Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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
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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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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The bride relates to the chorus what appears to be an imaginary occurrence transacted in a dream (like that of Sol 5:2-8). The Targum takes this section to be typical of the wanderings of Israel after the Holy One in the wilderness, as the next Sol 3:6-11 is made to represent their entrance into the land.
Adam Clarke's Commentary and Critical Notes on the Bible
Song of Solomon 3 Introduction
The bride mentions the absence of her spouse, her search after him, and her ultimate success, Sol 3:1-5. A description of the bridegroom, his bed, chariot, etc., Sol 3:6-11.
INTRODUCTION TO SONG OF SOLOMON 3
In this chapter an account is given of an adventure of the church, in quest of her beloved; of the time when, and places where, and the persons of whom she sought him; and of her success upon the whole; with a charge she give to the daughters of Jerusalem, Sol 3:1; by whom she is commended, Sol 3:6; and then Christ, her beloved, is described by her; by his bed, and the guard about it, Sol 3:7; by the chariot he rode in, Sol 3:9; and by the crown he wore on his coronation day, Sol 3:11.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
So 3:1-11.
So 3:1-11.
1. By night--literally, "By nights." Continuation of the longing for the dawn of the Messiah
(So 2:17; Ps 130:6; Mal 4:2).
The spiritual desertion here
(So 2:17; 3:5)
is not due to indifference, as in
So 5:2-8.
"As nights and dews are better for flowers than a continual sun, so Christ's absence (at times) giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field to faith to put forth itself" [RUTHERFORD]. Contrast
So 1:13; Ps 30:6, 7.
on . . . bed--the secret of her failure
(Isa 64:7; Jer 29:13; Am 6:1, 4; Ho 7:14).
loveth--no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him
(Ps 22:2; 63:8; Isa 26:9; Joh 20:17).
Four times
(So 3:1-4)
she calls Jesus Christ, "Him whom my soul loveth," designating Him as absent; language of desire: "He loved me," would be language of present fruition
(Re 1:5).
In questioning the watchmen
(So 3:3),
she does not even name Him, so full is her heart of Him. Having found Him at dawn (for throughout He is the morning), she charges the daughters not to abridge by intrusion the period of His stay. Compare as to the thoughtful seeking for Jesus Christ in the time of John the Baptist, in vain at first, but presently after successful
(Lu 3:15-22; Joh 1:19-34).
found him not--Oh, for such honest dealings with ourselves
(Pr 25:14; Jude 12)!
By night - i. e., In the night-hours.
Adam Clarke's Commentary and Critical Notes on the Bible
Song of Solomon 3:1
By night on my bed I sought him - It appears that the bridegroom only saw the bride by night: that on the night referred to here he did not come as usual. The bride troubled on the account, rose and sought him, inquired of the city guards, and continued to seek till at last she found him, and brought him to her apartment, Sol 3:2-4.
By night on my bed I sought him whom my soul loveth,.... The day being not yet broke, the night of Jewish darkness still on the church, and the shadow of the ceremonial law as yet stretched upon her; and having some knowledge of Christ by types and prophecies, desires more, and seeks it in the use of means: though the words may be taken in a more large sense, and represent the state and condition of the church and of all true believers in any age, and at one time as well as another; who, when their beloved is absent, it is "night" with them; as Christ's presence makes day, his absence makes night; and it was now night with the Church, either of affliction, or of darkness and desertion, and indeed of both. The word is plural, "by nights" (i); one night after another, successively, she sought her beloved; which both expresses the continuance of her state, and her diligence and constancy in seeking Christ. The place where she sought him was "her bed"; not the same as in Sol 1:16; which was both Christ's and hers, and where a different word is used; but this was purely her own: either a bed of affliction, when good men usually seek the Lord, Isaiah 26:16, Hosea 5:15; or rather of carnal ease and security, in which she continued, and rose not up from it to seek her beloved; which shows the cold, lukewarm, lazy frame she was in, and formal manner in which she sought him, and so succeeded not: however, he was stilt the person "whom her soul loved", cordially and sincerely, though not so fervently as she had done; true love, though it may be abated, cannot be lost;
I sought him, but I found him not; because she sought him not aright; not timely, nor fervently and diligently, nor in a proper place; not in her closet, by prayer, reading, and meditation, nor in public ordinances, she afterwards did; but on her bed.
(i) , Sept. "per noctes", V. L. Junius & Tremeilius, Piscator; "in noctibus", Pagninus, Montanus, Tigurine versions, Marckius, Michaelis.
In this chapter, I. The church gives an account of a sore trial wherewith she was exercised through the withdrawing of her beloved from her, the pains she was at before she recovered the comfortable sense of his favour again, and the resolution she took, when she did recover it, not to lose it again, as she had done through her own carelessness, So 3:1-5. II. The daughters of Jerusalem admire the excellencies of the church, So 3:6. III. The church admires Jesus Christ under the person of Solomon, his bed, and the life-guards about it (So 3:7,8), his chariot, So 3:9,10. She calls upon the daughters of Zion, who were admiring her, to admire him rather, especially as he appeared on his coronation day and the day of his nuptials, So 3:11.