Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- Avanzamento della traduzione
- 4,537 / 4,537
- Lingua di fonte
- en
Risorse di studio
Commentari biblici
Sfoglia più commentari di pubblico dominio e le traduzioni coreane di scripture.how per libro e capitolo. Passa tra fonti di commentario, leggi solo la traduzione o confrontala affiancata al testo originale.
Commentario attivo
Tutti i commentari
23 fonti
Voci totali
307,288
81,431 tradotte
Licenza
Mostrata per fonte
Fonti e licenze
Ciascuna fonte di commentario mantiene separati opera originale, autore, avanzamento della traduzione e informazioni di licenza. Le traduzioni coreane e il lavoro editoriale di scripture.how sono gestiti a parte rispetto al testo di fonte.
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.
- Avanzamento della traduzione
- 19,831 / 19,831
- Lingua di fonte
- en
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.
- Avanzamento della traduzione
- 22,781 / 22,781
- Lingua di fonte
- en
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.
- Avanzamento della traduzione
- 21,603 / 22,101
- Lingua di fonte
- en
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.
- Avanzamento della traduzione
- 12,528 / 30,759
- Lingua di fonte
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- Avanzamento della traduzione
- 144 / 7,385
- Lingua di fonte
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- Avanzamento della traduzione
- 0 / 31,092
- Lingua di fonte
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- Avanzamento della traduzione
- 0 / 25,592
- Lingua di fonte
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- Avanzamento della traduzione
- 0 / 2,044
- Lingua di fonte
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- Avanzamento della traduzione
- 0 / 23,497
- Lingua di fonte
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- Avanzamento della traduzione
- 0 / 27,176
- Lingua di fonte
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- Avanzamento della traduzione
- 0 / 5,763
- Lingua di fonte
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- Avanzamento della traduzione
- 0 / 6,935
- Lingua di fonte
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- Avanzamento della traduzione
- 0 / 7,010
- Lingua di fonte
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- Avanzamento della traduzione
- 0 / 5,340
- Lingua di fonte
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- Avanzamento della traduzione
- 0 / 5,643
- Lingua di fonte
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- Avanzamento della traduzione
- 0 / 14,675
- Lingua di fonte
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- Avanzamento della traduzione
- 0 / 2,290
- Lingua di fonte
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- Avanzamento della traduzione
- 0 / 1,144
- Lingua di fonte
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- Avanzamento della traduzione
- 7 / 3,477
- Lingua di fonte
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- Avanzamento della traduzione
- 0 / 10,808
- Lingua di fonte
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- Avanzamento della traduzione
- 0 / 26,397
- Lingua di fonte
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- Avanzamento della traduzione
- 0 / 1,011
- Lingua di fonte
- en
Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 40 Introduction
This and the four following chapters contain a distinct account of what passed in the land of Judah from the taking of Jerusalem to the retreat of the remnant of the people to Egypt; together with the prophecies of Jeremiah concerning that place, whither he himself accompanied them. In this chapter we have an account of the enlargement of Jeremiah by Nebuzar-adan, the captain of the guard, who advises him to put himself under the jurisdiction of Gedaliah, the son of Ahikam, whom the king of Babylon had made governor over the land of Judea, Jeremiah 40:1-5. The prophet and many of the dispersed Jews repair to Gedaliah, Jeremiah 40:6-12. Johanan acquaints the governor of a conspiracy against him, but is not believed, Jeremiah 40:13-16.
INTRODUCTION TO Jeremiah 40
This chapter treats of the release of Jeremiah, and the care taken of him; of the gathering of the princes and people of the Jews to Gedaliah, appointed their governor, dispersed about Judea, and other countries; and of a conspiracy against him, of which information was given him. The release of Jeremiah, where, and by whom, Jeremiah 40:1; the liberty granted him to go to Babylon, or stay in Judea, as he thought fit; and, if he chose the latter, is advised to go to Gedaliah, appointed governor, or where he would; and is dismissed with food, and a reward, Jeremiah 40:4; upon which he went and dwelt with Gedaliah, Jeremiah 40:7; to whom also the captains of the dispersed forces joined themselves, to whom he swore, and bid them be of good cheer; and exhorted them to serve the Chaldeans, which he urged from the profit of it to them, and by his own example, Jeremiah 40:8; and to whom also gathered the Jews in other countries, Jeremiah 40:11; by the captains he is informed of a conspiracy against his life, and one of them offers to destroy the conspirator, which Gedaliah would not agree to, disbelieving the information, Jeremiah 40:13.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 40:1-16.
Jer 40:1-16.
JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN.
1. word that came--the heading of a new part of the book (the forty-first through forty-fourth chapters), namely, the prophecies to the Jews in Judea and Egypt after the taking of the city, blended with history. The prophecy does not begin till
Jer 42:7,
and the previous history is introductory to it.
bound in chains--Though released from the court of the prison (see on
Jer 39:14),
in the confusion at the burning of the city he seems to have been led away in chains with the other captives, and not till he reached Ramah to have gained full liberty. Nebuzara-dan had his quarters at Ramah, in Benjamin; and there he collected the captives previous to their removal to Babylon
(Jer 31:15).
He in releasing Jeremiah obeyed the king's commands
(Jer 39:11).
