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
The date of this rebellion cannot be determined, but Numbers 16:13-14 probably point to a period not much later than that of the rebellion at Kadesh.
Adam Clarke's Commentary and Critical Notes on the Bible
Numbers 16 Introduction
The rebellion of Korah and his company against Moses, Numbers 16:1-3. He directs them how to try, in the course of the next day, whom God had called to the priesthood, Numbers 16:4-11. Dathan and Abiram use the most seditious speeches, Numbers 16:12-14. Moses is wroth, Numbers 16:15; and orders Korah and his company to be ready on the morrow with their censers and incense, Numbers 16:16-18. Korah gathers his company together, Numbers 16:19. The glory of the Lord appears, and he threatens to consume them, Numbers 16:20, Numbers 16:21. Moses and Aaron intercede for them, Numbers 16:22. The people are commanded to leave the tents of the rebels, Numbers 16:23-26. They obey, and Korah and his company come out and stand before the door of their tents, Numbers 16:27. Moses in a solemn address puts the contention to issue, Numbers 16:28-30. As soon as he had done speaking, the earth clave and swallowed them, and all that appertained to them, Numbers 16:31-34; and the 250 men who offered incense are consumed by fire, Numbers 16:35. The Lord commands Eleazar to preserve the censers, because they were hallowed, Numbers 16:36-38. Eleazar makes of them a covering for the altar, Numbers 16:39, Numbers 16:40. The next day the people murmur anew, the glory of the Lord appears, and Moses and Aaron go to the tabernacle, Numbers 16:41-43. They are commanded to separate themselves from the congregation, Numbers 16:44, Numbers 16:45. Moses, perceiving that God had sent a plague among them, directs Aaron to hasten and make an atonement, Numbers 16:46. Aaron does so, and the plague is stayed, Numbers 16:47, Numbers 16:48. The number of those who died by the plague, 14,700 men, Numbers 16:49, Numbers 16:50.
INTRODUCTION TO Numbers 16
This chapter gives an account of a sedition of Korah and others against Moses and Aaron, Numbers 16:1, with whom Moses expostulates, and shows the unreasonableness of their clamour against Aaron, Numbers 16:5; sends for Dathan and Abiram, who were in the confederacy, but refused to come, which greatly angered Moses, Numbers 16:12; orders Korah and his company to appear before the Lord the next day, with Aaron, to have the controversy decided, Numbers 16:16; when all the congregation gathered together would have been, consumed had it not been for the intercession of Moses and Aaron, Numbers 16:19; and who, being separated from the rebels by the command of the Lord, some of the rebels were swallowed up in the earth, and others destroyed by fire from heaven, Numbers 16:23; and their censers were made a covering for the altar, as a memorial of their sin, Numbers 16:36; on which there was a new insurrection of the people, which brought a plague upon them, and destroyed 14,700 persons, and which was stopped at the intercession of Aaron, Numbers 16:41.
Chapters 16–18
The rebellion of Dathan and Abiram. The self-assertion of Korah and his followers, and the status and rights of the Levites
In chs. Numbers 1:47-54; Numbers 1:3-4; Numbers 1:8 the separation of the Levites for divine service, and their duties, have been described. But their privileged position is now emphasized by two narratives—the self-assertion of Korah (ch. 16) and the blossoming of Aaron’s staff as representative of the tribe of Levi (ch. 17). And the rank and dues of priests and Levites respectively are detailed (ch. 18).
But ch. 16 contains a fusion of more than one narrative. Notice that while Dathan and Abiram with their followers were swallowed up in the earth (Numbers 16:31-34), Korah’s 250 princes were burnt with fire (Numbers 16:35). Again, after addressing Korah and his company (Numbers 16:5-11) Moses has still to send for Dathan and Abiram (Numbers 16:12). And lastly in Numbers 27:3 Korah alone is referred to, and in Deuteronomy 11:6, Psalm 106:17 Dathan and Abiram alone are mentioned as being swallowed up.
Thus the story of Dathan and Abiram was originally quite distinct from that of Korah; and, as characteristics of language and expression shew, the former is from J E and the latter from P . In combining them, the compiler has joined Korah’s name with those of Dathan and Abiram in Numbers 16:1; Numbers 16:24; Numbers 16:27 a, and has added Numbers 16:32 b, but has done nothing else to fuse the two narratives. Ch. 16 should therefore be read as follows:
J E Numbers 16:1 (partly), Numbers 16:2 a, Numbers 16:12-15; Num 16:25-34.
P Numbers 16:1 (partly), Numbers 16:2 b – Numbers 16:11; Num 16:16-24; Num 16:35-50.
It will then be seen that the action of Dathan and Abiram was one of rebellion against Moses’ authority as leader and sheikh of the community. They refused to come when he sent for them (Numbers 16:12), and complained that he had made himself a prince over them (Numbers 16:13). Korah’s action, on the other hand, was an ecclesiastical offence; he maintained that the tribe of the Levites was not more sacred than all the other tribes of Israel; and of this ch. 17 is the sequel.
But a further difficulty here presents itself. There are certain verses inserted in the narrative which are written from quite a different point of view; they deal with the superiority of the priests to the Levites. These verses are 8–11, 16, 17, 36–40, and the genealogy of Korah from Levi in Numbers 16:1. Korah and his followers are here represented as Levites who wrongly claim the privileges of priests, while in the rest of the chapter they are laymen who wrongly claim the privileges of the Levites (see on Numbers 27:3). The verses must belong to a time when Levites had become inferior to the priests who were descended in a direct line from Aaron.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Nu 16:1-30.
