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.
현재 주석서
전체 주석서
23개 주석서
전체 항목
307,288
번역 81,431건
라이선스
출처별 표시
출처와 라이선스
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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순종에 대한 권면, Proverbs 3:1-4; 하나님의 섭리를 신뢰하라는 권면, Proverbs 3:5, Proverbs 3:6; 겸손에 대한 권면, Proverbs 3:7, Proverbs 3:8; 자선에 대한 권면, Proverbs 3:9, Proverbs 3:10; 하나님의 징계에 복종하라는 권면, Proverbs 3:11, Proverbs 3:12. 삶의 모든 일에서 지혜가 주는 유익, Proverbs 3:13-26. 마땅히 행해야 할 의무의 행위는 그것을 행해야 할 때를 넘어 미루어서는 안 된다, Proverbs 3:27, Proverbs 3:28. 형제 사랑과 관용이 실행되어야 한다, Proverbs 3:29, Proverbs 3:30. 우리는 악인을 부러워해서는 안 된다, Proverbs 3:31, Proverbs 3:32. 하나님의 저주는 악인의 집에 있으나, 겸손하고 지혜로운 자들은 형통할 것이다, Proverbs 3:33-35.
INTRODUCTION TO Proverbs 3
In this chapter, Wisdom, or Christ, delivers out some fresh lessons and instructions to his children; as not to forget his doctrine, but heartily attend to his precepts and ordinances, seeing these are the means of lengthening out their days, and of enjoying peace, Proverbs 3:1; as well as had the promise of the mercy and truth of God, and the continuance of them, annexed to them; and therefore are exhorted to keep close to them, and show the greatest value and affection for them, which was the way to find favour with, and to be taken notice of by, God and man, Proverbs 3:3; and then he proceeds to exhort them to a hearty trust in the Lord, without dependence on themselves; and to seek direction from him in every step they took, which they might expect to have, Proverbs 3:5; to humility and the fear of God, and fleeing from evil, which they would find would much contribute to their health, Proverbs 3:7; to liberality in supporting the worship of God, and the interest of religion, which would turn to account and profit to them, Proverbs 3:9; to patience in bearing the chastisement of the Lord, as coming from a loving father, Proverbs 3:11; then follows a commendation of wisdom, and the happiness of the man possessed of it is declared, Proverbs 3:13; from the profit, preciousness, pleasure, and usefulness of it, Proverbs 3:14; and from its concern in the works of creation and providence, Proverbs 3:19; and from that comfort, honour, safety, and security, which come by the doctrines and instructions of Wisdom, and a steady regard to them, Proverbs 3:21; and the chapter is concluded with exhortations to beneficence, charity, concord, and peace with neighbours, Proverbs 3:27; and to shun the ways of wicked men, urged from the different state and condition of wicked men and fools, and of the just, the lowly, and wise, Proverbs 3:31.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 3:1-35.
잠언 3:1-35.
진리 연구가 권장된다. 하나님을 경외하고 공경하며 신뢰해야 하고, 징계 아래에서 자녀다운 복종을 보여야 한다. 지혜의 탁월성은 신적 경륜 안에서 지혜가 차지하는 위치로 강조되고 설명된다. 경건은 의인과 악인의 운명의 대조를 통해 강권된다.
1. 법 [과] 계명--모든 신적 교훈이다(시편 119:1 및 119:4 주석을 보라).
네 마음으로 지키라--진실하게 지키라는 뜻이다(잠언 4:13; 5:2).
내 아들아 - 교훈자는 계속해서 자기 교훈들을 전하고 있다.
내 율법을 잊지 말라 - 네가 들은 것을 기억하고, 기억하는 것을 실천하라. 그리고 모든 순종은 마음에서 나오게 하라. “네 마음이 내 계명들을 지키게 하라.”
My son, forget not my law,.... Or, "doctrine" (e); the doctrine of Christ, the Gospel, and the several truths of it; which, being of the utmost moment and importance, should be kept in memory, and not let slip, or be in the least slighted and neglected; see Hebrews 2:1;
but let thine heart keep my commandments; as the ark, or chest, kept the two tables of the law put into it; it denotes a cordial affection for the commandments and ordinances of Christ, a hearty attention and obedience to them, and a constant and cheerful observance of them, flowing from love and gratitude to him, John 14:15.
(e) "doctrinae meae", Piscator, Michaelis; "institutionem meam", Schultens; "doctrinam meam", Cocceius.
Solomon exhorteth his son to obedience, Proverbs 3:1-4. To faith, Proverbs 3:5,6, and trust in God; the benefits that they shall receive thereby, Proverbs 3:7,8. To honour God with our estates, Proverbs 3:9. The advantage in so doing, Proverbs 3:10. To patience under God’s chastisements, Proverbs 3:11. A reason for it, Proverbs 3:12. The happiness of him that findeth wisdom, Proverbs 3:13. Wisdom set out, with the benefits that attend her, Proverbs 3:14-18. The effects, Proverbs 3:19,20. Another exhortation to perform our duty, Proverbs 3:21-27. To charitableness, Proverbs 3:28. To avoid strife, Proverbs 3:29,30. Against envy, Proverbs 3:31. The misery of the wicked, and blessings of the just, Proverbs 3:32-35.
My law; my doctrine or counsel; or the law of God, which might be called his law, as the gospel is called Paul’s gospel, 2 Thessalonians 2:8, because delivered by him.
Keep my commandments, by diligent meditation and hearty affection.
