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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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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- 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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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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- 7 / 3,477
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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
Deuteronomy 25 Introduction
Punishment by whipping not to exceed forty stripes, Deuteronomy 25:1-3. The ox that treads out the corn is not to be muzzled, Deuteronomy 25:4. The ordinance concerning marrying the wife of that brother who has died childless, Deuteronomy 25:5-10. Of the woman who acts indecently in succouring her husband, Deuteronomy 25:11, Deuteronomy 25:12. Of false weights and measures, Deuteronomy 25:13-16. Amalek is to be destroyed, Deuteronomy 25:17-19.
INTRODUCTION TO Deuteronomy 25
Several laws are contained in this chapter, as concerning beating such whose crimes required it, Deuteronomy 25:1; of not muzzling the ox in treading out the corn, Deuteronomy 25:4; of marrying a deceased brother's wife, when there was no issue, and of the disgrace of such that refused it, Deuteronomy 25:5; of the punishment of an immodest woman, Deuteronomy 25:11; and against bad weights and measures, Deuteronomy 25:13; and for the utter destruction of Amalek, Deuteronomy 25:17.
Deuteronomy 25:1-3. Against Excessive Punishment by Beating. When after a regular trial one of the two parties to a case is formally declared guilty, then, if he deserves beating, the judge shall have this administered in his presence, the strokes shall be numbered according to the gravity of the crime, and shall in no case exceed forty, lest … thy brother be dishonoured in thy sight.—Deuteronomy 25:1 is the protasis, the apodosis begins with Deuteronomy 25:2 (or possibly not till Deuteronomy 25:3; cp. the similar construction in other legal cases, Deuteronomy 22:13 ff., Deuteronomy 24:1 ff.). The text of Deuteronomy 25:2 is not certain; see the various LXX readings. Peculiar to D, and another of its many laws in which the direct address appears only at the close. The want of a subject to judge, justify and condemn in Deuteronomy 25:1 suggests that at least the first part is an extract from some earlier law on the procedure of judges. The protection against excessive beating is fourfold. It shall take place (1) only after trial and sentence, (2) in presence of the judge, (3) the strokes shall be by number, and the number in proportion to the crime and (4) shall not exceed forty. The need for insisting on a full trial is seen from Jer. 20:22; Jeremiah 37:15, cp. Acts 16:22 f., Acts 16:37; as these show, beating or scourging was apt to be given (even by the Romans) on arrest. The instrument usually mentioned in the O.T. was a rod, and the part beaten was the back (Exodus 21:20, Proverbs 10:13; Proverbs 19:20; Proverbs 26:3, Isaiah 50:6). There is no need to infer from the laying down of the criminal in this case that the bastinado is meant.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 25:1-19.
De 25:1-19.
STRIPES MUST NOT EXCEED FORTY.
Render it:
(1) If there be a controversy between men, and they come to judgment, and the judges judge them, and justify the righteous and condemn the wicked (compare the marginal reference. and Exodus 23:7; Proverbs 17:15);
(2) then it shall be, etc.
They shall justify the righteous - This is a very important passage, and is a key to several others. The word צדק tsadak is used here precisely in the same sense in which St. Paul sometimes uses the corresponding word δικαιοω, not to justify or make just, but to acquit, declare innocent, to remit punishment, or give reasons why such a one should not be punished; so here the magistrates הצדיקו hitsdiku, shall acquit, the righteous - declare him innocent, because he is found to be righteous and not wicked: so the Septuagint: και δικαιωσουσιν τον δικαιον they shall make righteous the righteous - declare him free from blame, not liable to punishment, acquitted; using the same word with St. Paul when he speaks of a sinner's justification, i. e., his acquittance from blame and punishment, because of the death of Christ in his stead.
If there be a controversy between men,.... Between two or more:
and they come unto judgment; into a court of judicature, bring their cause thither:
that the judges may judge them; who were never less than three; the great sanhedrim at Jerusalem consisted of seventy one, the lesser court was of twenty three, and the least of all three only:
then they shall justify the righteous, and condemn the wicked: acquit the one, whose cause is good, and condemn the other to punishment, who is guilty of a crime, and as that deserves; which is to do righteous judgment; the contrary to this is an abomination to the Lord, Proverbs 17:15.
Here is, I. A law to moderate the scourging of malefactors, De 25:1-3. II. A law in favour of the ox that treads out the corn, De 25:4. III. For the disgracing of him that refused to marry his brother's widow, De 25:5-10. IV. For the punishment of an immodest woman, De 25:11,12. V. For just weights and measures, De 25:13-16. VI. For the destroying of Amalek, De 25:17-19, etc.