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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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 12:1-28.
잠언 12:1-28. 1절. '지식을 사랑한다'는 훈계나 훈련의 열매로서 지식을 사랑한다는 뜻이다(잠언 1:2). '책망을 미워한다'는 잠언 10:17과 비교하라. '짐승 같다'는 어리석고 자기 복지에도 무관심하다는 뜻이다(시편 49:10; 73:22).
짐승 같으니라—말 못 하는 짐승처럼 우둔하다는 뜻이다. 인간과 짐승의 차이는 주로 인간에게 진보하고 개선될 능력이 있다는 데 있으며, 그 능력은 훈련과 교육에 기꺼이 복종하려는 의지에 달려 있다. 시 49:12와 비교하라.
훈계를 사랑하는 자는 — מוסר(무사르), 곧 징계나 교정을 사랑하는 자는 지식을 사랑한다. 교정은 지식에 이르는 길이기 때문이다.
책망을 미워하는 자는 짐승 같으니라 — בער(바아르), 곧 그는 곰과도 같다. 그는 소가 막대기에서 아무 유익도 얻지 못하는 것처럼 교정에서도 아무 유익을 기대하지 않는다.
Whose loveth instruction loveth knowledge,.... That loves the instruction of Wisdom, or Christ, Proverbs 4:13; the means of instruction, the Scriptures, which are profitable for instruction in righteousness, and are written for our learning; the Gospel, which instructs into the person, office, and grace of Christ; the ministers of the word, who are so many instructors in Christ; and even the rod of afflictions, by which men are taught their duty, and the will of God: and these are to be loved; and he that loves them clearly shows that he loves knowledge; since the means of instruction, making use of them, and getting instruction by them, are attended with labour, trouble, and difficulty; which a man would not choose, had he not a love unto and a desire after knowledge, and an increase of it; as the knowledge of God, of Christ, and of his truths. Aben Ezra inverts the words;
"he that loves knowledge loves instruction;''
but the sense is much the same;
but he that hateth reproof is brutish; or a "beast" (k): as the man that is willing to be instructed, in order to gain knowledge, shows himself to be a wise and understanding man; so he that hates the reproof the word of God gives, or the ministers of it, or God by them, appears to be no better than a brute, than the horse or mule that want understanding: so the man of sin hates the Scriptures, the Gospel, and the ministers of it, and the reproofs and convictions they give of his idolatry, superstition, and will worship; nor does he care that his doctrines and practices should be brought to this test, or that the people should have knowledge of them; but keeps them from them, and sets up his own infallibility as the rule of judgment; and it is one character of his followers, that they "receive not the love of the truth", 2 Thessalonians 2:10; and both he and they are represented by a beast, Revelation 13:1; and are more brutish than any man; see Proverbs 5:11.
(k) "instar bruti indocilis est", Michaelis.
Instruction; admonition or reproof, as appears from the next clause, which is a singular means of getting true and sound knowledge.
Loveth knowledge; showeth that he is a true lover of knowledge, because he is willing to purchase it upon such unwelcome terms, as reproofs are generally esteemed.
Is brutish; discovereth himself to be a most foolish and stupid creature, because he is an enemy to himself and to his own happiness.
Verse 1. - Instruction; correction, discpline, which shows a man his faults, gives him a lowly opinion of himself, and opens his mind to receive knowledge, especially the knowledge of himself and of all moral obligations. Is brutish; is as insensible to higher aspirations, to regret for the past or hope of amendment, as a brute beast (comp. Proverbs 30:2). On this point St. Augustine is quoted: "Quicumque corripi non vis, ex eo sane corripiendus es quia corripi non vis. Non vis enim tua tibi vitia demonstrari; non vis ut feriantur, fiatque tibi utilis dolor, quo medicum quaeras; non vis tibi tu ipse ostendi, ut cum deformem te vides, reformaturum desideres, eique supplices ne in illa remaneas foeditate" ('De Corrept. et Grat.,' 5). Such conduct is unworthy of one who is possessed of an immortal soul and infinite capacity for progress and improvement.
Three proverbs on knowledge, the favour of God, firmness and the means thereto.
1 He loveth correction who loveth knowledge,
And he hateth instruction who is without reason.
It is difficult in such cases to say which is the relation of the ideas that is intended. The sequence of words which lies nearest in the Semitic substantival clause is that in which the predicate is placed first; but the subject may, if it is to be made prominent, stand at the head of the sentence. Here, 1b, the placing of the subject in advance recommends itself: one who hates instruction is devoid of reason. But since we have no reason in 1a to invert the order of the words as they lie together, we take the conceptions placed first in both cases as the predicates. Thus: he who loves knowledge shows and proves that he does so by this, that he willingly puts himself in the place of a learner; and devoid of reason is he who with aversion rejects reproof, which is designed to guard him from future mistakes and false steps. Regarding the punctuation דעת אהב (with Mercha on the ante-penult. and the העמדה -sign on the penult.), vid., at Proverbs 11:26., Proverbs 1:19. In 1b the Munach in תוכחת is transformed from Mugrash ( Accentssystem, xviii. §2), as in Proverbs 15:10. בּער (cf. Proverbs 30:2) is a being who is stupid as the brute cattle ( בּעיר , from בּער , to graze, cattle of all kinds; Arab. b'ayr , the beast κατ ̓ ἐξ ., i.e., the camel); as a homo brutus is compared to a בּהמּה (Ps. 49:21), 73:22), and is called Arab. behymt , from bahym , “shut up” (spec. dabb , a bear; thwr , an ox; ḥamâr , an ass) (Fl.).
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훈계가 주는 유익과 경건의 함양을 다룬다. 덕 있는 여자, 의인과 불의한 자의 서로 다른 운명, 인정 많은 사람, 부지런한 사람, 어리석은 사람과 지혜로운 사람, 사랑이 없는 사람, 의인의 탁월함, 궁핍에 빠지는 게으른 사람, 생명으로 인도하는 의 등을 말한다.