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
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
설교형 강해 명저 (전권, 절별 가공 필요)
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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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この預言（Jeremiah 22）は、前のもの（Jeremiah 21:11-14）と同様に、ダビデの家が長い繁栄の時代を確保することがなお可能であった条件を述べる。それゆえ、これはエホヤキムの治世の初めに属するものである。
This section of prophecy, extending to the end of the eighth verse of the next chapter, is addressed to the king of Judah and his people. It enjoins on them the practice of justice and equity, as they would hope to prosper, Jeremiah 22:14; but threatens them, in case of disobedience, with utter destruction, Jeremiah 22:5-9. The captivity of Shallum, the son of Josiah, is declared to be irreversible, Jeremiah 22:10-12; and the miserable and unlamented end of Jeconiah, contemptuously called Coniah, is foretold, Jeremiah 22:13-19. His family is threatened with the like captivity, and his seed declared to be for ever excluded from the throne, Jeremiah 22:20-30.
INTRODUCTION TO Jeremiah 22
This chapter is a prophecy of what should befall the sons of Josiah, Jehoahaz or Shallum; Jehoiakim and Jeconiah. It begins with an exhortation to the then reigning prince, Jehoiakim, his family and court, to do justice, relieve the oppressed, and refrain from doing injury to any; with a promise of prosperity upon so doing, Jeremiah 22:1; but, on the contrary behaviour, the king's family, however precious they had been in the sight of the Lord, should be destroyed, by persons described as fit for such work, which would occasion others to inquire the cause of such destruction; when it would be told them, it was for their apostasy from the Lord, their breaking covenant with him, and their idolatry, Jeremiah 22:5; then of Shallum, who was then carried captive, it is predicted that he should never return more, which was matter of greater lamentation than the death of his father Josiah, Jeremiah 22:10; next Jehoiakim, the present king on the throne, is reproved, and a woe denounced upon him for his injustice, luxury, covetousness, rapine, and murders, Jeremiah 22:13; and it is particularly threatened that he should die unlamented, and have no burial, Jeremiah 22:18; and then the people of the land are called upon to mourning and lamentation, their kings one after another being carried captive, Jeremiah 22:20; also Jeconiah the king's son, and who succeeded him, is threatened with rejection from the Lord, and a delivery of him up into the hand of the king of Babylon, with exile in a strange country, and death there, and that without children; so that Solomon's line should cease in him, Jeremiah 22:24.
Chs. Jeremiah 22:1 to Jeremiah 23:8. Judgements on the kings of Judah of the period
The compiler has brought together Jeremiah’s utterances of various dates on successive kings. They form a mixture of poetic and prose elements, and contain some amount of editorial matter. The section may be subdivided as follows. (i) Jeremiah 22:1-5. Jeremiah is sent to the palace by Jehovah to bid the king and his subjects of all classes to practise justice and to abstain from their various wrong doings. On their compliance the State shall prosper. Otherwise the palace shall be laid in ruins. (ii) Jeremiah 22:6-9. Under the figure of the destruction of noble forests, the overthrow of the monarchy is foretold. Other nations, astonished, shall learn the reason, viz. idolatry. (iii) Jeremiah 22:10-12. Prediction of Jehoahaz’s exile and death. (iv) Jeremiah 22:13-19. Contrast of Jehoiakim’s selfish exactions and luxury with the upright rule of Josiah. Prediction of the fate of the former. (v) Jeremiah 22:20-30. Lament, O people, for the loss of thy lovers. Thy sufferings, the result of thy faithlessness, shall be great. Jehoiachin shall be carried captive to Babylon and shall die in hopeless exile, despised and having no successor. (vi) Jeremiah 23:1-4. Jehovah denounces the rulers of Judah, and promises to raise up faithful rulers in their stead. (vii) Jeremiah 22:5-8. Prosperity shall be attained under a righteous King of David’s line, and there shall be a return of exiles so glorious as to eclipse even the memories of the Exodus.
