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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.

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Matthew Henry's Complete Commentary

Matthew Henry · 1714

Pampublikong domain

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

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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

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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

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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

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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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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

Pampublikong domain

구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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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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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

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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Psalms Kabanata 124 서론

6 mga komentaryo na inihambing

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Matthew Henry's Complete Commentary

Walang pamagat

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David penned this psalm (we suppose) upon occasion of some great deliverance which God wrought for him and his people from some very threatening danger, which was likely to have involved them all in ruin, whether by foreign invasion, or intestine insurrection, is not certain; whatever it was he seems to have been himself much affected, and very desirous to affect others, with the goodness of God, in making a way for them to escape. To him he is careful to give all the glory, and takes none to himself as conquerors usually do. I. He here magnifies the greatness of the danger they were in, and of the ruin they were at the brink of, Ps 124:1-5. II. He gives God the glory of their escape, Ps 124:6,7,124:1,2. III. He takes encouragement thence to trust in God, Ps 124:8. In singing this psalm, besides the application of it to any particular deliverance wrought for us and our people, in our days and the days of our fathers, we may have in our thoughts the great work of our redemption by Jesus Christ, by which we were rescued from the powers of darkness.

Barnes' Notes on the Bible

Psalm 124 Introduction

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This psalm, one of the "Songs of Degrees," is, like Psalm 122:1-9, ascribed to David. See the Introductory Notes to that psalm. There is nothing in the one before us to render it improbable that it was composed by him, but it is now impossible to ascertain on what occasion it was written. It would be appropriate to be sung on the return from Babylon, and there is no improbability in the supposition that it may have been used on that occasion. But there is nothing in it to prove that it was composed then, or to make it applicable to that occasion alone. Very many were the occasions in the Jewish history when such a psalm was applicable; very many have been the occasions in the history of the Christian church; very many, also, in the lives of individual believers.

The idea in the psalm is, that deliverance from trouble and danger is to be ascribed wholly to God; that the people of God are often in such circumstances that there is no human help for them, and that the praise of theft deliverance is due to God alone.

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 124 Introduction

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A thanksgiving of the godly for extraordinary deliverances, Psalm 124:1-4. The great danger they were in, Psalm 124:7. Their confidence in God, Psalm 124:8.

In our present Hebrew copies this Psalm is attributed to David, לדוד ledavid; but this inscription is wanting in three of Kennicott's and De Rossi's MSS., as also in the Septuagint, Syriac, Vulgate, Ethiopic, and Arabic; and in most of the ancient fathers, Greek and Latin, who found no other inscription in their copies of the text than A Psalm of degrees. It was composed long after David's days; and appears to be either a thanksgiving for their deliverance from the Babylonish captivity, or for a remarkable deliverance from some potent and insidious enemy after their return to Judea. Or, what appears to be more likely, it is a thanksgiving of the Jews for their escape from the general massacre intended by Haman, prime minister of Ahasuerus, king of Persia. See the whole Book of Esther.

John Gill's Exposition of the Bible

Psalm 124 Introduction

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INTRODUCTION TO Psalm 124

A Song of degrees of David. Some think this psalm was written by David, after the conquest of the Philistines and Ammonites, and other nations that rose up against him and Israel, like the proud waves of the sea, and spread themselves like a flood; and whose destruction was like the breach of many waters, 2 Samuel 5:18. Others, after his deliverance from the persecution of Saul, or from the conspiracy of Absalom. Theodoret is of opinion that David wrote this by a prophetic spirit, concerning the enemies of the Jews, upon their return to their own land, from the Babylonish captivity; who envied them, and rose up against them, but the Lord delivered them. And others apply it to the times of Antiochus, when the Jewish church and state were threatened with ruin; but the Lord appeared for them, in raising up the Maccabees. Kimchi interprets it of the Jews in captivity; and drama of the deliverance of the children of Israel at the Red sea. It may be applied to any time of distress the church and people of God have been in, and he has wrought salvation for them.

Ellicott's Commentary for English Readers

Psalm 124 Introduction

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CXXIV.

In this psalm we have a reminiscence of a catastrophe so tremendous, that all the combined images under which the poets of past times had figured the many vicissitudes of Israel appear insufficient. Nothing but the total ruin of the city and Temple, and the captivity of the nation, could have left an impression so deep and lasting. It is the restored remnant that thus ascribe to Jehovah their escape—so marvellous, so miraculous, that the older deliverance from Egypt colours the language in which it is described. The Aramaisms of the poem leave no room for upholding the ascription to David. The rhythm is finely varied.

Title.—“Of David.” The LXX. know nothing of this addition. The imagery recalls Davidic poems, and possibly suggested the inscription. (See Introduction.)

Cambridge Bible for Schools and Colleges

Psalm 124 Introduction

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This spirited Psalm of thanksgiving was evidently written while the impression of escape from some imminent danger which had threatened the community was still fresh. It is commonly supposed to be the thanksgiving of the returned exiles for deliverance from the Babylonian captivity. No less event, it is urged, could have evoked such strong emotion. But the language of the Psalm points rather to some sudden danger which had been providentially averted, than to a blow which had actually fallen. Israel’s enemies had threatened them: and if Jehovah had not fought for them, Israel might easily have been annihilated. But He had not suffered the wild beast to seize its victim; He had broken the snare, and baulked the fowler of his prey. Such a danger menaced the restored community when Nehemiah was rebuilding the walls of Jerusalem. The contempt described in Psalms 123 was succeeded by hostility. “When Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the repairing of the walls of Jerusalem went forward, and that the breaches began to be stopped, then they were very wroth; and they conspired all of them together to come and fight against Jerusalem, and to cause confusion therein. But we made our prayer unto our God, and set a watch against them day and night, because of them.” Sanballat and his allies, failing to take the Jews by surprise, apparently did not actually attack them. But for the moment the danger was serious; Nehemiah evidently felt that the community had had a narrow escape, and that if God Himself had not frustrated the plot, there would have been a fatal catastrophe. The Psalm then may best be regarded as a thanksgiving for the deliverance recorded in Nehemiah 4:7-23, the whole of which passage should be studied in connexion with it. Cp. also Nehemiah 6:16.

Psalm 124:1-2 are a double protasis, and Psalm 124:3-5 a triple apodosis:—If Jehovah had not fought for us, we should have been annihilated. Psalm 124:6-8 are a thanksgiving for the deliverance, and a profession of trust.

As in Psalms 122, the Heb. text, with Cod. א of the LXX, and the Targ., reads of David in the title. The addition may have been suggested by phrases resembling those of Davidic Psalms, but the language points to a late date, and it can hardly be regarded even as an adaptation of an ancient poem.

Psalms Kabanata 124 1

2 mga komentaryo na inihambing

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

Ps 124:1-8.

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Ps 124:1-8.

The writer, for the Church, praises God for past, and expresses trust for future, deliverance from foes.

1, 2. on our side--for us

(Ps 56:9).

now--or, "oh! let Israel"

Barnes' Notes on the Bible

Psalm 124:1

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If it had not been the Lord who was on our side - Unless it was Yahweh who was with us. The idea is, that someone had been with them, and had delivered them, and that such was the nature of the interposition that it could be ascribed to no one but Yahweh. It bore unmistakeable evidence that it was his work. The deliverance was of such a kind that it could have been accomplished by him only. Such things often occur in life, when the intervention in our behalf is so remarkable that we can ascribe it to no one else but God.

Now may Israel say - May well and truly say. The danger was so great, their helplessness was so manifest, and the deliverance was so clearly the work of God, that it was proper to say that if this had not occurred, ruin would have been inevitable and entire.