Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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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
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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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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백성은 애굽인과 가나안인의 행위를 피하라고 명령받는다(레 18:1-3). 그들은 하나님의 규례를 행하고 그분의 법도를 지켜 살아야 한다(레 18:4, 레 18:5). 가까운 친족과의 혼인이 금지된다(레 18:6). 아무도 자기 어머니나 계모와 혼인해서는 안 되며(레 18:7, 레 18:8), 자기 자매나 이복자매와도(레 18:9), 손녀와도(레 18:10), 계모의 딸과도(레 18:11), 부계나 모계의 고모·이모와도(레 18:12, 레 18:13), 숙부의 아내와도(레 18:14), 며느리와도(레 18:15), 형제의 아내와도(레 18:16), 한 여인과 그 딸이나 아들의 딸이나 딸의 딸과도(레 18:17), 동시에 두 자매와도(레 18:18) 혼인해서는 안 된다. 여러 가증한 일이 금지되니(레 18:19-23), 가나안인 등이 그것을 범하였고 그로 인해 그 땅에서 쫓겨났다(레 18:24, 레 18:25). 백성은 이 가증한 일들을 피하라고 권면받으니, 그렇지 않으면 그 땅의 옛 거민들이 받은 대로 처분되어 쫓겨나지 않도록 함이다(레 18:26-28). 불순종하는 자에게는 위협이 있고(레 18:29), 순종하는 자에게는 약속이 있다(레 18:30).
레위기 18장 서론
이 장에서 이스라엘 백성은 일반적으로 애굽 사람과 가나안 사람의 풍속과 행실을 본받지 말고 여호와의 규례와 법도와 율례를 지키라는 지시를 받는다(Leviticus 18:1). 또 특별히 근친 간의 혼인을 피하고(Leviticus 18:6), 월경 중인 여자와 동침하는 일과(Leviticus 18:19) 간음과(Leviticus 18:20) 자기 자녀 가운데 누구도 몰렉에게 불 가운데로 지나가게 하는 일과(Leviticus 18:21) 남색과(Leviticus 18:22) 수간을(Leviticus 18:23) 피하라는 가르침을 받는다. 아울러 이런 일들이 가나안 주민들에게 오염과 멸망을 가져왔음을 일러 주심으로, 또 그들이 그런 일을 행하면 같은 일이 그들에게도 임하리라고 일러 주심으로 그런 일에서 멀어지게 하신다(Leviticus 18:24).
Chs. 18–20. Laws dealing with various Moral Subjects
These three chs. contain features common to two or all three of them, which are found nowhere else in the Pentateuch. Such are (1) a collection of laws combined with a hortatory introduction and summary (Leviticus 18:1-5; Leviticus 18:24-30, Leviticus 19:2; Leviticus 19:37, Leviticus 20:1-8; Leviticus 20:22-26), (2) the prohibition of magic (Leviticus 19:26; Leviticus 19:31, Leviticus 20:6; Leviticus 20:27), (3) reference to Molech worship (Leviticus 18:21, Leviticus 20:1-5). Paton (Hebraica, x. [1894] iii ff.) considers that ch. 20 does not present an independent code or recension, but is a hortatory exposition based on chs. 17–19 by a later editor. At all events, the amount of repetition coupled with a variation in expressions in ch. 20 as compared with the three preceding it affords sufficient evidence that the two groups of laws are not in their present form the work of one writer.
Ch. Leviticus 18:1-30. Prohibition of Unlawful Marriages and Unchastity, and of Molech Worship
The introductory clause as far as ‘and say unto them’ is all that belongs to the final revision. The style of Rh[63] appears in Leviticus 18:2 b–5 and in Leviticus 18:24-30; the repetition of the same phrases and the brevity of expression in Leviticus 18:7-23 shew that they form a Torah on social relations which has been included by Rh[64] in his collection. The second person sing is employed throughout Leviticus 18:7-23, the plural in Leviticus 18:6 seems to distinguish it as an introduction added by Rh[65]; cp. the plural in Leviticus 18:3-5 and Leviticus 18:24-30.
[63] A Reviser who combined laws taken mainly from existing codes with a hortatory and warning element.
[64] A Reviser who combined laws taken mainly from existing codes with a hortatory and warning element.
[65] A Reviser who combined laws taken mainly from existing codes with a hortatory and warning element.
Paton (J. Bibl. Lit. xvi. [1897] pp. 43 ff.) takes ‘I am Jehovah your God’ in Leviticus 18:2 as the conclusion of ch. 17 which he regards as a pentad (or Torah made up of a fivefold prohibition) on sacrifice. He considers Leviticus 18:3-5 as a second pentad enjoining allegiance to Jehovah, and concluding with ‘I am the Lord.’ He also divides the rest of the chapter into two decalogues:
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Le 18:1-30.
레 18:1-30.
금지된 결혼.
여호와께서 모세에게 말씀하여 이르시되,.... 속죄일에 관한 법과 제물을 회막 문으로 가져오는 일에 관한 법, 특히 이스라엘 백성이 애굽에서 행하던 대로 마귀에게 예배하지 말라는 법을 그에게 주신 뒤에 계속하여 말씀하신 것이다. 여호와께서는 애굽 사람과 가나안 사람의 부도덕한 행실과 우상숭배의 행실을 더욱 효과 있게 막으시려고 다른 법들을 이어서 주신다.
