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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- 22,781 / 22,781
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- 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.
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- 21,603 / 22,101
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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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- 12,528 / 30,759
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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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- 0 / 25,592
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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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- 0 / 2,044
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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- 0 / 23,497
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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- en
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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This is the last psalm of the collection or group called "Songs of Degrees," and it is of the nature of a doxology as now sung in our places of worship. Its author is unknown. From anything that appears in the psalm itself, it may have been composed originally to occupy the very place which it does occupy here. The psalm is a summons to praise, and it would seem not improbable that it was designed to be sung by alternate choirs - the first Psalm 134:1-2 representing the people approaching the sanctuary, calling on those who habitually serve God there - the ministers of religion - to lift up their hands in the sanctuary and to praise the Lord; the second Psalm 134:3, the response of the priests or the ministers of religion, pronouncing a blessing on the people - a blessing as proceeding out of Zion.
Adam Clarke's Commentary and Critical Notes on the Bible
Psalm 134 Introduction
An exhortation to praise God in his sanctuary, Psalm 134:1-3.
This is the last of the fifteen Psalms called Psalms of degrees. Who was the author is uncertain; it is attributed to David only by the Syriac; it is intimately connected with the two preceding Psalms, and is an exhortation to the priests and Levites who kept nightly watch in the temple, to the assiduous in praising the Lord. It seems to consist of two parts: 1. An exhortation, probably from the high priest, to those priests and Levites who kept watch in the temple by night, to spend their time profitably, and duly celebrate the praises of God, Psalm 134:1, Psalm 134:2. The second part, which is contained in the Psalm 134:3, is the prayer of the priests and Levites for the high priest, who seems now to be going to his rest.
INTRODUCTION TO Psalm 134
A Song of degrees. This is the last of the psalms called "songs of degrees"; of which See Gill on Psalm 120:1, title. It is thought to be written by David, either when he brought the ark to Zion, 2 Samuel 6:17; or rather when he numbered the Levites, and appointed them their service, 1 Chronicles 23:26. So the Syriac inscription,
""a psalm" of David, concerning the priests, whom he appointed to wait on the ministry of the Lord in the nights; but, spiritually, an instruction of life.''
Aben Ezra connects it with the preceding psalm,
"as the dew of Hermon ye shall be that bless; behold, therefore, ye are bound to bless the Lord?''.
CXXXIV.
This little song, with its appeal and its response, fitly closes the Songs of the Steps. It is a challenge to the Levites going on duty for the night to praise Jehovah, as others have already done by day. For the importance of this psalm in deciding the date of the close of the Psalter, see General Introduction.
This Psalm consists of a call (Psalm 134:1-2) and a response (Psalm 134:3). The call appears to be addressed by the worshippers in the Temple to the priests and Levites whose duty it was to render the nightly service of praise to Jehovah, and their leader responds to it with a priestly blessing. The Psalm forms a fit conclusion to the collection of Pilgrim-Songs. It may have been composed after the restoration of the Temple-services by Nehemiah (Nehemiah 12:44-47). “The people,” we read there, “rejoiced over the priests and the Levites that waited,” lit. stood, i.e. took their part in ministering, as in Psalm 134:1. But there is no definite indication of date or occasion.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 134:1-3.
Ps 134:1-3.
1, 2. The pilgrim bands arriving at the sanctuary call on the priests, who
stand in the house of the Lord--at the time of the evening sacrifice, to unite in praising God in their name and that of the people, using appropriate gestures, to which the priests reply, pronouncing the Mosaic blessing which they alone could pronounce. A fit epilogue to the whole pilgrim-book, Psalms 120-134.
by night--the evening service
(Ps 141:2),
as opposed to morning
(Ps 92:2).
Behold - As if calling attention to the fact that they were there, or had come.
Bless ye the Lord - Praise Yahweh. Making known their desire that God should be praised, and calling on those who presided over the public worship of the sanctuary to engage now in that service as expressive of their feelings.
All ye servants of the Lord - The priests or ministers of religion, appointed especially to this service.
Which by night stand in the house of the Lord - There was a class of singers in the temple who devoted the night, or a part of the night, to praise; and it is possible that this service may have been, as it was subsequently in some of the monasteries, continued by succeeding choirs, during the entire night. Thus in 1 Chronicles 9:33, it is said, "And these are the singers, chief of the fathers of the Levites, who remaining in the chambers were free, for they were employed in that work day and night." This class is particularly addressed in this psalm, as if they were especially favored, or as if they especially possessed the ear of God in the silence of the night, and when the world slumbered around them. There is something favorable to devotion in the silence of the night; when the world sleeps; when we are alone with God; when it seems as if God would more particularly attend to our cry since the rest of the world is still, and does not (as it were) need his care. All this may be fancy; but the effect may be to make the mind more solemn, and better suited for devotion.
This is the last of the fifteen songs of degrees; and, if they were at any time sung all together in the temple-service, it is fitly made the conclusion of them, for the design of it is to stir up the ministers to go on with their work in the night, when the solemnities of the day were over. Some make this psalm to be a dialogue. I. In the Ps 134:1,2, the priests or Levites who sat up all night to keep the watch of the house of the Lord are called upon to spend their time while they were upon the guard, not in idle talk, but in the acts of devotion. II. In the Ps 134:3 those who were thus called upon to praise God pray for him that gave them the exhortation, either the high priest or the captain of the guard. Or thus: those who did that service did mutually exhort one another and pray for one another. In singing this psalm we must both stir up ourselves to give glory to God and encourage ourselves to hope for mercy and grace from him.