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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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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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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아직 번역이 없습니다.
How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
And did eat the shewbread — The bread of proposition, αρτους προθεσεως, ενωπιους προκειμενους . as the Greek text hath it; the face bread, as the Septuagint call it; or that which was daily set before the Lord, to remind him, as it were, of the twelve tribes by those twelve loaves; and to teach us to labour every day in the week (and not on the Sabbath only) for the bread that endureth to everlasting life; which the Son of man will give to every hungry David, John 6:27 .
return to '
- 또 안식일마다 성전 안의 제사장들이 ‘종의 일’을 함으로 안식일을 범하여도 죄가 없다는 것을 율법에서 읽지 못하였느냐. 안식일에 요구된 두 배의 제물(민 28:9), 또 안식일 아침마다 새로 구운 진설병을 준비해 드리는 일(레 24:5; 대상 9:32)은 제사장들의 상당한 종의 일 없이는 이루어질 수 없었다. 더구나 아이의 여덟째 날이 안식일에 해당하면 그날 제사장들이 시행해야 했던 할례도 있었다(요 7:22-23 주석 참조).
아직 번역이 없습니다.
제사장들이 … 안식을 범하여도 — 「범한다」 함은 곧 제물을 잡아 드리고 성전의 봉사를 여느 날과 같이 행함으로써 그 날을 이른바 일상적인 용도에 쓴다는 뜻이다. 출애굽기 29:38; 민수기 28:9.
Or have ye not read in the law,.... Numbers 28:9 by which law the priests were obliged, every sabbath day, to offer up two lambs for a burnt offering; to which were annexed many servile works, as killing the sacrifice, flaying it, cutting it in pieces, and laying it on the altar, cutting of wood, and putting that in order, and kindling the fire: from all which, it might be observed,
how that on the sabbath days, the priests in the temple profane the sabbath, and are blameless. There were many things, which, according to the Jewish canons, the priests might do on the sabbath day; particularly they might slay the sacrifice: it was a rule with them, , "that slaying drives away the sabbath" (u). They might also knead, make, and bake the showbread on the sabbath day: their general rule was, as R. Akiba says, that what was possible to be done on the evening of the sabbath, did not drive away the sabbath; but what was not possible to be done on the sabbath eve, did drive away the sabbath (w): so they might kill the passover, sprinkle its blood, wipe its inwards, and burn the fat on the sabbath day (x), with many other things. What exculpated these men was, that what they did was done in the temple, and for the service of it, upon which an emphasis is put; and agrees with their canons, which say, that there is no prohibition in the sanctuary; , "that which is forbidden to be done on the sabbath, is lawful to be done in the sanctuary" (y): and whereas, it might be objected to the disciples of Christ, that they were not priests; and what they did was not in the temple, but in the fields; to this it is replied, in the following words:
(u) T. Bab. Menachot, fol. 72. 2.((w) Misn. Menachot, c. 11. sect. 3.((x) Misn. Pesachim, c. 6. sect. 1. Maimon. Pesach. c. 1. sect. 18. (y) lb. sect. 16. & Hilchot Sabbat, c. 21. sect. 27.
Neither Mark nor Luke have this argument of our Saviour’s. The meaning is, all acts of servile labour are not unlawful on the sabbath day. The priests, according to the law, Numbers 28:9, offer sacrifices, and do many other acts, such as circumcising, and many other things, which in your sense would be a profanation of the sabbath; yet you do not blame them, neither are they to he blamed, because God permitted and directed them.
If any say, "But how doth this agree to what our Saviour is speaking to?"
Answer: The disciples of Christ were employed with and by him in going about and preaching the gospel, and what they now did was but in order to fit them for his work, when they had not had such leisure as others beforehand to provide: and this establisheth a second rule, That works of piety, and tending to fit us for acts of piety, that cannot conveniently be done before, are lawful on the sabbath day.
Verse 5. - Matthew only. Or. A second example, if the first does not convince you. Have ye not read in the Law. Beyond which there is no appeal. Jewish authors often appeal to Scripture in the order of Hagio-graphs, Prophets, and, last of all, Law. He here refers to Leviticus 24:8 (cf. also 1 Chronicles 9:32), but Bengel's suggestive remark that Leviticus was read in the services at that very time of year is vitiated by the double uncertainty, first, what time of year it really was; and secondly, what is the antiquity of the present custom of reading the whole Law every year (cf. Dr. Lumby on Acts 13, 'Add. Note'). According to the express orders of the Law, the priests put in fresh shewbread on the sabbath day. How that on the sabbath days the priests in the temple. The word of wider import is used (ἱερόν, not σκηνή), because the Law still holds good. Profane the sabbath. If their work is regarded in itself, as the action of my disciples is now regarded. And are blameless? (guiltless, Revised Version, as also the Authorized Version in ver. 7); i.e. in the eyes of the Law. This you will all grant (cf. Schurer, II. 2:103). Lightfoot's ('Her. Hebr.') attractive quotation from Maimonides in ' Pesachim,' 1. (i.e. 'Hilkoth Korban Pesach,' § 1.), "There is no sabbatism at all in the temple," appears to rest on a misunderstanding.