Verses 1-18. - 4. Fourth admonitory discourse. The third chapter introduces us to a group of admonitions, and the first of these (vers. 1-18) forms the fourth admonitory discourse of the teacher. To all intents and purposes this is a continuation of the discourse in the preceding chapter, for inasmuch as that described the benefits, spiritual and moral, which follow from the pursuit of Wisdom, in promoting godliness and providing safety from evil companions, so this in like manner depicts the gain flowing from Wisdom, the happiness of the man who finds Wisdom, and the favour which he meets with both with God and man. The discourse embraces exhortations to obedience (vers. 1-4), to reliance on God (vers. 5, 6) against self-sufficiency and self-dependence (vers. 7, 8), to self-sacrificing devotion to God (vers. 9, 10), to patient submission to God's afflictive dispensations (vers. 11, 12), and concludes with pointing out the happy gain of Wisdom, her incomparable value, and wherein that value consists (vers. 13-18). It is noticeable that in each case the exhortation is accompanied with a corresponding promise of reward (vers, 2, 4, 6, 8, 10), and these promises are brought forward with the view to encourage the observance of the duties recommended or enjoined. Jehovah is the central point to which all the exhortations converge. Obedience, trust, self-sacrificing devotion, submission, are successively brought forward by the teacher as due to God, and the persons in whom they are exhibited are truly happy in finding Wisdom. The transition in thought from the former to the latter part of the discourse is easy and natural. Obedience and trust are represented as bringing favour, guidance, and health - in a word, prosperity. But God is not only to be honoured in times of prosperity, but also in adversity his loving hand is to be recognized; and in this submission to his will is true wisdom. Verse 1. - My son (b'ni) serves to externally connect this discourse with the preceding. Forget not my law. This admonition bears a strong resemblance to that in Proverbs 1:8, though the terms employed are somewhat different, torah and mits'oth here occupying the place respectively of musar and torah in that passage. My law (torathi), is literally, my teaching, or doctrine, from the root yarah, "to teach." The torah is the whole body of salutary doctrine, and designates "Law" from the standpoint of teaching. Forgetting here is not So much oblivion arising from defective memory, as a wilful disregard and neglect of the admonitions of the teacher. Thine heart (libekha); Vulgate, cor; LXX., καρδία and so the sum total of the affections. Keep; yitstsor, from notsar, "to keep, or observe that which is commanded." The word is of frequent occurrence in the Proverbs, and appears about twenty-five times. My commandments (mits'othay); Vulgate, praecepta mea; LXX., τὰ ῤήματα μου; i.e. my precepts. The Hebrew verb from which it is derived means "to command, or prescribe." The law and commandments here alluded to are those which immediately follow, from ver. 3 onwards. The three main ideas combined in this verse are remembrance, affection, and obedience. Remembering the law or teaching will depend, to a large extent, on the interest felt in that law; and the admonition to "forget not" is an admonition to give "earnest heed," so that the law or teaching may be firmly fixed in the mind. In using the words, "let thy heart keep," the teacher goes to the root of the matter. There may be an historical remembrance of, or an intellectual assent to, the commandments, but these are insufficient, for the keeping of the commandments must be based on the recognition of the fact that the affections of the heart are to be employed in the service of God, the keeping of the commandments is to be a labour of love. Again, the expression, "keep my commandments," implies, of course, external conformity to their requirements: we are "to observe to do them" (Deuteronomy 8:1); but it implies, further, spiritual obedience, i.e. an obedience with which love is combined (Deuteronomy 30:20), and which arises from the inward principles of the heart being in harmony with the spirit of the commandments (see Wardlaw).
이 장은 이 책 전체 가운데서도 가장 탁월한 장들 중 하나이다. 우리에게 경건하게 살도록 설득하는 논증에 있어서도 그러하고, 그 경건의 길에 대한 지침에 있어서도 그러하다. I. 우리는 우리의 본분에 변함없이 충실해야 한다. 그것이 행복해지는 길이기 때문이다, 잠 3:1-4. II. 우리는 하나님을 의지하는 삶을 살아야 한다. 그것이 안전하게 되는 길이기 때문이다, 잠 3:5. III. 우리는 하나님을 경외하는 마음을 계속 지켜야 한다. 그것이 건강하게 되는 길이기 때문이다, 잠 3:7,8. IV. 우리는 우리의 재물로 하나님을 섬겨야 한다. 그것이 부요하게 되는 길이기 때문이다, 잠 3:9,10. V. 우리는 고난을 잘 받아들여야 한다. 그것을 통해 유익을 얻는 길이기 때문이다, 잠 3:11,12. VI. 우리는 지혜를 얻기 위해 수고해야 한다. 그것이 지혜를 얻고, 또 지혜로 말미암아 유익을 얻는 길이기 때문이다, 잠 3:13-20. VII. 우리는 언제나 지혜의 규칙, 곧 바른 이성과 신앙의 규칙에 따라 자신을 다스려야 한다. 그것이 늘 평안하게 지내는 길이기 때문이다, 잠 3:21-26. VIII. 우리는 이웃에게 할 수 있는 모든 선을 행하고 해를 끼치지 말아야 한다. 사람이 의로운지 불의한지, 자비로운지 무정한지, 겸손한지 교만한지에 따라 하나님께 받을 것이 정해지기 때문이다, 잠 3:27-35. 이 모든 것에서 신앙이 사람들을 복되게 할 뿐 아니라 다른 이들에게 복이 되게 하는 성향을 지니고 있음이 드러난다.