이르시되; 아래와 같이 말씀하셨다.
Israelites not to live after the customs of the Egyptians or Canaanites, but according to God’s institutions, Leviticus 18:1-5. To abstain from incestuous marriages, Leviticus 18:6-18; and copulation with a menstruous woman, Leviticus 18:19; and adultery, Leviticus 18:20; and offering children to Moloch, Leviticus 18:21; and all unnatural copulation with man or beast, Leviticus 18:22,23. These things the nations do; and the land is defied, and God is provoked; and they who do those things shall die: but God was their Lord, Leviticus 18:24-30.
No text from Poole on this verse.
SECTION III.
CHAPTER 18. MORAL UNCLEANNESS AND ITS PUNISHMENT. This being the subject of the three following chapters (chapters 18-20), they naturally form a sequence to chapters 11-17, which have dealt with ceremonial uncleanness and its purification. It is a remarkable thing that, except by implication in connection with the sin offerings and the trespass offerings and the ceremonies of the Day of Atonement, there has not yet been a single moral precept, as such, in the Book of Leviticus, and there has been very little recognition of sin as distinct from pollution. All has been ceremonial. But the ceremonial is typical of the moral, and from the consideration of ceremonial uncleanness and its remedy, we now proceed to the consideration of moral uncleanness and its penalty. It is to be noticed too that, while the ensuing laws are commanded as the positive injunction of God (verses 2, 30), which of itself is sufficient to give them their authority and force, they are still founded, like the ceremonial prohibitions, upon the feelings of repugnance implanted in the mind of man. To enter into the marriage relation with near relatives is abhorrent to a sentiment in mankind so widely spread that it may be deemed to have been originally universal, and the same abhorrence is entertained towards other foul sins of lust. Ugliness, which creates disgust by its ugliness, symbolizes sin; immorality, which inspires abhorrence by its immoral character, proves itself thereby to be sin. The section deals first with sin in the marriage relation, next with sexual impurities connected with marriage, then with other cases of immorality, and lastly with the penalties inflicted on these sins in their character of crimes. Verses 1-5 form an introduction to the Hebrew code of prohibited degrees of marriage and of forbidden sins of lust. The formal and solemn declaration, I am the Lord your God, is made three times in these five verses. This places before the people the two thoughts:
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That the Lord is holy, and they ought to be like him in holiness;
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That the Lord has commanded holiness, and they ought to obey him by being holy. Because the Lord is their God, and they are his people, they are, negatively, to refrain from the vicious habits and lax customs prevalent in the land of Egypt wherein they dwelt, and in the land of Canaan whither they were going, the sensuality of which is indirectly condemned by the injunctions which command purity in contrast to their doings; and, positively, they are to keep God's statutes, and his judgments, as laid down in the following code, which if a man do, he shall live in them. The latter clause is of special importance, because it is repeated in the same connection by Ezekiel (Ezekiel 20:11, 13, 21), and in the Levitical confession in the Book of Nehemiah (Nehemiah 9:29), and is quoted by St. Paul in a controversial sense (Romans 10:5; Galatians 3:12). Its full meaning is that by obedience to God's commands man attains to a state of existence which alone deserves to be called true life - "the life which connects him with Jehovah through his obedience" (Clark). And this involves the further truth that disobedience results in death. Accordingly, St. Paul uses the text as being the testimony of the Law with regard to itself, that salvation by it is of works in contrast with faith. (Cf. Luke 10:28.) We have no evidence to tell us what were the doings of the land of Canaan in respect to the marriage relation, but this chapter is enough to show that the utmost laxity prevailed in it, and we may be sure that their religious rites, like those of Midian (Numbers 25), were penetrated with the spirit of licentiousness. With regard to the doings of the land of Egypt, we have fuller information. We know that among the Egyptians marriage with sisters and half-sisters was not only permissible, but that its propriety was justified by their religious beliefs, and practiced in the royal family (Died. Sic., 1:27; Die. Cass., 42). Other abominations condemned in this chapter (verse 23) also, as we know, existed there (Herod., 2:46), and if queens could be what in later times Cleopatra was, we may imagine the general dissoluteness of the people. Among Persians, Medes, Indians, Ethiopians and Assyrians, marriage with mothers and daughters was allowed, and from the time of Cambyses, marriage with a sister was regarded as lawful (Herod., 3:31). The Athenians and Spartans permitted marriage with half-sisters. All these concessions to lust, and ether unclean acts with which the heathen world was full (verse 22; Romans 1:27), were fallings away from the law of purity implanted in the heart of man and now renewed for the Hebrew people.
여기에는, I. 이방인들의 부패한 풍습에 일치하는 모든 것을 금하는 일반 법, 레 18:1-5. II. 구체적인 법들, 1. 근친상간을 금하는 법, 레 18:6-18. 2. 짐승 같은 정욕과 야만적인 우상숭배를 금하는 법, 레 18:19-23. III. 가나안 사람들의 멸망을 들어 이 법들을 강하게 시행하는 말씀이 있다, 레 18:24-30.