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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

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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

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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 86 서론

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Matthew Henry's Complete Commentary

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This psalm is entitled "a prayer of David;" probably it was not penned upon any particular occasion, but was a prayer he often used himself, and recommended to others for their use, especially in a day of affliction. Many think that David penned this prayer as a type of Christ, "who in the days of his flesh offered up strong cries," Heb 5:7. David, in this prayer (according to the nature of that duty), I. Gives glory to God, Ps 86:8-10,12,13. II. Seeks for grace and favour from God, that God would hear his prayers (Ps 86:1,6,7), preserve and save him, and be merciful to him (Ps 86:2,3,16), that he would give him joy, and grace, and strength, and put honour upon him, Ps 86:4,11,17. He pleads God's goodness (Ps 86:5,15) and the malice of his enemies, Ps 86:14. In singing this we must, as David did, lift up our souls to God with application.

Barnes' Notes on the Bible

Psalm 86 Introduction

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This psalm purports to be a psalm of David; and there is nothing in the psalm that is contrary to this supposition. Why it has its place among the psalms which are designated as the compositions of "the sons of Korah," and had not its place among those which are ascribed to David Psalm 1-70 we have no means of ascertaining. It is not said, however, that those were the only psalms of David, and there is no improbability in supposing that he may have composed others. It is not improperly named "a prayer," since it is made up mostly of petitions, though this is true of others which are called "psalms," and though it is true that this one has so much of praise in it that it might also (as it is in the margin) be designated a psalm. The occasion on which it was composed is unknown, but it has been commonly supposed that it was written in the time of the persecutions under Saul. DeWette regards it as a national song composed in a time of national trouble.

This psalm does not admit of any minute subdivision. It is made up of earnest prayers, with reasons why those prayers should be answered; and perhaps the leading practical suggestion which would properly follow from the psalm is, that it is proper for us, in our prayers, to urge reasons why they should be answered: the reasons why we pray at all. We cannot, indeed, suppose that we can suggest anything which would not occur to the divine mind, but in all our prayers there is some reason why we pray; there are reasons why we ask the particular things which are the burden of our supplications, and it cannot be improper, in order that our own minds at least may be suitably impressed, to mention those reasons when we come before God.

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 86 Introduction

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The psalmist prays to God for support, from a conviction that he is merciful, good, ready to forgive, and that there is none like him, Psalm 86:1-8; all nations shall bow before him because of his wondrous works, Psalm 86:9, Psalm 86:10; he prays to be instructed, and promises to praise God for his great mercy, Psalm 86:11-13; describes his enemies, and appeals to God, Psalm 86:14-16; begs a token for God, that his enemies may be confounded, Psalm 86:17.

The title attributes this Psalm to David; and in this all the versions agree: but in its structure it is the same with those attributed to the sons of Korah; and was probably made during the captivity. It is a very suitable prayer for a person laboring under affliction from persecution or calumny.

John Gill's Exposition of the Bible

Psalm 86 Introduction

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INTRODUCTION TO Psalm 86

A Prayer of David. The title is the same with the Seventeenth Psalm, and the subject of it is much alike: it was written by David, when in distress, and his life was sought after; very likely when he was persecuted by Saul, and fled from him; so Aben Ezra, Jarchi, and Kimchi: and as he was a type of Christ in his afflictions, as well as in his exalted state, it may not be unfitly applied to him, as it is by some interpreters. The Syriac inscription of it is,

"for David, when he built an house for the Lord; and a prophecy of the calling of the Gentiles; and moreover, a prayer of a peculiar righteous man.''

Theodoret thinks it predicts the siege of Jerusalem by the Assyrians, and Hezekiah's hope in God.

Ellicott's Commentary for English Readers

Psalm 86 Introduction

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LXXXVI

This psalm is mainly composed of a number of sentences and verses from older compositions, arranged not without art, and, where it suited the adapter, so altered as to present forms of words peculiar to himself. (See Notes on Psalm 86:5-6.) There is also evidence of design in the employment of the Divine names, Adonai being repeatedly substituted for Jehovah.

Title.—See end of Psalms 42 and Introduction above.

