Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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
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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 21:1-31.
잠언 21:1-31. 1. 물줄기--관개 수로를 가리킨다(시편 1:3). 그 흐름은 쉽게 돌릴 수 있었다(신명기 11:10 비교). 하나님은 왕들까지도 뜻하시는 대로 움직이신다(잠언 16:9; 시편 33:15).
물줄기—시 1:3 주석을 보라. 농부가 물줄기를 가장 필요한 수로로 이끌듯이, 여호와께서는 참된 왕의 생각을 이끄신다. 그리하여 왕의 은총이 무작위로 내리지 않고 하나님의 질서와 조화를 이루게 하신다.
왕의 마음이 여호와의 손에 있다 — 여호와만이 군주들을 다스리시는 분이다. 오직 그분만이 그들의 의논을 통제하고 이끄실 수 있다. 그러나 여기에는 동방에서 땅에 물을 대는 방식에 대한 암시가 있다. 하나의 물줄기에서 여러 수로를 파고, 농부가 특정 수문을 열어 물줄기를 원하는 곳으로 보낸다. 이와 같이 왕의 마음도 향하는 곳, 곧 왕이 은혜를 베풀고자 하는 사람에게로 향한다. 관개에 쓰이는 물줄기가 땅을 비옥하게 하듯, 왕의 총애를 받는 자는 왕의 하사로 풍족해진다. 하나님은 왕으로 하여금 그분이 원하시는 누구에게든 그 은혜를 베풀게 하실 수 있다. Harmer를 보라.
The king's heart is in the hand of the Lord, as the rivers of water,.... The heart of every king, and all that is in it, his thoughts, counsels, purposes, and designs; the hearts of bad kings, as Pharaoh, whom the Lord hardened and softened at pleasure; the antichristian kings, into whose hearts he put it to give their kingdoms to the beast, Revelation 17:17; the hearts of good kings, as David, Solomon, Cyrus, and others: and if the hearts of kings are in the hands of the Lord, which are full of things of the greatest importance with respect to the government of the world; and which are generally more untractable and unmanageable; and who are more resolute and positive, and will have their own wills and ways, especially arbitrary princes; then much more the hearts of other persons. And which are as "rivers of water"; for so the words may be rendered, as rivers of water is "the heart of a king", which is "in the hand of the Lord"; unstable, fluid, and fluctuating; and yet the Lord can stay and settle, and fix them, and keep them steady and within bounds: or which, like a torrent of water, comes with force and impetus; and so the Septuagint render it, "the force of waters"; and bears all before it, as do the wills of despotic kings; and yet these the Lord can stop and bound, and rule and overrule: or like rivers of water, reviving and refreshing, so is the heart of a good king, full of wisdom and prudence, of integrity and faithfulness, of clemency and goodness; the streams of whose bounty and kindness flow among his subjects, to their great pleasure and profit; so Christ, the King of kings, is said to be as "rivers of water", Isaiah 32:2. The allusion is to gardeners, that make channels for the water to run in, to water their gardens; or to husbandmen, that cut aqueducts from rivers, to water their fields; or to the turning of the course of rivers, as Euphrates was by Cyrus, when he took Babylon. The heart of a king is as much at the dispose of the Lord, and can be turned by him as easily as such canals may be made, or the course of a river turned; for it follows:
he turneth it whithersoever he will; contrary to their first designs, and to answer another purpose; oftentimes towards his people, and for the good of his cause and interest, which they never designed; and to bring about such things as were out of their view. And so, in conversion, the Lord can turn the hearts of men as he pleases; their understanding, will, and affections, are in his hands: he can make the understanding light which was darkness, and so turn it from darkness to light; he can take off the stiffness of the will, and turn it from its bias and bent, and make it willing to that which is good in the day of his power: he can turn the channel and course of the affections from sinful lusts and pleasures, to himself, his son, his truths, word, worship, ordinances, and people; he can take out of the heart what he pleases, its ignorance, hardness, enmity, unbelief, pride, and vanity; and he can put in what he pleases, his fear, his laws, his Spirit, and the gifts and graces of if; he can change and turn it just as he will; he that made the heart can operate upon it, and do with it as seems good in his sight. The Heathens very wrongly call one of their deities Verticordia (o), from the power of turning the heart they ascribe to it; however, this shows their sense, that to turn the heart is the property of deity.
(o) Valer. Maximus, l. 8. c. 15. s. 12. Vid. Ovid. Fasti, l. 4. v. 158.
