Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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학습 자료
성경 주석서
여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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라이선스
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주석서 원문, 저자, 번역 진행률, 라이선스 정보를 출처별로 구분해 표시합니다. 성서하우의 한글 번역·편집물은 원문 자료와 별도로 관리됩니다.
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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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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- 7 / 3,477
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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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선지자는 여러 가지 모형과 비유를 사용하여, 포로로 잡혀간 자들에게 뒤에 남아 포위의 참상과 정복자의 모욕을 견뎌야 할 그들의 형제들이 이미 이방 땅에 정착한 자신들보다 훨씬 더 비참한 처지에 놓이게 될 것임을 확신시킨다. 이 장의 처음에서 그는 말 대신 행동으로 유다에 닥칠 포로 생활을 예고한다(에스겔 12:1-7). 특히 시드기야와 그를 따르는 자들의 도주와 체포, 포로 생활과 고난을 예언하는데(에스겔 12:8-16), 이는 예레미야 52:11과 비교할 수 있다. 그는 원수들에게 포위될 때 유대인들이 겪을 경악을 나타내는 표징으로 떨며 두려움의 기색을 보이면서 음식을 먹어야 한다(에스겔 12:17-20). 이어서 그는 자신의 경고를 믿지 않거나 그 성취가 아주 먼 훗날의 일이라고 여긴 조롱하는 자들과 불신자들의 반론과 속담에 답한다(에스겔 12:21-28). 요세푸스는 《유대 고대사》 11권 10장에서 시드기야가 제13절에 나오는 에스겔의 예언을 예레미야의 예언(예레미야 34:3)과 모순된다고 생각하여 어느 쪽도 믿지 않기로 했다고 전한다. 그러나 두 예언은 모두 문자 그대로 성취되었으며, 그 사건은 두 예언이 서로 조화될 수 없는 것이 아님을 그에게 깨우쳐 주었다. 이처럼 불신앙으로 눈먼 죄인들은 충분한 경고를 받고도 그 경고가 막으려 한 멸망을 향해 돌진한다.
INTRODUCTION TO Ezekiel 12
In this chapter, under the sign of the prophet's removing household goods, is represented the removal of the king of Judah and his people from their own land into captivity; and under another sign, of the prophet's eating and drinking with quaking, and trembling, and carefulness, is set forth, either the famine that should be during the siege of Jerusalem, or the desolations following the taking of it; and the chapter is concluded with a reproof of the Jews flattering themselves that these prophecies respected times a great way off, and therefore hoped they would never be accomplished. The preface to the first sign is in Ezekiel 12:1; which describes the people of the Jews as rebellious, and given up to judicial blindness and hardness; and suggests the cause of all their calamities: the order to prepare goods for removing, to show to the people; for digging a wall; carrying the stuff out in their sight, on his shoulders, at twilight; and covering his face when he did it, is in Ezekiel 12:3; the execution of this order, which is declared in part for the whole, is in Ezekiel 12:7; then follows the explication of this sign, Ezekiel 12:8; and the application of it, first to King Zedekiah, in whom should be fulfilled several of the particulars mentioned, Ezekiel 12:12; and to the people about him, and his army that should be scattered and fall by the sword, Ezekiel 12:14; the end of which should be, that the Lord should be known, his power, truth, and righteousness, by a few that should escape the famine, pestilence, and sword, Ezekiel 12:15. The second sign, with the explication and application of it, is in Ezekiel 12:17; and the chapter is closed with a reproof of the Jews; the proverbial expression they used, and which the Lord resented, is cited Ezekiel 12:21; and the prophet is bid to assure them that it should cease, or there should be no room for it; and also every vain vision and flattering divination, Ezekiel 12:23; and that the word of the Lord should not be prolonged, but should quickly and certainly be accomplished; and that their hopes of the contrary were in vain, Ezekiel 12:25.
XII.
The vision being finished, there follows a series of connected prophecies, extending through Ezekiel 19, just as the vision of Ezekiel 4, 5 was followed by the prophecies of Ezekiel 6, 7; and in this case, as in the former, the prophecy includes symbolical action (Ezekiel 12:3-7). In Ezekiel 12:9 the people are represented as inquiring the meaning of this action, and in Ezekiel 12:8 the Divine answer is spoken of as given “in the morning” after the action; it was, therefore, undoubtedly actually performed. The object of this whole series of prophecies is the same as that of the preceding vision: to show the worthlessness of the trust in the preservation of the kingdom of Judah and Jerusalem, and in an early release from the Babylonian yoke. In the present chapter the prophet is required to foreshow the captivity of the king and the people by a symbolical action (Ezekiel 12:3-7); to explain this action (Ezekiel 12:8-16); to set forth by another symbolical action the distress of the people (Ezekiel 12:17-20); and, finally, to meet the objection that these things will either never occur, or at least will be long delayed (Ezekiel 12:21-28).
Fourth Section, Ch. 12–19. The necessity of Israel’s destruction
The preceding symbols, such as those in ch. 4–12 and ch. 8–11, had foreshewn the certainty of the nation’s fall, a new series of discourses demonstrate the necessity of it. Many thoughts and considerations occurred to men’s minds which invalidated the force of the prophet’s threats and disinclined them to receive them, or at least left them in hesitation. They had been for long familiar with threats of judgment, but the threatened storm had passed over. There were also men who saw into the future as well as Ezekiel, who, however, discerned no signs of approaching calamity, but foretold peace and security. And further, was not Israel the people of Jehovah, whom he could not cast away? In a new series of discourses the prophet disposes of such considerations, adding also positive reasons which demonstrate the moral necessity of the nation’s removal. The section has these divisions—
(1) ch. Ezekiel 12:1-20. Symbol of the king’s secret flight and capture.
