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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- 19,831 / 19,831
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- 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.
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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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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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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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Adam Clarke's Commentary and Critical Notes on the Bible
1 Kings 8 Introduction
Solomon assembles the elders of Israel, and brings up the ark, and the holy vessels, and the tabernacle, out of the city of David, and places them in the temple; on which account a vast number of sheep and oxen are sacrificed, 1 Kings 8:1-8. There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, 1 Kings 8:9. The cloud of God's glory fills the house, 1 Kings 8:10, 1 Kings 8:11. Solomon blesses the people, 1 Kings 8:12-21. His dedicatory prayer, vv. 22-53. Afterwards he blesses and exhorts the people, 1 Kings 8:54-61. They offer a sacrifice of twenty-two thousand oxen, and one hundred and twenty thousand sheep, 1 Kings 8:62, 1 Kings 8:63. He hallows the middle of the court for offerings; as the brazen altar which was before the Lord was too little, 1 Kings 8:64. He holds the feast of the dedication for seven days; and for other seven days, the feast of tabernacles; and on the eighth day blesses the people, and sends them away joyful, 1 Kings 8:65, 1 Kings 8:66.
INTRODUCTION TO 1 Kings 8
This chapter gives an account of the introduction of the ark into the temple, 1 Kings 8:1 of the glory of the Lord filling it, 1 Kings 8:10 of a speech Solomon made to the people concerning the building of the temple, and how he came to be engaged in it, 1 Kings 8:12, of a prayer of his he put up on this occasion, requesting, that what supplications soever were made at any time, or on any account, by Israelites or strangers, might be accepted by the Lord, 1 Kings 8:22, and of his blessing the people of Israel at the close of it, with some useful exhortations, 1 Kings 8:54, and of the great number of sacrifices offered up by him, and the feast he made for the people, upon which he dismissed them, 1 Kings 8:62.
VIII.
The exceedingly minute and graphic character of the narrative of the consecration of the Temple, the almost exact verbal coincidence with it of the account given in the Second Book of Chronicles, and the occurrence in 1Kings 8:8 of the phrase, “There they are unto this day,” which could not have belonged to the time of the composition of the book—all show that the compiler must have drawn from some contemporary record, probably some official document preserved in the Temple archives. The beauty and spiritual significance of this chapter—which from time immemorial has been made to yield teaching and encouragement for the consecration of Christian churches—stand in remarkable contrast with the mere technical detail of the preceding; yet each, in its own way, bears equally strong marks of historical accuracy.
Throughout the whole history, the sole majesty of the king is conspicuous. The priests perform only the ministerial functions of ritual and sacrifice. The prophetic order is absolutely unrepresented in the narrative. Solomon, and he alone, stands forth, both as the representative of the people before God in sacrifice and prayer, and as the representative of God in blessing and exhortation of the people. He is for the time king, priest, and prophet, in one—in this a type of the true “Son of David,” the true “Prince of Peace.” It is not unlikely that from this unequalled concentration on his head of temporal and spiritual dignity came the temptation to self-idolatry, through which he fell; and that the comparative abeyance of the counterbalancing influences wielded by the prophet and (in less degree) by the priest gave occasion to the oppressive, though splendid, despotism under which Israel groaned in his later days.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Ki 8:1-12.
1Ki 8:1-12.
THE DEDICATION OF THE TEMPLE.
There seems to be a contrast here between the more popular proceedings of David 2 Samuel 6:1, and the statelier system of his son, who merely summons the chief men as representatives of the nation. The rest of the people "assembled themselves" 1 Kings 8:2, and were mere spectators of the solemnity.
Then Solomon assembled - It has already been observed that Solomon deferred the dedication of the temple to the following year after it was finished, because that year, according to Archbishop Usher, was a jubilee. "This," he observes, "was the ninth jubilee, opening the fourth millenary of the world, or A.M. 3001, wherein Solomon with great magnificence celebrated the dedication of the temple seven days, and the feast of tabernacles other seven days; and the celebration of the eighth day of tabernacles being finished, upon the twenty-third day of the seventh month the people were dismissed every man to his home. The eighth day of the seventh month, viz., the thirtieth of our October, being Friday, was the first of the seven days of dedication; on the tenth day, Saturday, November 1, was the fast of expiation or atonement held; whereon, according to the Levitical law, the jubilee was proclaimed by sound of trumpet. The fifteenth day, Friday, November 6, was the feast of tabernacles; the twenty-second, November 13, being also Friday, was the feast of tabernacles, which was always very solemnly kept, 2 Chronicles 7:9; Leviticus 23:36; John 7:37; and the day following, November 14, being our Saturday, when the Sabbath was ended, the people returned home.
"In the thirteenth year after the temple was built, Solomon made an end also of building his own house, having spent full twenty years upon both of them; seven and a half upon the temple, and thirteen or twelve and a half upon his own." - Usher's Annals, sub. A.M. 3001.
Then Solomon assembled the elders of Israel,.... The judges in the several cities, or senators of the great sanhedrim, as others; though it is a question whether as yet there was such a court:
and all the heads of the tribes; the princes of the twelve tribes:
the chief of the fathers of the children of Israel; the principal men of the ancient families in every tribe:
unto King Solomon in Jerusalem; these he summoned together to himself there where the temple was built:
that they might bring up the ark of the covenant of the Lord out of the city of David, which is Zion; whither David brought it, when he had taken that fort, so called, and dwelt in it; and from this mountain Solomon proposed to bring it up to the temple, on a higher mountain, Moriah, not far from one another.
The building and furniture of the temple were very glorious, but the dedication of it exceeds in glory as much as prayer and praise, the work of saints, exceed the casting of metal and the graving of stones, the work of the craftsman. The temple was designed for the keeping up of the correspondence between God and his people; and here we have an account of the solemnity of their first meeting there. I. The representatives of all Israel were called together (1Ki 8:1,2), to keep a feast to the honour of God, for fourteen days, 1Ki 8:65. II. The priests brought the ark into the most holy place, and fixed it there, 1Ki 8:3-9. III. God took possession of it by a cloud, 1Ki 8:10,11. IV. Solomon, with thankful acknowledgments to God, informed the people touching the occasion of their meeting, 1Ki 8:12-21. V. In a long prayer he recommended to God's gracious acceptance all the prayers that should be made in or towards this place, 1Ki 8:22-53. VI. He dismissed the assembly with a blessing and an exhortation, 1Ki 8:54-61. VII. He offered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction, 1Ki 8:62-66. These were Israel's golden days, days of the Son of man in type.