The king’s heart; his very inward purposes and inclinations, which seem to be most in a man’s own power, and out of the reach of all others, and much more his tongue and hand, and all his outward actions. He names kings not to exclude other men, but because they are more arbitrary and uncontrollable than other men.
As the rivers of water; which husbandmen or gardeners can draw by little channels into the adjacent grounds as they please, and as their occasions require.
He turneth it; directeth and boweth, partly by suggesting those things to their minds which have a commanding influence upon their wills; and partly by a direct and immediate motion of their wills and affections, which being God’s creatures must needs be as subject to his power and pleasure as either men’s minds or bodies are, and which he moves sweetly and suitably to their own nature, though strongly and effectually.
Withersoever he will; so as they shall fulfil his counsels and designs, either of mercy or of correction to themselves, or to their people.
Verse 1. - The king's heart is in the hand of the Lord, as the rivers of water. We are to think of the little channels used for irrigation. As these are altogether under the gardener's control, so the heart of the king, who might seem to have no superior, is directed by God. He turneth it whithersoever he will. By hidden influences and providential arrangements God disposes the monarch to order his government so as to carry out his designs, to spread around joy and plenty. The system of irrigation signified in this passage is still to be seen in Eastern lands. "Flower beds and gardens of herbs are always made at a little lower level than the surrounding ground, and are divided into small squares, a slight edging of earth banking the whole round on each side. Water is then let in, and floods the entire surface till the soil is thoroughly saturated; after which the moisture is turned off to another bed, by simply closing the opening in the one under water, by a turn of the bare foot of the gardener, and making another in the same way with the foot, in the next bed, and thus the whole garden is in due course watered .... Only, in this case, the hand is supposed to make the gap in the clay bank of the streamlet, and divert the current" (Geikie, 'Holy Land and Bible,' 1:9). So in Virgil we find ('Ecl.,' 3:111) -
"Claudite jam rivos, pueri; sat prata biberunt."
"Now close the cuts; enough the meads have drunk."
The group, like the preceding one, now closes with a proverb of the king.
A king's heart in Jahve's hand is like brooks of water;
He turneth it whithersoever He will.
Brook and canal (the Quinta: ὑδραγωγοί ) are both called פּלג , or פּלג , Job 20:17, Arab. falaj (from פּלג , to divide, according to which Aquila, Symmachus, and Theodotion, διαρέσεις ; Venet. διανομαί ; Jerome, divisiones ); Jâkût has the explanation of the word: “ falaj is the name given to flowing water, particularly the brook from a spring, and every canal which is led from a spring out over flat ground.” Such brooks of water are the heart of a king, i.e., it is compared to such, in Jahve's hand. The second line contains the point of comparison: He inclines it, gives to it the direction ( הטּה , causat. of נטה , Numbers 21:15) toward whatever He will ( חפץ denotes willing, as a bending and inclining, viz., of the will; vid., at Proverbs 18:2). Rightly Hitzig finds it not accidental that just the expression “brooks of water” is chosen as the figure for tractableness and subjection to government. In Isaiah 32:2, the princes of Judah are compared to “rivers of water in a dry place” with reference to the exhaustion of the land during the oppression of the Assyrian invasion; the proverb has specially in view evidences of kindness proceeding from the heart, as at Proverbs 16:15 the favour of the king is compared to clouds of latter rain emptying themselves in beneficent showers, and at Proverbs 19:12 to the dew refreshing the plants. But the speciality of the comparison here is, that the heart of the king, however highly exalted above his subjects, and so removed from their knowledge he may be, has yet One above it by whom it is moved by hidden influences, e.g., the prayer of the oppressed; for man is indeed free, yet he acts under the influence of divinely-directed circumstances and divine operations; and though he reject the guidance of God, yet from his conduct nothing results which the Omniscient, who is surprised by nothing, does not make subservient to His will in the world-plan of redemption. Rightly the Midrash: God gives to the world good or bad kings, according as He seeks to bless it or to visit it with punishment; all decisions that go forth from the king's mouth come לכתחלה , i.e., in their first commencement and their last reason they come from the Holy One.
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왕의 마음은 하나님의 손 안에 있다. 우리는 자비와 정의를 실천해야 한다. 거짓말하는 혀. 다투기 좋아하는 여인. 악인이 받는 형벌. 무자비한 자. 은밀한 선물. 의인의 행복. 악인이 의인을 위한 속전이 됨. 지혜로운 자의 보물. 혀를 지키는 자. 게으른 자의 욕망. 거짓 증인. 구원은 주께 속한다.