scripture.how Mga Komentaryo sa Bibliya

Mga Mapagkukunan ng Pag-aaral

Mga Komentaryo sa Bibliya

Mag-browse ng maraming pampublikong-domain na komentaryo at scripture.how Korean na pagsasalin ayon sa aklat at kabanata. Lumipat sa pagitan ng mga mapagkukunan ng komentaryo, basahin nang mag-isa ang pagsasalin, o ihambing ito sa tabi ng orihinal na teksto.

Aktibong komentaryo

Lahat ng komentaryo

23 pinagmumulan

Kabuuang mga entry

307,288

81,431 isinalin

Lisensya

Ipinapakita sa bawat pinagmulan

Mga mapagkukunan at lisensya

Pinapanatili ng bawat source ng komentaryo ang orihinal nitong gawa, may-akda, pag-unlad ng pagsasalin, at impormasyon ng lisensya na hiwalay. Ang mga pagsasalin sa Korean at gawaing editoryal ni scripture.how ay pinamamahalaan bukod sa pinagmulang teksto.

Buong pangkalahatang-ideya ng lisensya

Matthew Henry's Complete Commentary

Matthew Henry · 1714

Pampublikong domain

Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.

Pag-unlad ng pagsasalin
4,537 / 4,537
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

Pampublikong domain

Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

Pag-unlad ng pagsasalin
19,831 / 19,831
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

Barnes' Notes on the Bible

Albert Barnes · 1834

Pampublikong domain

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.

Pag-unlad ng pagsasalin
22,781 / 22,781
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

Pampublikong domain

Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

Pag-unlad ng pagsasalin
21,603 / 22,101
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

John Gill's Exposition of the Bible

John Gill · 1763

Pampublikong domain

John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

Pag-unlad ng pagsasalin
12,528 / 30,759
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

Pampublikong domain

구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

Pag-unlad ng pagsasalin
0 / 2,044
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

Pampublikong domain

준전권 준학술 (권별 저자·연도 확인)

Pag-unlad ng pagsasalin
0 / 27,176
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

Word Pictures in the New Testament

A.T. Robertson · 1933

Pampublikong domain

헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)

Pag-unlad ng pagsasalin
0 / 6,935
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

The Expositor's Greek Testament

ed. W. Robertson Nicoll (다저자) · 1910

Pampublikong domain

헬라어 신약 학술 (권별 저자 PD 확인 필요)

Pag-unlad ng pagsasalin
0 / 7,010
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

Meyer's Critical and Exegetical Commentary on the New Testament

Heinrich A.W. Meyer · 1880

Pampublikong domain

신약 학술 정밀주해 (독일 — K&D 대응)

Pag-unlad ng pagsasalin
0 / 5,340
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

Pampublikong domain

설교형 강해 명저 (전권, 절별 가공 필요)

Pag-unlad ng pagsasalin
0 / 1,144
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya

Hodge's Commentary on the New Testament

Charles Hodge · 1860

Pampublikong domain

프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

Pag-unlad ng pagsasalin
0 / 1,011
Wikang pinagmulan
en
Orihinal na pinagmulan Mga detalye ng lisensya
Mode ng pagtingin
Ihambing ang mode
Wikang pagsasalin
Katayuan ng pagsasalin

Judges Kabanata 8 서론

5 mga komentaryo na inihambing

5 mga mapagkukunan ng komentaryo Buksan ang daanan

Matthew Henry's Complete Commentary

Walang pamagat

Isinalin Buksan ang daanan

This chapter gives us a further account of Gideon's victory over the Midianites, with the residue of the story of his life and government. I. Gideon prudently pacifies the offended Ephraimites, Jdg 8:1-3. II. He bravely pursues the flying Midianites, Jdg 8:4,10-12. III. He justly chastises the insolence of the men of Succoth and Penuel, who basely abused him (Jdg 8:5-9), and were reckoned with for it, Jdg 8:13-17. IV. He honourably slays the two kings of Midian, Jdg 8:18-21. V. After all this he modestly declines the government of Israel, Jdg 8:22,23. VI. He foolishly gratified the superstitious humour of his people by setting up an ephod in his own city, which proved a great snare, Jdg 8:24-27. VII. He kept the country quiet for forty years, Jdg 8:28. VIII. He died in honour, and left a numerous family behind him, Jdg 8:29-32. IX. Both he and his God were soon forgotten by ungrateful Israel, Jdg 8:33-35.

