게 임한 말씀 — 이 담화는 시드기야 통치 첫해에 전해진 것으로 여겨진다. 달러(Dahler)를 보라.
The word that came to Jeremiah from the Lord, saying. Here seems to begin a new prophecy; but when it was, and under what reign, and what time between this and the former, is not known; however, it was from the Lord, and so to be regarded.
이 장에서 I. 하나님은 선지자를 통하여 백성들에게 그들의 조상들과 맺은 언약을 기억하게 하시고, 그들이 그에게 순종하라고 언약의 조건으로 얼마나 주장하셨는지를 기억하게 하십니다(예레미야 11:1-7). II. 그는 그들이 그들의 조상을 이어 서로 연합하여 그에게 복종하기를 완고히 거절했다고 그들에게 비난합니다(예레미야 11:8-10). III. 그분은 그들의 불순종, 특히 그들의 우상 숭배로 인해 그들을 완전히 멸망시키겠다고 위협하시고(예레미야 11:11,13), 그들의 우상이 그들을 구원하지 못할 것이며(예레미야 11:12), 그들의 선지자들이 그들을 위해 기도하지 말라고 말씀하십니다(예레미야 11:14). 그는 또한 그들이 자신들의 어리석음과 고의로 이 모든 해악을 스스로 자초하였으므로 여기서 자신의 행동을 정당화합니다(예레미야 11:15-17). IV. 예레미야의 동료 시민인 아나돗 사람들이 예레미야를 반대하여 음모를 꾸민 이야기는 다음과 같습니다. 하나님께서 그를 발견하시고(예레미야 11:18,19), 그들을 향하여 기도하시고(예레미야 11:20), 그것에 대한 하나님의 심판을 예언하심(예레미야 11:21-23).