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
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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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신부가 배우자를 사랑하는 마음과 그 사랑의 성격을 말한다(아 8:1-7). 어린 누이를 다룬다(아 8:8-10). 솔로몬의 포도원을 말한다(아 8:11-12). 신부와 신랑이 서로에게 품은 확신을 보여 준다(아 8:13-14).
INTRODUCTION TO SONG OF SOLOMON 8
This chapter begins with an ardent wish of the church for a free and intimate converse with Christ; declaring what she would do to him, and for him, should she have such an interview with him, Sol 8:1; what familiarity should be between them, Sol 8:3; charging the daughters of Jerusalem not to give him any disturbance, Sol 8:4. Upon which they inquire who she was that was in such a posture they saw her in, Sol 8:5; when the church, instead of giving them an answer, says some things concerning her beloved, on whom they saw her leaning; and makes some requests to him for more nearness to him, and manifestations of his love to her; urged from the strength her love and affections to him, which was invincible, Sol 8:6. Next follows a speech of the church about her little sister; expressing a concern for her, and what she would do to her and with her, Sol 8:8; and the answer of the little sister, declaring what she, was, and what she enjoyed, Sol 8:10; then the words of the church again, concerning her husband's vineyard; the place, keepers, and profit of it, Sol 8:11. And the chapter, and with it the Song, is concluded with a request of Christ to the church, that he might hear her voice, Sol 8:13; and with a petition of hers to him, that he would come quickly to her, Sol 8:14.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
So 8:1-14.
아가 8:1-14.
1. 그분은 이미 오라버니이셨다. 그렇다면 왜 여기서 이런 기도를 하는가? 이는 그분의 부활 이후의 때를 가리킨다. 그때에는 이전의 외적 친밀함이 더 이상 허락되지 않았으나, 재림 때에 그것이 새롭게 될 것이 암시되어 있었다
(요 20:17).
교회는 여기서 이를 위하여 기도한다. 그동안 교회는 그분과 내적이고 영적인 교제를 누린다. 땅에서 예수 그리스도께 마지막으로 “입맞춘” 자는 배신자 유다였다. 신부가 왕과 함께 어머니의 집으로 돌아오는 것은 사마리아 선교 뒤의
행 8:25에 상응한다.
아가 8:4에서 말하는 안식은
행 9:31에 상응한다.
어머니의 젖을 먹은--같은 어머니에게서 난 오라버니, 곧 가장 가까운 유대를 뜻한다.
왕후의 지위와 화려함은 이제 지겨워졌다. 왕은 한때 그녀를 "누이"와 "누이인 신부"라고 불렀다. 그가 참으로 한 "오라비", 곧 어디에서 만나든 거리낌이나 수치심 없이 안고 반길 수 있는 어머니의 친자식과 같다면 얼마나 좋겠는가. 왕을 향한 그녀의 사랑은 단순하고 거룩하며 순결하고, 단지 땅에 속한 정욕이 낳는 불안과 얼룩에서 벗어나 있다.
“네가 내 오라비 같았더라면.” 신부는 배우자에 대한 자신의 애정이 지나친 친밀함으로 오해받을까 염려하여, 그가 자기의 어린 오라비였으면 하고 바란다. 그러면 아무런 의심도 받지 않고 누구에게도 불쾌감을 주지 않으면서, 그를 더없이 다정하게 대하고 거리에서도 입맞출 수 있었을 것이다.
O that thou wert as my brother,.... Or, "who will give thee as a brother to me?" (q) an usual form of wishing, Deuteronomy 5:29, Psalm 14:7. The church here not only requests that Christ would be like a brother to her, but appear to be really one, and to act the part of one towards her; with whom she might as freely converse as brother and sister may. Several Jewish (r) writers own, that the King Messiah is intended here; and in such a relation Christ does stand to his church and people, by virtue of his incarnation, Hebrews 2:11; hence many of the ancients take this to be a wish of the Jewish church, for the coming of Christ in the flesh; and also through their adoption, he and they having one Father, John 20:17; and by being of a like nature, disposition, and practice, Matthew 12:50; as well as on the score of love and friendship, Proverbs 18:24; and this relation Christ fills up, by the intimacy and familiarity he uses them with; by his compassion on them, and sympathy with them, in all their afflictions; by the help, aid, and relief, he gives them; by his condescension to their weaknesses, and by his great love and affection for them. As a further description of him as a brother, it is added,
that sucked the breasts of my mother; which may denote the truth and reality of Christ's incarnation, being a sucking infant: and the near relation of Christ to his people, being a brother by the mother's side, reckoned the nearest, and their affection to each other the strongest: by her "mother" may be meant Jerusalem above, the mother of us all; and, by her "breasts", the ordinances, of which Christ, as man, partook when on earth, and now may be said to suck, as formed in the hearts of his people;
when I should find thee without; or, "in the street" (s); in public ordinances, where Christ is to be found; or outside of Judea, in the Gentile world, where, after his coming in the flesh, his Gospel was preached, the ordinances administered, and he was there to be found; or in the most public place and manner, where she should not be ashamed to own him, his truths and ordinances, before men;
I would kiss thee; not only with a kiss of approbation, Proverbs 24:16; but of love and affection, of faith and confidence, of homage and subjection, of worship and adoration; see Psalm 2:12; this is an usage with relations and friends, brothers and sisters, at meeting; hence Heunischius refers this to the time when the saints shall meet Christ in the clouds, who will be admitted to the nearest embraces of him, with unspeakable pleasure, and enjoy him to all eternity;
yea, I should not be despised; for taking such freedom with Christ, her brother. Or, "they would not despise me" (t); neither men nor angels, for such an action, and still less God, the Father, Son, and Spirit; which she might conclude from the relation between them, it being no more unseemly than for a sister to use such freedom with an own brother, even in the street; and from the reception she had reason to believe she should meet with from Christ: who would not turn away his face from her, when she offered to kiss him, which would occasion shame and blushing. The whole expresses her boldness in professing Christ, without fear or shame, in the most public manner.