Cambridge Bible for Schools and Colleges

Psalm 86 Introduction

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This Psalm is a mosaic of fragments from other Psalms and scriptures[47]. It claims no poetic originality, yet it possesses a pathetic earnestness and tender grace of its own. It is distinguished by the seven times repeated use of Adonai, ‘Lord,’ in addressing God, a title which expresses the consciousness of specially belonging to God, of standing under His immediate guidance and protection. To this title corresponds the Psalmist’s designation of himself as God’s servant, and the son of His handmaid (Psalm 86:16, cp. Psalm 86:3-4). The Psalm furnishes at least one noble phrase which is unique (Psalm 86:11 b), and in Psalm 86:9 it rises to a height of Messianic hope not surpassed elsewhere. It is the composition of some pious soul whose mind was steeped with the scriptures already in existence, and who recast reminiscences of them into a prayer to suit his own particular needs. Primarily it appears to be an expression of personal devotion, rather than a prayer for the use of the congregation; though sometimes perhaps the Psalmist identifies himself with the community of which he is a member, and speaks of its circumstances and needs as his own (Psalm 86:13-14).

[47] The references are given in the notes. Psalms 25, 26, 27, 40, 54 are quoted almost verbatim. Psalms 5, 6 (?), 9, 17, 22, 28, 31, 50 (?), 55, 56, 57, 72, 77, 116, 130 (?) seem to have been laid under contribution, though where the language is general, it is impossible to say that it is derived from one Ps. rather than another. The use of the two groups 25–28, 54–57 is noticeable.

Of other books, Exodus 34:6 is quoted verbatim: and the Psalmist seems to be further indebted to Exodus 15:11; Deuteronomy 3:24; Deuteronomy 28:58; Deuteronomy 32:22; Isaiah 24:15 (?); Psalm 49:8; Psalm 49:13; Jeremiah 32:39.

It is the only Psalm in the Third Book which has the name of David prefixed to it. The title A Prayer of David can only mean that it is an imitation of the Prayers of David (Psalm 72:20), and was probably never intended to mean more than this. It cannot have been written till after the Return from the Captivity (to which Psalm 86:13 may be an allusion), but at what period there is nothing to shew. The author apparently had the Elohistic collection in his hands as revised by its editor (Introd. p. lvi), for he quotes Psalm 54:3 in Psalm 86:14 in the Elohistic form.

One thought leads to another and no definite structural arrangement can be traced in the Psalm. It may perhaps be divided as follows.

i. A series of petitions, each followed by some reason which the Psalmist urges for the hearing of his prayer (Psalm 86:1-5).

ii. Renewing his supplication, he finds a ground of confidence in the incomparable nature of God, which suggests the thought of the universal homage which will one day be offered to Him as the only true God (Psalm 86:6-10).

iii. Prayers for guidance and vows of thanksgiving lead on to the description of present dangers. Pleading God’s revealed character as a God of lovingkindness, he prays for further blessing, and such a clear token of God’s favour as may prove to his enemies that he is under God’s protection (Psalm 86:11-17).

Psalms Kabanata 86 1

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

Ps 86:1-17.

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Ps 86:1-17.

This is a prayer in which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of former mercies. The occurrence of many terms and phrases peculiar to David's Psalms clearly intimates its authorship.

1, 2. poor and needy--a suffering child of God, as in

Ps 10:12, 17; 18:27.

I am holy--or, "godly," as in

Ps 4:3; 85:8.

Barnes' Notes on the Bible

Psalm 86:1

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Bow down thine ear, O Lord, hear me - See the notes at Psalm 5:1.

For I am poor and needy - This is the reason here assigned why God should hear him. It is not a plea of merit. It is not that there was any claim on God in the fact that he was a poor and needy man - a sinner helpless and dependent, or that it would be any injustice if God should not hear, for a sinner has no claim to favor; but it is that this was a condition in which the aid of God was needed, and in which it was proper or appropriate for God to hear prayer, and to render help. We may always make our helplessness, our weakness, our poverty, our need, a ground of appeal to God; not as a claim of justice, but as a case in which he will glorify himself by a gracious interposition. It is also to be remarked that it is a matter of unspeakable thankfulness that the "poor and needy" may call upon God; that they will be as welcome as any class of people; that there is no condition of poverty and want so low that we are debarred from the privilege of approaching One who has infinite resources, and who is as willing to help as he is able.