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
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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
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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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The idolatries of Samaria and Jerusalem are represented in this chapter by the bad practices of two common harlots, for which God denounces severe judgments against them, vv. 1-49. See the sixteenth chapter, where the same metaphor is enlarged upon as here, it being the prophets view to exude the utmost detestation of the crime against which he inveighs.
INTRODUCTION TO Ezekiel 23
In this chapter the idolatries of Israel and Judah are represented under the metaphor of two harlots, and their lewdness. These harlots are described by their descent; by the place and time in which they committed their whoredoms; by their names, and which are explained, Ezekiel 23:1, the idolatries of Israel, or the ten tribes, under the name of Aholah, which they committed with the Assyrians, and which they continued from the Egyptians, of whom they had learned them, are exposed, Ezekiel 23:5, and their punishment for them is declared, Ezekiel 23:9 then the idolatries of Judah, or the two tribes, under the name of Aholibah, are represented as greater than those of the ten tribes, Ezekiel 23:11, which they committed with the Assyrians, Ezekiel 23:12, with the Chaldeans and Babylonians, Ezekiel 23:13 in imitation of the Egyptians, reviving former idolatries learnt of them, Ezekiel 23:19, wherefore they are threatened, that the Chaldeans, Babylonians, and Assyrians, should come against them, and spoil them, and carry them captive, Ezekiel 23:22, and the prophet is bid to declare the abominable sin of them both, Ezekiel 23:36, and to signify that they should be judged after the manner of adulteresses, should be stoned, and dispatched with swords, their sons and their daughters, and their houses burnt with fire; by which means their adulteries or idolatries should be made to cease, Ezekiel 23:45
XXIII.
This chapter closes the series of prophecies beginning with Ezekiel 20, and consists of an extended allegory. Its object, quite in connection with Ezekiel 21, 22, is to set forth the sinfulness of Judah. The allegory is much like that of Ezekiel 16, but differs from it on the one side by omitting the historical features so prominent there, and on the other by using as a basis here a comparison between the northern and southern kingdoms. The allegory is too plain to need any extended comment. It is almost entirely concerned with the southern kingdom, enough only being added in reference to the northern, which had long since passed away, to bring out the comparison.
Ch. 23 History of the two adulterous women, Oholah and Oholibah—Samaria and Jerusalem
The alliances and intrigues of Samaria and Jerusalem with foreign nations had been represented as infidelity to Jehovah since Hosea. These foreign alliances naturally carried foreign manners and worship in their train (Isaiah 2:6). In Judah at least a great flood of idolatry from the east overflowed the country in the declining days of the kingdom, and to some extent this had been true of Israel also (Amos 5:26-27). But apart from this from the earliest times the prophets conceive the kingdom of the Lord as something different in kind from the kingdoms of the nations: its essence consisted in fidelity to Jehovah, and its defence should have been left to him. Therefore when the community of Jehovah sought alliances abroad for protection the prophets detected in this alienation of mind from Jehovah, distrust of his power and dissatisfaction with his rule. Already the conception was taking possession of the prophetic mind that the kingdom of God was not a state but what we now call a church.
The chapter reviews the history of Israel and Judah from the beginning, and has these divisions:—
First, Ezekiel 23:1-10. Infidelities of Samaria with Assyria and Egypt, and the disastrous issue of them.
Secondly, Ezekiel 23:11-21. Infidelities of Jerusalem with Assyria (11–13), Babylon (14–18), and Egypt (19–21) successively.
Thirdly, Ezekiel 23:22-25. Therefore her fate shall be like that of Samaria, she shall drink to the dregs the cup which her sister drank.
Fourthly, Ezekiel 23:36-49. A new description of the immoralities of Oholah and Oholibah, with a fresh threat of punishment.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 23:1-49.
Eze 23:1-49.
イスラエルと ユダの 罪と 刑罰が アホラと アホリバの 名の下に 寓話的に 描かれる。
その形象は第十六章のものと類似する。しかし、そこでは民の偶像礼拝による神との霊的婚姻の契約の違反が主であったが、ここでは、彼らの世俗的精神、および安全のために神よりも異邦人との同盟に頼ったことが主である。
第七のさばきの言葉である。オホラとオホリバの寓話である。
The word of the Lord came unto me,.... The word of prophecy, as the Targum; another prophecy, one upon the same subject, as in Ezekiel 16:1,
saying; as follows:
この長い章は（前にエゼ 16:1-62、20:1-44 で見たように）、神の民の神からの背教と、肉的な売春と姦淫という比喩の下で強調されるそれらの背教の悪質さの歴史である。ここではイスラエルとユダの王国、すなわち十部族と二部族、ならびにその首都サマリヤとエルサレムが別々に考察される。
本章には次の内容が記されている。
一、イスラエルとサマリヤの神からの背教（エゼ 23:1-8）、およびそのゆえの彼らの滅び（エゼ 23:9-10）。
二、ユダとエルサレムの神からの背教（エゼ 23:11-21）、ならびに彼らも同様にそのゆえに滅ぼされるという宣告（エゼ 23:22-35）。
三、両者の合同の悪行（エゼ 23:36-44）、および両者の合同の滅び（エゼ 23:45-49）。
偶像礼拝、肉の腕への信頼、悪人との罪ある同盟や連合（これらがここで「姦淫を犯す」と意味されている罪である）に対する警告として書かれたすべてのことは、他の者たちが聞いて恐れ、イスラエルとユダの罪のひな型に従って罪を犯さないためである。