(q) "quis det te?" Pagninus, Montanus, Marckius. (r) Targum in loc. Zohar in Gen. fol. 104. 1. Tzeror Hammor, fol. 73. 3. Caphtor Uperah, fol. 5. 2.((s) "in platen", Montanus, Brightman, Marckius; "in publico", Cocceius, Michaelis. (t) "non contemnent, vel contemnerent me", Montanus, Brightman, Marckius.
The church expresseth her desire of familiarity with Christ, Song of Solomon 8:1, by the entertainment she would make him, Song of Solomon 8:2,3. She charges the daughters of Jerusalem not to disturb her. Beloved, Song of Solomon 8:4. A commendation of the church for her faith in Christ, Song of Solomon 8:5. She prayeth for full assurance of his love; her invincible desire, Song of Solomon 8:6; which is insatiable, Song of Solomon 8:7. The calling of the Gentiles, with their intent, and her condition, Song of Solomon 8:8-13. Christ’s coming prayed for, Song of Solomon 8:14.
Oh that thou wert as my brother, most intimate, and free, and familiar with me, as brethren and sisters commonly are,
that sucked the breasts of my mother! that came out of the same womb, and sucked the same breasts, and consequently were brother and sister by father and mother too; for such are most dear to one another. See Genesis 43:29 Deu 13:6. Heb. sucking the breasts, &c.; so she wisheth that he were as a little sucking brother, with whom she might innocently and inoffensively delight herself, as sister: do with such a brother. The church here expresseth her passionate desire of a stricter union and closer communion with Christ than yet she had attained. And in particular these may be the breathings of the ancient Jewish church after Christ’s incarnation, whereby he was to be their brother, Romans 8:29 Hebrews 2:11,12, and a sucking infant.
Without; in the open streets; I might then express my affections to thee, and kiss thee openly, without any scandal or contempt. Or, without, i.e. come forth from the Father’s bosom into the world, John 16:28.
I would kiss thee; I would demonstrate my reverence, and subjection, and affection to thee, of all which kissing was a token in those times and places, as hath been oft observed in divers foregoing texts.
Yet I should not be despised; then should I not be ashamed or censured, as if I had done an indecent or immodest action, because such expressions of love are usual amongst persons so nearly and dearly related.
이 노래의 마지막 장인 여기에서도 그리스도와 그의 배우자 사이의 애정은 이전 어느 때 못지않게 강하고 생생하며, 오히려 더 그러하다. I. 배우자는 그와 더 친밀한 교통과 교제를 나누게 해 달라고 계속 간청한다(아 8:1-3). II. 그녀는 예루살렘의 딸들에게 자기와 사랑하는 이의 교제를 방해하지 말라고 명한다(아 8:4). 그러자 그들은 그녀가 그에게 의지하는 모습을 경탄한다(아 8:5). III. 그녀는 기도로 일으켜 세우는 자기 사랑하는 이에게(아 8:5), 그가 자기 은혜로 자신이 허락받은 그 복된 연합을 굳게 해 주시기를 구한다(아 8:6,7). IV. 그녀는 다른 이들을 위해서도 돌봄이 베풀어지도록 중보하며(아 8:8,9), 자신이 그리스도 안에서 가진 몫과 그녀를 향한 그의 애정을 생각하며 기뻐한다(아 8:10). V. 그녀는 바알하몬에서 그에게서 맡아 가진 포도원의 소작인임을 인정한다(아 8:11,12). VI. 이 노래는 헤어질 때 서로 주고받는 요청으로 끝난다. 그리스도께서는 배우자에게 자주 자기 목소리를 들려 달라고 명하시고(아 8:13), 그녀는 그가 자기에게 속히 돌아오시기를 간청한다(아 8:14).