Adam Clarke's Commentary and Critical Notes on the Bible

Judges 8 Introduction

Isinalin Buksan ang daanan

The Ephraimites are angry with Gideon because he did not call them particularly to his assistance; he pacifies them, Judges 8:1-3. Gideon and his three hundred men pass over Jordan, pursuing the Midianites; and, being faint, ask victuals from the princes of Succoth, but are refused, Judges 8:4-7. They make the like application to the people of Penuel, and are also refused, Judges 8:8, Judges 8:9. Gideon defeats Zebah and Zalmunna, the two kings of Midian, and takes them prisoners, Judges 8:10-12. He chastises the men of Succoth and Penuel, Judges 8:13-17. He slays Zebah and Zalmunna, who had killed his brethren, Judges 8:18-21. The Israelites offer him the kingdom, which he refuses, Judges 8:22, Judges 8:23. He requires from them the gold rings which they had taken from the Ishmaelites, and makes an ephod, which he sets up at Ophrah; and it became an instrument of idolatry, Judges 8:24-27. The land enjoys peace forty years; Gideon dies, having seventy-one sons, Judges 8:28-32. The Israelites fall into idolatry, and forget their obligations to Gideon's family, Judges 8:33-35.

John Gill's Exposition of the Bible

Judges 8 Introduction

Isinalin Buksan ang daanan

INTRODUCTION TO Judges 8

In this chapter we are told how Gideon pacified the Ephraimites, who complained because they were not sent unto to fight the Midianites, Judges 8:1 how he pursued the Midianites, until he took their two kings, and on his return chastised the men of Succoth and Penuel, because they refused to relieve his men with food as they were pursuing, Judges 8:4 how he slew the two kings of Midian, Judges 8:18 and after this conquest refused to take the government of Israel when offered him, Judges 8:22 how he requested of the Israelites the earrings they had taken from the Midianites, with which he in weakness made an ephod, which proved a snare to his house, Judges 8:24 how that the people were in peace forty years during his life, and that he had a numerous issue, and died in a good old age, Judges 8:28 but that after his death the Israelites fell into idolatry, and were ungrateful to his family, Judges 8:33.

Ellicott's Commentary for English Readers

Judges 8 Introduction

Isinalin Buksan ang daanan

VIII.

1-3. Gideon’s soft answer to the Ephraimites. Judges 8:4-5. Unfaithfulness of Succoth. Judges 8:6-9. And of Penuel. Judges 8:10-12. Victory over Zebah and Zalmunna. Judges 8:13-17. Gideon punishes Succoth and Penuel. Judges 8:18-21. He puts Zebah and Zalmunna to death. Judges 8:22-23. The Israelites offer him the kingdom. Judges 8:24-26. He requests the gift of the golden ear-rings of their prey; Judges 8:27. And makes an ephod, which becomes a snare to Israel. Judges 8:28-31. His last days, children, and death. Judges 8:32-35. Apostasy and ingratitude of Israel.

Cambridge Bible for Schools and Colleges

Judges 8 Introduction

Isinalin Buksan ang daanan

Chs. 6–8. Gideon delivers Israel from the Midianites

For some years the Midianites had been the terror of Central Palestine. These nomad Arabs from the S.E. desert used to pour into the country during harvest time, and devastate the fertile neighbourhood of Shechem and the plain of Jezreel. At last Gideon, a Manassite belonging to the clan of Abiezer, contrived with a small band of fellow clansmen to rid the land of this intolerable scourge: he inflicted a severe defeat upon the invaders, and put their chiefs to death. As a trophy of the victory he made out of the spoils an ephod, which he set up in the sanctuary of Jehovah at Ophrah, his native village, where he spent the rest of his days with much dignity and influence. The ‘day of Midian’ was long remembered as a notable instance of. Jehovah’s intervention on behalf of Israel: see Isaiah 9:4; Isaiah 10:26, Psalm 83:9-12.

The main outlines of the story are clear, but the details raise problems which have not yet been solved. Different traditions have been pieced together; these again have received later additions; and the various elements are interwoven in a manner which renders the literary analysis of these chapters unusually difficult and uncertain. (a) It will be noticed at once that Jdg 8:4-21 is not the sequel of the preceding narrative. In Jdg 8:4-21 Gideon with 300 men pursues the Midianite kings Zeba and Zalmunna on the E. of the Jordan as far as the edge of the desert, captures them, and slays them with his own hand; on one of their forays they had murdered his brothers at Tabor; the motive of Gideon’s pursuit is to satisfy his personal revenge. In Jdg 6:1 to Jdg 8:3 Gideon is called by God to deliver Israel from the repeated incursions of the Midianites; he attacks their camp near Mt Gilboa and creates a disastrous panic; the men of Ephraim are summoned to his aid, and they cut off the fugitives at the fords of Jordan; they capture and kill the two princes Oreb and Zeeb. Here the whole action, like the deliverance, is national. In Jdg 7:25 b and Jdg 8:10 b an editor has tried to harmonize the two accounts. They do not necessarily contradict one another. It is quite likely that private motives spurred Gideon to place himself at the head of a united resistance, when God called him, and that he took the opportunity to wipe off a score of his own against the common enemy, (b) But Jdg 6:1 to Jdg 8:3 itself is not a consistent whole. Thus the call of Gideon is described in Jdg 6:11-24 and again, altogether differently, in Jdg 6:25-32; the summons to the neighbouring tribes is sent out before the battle in Jdg 6:35, and after it in Jdg 7:23; two traditions seem to be mingled in the account of the attack, Jdg 7:15-21, in one of them the trumpets were remembered as a feature of the story, in the other the torches and pitchers.

