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
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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
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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 prophet goes on to predict the fall of the king of Egypt, under the figure of an animal of prey, such as a lion or crocodile, caught, slain, and his carcass left a prey to the fowls and wild beasts, Ezekiel 32:1-6. The figure is then changed; and the greatness of his fall (described by the darkening of the sun, moon, and stars) strikes terror into all the surrounding nations, Ezekiel 32:7-10. The prophet adds, that the overthrow of the then reigning Egyptian dynasty was to be effected by the instrumentality of the king of Babylon, who should leave Egypt so desolate, that its waters, (alluding to the metaphor used in the second verse), should run as pure and smooth as oil, without the foot of man or the hoof of a beast to disturb them, Ezekiel 32:11-16. A beautiful, nervous, and concise description of a land ruined and left utterly desolate. In the remaining part of the chapter the same event is pourtrayed by one of the boldest figures ever attempted in any composition, and which at the. same time is executed with astonishing perspicuity and force. God is introduced ordering a place in the lower regions for the king of Egypt and his host, Ezekiel 32:17, Ezekiel 32:18. The prophet delivers his message, pronounces their fate, and commands those who buried the slain to drag him and his multitudes to the subterraneous mansions, Ezekiel 32:19, Ezekiel 32:20. At the tumult and commotion which this mighty work occasions, the infernal shades are represented as roused from their couches to learn the cause. They see and congratulate the king of Egypt, on his arrival among them, Ezekiel 32:21. Pharaoh being now introduced into this immense subterraneous cavern, (see the fourteenth chapter of Isaiah, where a similar imagery is employed), the prophet leads him all around the sides of the pit; shows him the gloomy mansions of former tyrants, tells their names as he goes along; beautifully contrasts their former pomp and destructive ambition, when they were a terror to the surrounding states, with their present most abject and helpless condition; declares that all these oppressors of mankind have not only been cut off out of the land of the living, but have gone down into the grave uncircumcised, that is, they have died in their sins, and therefore shall have no resurrection to eternal life; and concludes with showing Pharaoh the place destined for him in the midst of the uncircumcised, and of them that have been slain by the sword, Ezekiel 32:22-32. This prophetic ode may be considered as a finished model in that species of writing which is appropriated to the exciting of terror. The imagery throughout is sublime and terrible; and no reader of sensibility and taste can accompany the prophet in this funeral procession, and visit the mansions of Hades, without being impressed with a degree of awe nearly approaching to horror.
INTRODUCTION TO Ezekiel 32
This chapter contains two more prophecies concerning the destruction of Egypt. The date of the first is given, Ezekiel 22:1, in which the king of Egypt is compared to a large fish taken in a net, and brought to land, and left on it, to be the prey of the fowls of the air and beasts of the field, Ezekiel 32:2, and the ruin of that kingdom is further amplified by the casting of it on the mountains and valleys; by the land flowing with its blood; by the darkness of the heavens; by the vexation in the hearts of many people; and by the amazement of kings and nations, Ezekiel 32:5, the means and instruments of all which will be the king of Babylon and his army, Ezekiel 32:11, the devastation made by him, which would be such as would cause lamentation in other nations, is described, Ezekiel 32:13, then follows the other prophecy, whose date is given, Ezekiel 32:17, the prophet is bid to lament the fall of Egypt, which is represented under the funeral of a corpse, Ezekiel 32:18, saluted by those gone down to the grave before, or were become desolate; which are mentioned, to assure Egypt of its destruction, Ezekiel 32:21 as the Assyrian empire, and all its provinces, Ezekiel 32:22, the Persians and Medes, with all their dominions, Ezekiel 32:24, the posterity of Meshech and Tubal, or the Scythians, those warlike people, Ezekiel 32:26, the Edomites, the princes of the north, and all the Zidonians, Ezekiel 32:29 which would be a comfort, though a poor one to the king of Egypt and his subjects, to have such company with them, Ezekiel 32:31.
XXXII.
This chapter, which consists of two distinct prophecies (Ezekiel 32:1-32), with the interval of only a fortnight between them, closes the series at once against Egypt and against foreign nations. The former of these prophecies is a further declaration of the approaching conquest of Egypt by “the king of Babylon,” while the latter is a dirge over its fall, like the dirge over Tyre in Ezekiel 28
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 32:1-32.
Eze 32:1-32.
パロへの 二つの 哀歌。 一つは 第一日に
(Eze 32:1)、 もう一つは 同年の 第十二年の 第十二月の 第十五日に 語られた。
1. エホヤキン捕囚から数えて第十二年。この時までにエルサレムは覆されており、アマシスはホフラ王に対する反逆を始めていた。
第十二の月に――エルサレムの破壊の約一年七か月後である。その間に、ゲダルヤの殺害と、カルデヤ人たちが残したユダヤ人たちのエジプトへの逃亡が起こっていた(Jeremiah 41-43)。彼らに同行していたエレミヤは、おそらく今回のものと同時代の預言の中で、彼らの滅亡を予告した(Jeremiah 44)。これはエジプトに対する第六の預言であり、哀歌の形で語られた(Ezekiel 44:2-16)。
In the twelfth year, in the twelfth month, in the first day of the month - On Wednesday, March 22, the twelfth year of the captivity of Jeconiah, A.M. 3417.
Instead of the twelfth year, five of Kennicott's MSS., and eight of De Rossi's, read בעשתי עשרה in the eleventh year. This reading is supported by the Syriac; and is confirmed by an excellent MS. of my own, about four hundred years old.
And it came to pass in the twelfth year,.... Of Jeconiah's captivity, above a year and a half after the taking of Jerusalem; the Syriac version reads in the eleventh year:
in the twelfth month, in the first day of the month; the month Adar, which answers to part of our February, and part of March; the Septuagint version reads it the tenth month: according to Bishop Usher (t), this was on the twenty second of March, on the fourth day of the week (Wednesday), 3417 A.M.or 587 years before Christ:
that the word of the Lord came unto me, saying; as follows:
(t) Annales Vet. Test. A. M. 3417.
われわれは引き続きパロとエジプトの滅びについて見ていく。これは驚くほど詳しく、多大な強調をもって論じられている。エジプトの滅びに関する、異なる時期に語られた六つの預言を読むとき、確かにこれには何か特別な理由があるのだと思われる。
一、おそらく、これは創世記の書にまでさかのぼるであろう。そこで（エゼ 15:14）、神がご自身の民を虐げたエジプトをさばこうと定められたことが見いだされる。それはエジプトの災いとパロの水死によって部分的に成就したが、ここで預言されるこの滅びにおいて、その古い負債が精算され、それが完全に成就することになった。
二、おそらく、これはヨハネの黙示録の書にまで見通すであろう。そこで、小羊と戦う福音の教会の大敵が霊的に「エジプト」と呼ばれていることが見いだされる（黙 11:8）。もしそうなら、エジプトとそのパロの滅びはその高慢な敵の滅びの型であり、このエジプトの滅びの預言と反キリスト的世代の滅びの預言との間には、ある種の類似がある。
本章にはエジプトに関する二つの異なる預言がある。両方とも同じ月のもので、一つは一日、もう一つはその二週間後のもので、おそらく両方とも安息日であった。両方とも哀歌であり、エジプトの倒壊がいかに嘆くべきものであるかを示すだけでなく、人類への寛大な愛の原則から、預言者自身がそれをどれほど嘆くかを示すものである。
エジプトの滅びはここでは二つの比喩で表される。
本章の二つの預言はほぼ同じ長さである。