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
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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욥은 친구들의 잔혹함을 호소한다, 욥 19:1-5. 그는 자기 고난을 애절하게 탄식한다, 욥 19:6-12. 자기 집안 사람들과 친구들과 친척들, 심지어 아내에게까지 버림받은 것을 호소한다, 욥 19:13-19. 그는 자기 고난을 감동적으로 상세히 말하고, 친구들에게 자신을 불쌍히 여겨 달라고 호소하며, 자기 말들이 기록되기를 간절히 바란다, 욥 19:20-24. 장래 부활에 대한 소망을 표현한다, 욥 19:25-27. 그리고 자기를 박해하는 자들에게 그만두라고 경고한다. 그렇지 않으면 그들이 하나님의 심판 아래 떨어질 것이기 때문이다, 욥 19:28, 욥 19:29.
INTRODUCTION TO Job 19
This chapter contains Job's reply to Bildad's second speech, in which he complains of the ill usage of his friends, of their continuing to vex him, and to beat, and bruise, and break him in pieces with their hard words, and to reproach him, and carry it strange to him, Job 19:1; which he thought was very cruel, since, if he was mistaken, the mistake lay with himself, Job 19:4; and if they were determined to go on at this rate, he would have them observe, that his afflictions were of God, and therefore should take care to what they imputed them, since he could not get the reasons of them, or his cause to be heard, though he vehemently and importunately sought it, Job 19:5; and then gives an enumeration of the several particulars of his distress, all which he ascribes to God, Job 19:8; and he enlarges upon that part of his unhappy case, respecting the alienation of his nearest relations, most intimate acquaintance and friends, from him, and their contempt of him, and the like treatment he met with from his servants, and even young children, Job 19:13; all which, with other troubles, had such an effect upon him as to reduce him to a mere skeleton, and which he mentions to move the pity of these his friends, now conversing with him, Job 19:20; and yet after all, and in the midst of it, and which was his great support under his trials, he expresses his strong faith in his living Redeemer, who should appear on the earth in the latter day, and be his Saviour, and in the resurrection of the dead through him, which he believed he should share in, and in all the happiness consequent on it; and he wishes this confession of his faith might be written and engraven, and be preserved on a rock for ever for the good of posterity, Job 19:23; and closes the chapter with an expostulation with his friends, dissuading them from persecuting him any longer, since there was no reason for it in himself, and it might be attended with bad consequences to them, Job 19:28.
Ch. 19. Job’s Reply to Bildad
Bildad wrote under the picture which he had drawn, these are the habitations of the wicked, and held it up before Job. It was meant for him, for all that is specific in it is borrowed from the circumstances of his case. The terrible distemper, the “firstborn of death,” that consumes the sinner’s limbs, is too plain an allusion to his leprosy to be misunderstood by him (Job 19:13). The brimstone that burns up the sinner’s habitation (Job 19:15), though there may lie in it a distant reference to the cities of the plain, is also the fire of God that fell on Job’s cattle and their keepers (ch. Job 1:16). The tree dried up at the roots and withered in the branches (Job 19:16) reminds Job easily enough of his own wasted state and of the sad calamities that had blighted his home. The horror and detestation of men (Job 19:20) is but a picture of what was passing before the eyes of the disputants, and is a touch of ruthless severity, which brings Job utterly to the dust; for while in his former speech (ch. 16–17) he is able in the strong sense of his innocence to resent the treatment of men he is here wholly broken by it (ch. Job 19:21). Every sentence of Bildad’s speech carries with it the charge, Thou art the man.
Against this application Job’s whole soul protests. Yet he realizes from Bildad’s words, more clearly than ever he had done before, his dreary isolation, God and men being alike estranged from him, which he laments in most pathetic words. But so profound and unalterable is his consciousness of his innocence, that at the moment when he has entered step after step into the thickest darkness he makes a sudden leap out into the light, and rises by an inspiration, whether from above or from the depths of the human spirit, to the assurance that his innocence shall yet be revealed, that God will yet publicly appear for him, and that he shall see God—and he melts away, overcome by the joyful anticipation.
