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
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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 18:1-24.
잠언 18:1-24.
1. 욕망을 따라 . . . 구한다--곧 이기적인 만족을 구한다는 뜻이다.
모든 지혜에 간섭한다--또는 모든 지혜, 혹은 가치 있는 것(잠언 2:7)을 거슬러 "돌진한다"는 뜻이다(잠언 17:14).
본문과 난외의 독법은 다소 어려운 이 구절을 이해하는 두 가지 주요 구문을 보여 준다. 다른 번역은 다음과 같다.
(1) 다른 사람들에게서 스스로 분리되는 자는 자기 욕망을 추구하며, 모든 지혜로운 조언을 거슬러 돌진한다. 이는 인류가 받아들여 온 관습과 견해에 반대하는 것을 자랑하는 자기 의지와 자기주장에 대한 경고이다.
(2) (미련하고 배우지 못한 무리에게서) 스스로 분리되는 자는 자기 욕망(곧 바랄 만한 것)을 추구하며, 모든 지혜와 어울린다. 유대 주석가들은 대체로 이렇게 해석한다.
(1) 고립된 삶을 비난하는 해석과 (2) 이를 칭찬하는 해석 가운데서는 (1)이 잠언의 정신과 가장 조화를 이룬다고 판단해야 한다. 그러나 그 이름 자체가 분리와 자기 고양을 나타내는 바리새주의가 (2)를 채택한 것은 이상하지 않다.
욕망을 따라 사람이 자신을 분리한다 — 원문은 어렵고 모호하다. 불가타와 칠십인역과 아랍어 역본은 다음과 같이 읽는다. ‘친구와 관계를 끊으려고 하며 기회나 구실을 찾는 자는 언제나 비난받아 마땅하다.’
나의 고대 필사본 성경은 이렇게 번역한다. Occasioun seeketh that wil go awei fro a freend: at al tyme he schal ben wariable.
커버데일은 이렇게 옮긴다. ‘불화를 심기를 즐기는 자는 모든 일에서 싸울 구실을 찾는다.’
1615년 바커 성경은 다음과 같다. ‘그것을 바라는 마음으로 그는 자신을 분리하여 그것을 찾고 모든 지혜에 전념할 것이다.’ 난외주에는 이렇게 적혀 있다. ‘지혜를 사랑하는 자는 모든 장애물에서 자신을 분리하고 온전히 지혜를 구하는 데 자신을 바칠 것이다.’
히브리어는 לתאוה יבקש נפרד בכל תושיה יתגלע lethaavah yebakkesh niphrad, bechol tushiyah yithgalla이다. 단어에 가장 가까운 번역은 아마 다음과 같을 것이다. ‘분리된 자는 원하는 것, 곧 자기 욕망의 대상을 찾고 모든 실재 또는 모든 본질적 지식에 관여할 것이다.’ 그는 세속적이거나 하찮은 일에 많이 관여하면 하나님의 일과 자연의 일을 탐구하는 데 거의 진전할 수 없음을 깨닫는다. 그러므로 무익한 활동과 경박한 교제에서 자신을 분리하고, 탐구 대상의 정신 속으로 들어간다. 피상적인 관찰에 만족하지 않고 자기 욕망의 대상이 된 것들의 실체와 본질을 가능한 데까지 살핀다. 이것이 내게는 가장 좋은 의미로 보인다. 독자는 스스로 판단할 수 있다.
