Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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여러 공개 도메인 주석서와 성서하우 한글 번역을 책과 장별로 탐색합니다. 주석서를 전환하며 번역만 읽거나 원문과 번역을 나란히 볼 수 있습니다.
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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
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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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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
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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
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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
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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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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Verse 21. - The horn of the house of Israel. The "horn" is, as always (1 Samuel 2:1; Psalm 92:10; Psalm 112:9; Psalm 132:17), the symbol of power. Jeremiah's use of it (Lamentations 2:3) may well have been present to Ezekiel's thoughts. That horn had been cut off, but it should begin to sprout again, and the prophet himself should resume his work as the teacher of his people, which had apparently been suspended for many years after the closing vision of the restoration of the temple and of Israel. The words justify the conclusion that Ezekiel resumed his labors after B.C. 572. Was he watching the growth of Saiathiel or Zerubbabel?
(21) In that day.—The tenses here change to the future, indicating that if the conquest of Egypt had already taken place, its consequences to Israel were to be only gradually developed. These consequences were primarily the conviction of the futility of trust in any earthly aid, and hence a turning to their neglected God, and, as a result of this, the giving up of their long cherished idolatries. The prophet speaks of this as only in germ, but looking on to its further development, under the figure of making a horn to bud forth, that is, to sprout or grow. (Comp. Psalm 132:17.) Israel’s reviving prosperity should date from the destruction of its trust in earthly aid.
The opening of the mouth.—This is elsewhere (Ezekiel 24:27) promised to the prophet as a consequence of the fall of Jerusalem, of which he had heard (Ezekiel 33:21-22) more than fourteen years before. There is no recorded prophecy of Ezekiel’s of later date; the expression must therefore be understood of those encouraging and helpful instructions of the prophet, as the people improved under the discipline of the captivity, which it was not seen fitting to put on permanent record.
- The passage concludes with a promise to Israel.
In that day] An indefinite term common in all the prophets. The ref. is to the general time when Neb. shall have humbled Egypt. After that shall the time of Israel’s prosperity come in. Cf. Isaiah 4:2; Isaiah 11:10; Isaiah 19:18-19.
the horn of the house] I will cause a horn to bud forth to the house of Israel. The “horn” is the symbol of power (Lamentations 4:3); with the budding of the horn power waxes or is exhibited. The ref. is general, to the restoration of Israel to prosperity and influence, hardly particularly to the raising up of the personal Messiah (Psalm 132:17). On figure cf. 1 Kings 22:11; Amos 6:13; Jeremiah 48:25; 1 Samuel 2:1.
the opening] opening of. The prophet felt his mouth closed by the incredulity of the people, and the improbability, as it seemed to them, of his predictions. His mouth was opened and he had boldness of speech when his anticipations were verified. It is the causing of a horn to bud to Israel that will give the prophet opening of the mouth. All his prophecies since the exile had been prophecies of Israel’s restoration, and Israel’s restored felicity will fulfil them. The phrase give thee opening of the mouth means little more than give verification to thy words. The idea of the prophet’s own presence when this occurs is hardly to be pressed.
Ezekiel 29:21. In that day — The phrase frequently denotes, in the prophets, not the same time which was last mentioned, but an extraordinary season, remarkable for some signal events of providence: in this sense it is to be understood here. I will cause the horn of the house of Israel to bud forth — The horns being the token of strength in beasts, and that in which their power chiefly consists; therefore the word is put to signify strength, or dominion, or a flourishing condition; and therefore to say, that the horn of Israel should bud forth, was as much as to say, that the Jewish nation should grow prosperous, and come to a flourishing condition again. This seems to be spoken of the return of the Jews from their captivity, and settling again in Judea. I will give thee the opening of the mouth in the midst of them — When thy prophecies are made good by the event, this shall add a new authority to what thou speakest: see Ezekiel 24:27.
In that day; about that time, when Egypt was spoiled, Nebuchadnezzar returned to Babylon, his wars first, and soon after his life, ended, about four or five years after his return out of Egypt into Babylon; for about the thirty-seventh or thirty-eighth of his reign he finished his conquest of Egypt, and in the forty-third year he died at Babylon.
The horn; Jehoiachin by Evil-merodach was advanced, Jeremiah 52:31-33; beside dignities given to Daniel, the three children, and many others, under whose authority and favour the affairs of the Jews began, as a root that hath life in it, to spring and flourish; and whatever was the more immediate visible cause that prevailed with Evil-merodach, we are sure the principal cause was this, God’s mercy and veracity, who had promised he would do it, and foretold the time when he would begin to do it.
The opening of the mouth; thou shalt with greater authority be heard speaking, when the sorrows thou foretoldest, and the joys thou promisedst, both come to pass; and both Jews and Babylonians shall see and own it; or, thou shalt have liberty and freedom, as well as will and cause to speak, to open thy mouth in comforting the good among them, and to give praise to God, who revived their hopes, and made them know him as the Lord their God.