The order of thought is well marked:—
First, Job 19:2-6, some preliminary words, as usual, of a personal kind, though these are here fewer, the speaker’s mind being filled with greater things. He gives brief expression to his impatience of his friends’ diatribes, and repudiates the inferences they drew from his calamities: his calamities were due to God, who had perverted his right.
Second, Job 19:7-27. This reference to God leads over to the theme of the whole chapter, which is nothing but God. The sufferer’s mind wrestles with his thought of God—the thought of Him as the author of his present terrible fate, from which he rises by a sudden revulsion to the thought of Him as One who must yet appear as his vindicator and joy. This part has three steps:—
두 번째 논쟁. 욥기 19:1-29. 빌닷에 대한 욥의 대답.
Then Job answered and said. Having heard Bildad out, without giving him any interruption; and when he had finished his oration, he rose up in his own defence, and put in his answer as follows.
Job’s answer: his friends’ strangeness and reproaches vex him, Job 19:1-3. He layeth before them his great misery to provoke their pity, Job 19:6-22; wisheth his words might be recorded, Job 19:23,24. His hope in his Redeemer and the resurrection, Job 19:25-27. His friends should not reproach his integrity, for fear of like judgment, Job 19:28,29.
No text from Poole on this verse.
Verses 1-29. - Job begins his answer to Bildad's second speech by an expostulation against the unkindness of his friends, who break him in pieces, and torture him, with their reproaches (vers. 1-5). He then once more, and more plainly than on any other occasion, recounts his woes.
(1) His severe treatment by God (vers. 6-13);
(2) his harsh usage by his relatives and friends (vers. 14-19): and
(3) the pain caused him by his disease (ver. 20); and appeals to his friends on these grounds for pity and forbearance (vers. 21, 22). Next, he proceeds to make his great avowal, prefacing it with a wish for its preservation as a perpetual record (vers. 23, 24); the avowal itself follows (vers. 25-27); and the speech terminates with a warning to his "comforters," that if they continue to persecute him, a judgment will fall upon them (vers. 28, 29). Verses 1, 2. - Then Job answered and said, How long will ye vex my soul, and break me in pieces with words? Job is no Stoic. He is not insensible to his friends' attacks. On the contrary, their words sting him, torture him, "break him in pieces," wound his soul in its tenderest part. Bildad's attack had been the cruellest of all, and it drives him to expostulation (vers. 2-5) and entreaty (vers. 21, 22).
이 장은 앞 장에서 빌닷이 한 말에 대한 욥의 답변이다. 욥은 마음이 상하고 크게 격앙되어 있었으며 빌닷도 몹시 까다롭게 굴었지만, 빌닷이 하려던 말을 모두 하도록 내버려 두고 그의 논증 도중에 끼어들지 않았다. 그러나 빌닷이 말을 마치자 욥은 정당하게 답변하였다. 그 내용은 다음과 같다. I. 욥은 자신이 불친절한 대우를 받았다고 호소하며, 이를 매우 가혹한 일로 받아들인다. 1. 위로자들이 그의 고난을 더욱 무겁게 한 일이다(욥 19:2-7). 2. 하나님이 그의 고난을 일으키신 분이라는 사실이다(욥 19:8-12). 3. 고난 가운데 친족과 친구들이 그를 낯선 사람처럼 여기며 피한 일이다(욥 19:20-22). II. 욥은 이 세상에서는 위로를 거의 얻지 못했지만, 저 세상에서 누릴 행복을 믿음으로 소망하며 자신을 위로한다. 그는 자신의 진실함을 입증하는 증거로 남기를 바라면서 매우 엄숙하게 믿음을 고백한다(욥 19:23-27). III. 마지막으로 그는 친구들이 자신을 가혹하게 판단하는 일을 계속하지 않도록 경고한다(욥 19:28-29). 욥이 여기서 억울한 사정을 항변한 것이 때로 우리의 호소를 정당화하는 근거가 될 수 있다면, 그와 동시에 장래의 상태를 기쁘게 바라본 그의 시선은 그리스도인인 우리를 부끄럽게 하여 우리의 불평을 잠잠하게 하거나 적어도 그 불평과 균형을 이루게 한다.