Through desire a man having separated himself, seeketh,.... Or, "a separated man seeketh desire" (g); his own desire, will, and pleasure. This is either to be understood in a good sense, of one that has a real and hearty desire after sound wisdom and knowledge, and seeks in the use of all proper means to attain it; and in order to which he separates himself from the world and the business of it, and retires to his study, and gives up himself to reading, meditation, and prayer; or goes abroad in search of it, as Aben Ezra: or of a vain man that affects singularity; and who, through a desire of gratifying that lust, separates himself, not only from God, as Jarchi interprets it, pursuing his evil imagination and the lust of his heart; and from his friends, as the Septuagint and Arabic versions; but from all men, like the Jews, who "please not God, and are contrary to all men"; so such a man sets himself to despise and contradict the sentiments and opinions of others, and to set up his own in opposition to them. This is true of the Pharisees among the Jews, who had their name from separating themselves from all others, having an high opinion of their own Wisdom and sanctify; and also of the Gnostics among the Christians, who boasted of their knowledge, and separated themselves from the Christian assemblies; and were sensual, not having the Spirit, being vainly puffed up with their fleshly mind;
and intermeddleth with all wisdom; the man who is desirous of being truly wise and knowing grasps at all wisdom, every branch of useful knowledge; would gladly learn something of every art and science worthy of regard; and he makes use of all means of improving himself therein; and covets the company and conversation of men of wisdom and knowledge, that he may attain to more; he intermingles himself with men of wisdom, as Aben Ezra interprets it, and walks and converses with them. Or if this is to be understood of a vain glorious person, the sense is, "he intermeddles" or "mingles himself with all business" (h), as it may be rendered; he thrusts himself into affairs that do not concern him, and will pass his judgment on things he has nothing to do with; or he monopolizes all knowledge to himself, and will not allow any other to have any share with him. Jarchi interprets this clause thus,
"among wise men his reproach shall be made manifest;''
and observes, that their Rabbins explain it of Lot separating from Abraham, following the desires of his heart: but R. Saadiah Gaon better interprets it of an apostate from religion; that objects to everything solid and substantial, in a wrangling and contentious manner; and "shows his teeth" (i) at it, as Schultens, from the use of the Arabic word, renders it.
(g) So the Targum. (h) "immiscet se omni negotio", Munster; "omnibus quae sunt immiscet se", Junius & Tremellius. (i) "Et in omne solidum dentes destringei", Schultens.
According to this interpretation the sense is,
Through desire (of it, to wit of wisdom, which is easily understood out of the end of the verse; such ellipses being frequent in Scripture)
a man, having separated himself, ( being sequestered from the company, and noise, and business of the world, betaking himself to retirement and solitude, as men do that apply themselves to any serious study.)
seeketh and
intermeddleth with all wisdom, i.e. useth all diligence, that he may search and find out all solid knowledge and true wisdom. And this earnest desire and endeavour to get true wisdom within a man’s self is fitly opposed to the fool’s contempt of wisdom, or to his desire of it, not for use and benefit, but only for vain ostentation, which is expressed in the next verse, although coherence is little regarded by interpreters in the several verses and proverbs of this book. But this verse is otherwise rendered in the margin of our English Bible, and by divers others, He that separateth himself, (either,
-
From his friend; or rather,
-
From other men; who affects singularity, is wedded to his own opinion, and through self-conceit despiseth the opinions and conversation of others,) seeketh according to his desire, (seeketh to gratify his own inclinations and affections, and chooseth those opinions which most comply with them,) and intermeddleth (for this word is used in a bad sense, Proverbs 17:14 20:3, and it is not found elsewhere, save in this place) in every business, as proud and singular persons are commonly pragmatical, delighting to find faults in others, that they may get some reputation to themselves by it. Heb. in every thing that is; thrusting themselves into the actions and affairs of other men. Or, as this last clause is and may be rendered, and contendeth (Heb. mingleth himself; for words of that signification are commonly used for contending or fighting, as Deu 2:5,9,19 Isa 36:8 Daniel 11:10) with or against (for the Hebrew prefix beth oft signifies against) all reason or wisdom; whatsoever any man speaketh against his opinion and desire, though it be never so reasonable and evident, he rejecteth it, and obstinately maintains his own opinion.