1–9 form a general introduction to the prophecies concerning individual kings. They bear marks of a later hand, whether that of Baruch or a subsequent editor. Jeremiah 22:2 f. are closely akin to Jeremiah 21:11 f. as well as to Jeremiah 17:19 ff. (see introd. note on the question of the genuineness of that section). Co. considers the commonplace character of the utterance in general, as well as the style of the prediction in Jeremiah 22:4, to be suspicious. Moreover, in Jeremiah 22:1-5 there is still room for the averting of doom. In 6–9 this is no longer the case. Thus the component parts of the passage are not homogeneous as to date. See further in individual notes.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 22:1-30.
Jer 22:1-30.
悔改への勧め。シャルム、エホヤキム、コニヤへのさばき。
第二十一章より早い時期、すなわちシャルム（エホアハズ）、エホヤキム、エコヌヤの治世に属する
(Jer 22:10, 13, 20)。
エレミヤはしばしば年代順ではなく、主題の類似によって預言をまとめる。こうして
Jer 22:3
は
Jer 21:12
と対応する。グロティウスは、ここでエレミヤがゼデキヤに、その王の先代者たち（兄弟とその子）に以前告げた同じ内容のことを繰り返し、それがその後成就したので、ゼデキヤへの警告としていると考える。おそらく、彼が預言を配列する際、初めて現在の順序にまとめられた。それは聖霊の意図によるもので、ユダの王の系列を示すためであった。四人すべてが「義」において失敗し、ついにユダの家から、ダビデのために起こされた義なる若枝たる「主われらの義」なる「王」が続く
(Jer 23:6)。
ゼデキヤの不義が、同じ点における先代者たちの失敗とその結果としての刑罰の回顧を促した。それは彼を戒めるべきであったが、そうはならなかった。
1. 下れ――（エレミヤが預言していた）神殿は、シオンの山にある王宮よりも高かった
(Jer 36:10, 12; 2Ch 23:20)。
そこで「下れ」という表現が用いられる。
ユダの王――おそらく四人の連続する王それぞれを含み、それぞれに順に語られたものをここで一つの絵にまとめたものであろう。シャルム
Jer 22:11、
エホヤキム
Jer 22:13-18、
エコヌヤ
Jer 22:24、
ゼデキヤ（へのことば
Jer 21:1, 11, 12
が他の者たちへの言及を示唆する）。
「下って行け」――すなわち、神殿から王の家へ下って行けの意。2 Chronicles 23:20 と比較せよ。
Go down to the house of the king of Judah, and speak there this word - This is supposed by Dahler to have been published in the first year of the reign of Zedekiah.
前の章で王の家に遣わされたメッセージに絡んで、ここにはエレミヤが宮廷で語った、以前のいくつかの治世に属する説教が記録されている。それは、致命的な宣告が彼らに下されるずっと以前に、彼らが明確な警告を受けており、それを防ぐ道に置かれていたことを示すためである。 一、王族に遣わされたメッセージがある。それはヨヤキムの治世の時であったと思われ、エジプトへ捕囚として連れ去られたヨアハズと、彼に代わって王位につき当時王座にあったヨヤキムとに、部分的に関係する。王と君たちはさばきを行うように勧められ、もしそうするなら王族は栄えるが、そうしなければ滅びるであろうと確約される（エレミヤ 22:1-9）。ここでシャルムと呼ばれるヨアハズのための嘆きが述べられる（エレミヤ 22:10-12）。ヨヤキムは責められ、脅される（エレミヤ 22:13-19）。 二、ヨヤキムの子ヨヤキン（別名、エコンヤ）の治世に彼らに遣わされたもう一つのメッセージがある。彼は聞くことの頑な拒絶を咎められ、滅びを宣告され、彼においてソロモンの家が絶えることが予告される（エレミヤ 22:20-30）。