Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 번역 진행
- 4,537 / 4,537
- 원문 언어
- en
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.
- 번역 진행
- 19,831 / 19,831
- 원문 언어
- en
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.
- 번역 진행
- 22,781 / 22,781
- 원문 언어
- en
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.
- 번역 진행
- 21,603 / 22,101
- 원문 언어
- en
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.
- 번역 진행
- 12,528 / 30,759
- 원문 언어
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 번역 진행
- 144 / 7,385
- 원문 언어
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 번역 진행
- 0 / 31,092
- 원문 언어
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 번역 진행
- 0 / 25,592
- 원문 언어
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 번역 진행
- 0 / 2,044
- 원문 언어
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 번역 진행
- 0 / 23,497
- 원문 언어
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 번역 진행
- 0 / 27,176
- 원문 언어
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 번역 진행
- 0 / 5,763
- 원문 언어
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 번역 진행
- 0 / 6,935
- 원문 언어
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 번역 진행
- 0 / 7,010
- 원문 언어
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 번역 진행
- 0 / 5,340
- 원문 언어
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 번역 진행
- 0 / 5,643
- 원문 언어
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 번역 진행
- 0 / 14,675
- 원문 언어
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 번역 진행
- 0 / 2,290
- 원문 언어
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 번역 진행
- 0 / 1,144
- 원문 언어
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 번역 진행
- 7 / 3,477
- 원문 언어
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 번역 진행
- 0 / 10,808
- 원문 언어
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 번역 진행
- 0 / 26,397
- 원문 언어
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 번역 진행
- 0 / 1,011
- 원문 언어
- en
For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
She is loosed, … — And so at liberty to marry again, though Jerome compare such to the unclean beasts in the ark, and to vessels of dishonour in a house, yea, to dogs that return to their vomit; which was his error. Patres legendi cum venia, saith one.
return to '
Romans 7:2
For the woman which hath a husband, γυνὴ ὕπανδρος, viro subjecta, married, answering to úÇÌçÇú àÄéùÈÑäÌ, Numbers 5:29. Is bound by the law to her living husband, τῷ ζῶντι ἀνδρί i.e. to her husband while living. But if her husband be dead, she is freed from the law of her husband. Is freed from, κατήργηται ἀπό is an expression which never occurs in common Greek. The same idiom is found in Romans 7:6 of this chapter, and in Galatians 5:4. Καταργεῖν means to invalidate, to render void. The idea is, that the relation to her husband is broken off, and she is free. Law of her husband means law relating to her husband. The phrase is analogous to those often used in the Old Testament — “law of the sacrifice;” “law of leprosy;” “law of defilement.” According to the common interpretation of this verse ga&r (for) introduces a confirmatory illustration: ‘Law is not of perpetual obligation; for example, a married woman is free from the law which bound her to her husband, by his death.’ There is of course a slight incongruity between the illustration and the form in which the principle is stated in the first verse. There it is said that the law has dominion over a man so long as he lives. The illustration is, that a wife is free (not when she dies),when her husband dies. For this and other reasons, many interpreters do not regard this verse as presenting an example, but as an allegory. Those who take this view give different explanations. After Augustine, Melanchthon, Beza, and others, say: ‘The husband is our corrupt nature, (vis illa nativa, as Beza calls it, ciens in nobis affectiones peccatorum;) the wife is the soul, or our members. When, therefore, the corrupt nature (or old man) dies, the soul is free from that husband, and is at liberty to marry another.’ Others, with much more regard to the contest, say that the wife is the Church, the husband the law; so Origen, Chrysostom, Olshausen, Philippi, etc. This is indeed the application which the apostle makes in the following verses, but it is not what is said in Romans 7:2, Romans 7:3. Here we have only an example, illustrating the truth of the assertion in Romans 7:1.
return to '
3. 다른 남자에게 가면--‘연합되면’이다. 롬 7:4도 같다.
그러므로 만일 ... - 마태복음 5:32와 비교하라.
일컬음을 받으리라 - 그녀는 그렇게 될 것이다. 여기 사용된 단어 χρηματίσει chrēmatisei는 흔히 신탁이나 divine revelation에 의해 불린다는 뜻을 나타내는 데 쓰인다. 그러나 여기서는 일반적으로 그렇게 불리거나 그렇게 여겨진다는 단순한 의미로 사용되었다.
그러므로 만일 그 남편 생전에 — 사도의 비유가 목적하는 바는 양쪽 당사자가 서로에게 똑같이 매여 있지만, 어느 한쪽의 죽음이 그 결합을 해소한다는 사실을 보이는 것이다.
그러나 다른 남자에게 갈지라도 음녀가 되지 아니하느니라 — 이 변화가 너희 창조주께 대한 불충을 뜻한다고 상상하지 말라. 하나님께서 이 의식의 법이 끝나도록 정하셨으므로, 너희는 여인이 죽은 남편에게 더 이상 매이지 않는 것과 같이 그것에 더 이상 매이지 않는다. 그런 처지의 여인이 다시 결혼할 자유가 있듯, 너희도 그리스도의 복음을 받아들일 자유가 있다.
So then if while her husband liveth,.... True indeed it is, that whilst her husband is alive, if
she be married to another man, she shall be called an adulteress; she will be noted and accounted of as such everybody, except in the above mentioned cases:
but if her husband be dead; then there can be no exception to her marriage:
she is free from the law; of marriage, by which she was before bound:
so that she is no adulteress; nor will any reckon her such; she is clear from any such imputation:
though she be married to another man; hence it appears that second marriages are lawful.
Ver. 3,4. Ye also are become dead to the law; i.e. ye are taken off from all hopes of justification by it, and from your confidence in obedience to it, Galatians 2:19. The opposition seems to require that he should have said, the law is dead to us; but these two phrases are much the same.
Question. What law does he mean?
Answer. Not only the ceremonial, but the moral law, for in that he instances, Romans 7:7. The moral law is in force still; Christ came to confirm, and not to destroy it; but believers are freed from the malediction, from the rigid exaction, and from the irritation thereof. Of this last he speaks, Romans 7:8,9, and from it we are freed but in part.
By the body of Christ; i.e. by the sacrifice of Christ’s body upon the cross; thereby he delivered us from the law, in the sense before mentioned.
Fruit unto God; i.e. fruits of holiness and good works, to the glory and praise of God.
Romans 7:2. For the woman, &c.— St. Paul goes on to explain his meaning by a familiar instance. He chooses to set the Jew in a more honourable light while under the law, than he does the Gentiles while under their heathen state. The Gentiles are compared to slaves, in a state of the lowest and vilest servitude; chap. Romans 6:16, &c.:—the Jews to a wife, in a state of subjection indeed, but far more honourable than that of a slave. See Doddridge.
return to '