It is difficult to decide whether the antecedents of Jdg 8:4-21 can or cannot be traced in the composite narrative, Jdg 6:1 to Jdg 8:3. Some critics regard Jdg 8:4-21 as an excerpt from a third source and unrelated to what precedes; others attempt to connect it with one of the two accounts of Gideon’s call and his attack upon the camp near Mt Gilboa. On the one hand Jdg 8:4-21 does not suggest that a disastrous battle and a desperate flight had just occurred; the Midianite kings are encamped on the edge of the E. desert in careless security; apparently they have returned from a foray in the West, most likely the one in which they killed Gideon’s brothers; they do not suspect any pursuit. But, on the other hand, this episode does imply some previous account of Gideon and of a Midianite invasion; possibly too (but this is more questionable), some tradition of a recent attack upon the Midianites on the W. of Jordan (cf. Jdg 8:5). We may therefore connect Jdg 6:2-6 (in part), Jdg 6:11-24; Jdg 6:34, Jdg 7:1; Jdg 7:16-21 (in part) with Jdg 8:4-21, remembering, however, that the connexion with Jdg 7:1; Jdg 7:16-21 (in part) is less evident. The other narrative, generally allowed to be the later of the two, will then consist of Jdg 6:7-10; Jdg 6:25-33; Jdg 6:35 a, Jdg 6:36-40, Jdg 7:9-21 (in part), Jdg 7:22 to Jdg 8:3.

It will be seen that both in the older (Jdg 8:4) and in the later narrative (Jdg 8:2 f.) Gideon’s force was composed of his own Abiezrites; the number 300 seems to have been a fixed element in the general tradition. The description of the way in which the immense host of volunteers was reduced to this figure, Jdg 6:35 f., Jdg 7:2-8, must have been added later to the two main narratives.

The closing verses, Jdg 8:22-35, contain the loose ends of the fragmentary traditions which have been pieced together in the preceding history. The ephod belongs to the archaic stage of religion; Jdg 8:24-27 a (to Ophrah) fit in very well as the conclusion of the early narrative, Jdg 8:4-21. As it stands, Jdg 8:29 is obviously out of place after Jdg 8:27, but it would form a suitable sequel to Jdg 8:3. The offer and refusal of the kingship, Jdg 8:22-23, betray the theocratic bias of a later age. Jdg 8:30-32 furnish the transition to the story of Abimelech, and shew signs of a late editorial hand. In Jdg 8:27 b, Jdg 8:28; Jdg 8:33-35, as in Jdg 6:1 and here and there in Jdg 6:2-6, we recognize the familiar handiwork of the Deuteronomic redactor, who, in his customary manner, provided the whole story with introduction and conclusion, and interpreted it on his own religious principles.

The preceding analysis is merely an attempt to account for the way in which the narrative has been put together. The text as we have it contains inconsistent and duplicate versions, which to a certain extent can be distinguished, but it is impossible to trace them apart all the way through.

Judges Kabanata 8 1

3 mga komentaryo na inihambing

3 mga mapagkukunan ng komentaryo Buksan ang daanan

Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Jud 8:1-9.

Isinalin Buksan ang daanan

Jud 8:1-9.

THE EPHRAIMITES OFFENDED, BUT PACIFIED.

1. the men of Ephraim said unto him, Why hast thou served us thus?--Where this complaint was made, whether before or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephraimites were benefited as largely as any of the other neighboring tribes. But, piqued at not having been sharers in the glory of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deep-seated feeling of jealous rivalry that subsisted between the tribes

(Isa 9:21).

The discontent was groundless, for Gideon acted according to divine directions. Besides, as their tribe was conterminous with that of Gideon, they might, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against the common enemy.

Barnes' Notes on the Bible

Judges 8:1

Isinalin Buksan ang daanan

The success of Gideon's enterprise mortified the pride of Ephraim, as the chief tribe, seeing that they had played a subordinate part. Compare Judges 12:1.

Adam Clarke's Commentary and Critical Notes on the Bible

Judges 8:1

Isinalin Buksan ang daanan

The men of Ephraim said - This account is no doubt displaced; for what is mentioned here could not have taken place till the return of Gideon from the pursuit of the Midianites; for he had not yet passed Jordan, Judges 8:4. And it was when he was beyond that river that the Ephraimites brought the heads of Oreb and Zeeb to him, Judges 7:25.