Jeremiah's "chains" for a time were due to the negligence of those to whom he had been committed; or else to Nebuzara-dan's wish to upbraid the people with their perverse ingratitude in imprisoning Jeremiah [CALVIN]; hence he addresses the people (ye . . . you) as much as Jeremiah
(Jer 40:2, 3).
As what follows is mainly a historical narrative, it seems that the title "The word ..." was appropriate not merely to a prediction of the future, but to an account of the past, if written by a prophet. The Jews regarded history as inspired if written by a seer, and thus their historical books are called "the early prophets."
Ramah - Probably all the prisoners of note were collected at Ramah indiscriminately, and examined there.
Bound in chains - The prisoners were probably fastened together in couples by one hand, and a rope passed down the center to bind them in a long line, and prevent attempts at escape.
The word that came to Jeremiah - This and the four following chapters contain a particular account of what passed in the land of Judea from the taking of the city to the retreat of the people into Egypt, and the prophecies of Jeremiah concerning them there.
Had let him go from Ramah - This has embarrassed most of the commentators. Dr. Blayney has thrown much light upon it by his translation and note: -
"The word that came to Jeremiah from Jehovah, after that Nebu-Zaradan captain of the guards had taken him, and let him go from Ramah: for he had been bound with chains among all the captives of Jerusalem and Judah, who were carried away captive to Babylon."
"Had Taken Him, and Let Him Go. - Most interpreters have understood בקחתו אתו bekachto otho of Nebuchadnezzar's having first taken Jeremiah as a captive unto Ramah. But if the order of the sentence be well observed, as well as the more common use of the verb לקח lakach, it will, I think, rather appear that those words relate to his taking or having him brought to him, in order to give him his discharge."
The word which came to Jeremiah from the Lord,.... The word of prophecy, as the Targum; but there being no prophecy in this and the following chapter, only a narration of facts, this is generally referred to what came ten days after, and which begins Jeremiah 42:7; so Jarchi and Kimchi; all between being included in a parenthesis, or a relation of facts preparatory, to lead on to it; though Abarbinel takes it to be a general title to all histories and prophecies in this book, from henceforward to the end of it. Jarchi and Kimchi make mention of a Midrash, which refers it to the special word of the Lord to Jeremiah to go to Gedaliah, Jeremiah 40:5; interpreting that passage as the words of the Lord, and not of Nebuzaradan; but Abarbinel's sense seems best. The time of this prophecy was
after that Nebuzaradan the captain of the guard had let him go from Ramah; which was a city in the land of Benjamin near Gibeon, seven miles from Jerusalem, as Jerom (q) says; here Nebuzaradan had his rendezvous, whither he brought his captives as they fell into his hands, among whom were Jeremiah:
when he had taken him; out of the court of the prison, and out of Jerusalem, and brought him to Ramah:
being bound in chains among all them that were carried away captive of Jerusalem and Judah, that were carried away captive unto Babylon; how it came to pass is not certain, but so it was; that, though by the orders of Nebuzaradan and the princes, agreeably to the command of the king of Babylon, Jeremiah was taken out of the court of the prison, yet was not set free; but without the knowledge of Nebuzaradan, and through the inadvertency of inferior officers, he was taken and bound, and with other prisoners brought to Ramah, in order to be transported to Babylon, which lay in the way to it; for Ramah was to the north of Jerusalem, as Babylon was: these chains were for the hands, or what we call handcuffs, as Kimchi, Abarbinel, and Ben Melech observe, and as appears from Jeremiah 40:4.
(q) Comment in Hos. v. 8,
Jeremiah, being set free by Nebuchadnezzar, goeth to Gedaliah, Jeremiah 40:1-6, to whom the remaining Jews repair, Jeremiah 40:7-12. Johanan revealing Ishmael’s conspiracy, is not believed, Jeremiah 40:13-16.
These words refer to the forty-second chapter, where begins the revelation which Jeremiah had from God, for all this chapter and the next are no prophecy, but only an historical narration of some passages after the taking of the city, and so cannot be called a prophecy, but are a piece of history previous to that prophecy.
Ramah was a city in the tribe of Benjamin near Gibeon. See Jeremiah 31:15. Jeremiah was by mistake, and expressly contrary to the king’s orders, Jeremiah 39:11, manacled and carried away amongst the other prisoners; probably the captain of the guard at that place called over his prisoners, and amongst them he found the prophet, contrary to his expectation.
We have attended Jerusalem's funeral pile, and have taken our leave of the captives that were carried to Babylon, not expecting to hear any more of them in this book: perhaps we may in Ezekiel; and we must in this and the four following chapters observe the story of those few Jews that were left to remain in the land after their brethren were carried away, and it is a very melancholy story; for, though at first there were some hopeful prospects of their well-doing, they soon appeared as obstinate in sin as ever, unhumbled and unreformed, till, all the rest of the judgments threatened in De 28:1-68 being brought upon them, that which in the De 28:68 of that dreadful chapter completes the threatenings was accomplished, "The Lord shall bring thee into Egypt again." In this chapter we have, I. A more particular account of Jeremiah's discharge and his settlement with Gedaliah, Jer 40:1-6. II. The great resort of the Jews that remained scattered in the neighbouring countries to Gedaliah, who was made their governor under the king of Babylon; and the good posture they were in for a while under him, Jer 40:7-12. III. A treacherous design formed against Gedaliah, by Ishmael, which we shall find executed in the next chapter, Jer 40:13-16.