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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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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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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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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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
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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
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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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Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field;
Then said the Lord unto Isaiah. — Wicked Ahaz shall have a prophet sent him with a promise, if it be but to leave him without excuse. There was also a godly party in the land, whose comfort was aimed at, and for whose sake Shearjashub was also taken along, as carrying comfort in this very name. Portendit enim omnes pios qui divini verbi satu generandi sunt salvos et incolumes fore, divinisque muneribus exornatos.
At the end of the conduit of the upper pool. — Where he is walking and talking about sending to Assyria for help. The place is pointed out for confirmation of the truth of the prophecy. So in the gospel the apostles are foretold where to fetch the ass, where to prepare the passover. This place was without the city, opposite the royal palace, the very same where afterwards Rabshakeh (the fugitive son of our prophet Isaiah, say the Rabbis, but without reason), railed upon the living God. This prophecy here and now delivered, might haply be some support to good Hezekiah under that trial. 2 Kings 18:13-37
Of the fuller’s field. — Fullers must have store of water, and room enough for the dressing and drying of their clothes. Ministers are by an ancient called Fullones animarum, Fullers of men’s souls.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
4. Take heed, &c.--that is, See that thou be quiet (not seeking Assyrian aid in a fit of panic).
tails--mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians,
Isa 7:8),
therefore harmless.
smoking--as about to go out; not blazing.
son of Remaliah--Pekah, a usurper
(2Ki 15:25).
The Easterners express contempt by designating one, not by his own name, but by his father's, especially when the father is but little known
(1Sa 20:27, 31).
Take heed - Hebrew 'Keep thyself;' that is, from fear.
Neither be fainthearted - Hebrew, 'Let not thy heart be tender;' that is, let it not be easily moved; be strong, fearless.
For the tails ... - There is much beauty and force in this comparison. The "design" of Isaiah is to diminish the fear of Ahaz. Instead, therefore, of calling them "firebrands" - burning and setting on fire everything in their way - he calls them the "tails, that is, the ends," or remains of firebrand - almost consumed themselves, and harmless. And instead of saying that they were "burning and blazing," he says that they were merely "smoking" - the half-burned, decaying remains of what might have been once formidable. The prophet also is just about to announce their approaching destruction by the Assyrians; see Isaiah 7:8. He, therefore, speaks of them as already almost extinguished, and incapable of doing extensive injury.
Son of Remaliah - Pekah, Isaiah 7:1. 'It is by way of contempt that the king of Israel is not called by his own name. The Hebrews and Arabians, when they wish to speak reproachfully of anyone, omit his proper name and call him merely the son of this or that, especially when his father is but little known or respected. So Saul names David, in contempt, the son of Jesse; 1 Samuel 20:27, 1 Samuel 20:31.' - "Hengstenberg."
The Syriac omits וארם vearam, "and Syria;" the Vulgate reads מלך ארם melech aram, "king of Syria:" one or the other seems to be the true reading. I prefer the former: or, instead of וארם ובן vearam uben, read ופקח בן vepekach ben, and pekah son, MS.
And say unto him, take heed, and be quiet,.... Or "keep" thyself, not within the city, and from fighting with his enemies, but from unbelief, fear, and dread; or, as the Septuagint version, "keep" thyself, "that thou mayest be quiet" (a); be easy, still, and silent, and see the salvation of God: the Jewish writers interpret the first word of resting and settling, as wine upon the lees: see Jeremiah 48:11,
fear not; this explains the former:
neither be fainthearted; or "let thy heart soft" (b), and melt like wax, through dread and diffidence:
for the two tails of these smoking firebrands: meaning the two kings of Syria and Israel: and so the Targum,
"for these two kings, who are as smoking firebrands;''
a metaphor used to express the weakness of these princes, their vain wrath and impotent fury, and the short continuance of it; they being like to firebrands wholly burnt and consumed to the end; a small part remaining, which could not be laid hold upon to light fires or burn with, and that only smoking, and the smoke just ready to vanish.
For the fierce anger of Rezin with Syria, and of the son of Remaliah; this shows who are meant by the two firebrands, Rezin king of Syria, and Pekah king of Israel; and what by the smoke of them, their fierce anger; which, though it seemed to threaten with utter destruction, in the opinion of Ahaz and his court, was only like the smoke of a firebrand burnt to the end, weak and vanishing.
(a) Sept.; "observa ut sis quieto animo", Vatablus. (b) "ne mollescas", Junius & Tremellius, Piscator.
Ancora nessuna traduzione.
Take heed, and be quiet; see that thou be quiet, abandon thy fears, and settle thy mind by the belief of that joyful message and promise which I am now to deliver thee from the Lord.
Smoking fire-brands; they are not whole firebrands burning in the fire, but small pieces or ends of them, taken out of the fire, in which there is more smoke than fire, and the fire will be speedily extinguished. They have more of show and terror than of strength.
The son of Remaliah; Pekah king of Israel, Isaiah 7:1, whom here, and in the next verse, he calls only
the son of Remaliah, to intimate that he was unworthy of the name of king, as having got that title and power by usurpation, and the murder of his master and king Pekahiah, 2 Kings 15:25.
Isaiah 7:3. Then said the Lord unto Isaiah— Isaiah is ordered, with his son ישׁוב שׁאר Shear-jashub, whose name signifies the remnant shall return, (see chap. Isaiah 10:21.) to go and meet Ahaz at the end of the conduit of the upper pool, in the high-way of the fuller's field; a place of very public resort, where the messengers of the king of Assyria had delivered their threats, (see 2 Kings 18:17.) and whither it is thought Ahaz was then coming, in order to see whether he could not cut off from the enemy the waters of this pool. See 2Ch 32:1-4 compared with 2 Chronicles 32:30. For, as the prophet's speech to the king was not only reprehensive but consolatory, it was proper that there should be many witnesses of it; and this appears to have been the case from Isaiah 7:9. The prophet took his son with him for the consolation of the pious; that his son, to whom this name was given by the divine command, as was the case also of another of his sons, (see chap. Isaiah 8:1; Isaiah 8:3; Isaiah 8:18.) might be shewn to them as a kind of sacrament to the divine promises, to assure them that in the greatest calamities of the nation God would never wholly forsake his people; but that a remnant should remain at all times, whom God would, after many years, restore from banishment; and that God would through Christ his son have mercy upon all them who would believe. See Vitringa.
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