(2) ch. Ezekiel 12:21-28. The popular delusion that prophecies of evil failed to come true, or referred to the distant future, shall receive a speedy and terrible refutation.
(3) ch. 13, 14. The prophets who foster such delusions and preach peace, prophesy out of their own heart and lie. The deceivers and those deceived by them shall perish together.
(4) ch. 15. Will the Lord destroy the nation of Israel, his own people?—Israel among the nations is like the vinebranch among the trees: what was it ever good for? Particularly, what is it good for now when half-burnt in the fire? Only to be flung again into the fire and wholly consumed.
(5) ch. 16. Let the history of Jerusalem be judged and estimated! Has it not been a persistent course of ingratitude and unfaithfulness? Can the issue of it be anything but destruction?
(6) ch. 17. And the perfidy of Zedekiah against the king of Babylon, must it not be chastised?
(7) ch. 18. The principles of the divine government.
(8) ch. 19. Dirge over Judah and her royal house.
Ch. 12. Symbol of the flight and capture of the king
The passage is without date, but the signs were subsequent to those already described. The first part, Ezekiel 12:1-20, is rather of the nature of a preface, repeating the certainty of the downfall of the city and nation, while all that follows up to ch. 19 supports this certainty by shewing the moral necessity of Israel’s destruction.
(1) Ezekiel 12:1-2. An introduction characterizing the house of Israel as blind and unable to discern the signs of the times, and therefore in need of new proofs to convince them.
(2) Ezekiel 12:3-7. A symbolical action, prefiguring the fate of the king and people on the capture of the city.
(3) Ezekiel 12:8-16. Exposition of the symbol: the failure of Zedekiah’s attempt at resistance, his flight and capture, exile and death in Babylon, with the dispersion of the people into all lands.
-4Ezekiel 12:17-20. A new symbol of the life of anguish and terror which the people shall lead under the foreign invaders.
(5) Ezekiel 12:21-25. Warning against a proverb current in Israel to the effect that “visions,” that is, prophecies of evil, did not come true.
(6) Ezekiel 12:26-28. Warning against a less blameable form of unbelief, the idea that prophecies, such as those now given, referred to a distant time, and that it would be long ere they were fulfilled.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 12:1-28.
에스겔 12:1-28은 에스겔의 상징적 포로 이주, 시드기야의 사로잡힘과 시력 상실, 그 일이 멀다고 여기는 유대인들의 불신에 대한 책망을 다룬다. 볼 눈이 있어도 보지 못하고 들을 귀가 있어도 듣지 못한다는 말은 신명기 29:4의 성취다. 그들의 보지 못함은 능력 부족이 아니라 고의적 완악함 때문이다. 에스겔은 영 안에서 예루살렘 사람들 가운데로 옮겨져 상징 행동을 환상 속에서 수행했고, 그 예언은 그발의 포로들이 예루살렘의 안전과 빠른 귀환을 기대하지 못하게 하려는 경고이기도 했다.
The word of the Lord came unto me, saying. The word of prophecy, as the Targum; the vision of the cherubim being over, this, very likely, immediately followed upon the former; though the exact time of the prophecy cannot be fixed, because the date is not given; it must be between the sixth month of the sixth year of Jehoiachin's captivity, Ezekiel 8:1; and the fifth month of the seventh year, Ezekiel 20:1.
Under the type of Ezekiel’s removing of his household stuff is showed the captivity of Zedekiah and his people, Ezekiel 12:1-16. Under another type of his eating and drinking with trembling and anxiety is signified the consternation of the people and desolation of the land, Ezekiel 12:17-20. The prophet reproveth the presumptuous proverb of the Jews, Ezekiel 12:21-25. He repeateth the reproof, Ezekiel 12:26-28.
A Divine prediction of what was both sure and near to come to pass.
Came unto me, in the sixth and seventh years of Jeconiah’s captivity, and of Zedekiah’s reign; in the latter end of the three hundred and eighty-seven of Ezekiel’s lying on his side, three years before the fatal siege began.
비록 하나님의 영광에 대한 환상이 선지자에게서 올라갔으나 그의 말씀은 여전히 그에게 임하고 그에 의해 백성에게 보내졌으니 이는 환상에서 그에게 발견된 것과 같은 취지 곧 예루살렘에 임하여 그 성읍과 성전을 완전히 황폐케 할 무서운 심판을 알리려는 것이었습니다. 이 장에서 I. 선지자는 그의 물건을 옮기고 그의 거처를 떠나는 것은 갈대아인들이 그 성을 점령했을 때 극도의 혼란 속에서 시드기야가 예루살렘에서 도망함을 알리는 표징임에 틀림없다(겔 12:1-16). II. 선지자가 떨면서 음식을 먹음으로써 포위 기간 동안 성읍에 기근이 있을 것과 주민들이 당할 경악을 알리는 표징이 되어야 한다(겔 12:17-20). III. 하나님께서는 이 모든 예언이 머지않아 성취될 것이며, 그들이 자만하는 것처럼 연기되지 않을 것이라는 기별을 백성들에게 보내셨다(겔 12:21-28).