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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전체 주석서
23개 주석서
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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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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 11:1-31.
잠언 11:1-31. 1절. 난외주와 비교하라. 히브리인들은 저울추로 돌을 사용했다. '공정한'은 분량이 완전하다는 뜻이다.
신 25:13-14의 옛 규정을 이처럼 강조하여 되풀이한 것은 이스라엘 사람들의 상업이 성장하면서 부수적으로 커진 부정직의 위험을 보여 주는 흔적일 수 있다. 잠 16:11; 20:10이 같은 죄를 강조하는 것은 교사가 이스라엘 청년들을 높은 수준의 정직성으로 교육하려 했음을 증언한다. 또한 호세아가 이 죄를 꾸짖은 일(호 12:7)은 점점 더 사람을 끈질기게 괴롭히는 죄가 되어 가던 행위를 책망한 선지자의 열심을 보여 준다.
정확한 저울추—난외주처럼 문자적으로는 ‘정확한 돌’이다. 이는 금속이 아니라 돌을 무게의 표준으로 사용하던 시대를 가리킨다. 신 25:13과 비교하라.
거짓 저울은 가증하다 — 이는 저울 자체를 속임수로 만들어, 한쪽 끝이 다른 쪽 끝보다 더 빨리 기울도록 한 것을 가리킨다. 저울대의 한쪽 끝을 다른 쪽보다 길게 만들면 이런 일이 생긴다.
그러나 정확한 추는 — אבן שלמה(에벤 셸레마), 곧 ‘완전한 돌’이다. 아마도 최초의 추를 돌로 만들었기 때문에 이렇게 불렀을 것이다. 신 25:13-16 주석을 보라.
A false balance is abomination to the Lord,.... Under which are included all false weights and measures, and all fraudulent practices in commerce and dealing; which are forbidden by the Lord, and are abominable to him, as being injurious to the estates and properties of men: and more especially must be abominable in professors of religion, as being contrary to the grace of God; for though there may be common honesty where there is not the grace of God, yet there cannot be the true grace of God where there is not honesty; for the grace of God teaches to deny all such worldly lusts;
but a just weight is his delight; or a "perfect stone" (c); the ancient practice being to make use of stones for weights; Now to give just weight, and also just measure, and to do justly in all civil dealings with men, is what God requires, and is well pleasing in his sight (d); see Leviticus 19:35. This may be understood of balances and weights in religious affairs; the balance of the sanctuary is the word of God, with which all doctrines are to be weighed, and, if found wanting, they are to be rejected; this is agreeable to the will of God: false balances are abominable to him; such as carnal reason, vain philosophy, and the traditions of men, used by antichrist and his followers; the harlot, described in some preceding chapters, opposed to Wisdom or Christ, who directs to the search of the Scriptures, and the use of them to try doctrines by, John 5:39; see Acts 17:11.
(c) "lapsis perfectus", Montanus, Gejerus. (d) , &c. Phocylid. Poem. Admon. v. 12, 13.
A false balance, the use of all false weights and measures in commerce,
is abomination, i.e. highly abominable, as the abstract signifies; which is opposed to the false opinion of men, who account it a fineness of wit, or, at worst, but a trivial fault.
To the Lord; partly because this wickedness is acted under a colour of justice; and partly because it is destructive to human society, and especially to the poor, whose patron the Lord owneth himself to be.
Verse 1. - A false balance; literally, balances of deceit (Proverbs 20:23). The repetition of the injunctions of Deuteronomy 25:13, 14 and Leviticus 19:35, 36 points to fraud consequent on increased commercial dealings, and the necessity of moral and religious considerations to control practices which the civil authority could not adequately supervise. The standard weights and measures were deposited in the sanctuary (Exodus 30:13; Leviticus 27:25; 1 Chronicles 23:29), but cupidity was not to be restrained by law, and the prophets had continually to inveigh against this besetting sin (see Ezekiel 45:10; Amos 8:5; Micah 6:11). Honesty and integrity are at the foundation of social duties, which the author is now teaching. Hence comes the reiteration of these warnings (Proverbs 16:11; Proverbs 20:10). A just weight; literally, a perfect stone, stones having been used as weights from early times. So we read (2 Samuel 14:26) that Absalom weighed his hair "by the king's stone" (eben).
The next three proverbs treat of honesty, discretion, and innocence or dove-like simplicity:
1 Deceitful balances are an abomination to Jahve;
But a full weight is His delight.
The very same proverb, with slightly varied expression, is found in Proverbs 20:23; and other such like proverbs, in condemnation of false and in approbation of true balances, are found, Proverbs 20:10; Proverbs 16:11; similar predicates, but connected with other subjects, are found at Proverbs 12:22; Proverbs 15:8. “An abomination to Jahve” is an expression we have already twice met with in the introduction, Proverbs 3:32; Proverbs 6:16, cf. Proverbs 8:7; תּועבה is, like תּועה , a participial noun, in which the active conception of abhorring is transferred to the action accomplished. רצון is in post-biblical Hebr. the designation of the arbitrium and the voluntas ; but here רצונו signifies not that which God wishes, but that which He delights in having. “ מרמה (here for the first time in Proverbs), from רמה , the Piel of which means (Proverbs 26:19) aliquem dolo et fraude petere . אבן , like the Pers. sanak , sanakh , Arab. ṣajat , a stone for weight; and finally, without any reference to its root signification, like Zechariah 5:8, אבן העופרת , a leaden weight, as when we say: a horseshoe of gold, a chess-man of ivory.”
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