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
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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
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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
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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
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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 20:1-30.
잠언 20:1-30. 1. 조롱하는 자--비웃는 자이다. 술은 사람을 이렇게 만든다. 독주--포도주에 향료를 섞어 만든 것(이사야 5:11, 22 비교)이며, 포도주를 포함할 수도 있다. 소란케 하는 것--또는 술 취한 자처럼 떠들썩한 것. 속는--문자적으로는 “그릇 행하는,” 또는 비틀거리는 것이다.
‘포도주’와 ‘독주’는 사람들로 하여금 하게 만드는 일을 스스로 행하는 존재로 의인화된다. 후자는 여기서 아마 시리아의 ‘종려주’일 것이다(레 10:9 주석 참조).
포도주는 거만하게 하는 것이다 — 향기로 사람을 속이고, 독한 기운으로 취하게 하며, 취한 사람을 우스꽝스럽게 만든다.
독주 — שכר(shechar), 포도나 대추야자나 종려나무 열매로 만든 것을 막론하고 발효시킨 모든 독한 술을 가리킨다.
Wine is a mocker, strong drink is raging,.... Wine deceives a man; it not only overcomes him before he is aware, but it promises him a pleasure which it does not give; but, on the contrary, excessive drinking gives him pain, and so mocks him; yea, it exposes him to reproach and disgrace, and to the mockery and derision of others; as well as it sets him to scoff at his companions, and even to mock at religion, and all that is good and serious; see Hosea 7:5; and strong drink not only disturbs the brain, and puts the spirits in a ferment, so that a man rages within, but it sets him a raving and quarrelling with his company, and everybody he meets with; such generally get into broils and contentions, and get woe, sorrow, and wounds, Proverbs 23:29. Aben Ezra gives this as the sense of the words,
"a man of wine''
(that is, one that is given to wine, a wine bibber), so Ben Melech,
"is a mocker, and he cries out for strong drink, that it may be given him;''
which is not a bad sense of the words.
and whosoever is deceived thereby is not wise; whosoever gives himself to it, is not on his guard against it, but is overcome by it, does not act a wise but an unwise part: wine besots as well as deceives men. This may be applied to the wine of fornication, or to the false doctrine and superstition of the church of Rome; with which the nations of the earth are deceived and made drunk, and which puts them upon blaspheming God, deriding his people, and using cruelty to them, Revelation 17:2.
Wine is a mocker; wine immoderately drunk makes men mockers or scoffers at God and men. Compare Hosea 7:5.
Strong drink is raging; makes men full of rage and passion.
Is not wise; is a fool, or a madman, because he depriveth himself of the use of his reason.
Verse 1. - Wine is a mocker; or, scorner, the word (luts) being taken up from the last chapter. The liquor is, as it were, personified, as doing what men do under its influence. Thus inebriated persons scoff at what is holy, reject reproof, ridicule all that is serious. Septuagint, Ἀκόλαστον οϊνος, "Wine is an undisciplined thing;" Vulgate, Luxuriosa res, vinum. Strong drink is raging; a brawler, Revised Version. Shekar, σίκερα (Luke 1:15), is most frequently employed of any intoxicating drink not made from grapes, e.g. palm wine, mead, etc. The inordinate use of this renders men noisy and boisterous, no longer masters of themselves or restrained by the laws of morality or decency. Septuagint, Υβιστικὸν μέθη, "Drunkenness is insolent." Theognis has some sensible lines on this matter ('Parch.,' 479) -
Ος δ α}ν ὑπερβάλλῃ πόσιος μὲτρον οὐκέτι Τῆς αὐτοῦ γλώσσης καρτερὸς οὐδὲ νόου Μυθεῖται δ ἀπάλαμνα τὰ νήφοσι γίγνεται αἰσχρά Αἰδεῖται δ ἕρδων οὐδὲν ὅταν μεθύῃ Τὸ πρὶν ἐὼν σώφρων τότε νήπιος Whosoever is deceived thereby is not wise. No one who reels under the influence of, is overpowered by, wine is wise (Isaiah 28:7). Septuagint, "Every fool is involved in such." Says a Latin adage -
"Ense cadunt multi, perimit sed crapula plures." More are drowned in the wine cup than in the ocean, say the Germans (comp. Proverbs 23:29, etc.; Ephesians 5:18).
This proverb warns against the debauchery with which free-thinking is intimately associated.
Wine is a mocker, mead boisterous;
And no one who is overtaken thereby is wise.
The article stands with יין . Ewald maintains that in 10:1-22:6 the article occurs only here and at Proverbs 21:31, and that it is here, as the lxx shows, not original. Both statements are incorrect. The article is found, e.g., at Proverbs 19:6; Proverbs 18:18, Proverbs 18:17, and here the personification of “wine” requires it; but that it is wanting to שׁכר shows how little poetry delights in it; it stands once for twice. The effects of wine and mead ( שׁכר from שׁכר , to stop, obstruct, become stupid) are attributed to these liquors themselves as their property. Wine is a mocker, because he who is intoxicated with it readily scoffs at that which is holy; mead is boisterous (cf. הומיּה , Proverbs 7:11), because he who is inebriated in his dissolute madness breaks through the limits of morality and propriety. He is unwise who, through wine and the like, i.e., overpowered by it (cf. 2 Samuel 13:28), staggers, i.e., he gives himself up to wine to such a degree that he is no longer master of himself. At Proverbs 5:19 we read, שׁגה ב , of the intoxication of love; here, as at Isaiah 28:7, of the intoxication of wine, i.e., of the passionate slavish desire of wine or for wine. The word “ Erpicht ” [ avidissimus ], i.e., being indissolubly bound to a thing, corresponds at least in some degree to the idea. Fleischer compares the French: être fou de quelque chose . Isaiah 28:7, however, shows that one has to think on actual staggering, being overtaken in wine.
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포도주와 독주에 대한 경고. 다툼을 피해야 함. 게으른 자. 의로운 사람. 저울추와 도량. 소문을 퍼뜨리는 자. 사악한 아들. 지혜로운 왕. 젊은이의 영광. 노인의 아름다움. 징계의 유익.