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
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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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Chiefly (πρῶτον)
Rev., first of all; i.e., first in order. Paul, however, does not enumerate further, being led away by another thought.
The oracles (τὰ λόγια)
Diminutive. Strictly, brief utterances. Both in classical and biblical Greek, of divine utterances. In classical Greek, of prose oracles. See Acts 7:38; Hebrews 5:12; 1 Peter 4:11. Not especially Messianic passages, but the Old Testament scriptures with the law and the promises.
Much every way (πολυ κατα παντα). Πολυ points back to το περισσον. So it means the overplus of the Jew is much from every angle. First of all (πρωτον μεν). As in Romans 1:8; 1 Corinthians 11:18 Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. They were intrusted with (επιστευθησαν). First aorist passive indicative of πιστευω, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. The oracles of God (τα λογια του θεου). In the accusative case, therefore, the object of επιστευθησαν. Λογιον is probably a diminutive of λογος, word, though the adjective λογιος also occurs (Acts 18:24). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all.
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아직 번역이 없습니다.
Romans 3:2. Much every way— St. Paul gives a list of the advantages which the Jew had over the Gentile, ch. Rom 9:4-5 but here mentions only one of them, which was most proper to his present purpose; and which is so remarkable and important a testimony to the divine inspiration of the Old Testament in general, that it can leave no doubt of the full persuasion of St. Paul upon this head. See Doddridge and Locke. We may read the next clause, Because they were intrusted with the oracles of God.
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Much every way: chiefly, because that unto them were committed the oracles of God.
Chiefly, because that, … — This was their prime privilege, that they were God’s library keepers, that this heavenly treasure was concredited unto them. Other nations are said to have been without God, because without those lively oracles, 2 Chronicles 15:3 ; Ephesians 2:12 . Prize we this privilege, and improve it. You must never expect another edition of the faith once received, Judges 1:3 , once for all.
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Romans 3:2
Much, in every way. The answer to the objection implied in the preceding verse, is a denial of its correctness as an inference from the apostle’s reasoning. It does not follow, because the Jews are to be judged according to their works, that there is no advantage in being the peculiar people of God, having a divine revelation, etc. Πρῶτον μὲν γάρ. These words are rendered by Beza, primarium enim (illud est); comp. Luke 19:47; Acts 25:2. Calvin says, “πρῶτον significat praecipue vel praesertim, hoc sensu, Etsi unum istud esset, quod habent Dei oracula sibi commissa, satis valere debet ad eorum dignitatem.” Our translators adopt the same view. But to both of the interpretations the particle γάρ furnishes an objection. The third and simplest view is, that the words in question mean first, in the first place, as in 1 Corinthians 11:18; γάρ is then namely, for example. That the enumeration is not carried on, is no serious objection to this explanation, as we have other examples of the same kind. See Romans 1:8. Because they were entrusted with the oracles of God. The subject of ἐπιστεύθησαν, viz. Ἰουδαῖοι is implied by the connection; τὰ λόγια is the accusative; comp. Galatians 2:7; πεπίστευμαι τὸ ευσαγγέλιον, 1 Corinthians 9:17; 1 Thessalonians 2. Some, as Theodoret, Beza, etc., understand by τὰ λόγια τοῦ Θεοῦ, the law; others, as Grotius, Tholuck, etc., the Messianic promises; others, as Calvin, Rosenmüller, De Wette, the whole Scriptures. In favor of this last is the usage of the phrase which in the Old Testament is used for the revelation of God in general, and in the New Testament, for any divine communication. Hebrews 5:12; 1 Peter 4:11. The words therefore are general in their meaning, and there is nothing in the context to limit them; for the apostle is speaking of the treasure committed to the safe custody of the Jews; that deposit of divine knowledge by which they were distinguished from all other nations. Here, as in innumerable other places, the sacred writers of the New Testament use forms of expression which clearly imply that they regarded the sacred writings of the Jews as really the word of God.
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3, 4. 어떤 자들이 믿지 아니하였으면 어찌하리요? - 사도가 겨냥하는 것은 민족의 대다수가 보인 불신앙이다. 그러나 그의 논증에는 이렇게 부드럽게 가정하는 것으로 충분했으므로, 그는 편견을 누그러뜨리기 위해 “어떤 자들”이라는 말을 사용한다.
그들의 믿지 아니함이 하나님의 신실하심을 - 또는 “하나님의 신실성”을.
폐하겠느냐? - “무효로 만들겠느냐”, “효력을 잃게 하겠느냐”는 뜻이다.
chiefly] Lit. first. Perhaps this is the first step in an enumeration which is not carried on. Cp. Romans 1:8. But the rendering “chiefly” is quite possible and natural.
unto them were committed] Lit. they were trusted with; for their own benefit in the first place, and then as the “keepers of Holy Writ” for the world—for enquirers and proselytes under the Old Covenant, and for the universal Church under the New.
the oracles] the utterances. Same word as Acts 8:38; Hebrews 5:12; 1 Peter 4:11. The Gr. word is occasionally used in the LXX. for ordinary human utterances; e.g. Psalms 19 (LXX. 18):14: “the words of my mouth.” The context of the passages of N. T. just quoted leaves no doubt that it refers here to the utterances of God through the prophets of the Old Covenant; in short, to the O. T. Scriptures. The Apostle’s testimony to the unique dignity of the Scripture Revelation could not be stronger. And so when he elsewhere contrasts “letter” and “spirit,” his meaning, whatever it is, is not to diminish the Divine authority of the written “oracles.”