Nu 16:1-30.
THE REBELLION OF KORAH.
1, 2. Now Korah, the son of Izhar--Izhar, brother of Amram
(Ex 6:18),
was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descendant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites
(Nu 3:30).
Discontent with the preferment over him of a younger relative was probably the originating cause of this seditious movement on the part of Korah.
Dathan and Abiram, . . . and On--These were confederate leaders in the rebellion, but On seems to have afterwards withdrawn from the conspiracy [compare
Nu 16:12, 24, 25, 27; 26:9; De 11:6; Ps 106:17].
took men--The latter mentioned individuals, being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the right of primogeniture, which had vested the hereditary dignity of the priesthood in the first-born of every family, with a view of transferring the hereditary exercise of the sacred functions to a particular branch of his own house; and that this gross instance of partiality to his own relations, to the permanent detriment of others, was a sufficient ground for refusing allegiance to his government. In addition to this grievance, another cause of jealousy and dissatisfaction that rankled in the breasts of the Reubenites was the advancement of Judah to the leadership among the tribes. These malcontents had been incited by the artful representations of Korah
(Jude 11),
with whom the position of their camp on the south side afforded them facilities of frequent intercourse. In addition to his feeling of personal wrongs, Korah participated in their desire (if he did not originate the attempt) to recover their lost rights of primogeniture. When the conspiracy was ripe, they openly and boldly declared its object, and at the head of two hundred fifty princes, charged Moses with an ambitious and unwarrantable usurpation of authority, especially in the appropriation of the priesthood, for they disputed the claim of Aaron also to pre-eminence
[Nu 16:3].
Amram and Izhar were brothers (compare Exodus 6:18), and thus Korah, the "son," i. e. descendant of Izhar, was connected by distant cousinship with Moses and Aaron. Though being a Kohathite, he was of that division of the Levites which had the most honorable charge, yet as Elizaphan, who had been made "chief of the families of the Kohathites" Numbers 3:30, belonged to the youngest branch descended from Uzziel Numbers 3:27, Korah probably regarded himself as injured; and therefore took the lead in this rebellion. Of the others, On is not again mentioned. He probably withdrew from the conspiracy. Dathan, Abiram, and On were Reubenites; and were probably discontented because the birthright had been taken away from their ancestor Genesis 49:3, and with it the primacy of their own tribe among the tribes of Israel. The Reubenites encamped near to the Kohathites (compare Numbers 2:25 and plan), and thus the two families were conveniently situated for taking counsel together. One pretext of the insurrection probably was to assert the rights of primogeniture - on the part of the Reubenites against Moses, on the part of Korah against the appointment of Uzziel.
Now Korah - took men - Had not these been the most brutish of men, could they have possibly so soon forgotten the signal displeasure of God manifested against them so lately for their rebellion. The word men is not in the original; and the verb ויקח vaiyikkach, and he took, is not in the plural but the singular, hence it cannot be applied to the act of all these chiefs. In every part of the Scripture where this rebellion is referred to it is attributed to Korah, (see Numbers 26:3, and Jde 1:11), therefore the verb here belongs to him, and the whole verse should be translated thus: - Now Korah, son of Yitsar son of Kohath, son of Levi, He Took even Dathan and Abiram, the sons of Eliab, and On, son of Peleth, Son Of Reuben; and they rose up, etc. This makes a very regular and consistent sense, and spares all the learned labor of Father Houbigant, who translates יקח yikkach, by rebellionem fecerunt, they rebelled, which scarcely any rule of criticism can ever justify. Instead of בני ראובן beney Reuben, Sons of Reuben, some MSS. have בן ben, Son, in the singular; this reading, supported by the Septuagint and the Samaritan text, I have followed in the above translation. But as Eliab and Peleth were both Reubenites, the common reading, Sons, may be safely followed.
The date of the history contained in this chapter is altogether uncertain. Probably these mutinies happened after their removal back again from Kadesh-barnea, when they were fixed (if I may so speak) for their wandering in the wilderness, and began to look upon that as their settlement. Presently after new laws given follows the story of a new rebellion, as if sin took occasion from the commandment to become more exceedingly sinful. Here is, I. A daring and dangerous rebellion raised against Moses and Aaron, by Korah, Dathan, and Abiram, Nu 16:1-15. 1. Korah and his accomplices contend for the priesthood against Aaron, Nu 16:3. Moses reasons with them, and appeals to God for a decision of the controversy, Nu 16:4-11. 2. Dathan and Abiram quarrel with Moses, and refuse to obey his summons, which greatly grieves him, Nu 16:12-15. II. A solemn appearance of the pretenders to the priesthood before God, according to order, and a public appearance of the glory of the Lord, which would have consumed the whole congregation if Moses and Aaron had not interceded, Nu 16:16-22. III. The deciding of the controversy, and the crushing of the rebellion, by the cutting off of the rebels. 1. Those in their tents were buried alive, Nu 16:23-34. 2. Those at the door of the tabernacle were consumed by fire (Nu 16:35), and their censers preserved for a memorial, Nu 16:37-40. IV. A new insurrection of the people, Nu 16:41-43. 1. God stayed in the insurrection by a plague, Nu 16:45. 2. Aaron stayed the plague by offering incense, Nu 16:46-50. The manner and method of recording this story plainly show the ferment to have been very great.