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
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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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
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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
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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First-fruits must be offered to God, Deuteronomy 26:1, Deuteronomy 26:2. The form of confession to be used on the occasion, Deuteronomy 26:3-11. The third year's tithe to be given to the Levites and the poor, Deuteronomy 26:12, and the form of confession to be used on this occasion, Deuteronomy 26:13-15. The Israelites are to take Jehovah for their God, and to keep his testimonies, Deuteronomy 26:16, Deuteronomy 26:17. And Jehovah is to take them for his people, and make them high above all the nations of the earth, Deuteronomy 26:18, Deuteronomy 26:19.
INTRODUCTION TO Deuteronomy 26
This chapter treats of the basket of firstfruits to be brought and presented to the Lord, and the confession to be made along with it, Deuteronomy 26:1; and of the declaration to be made on the third year, the year of tithing, and the prayer annexed to it, Deuteronomy 26:12; and of the covenant made in a solemn manner between God and the people of Israel, Deuteronomy 26:16.
Presentation of Firstfruits
When settled in the land Israel shall take of the first of the fruit in a basket to the One Altar (Deuteronomy 26:1 f.); and coming to the priest shall declare to God their arrival in the land He sware to give them and the priest shall set the basket before the Altar (Deuteronomy 26:3 f.). In prayer Israel shall solemnly recall their history from their nomad Aramean origins, their descent to Egypt, their growth there and bitter bondage, their deliverance and guidance to this fertile land (Deuteronomy 26:5-9); and setting the firstfruits before God they shall worship and rejoice in the good He has given, along with their households, Levites and gçrîm (Deuteronomy 26:10 f.). Deuteronomy 26:1 f. show evidence of expansion (see on Deuteronomy 26:2). Deuteronomy 26:3 f. raise a more serious question. To the going to the sanctuary (Deuteronomy 26:2, as in Deuteronomy 12:5, Deuteronomy 14:25) they add a coming to the priest, and assign to him a part of the procedure which Deuteronomy 26:10 assigns to the worshippers; also they partly anticipate the worshippers’ profession to God in Deuteronomy 26:5 ff.[148] It is possible that, like Deuteronomy 21:5 (q.v.), they are a later insertion from a time when the rights of the priests were more emphasised and elaborated. But whatever answer be given to this textual question, other problems remain: the relation of this first or reshîth (a) to the reshîth assigned by Deuteronomy 18:4 to the priests (cp. H, Leviticus 23:20 which assigns to the priests the bread of the bikkûrîm or firstfruits); and (b) to the tithes, Deuteronomy 14:22 ff.
[148] This point is not so clear as the others. The older commentators take the worshippers profession in Deuteronomy 26:3 as a natural introduction to that in 5 ff. So also Cullen, p. 81.
(a) Is all the reshîth intended here for the priests (Dillm., Dri., W. R. Smith, Rel. Sem. 220 f.), or is some or all of it to be consumed by the worshippers at the ritual meal which formed part of such pilgrimage-feasts (Deuteronomy 12:7; Deuteronomy 12:18, Deuteronomy 14:23; Deuteronomy 14:26)? In favour of the former hypothesis are these:—(1) Deuteronomy 26:10 f. say that the reshîth is to be set down before God and do not even hint that the worshippers shall partake of it; (2) Deuteronomy 18:4 assigns the reshîth (of corn, wine, oil, fleece) to the priests. In that case the meal of the worshippers would be that of the pilgrimage-feast at which the reshîth was presented; some think the Feast of Weeks (Dri., Berth., etc.), but by its date the wine and oil were not ready.
(b) What was the relation of the reshîth to the tithes, presented at the sanctuary two years out of every three? The reasons for identifying them (Steuern., Nowack, Heb. Arch. ii. 126) are insufficient; those for distinguishing them are stronger but also not conclusive:—(1) If they were the same it is difficult to see why D should use two different terms for them without explanation; and even the LXX translators distinguish the two, tithes δεκάτη, reshîth ἀπαρχή. (2) The tithes were to be consumed by the worshippers; if they were too large to be carried to the sanctuary they might be converted into money, to be spent there on foods for the worshippers (Deuteronomy 14:23-27), the priest no doubt getting his share; but (as we have seen) the reshîth fell wholly to the priests (Deuteronomy 18:4). Ambiguity, however, rises from the direction in Deuteronomy 26:2, that it is part of the reshîth which is to be put into a basket and laid before God; for this renders it possible to argue that this was just part of the tithes. In the obscurity which rests upon the earlier history of the tithes in Israel (see Add. Note to Deuteronomy 14:22 ff.) the question cannot be dogmatically answered. It is possible that the reshîth is rather to be identified with the terumah, contribution (EVV. ‘heave-offering’) of the hand, Deuteronomy 12:6; Deuteronomy 12:11; Deuteronomy 12:17 (Berth.).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 26:1-15.
申 26:1-15.
初穂の篭をささげる者の告白。
先行する立法全体に対して明確かつ密接な関係を持つ二つの典礼的规定が、その立法の最も適切で意義深い結びを成している。すなわち、
(1) 初物を満たしたかごを捧げることによって行為としるしにおいて、また Deuteronomy 26:3, Deuteronomy 26:5-10 に定められた厳粛な定式の復唱によって言葉において、神の真実を公式に承認すること、および
(2) 第三の十分の一の時に際して、各イスラエル人が厳粛な宣言と告白をすること (Deuteronomy 26:12)。
And it shall be, when thou art come in unto the land,.... The land of Canaan, which they were now on the borders of, and just entering into:
which the Lord thy God giveth thee for an inheritance; which is often mentioned, to observe that it was not through their merits, but his gift, that they should enjoy the land; and the rather here to enforce the following law concerning the basket of firstfruits:
and possessest it, and dwellest therein; not only had entered into it, but got the possession of it, and settled there. This shows as Jarchi observes, that they were not bound to the firstfruits till they had subdued the land and divided it; not as soon as they were in it.
The compression, thanksgiving, and rejoicing before the Lord of him who offereth first-fruits, Deu 26:1-11; as also of the three years’ tithes, Deu 26:12-15. The covenant between God and his people ratified, Deu 26:16-19.
No text from Poole on this verse.
この章でモーセは、彼らと別れるにあたってイスラエルに委ねるのにふさわしいと考えた個別の規定を結ぶ。以下は承認と批准の性質のものである。この章で、一、モーセは初穂のかごをささげる者がなすべき告白の形式を与える（申 26:1-11）。二、三年目の十分の一の処分の後にすべき抗議と祈り（申 26:12-15）。三、彼は与えたすべての戒めを彼らに縛り付ける。1. 神の権威によって。「私ではなく、あなたの神、主がこれらの規定を行うよう命じられたのだ」（申 26:16）。2. 神と彼らの間の相互の契約によって（申 26:17-19等）。