Verse 1. - This is a difficult verse, and has obtained various interpretations. The Authorized Version gives, Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom; i.e. a man who has an earnest desire for self-improvement will hold himself aloof from worldly entanglements, and, occupying himself wholly in this pursuit, will become conversant with all wisdom. This gives good sense, and offers a contrast to the fool in ver. 2, who "hath no delight in understanding." But the Hebrew does not rightly bear this interpretation. Its conciseness occasions ambiguity. Literally, For his desire a man who separates himself seeks; in (or against) all wisdom he mingles himself. There is a doubt whether the life of isolation is praised or censured in this verse. Aben Ezra and others of Pharisaic tendencies adopt the former alternative, and explain pretty much as the Authorized Version, thus: "He who out of love of wisdom divorces himself from home, country, or secular pursuits, such a man will mix with the wise and prudent, and be conversant with such." But the maxim seems rather to blame this separation, though here, again, there is a variety of interpretation. Delitzsch, Ewald, and others translate, "He that dwelleth apart seeketh pleasure, against all sound wisdom he showeth his teeth" (comp. Proverbs 17:14). Nowack, after Bertheau, renders, "He who separates himself goes after his own desire; with all that is useful he falls into a rage." Thus the maxim is directed against the conceited, self-willed man, who sets himself against public opinion, delights in differing from received customs, takes no counsel from others, thinks nothing of public interests, but in his mean isolation attends only to his own private ends and fancies (comp. Hebrews 10:25). The Septuagint and Vulgate (followed by Hitzig) read in the first clause, for taavah, "desire," taanah, "occasion;" thus: "He who wishes to separate from a friend seeks occasions; but at all time he will be worthy of censure." The word translated "wisdom" (tushiyah) also means "substance," "existence;" hence the rendering, "at all time," omni existentia, equivalent to omni tempore.
This series of proverbs now turns from the fool to the separatist:
The separatist seeketh after his own pleasure;
Against all that is beneficial he showeth his teeth.
The reflexive נפרד has here the same meaning as the Rabbinical פּרשׁ מן־הצּבּוּר , to separate oneself from the congregation, Aboth ii. 5; נפרד denotes a man who separates himself, for he follows his own counsel, Arab. mnfrd ( mtfrrd ) brâyh , or jḥys almḥḥl ( seorsum ab aliis secedens ). Instead of לתּאוה , Hitzig, after Jerome, adopts the emendation לתאנה , “after an occasion” (a pretext), and by נפרד thinks of one pushed aside, who, thrown into opposition, seeks to avenge himself. But his translation of 1b, “against all that is fortunate he gnasheth his teeth,” shows how much the proverb is opposed to this interpretation. נפרד denotes one who willingly (Judges 4:11), and, indeed, obstinately withdraws himself. The construction of יבקּשׁ with ל (also Job 10:6) is explained by this, that the poet, giving prominence to the object, would set it forward: a pleasure ( תאוה , as Arab. hawan , unstable and causeless direction of the mind to something, pleasure, freak, caprice), and nothing else, he goes after who has separated himself (Fl.); the effort of the separatist goes out after a pleasure, i.e., the enjoyment and realization of such; instead of seeking to conform himself to the law and ordinance of the community, he seeks to carry out a separate view, and to accomplish some darling plan: libidinem sectatur sui cerebri homo . With this 1b accords. תּוּשׁיּה ( vid., at Proverbs 2:7) is concretely that which furthers and profits. Regarding התגּלּע , vid., at Proverbs 17:14. Thus putting his subjectivity in the room of the common weal, he shows his teeth, places himself in fanatical opposition against all that is useful and profitable in the principles and aims, the praxis of the community from which he separates himself. The figure is true to nature: the polemic of the schismatic and the sectary against the existing state of things, is for the most part measureless and hostile.
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스스로 분리되어 지혜를 구하는 사람. 미련한 자와 악인. 깊은 지혜. 미련한 자들의 다툼. 소문을 퍼뜨리는 자와 게으른 자. 주의 이름. 재물로 인한 교만과 방자함. 성급한 영. 상한 영. 선물의 영향력. 제비. 감정이 상한 형제. 혀의 영향력. 아내는 하나님께서 주시는 좋은 것이다. 참된 친구.