Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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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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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
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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이 장들에 담긴 예언들(에스겔 8–19장)은 열한 달 안에 주어졌다(에스겔 8:1과 20:1 비교). 모두 같은 날 전달된 것은 아니지만 하나의 전체로 볼 수 있다. 실제로 이 예언들은 거룩한 땅에 여전히 남아 있던 자들과 갈대아에서 선지자와 함께 포로 생활을 하던 자들을 포함하여 유다 백성의 상태를 검토한다. 먼저 선견자가 영으로 예루살렘 성전으로 옮겨지는 환상(에스겔 8–11장)을 통해 이를 보여 준다. 이어서 선지자는 다시 사람들 가운데 한 사람으로 서서 상징적 행동과 비유와 형상 등을 통해 동료 포로들에게 말한다.
여기서부터 12장까지 이어지는 예언의 한 단락이 시작된다. 이 장에서 선지자는 환상 가운데 예루살렘으로 옮겨지고(에스겔 8:1-4), 그곳에서 유대인의 지도자들이 성전 안에서까지 행한 우상 숭배를 보게 된다. 이 환상의 시작에서 영감받은 상상력이 가장 고귀하게 펼쳐져 우상 숭배 자체가 의인화되고 하나의 우상이 된다. 그리고 그것이 하나님을 격노하게 했기 때문에 그 형상은 장엄하게도 ‘질투의 우상’이라 불린다(에스겔 8:5). 이어서 선지자는 이 불행한 백성의 세 가지 주요 미신을 묘사한다. 곧 이집트의 미신(에스겔 8:6-12), 페니키아의 미신(에스겔 8:13-14), 페르시아의 미신(에스겔 8:15-16)이다. 그는 각 미신의 두드러진 특징을 제시한 뒤, 하나님 보시기에 그들의 죄가 얼마나 흉악한지와 그 결과 형벌이 얼마나 클지를 선언하며 끝맺는다(에스겔 8:17-18).
INTRODUCTION TO Ezekiel 8
This chapter contains a vision the prophet had of the idolatry of the Jews, which was the cause of their destruction. The time when, place, where, and persons with whom he was, when the hand of the Lord came upon him, are mentioned, Ezekiel 8:1; then follows a description of the divine Person that appeared to him, Ezekiel 8:2; and an account is given how he was in a visionary way brought to Jerusalem, and to the temple, where he saw the glory of the God of Israel, and the idolatry of the people, Ezekiel 8:3; which latter was gradually represented to him; first the image of jealousy in the entry at the gate of the altar northward, Ezekiel 8:5; then greater abominations through a hole in the wall, by which he saw their idols, in the form of reptiles and four footed beasts, portrayed on the wall, Ezekiel 8:6; next seventy of the ancients of Israel, among whom were one mentioned by name, offering incense to these idols, Ezekiel 8:11; after this, greater abominations still are showed him, at the north of the temple, women weeping for Tammuz, Ezekiel 8:13; and then again far greater ones, twenty five men, between the porch and the altar, with their backs to the temple, and their face to the east, worshipping the sun, and putting the branch to the nose, Ezekiel 8:15; wherefore it is reasoned to deal with them in fury, without any mercy, pity, and compassion, Ezekiel 8:18.
VIII.
Here begins a fresh series of prophecies, extending through Ezekiel 19. This is introduced as before, by a remarkable vision which with its accompanying messages, occupies Ezekiel 8-11. The date (Ezekiel 8:1) shows that this series began just a year and two months after Ezekiel’s call to the prophetic office (Ezekiel 1:1-2), while the next date (Ezekiel 20:1) allows eleven months and five days for its completion. As in the former case, it is probable that its several prophecies, twelve or thirteen in all, were uttered at short intervals, allowing time for each to produce its impression upon the people. The previous series of prophecies was directed against the whole nation, including alike those already in captivity, and those who remained behind in Jerusalem; but that the exiles might understand the reason, and therefore the certainty of the impending judgment upon Jerusalem, it was necessary that the extreme sinfulness of the people remaining there should be especially set forth. Accordingly, the vision of Ezekiel 8-11, and the following prophecies of Ezekiel 12, are directed to Jerusalem exclusively. Afterwards they again become more general, and there are some especially relating to the exiles; but still this whole section, to Ezekiel 19 inclusive, is mainly occupied with the people still remaining in their own land.
The prophet is transported in vision to Jerusalem, and to the Temple itself (Ezekiel 8:1-4), where he is first made to see the various idolatries of Israel (Ezekiel 8:5-18), and then the consequent judgment whereby all who have not received the mark of God upon their foreheads are to be destroyed (Ezekiel 9); he sees the city itself given over to fire, and the glory of the Lord depart from the Temple (Ezekiel 10); after this he is charged to pronounce judgment, especially upon certain leaders of the people (Ezekiel 11:1-13), with God’s mercy and blessing upon a repenting remnant (Ezekiel 11:14-21); then the glory of the Lord leaves the city altogether (Ezekiel 11:22-23), and the prophet is brought back in vision to declare what he has seen to his fellow-captives (Ezekiel 11:24-25). This closes the vision, after which he is directed to set forth the impending captivity by a symbolical action interpreted to the people by a plain prophecy, and this is followed by two short further prophecies, meeting the objection that there is no reason to fear the judgment because its coming is delayed (Ezekiel 12). Ezekiel 13 is directed against false prophets. The first half of Ezekiel 14 is called out by an inquiry from the elders, but is made general against any attempt to combine asking counsel of the Lord with alienation of the heart from Him, recurring again (Ezekiel 8:9-10) to the case of the false prophets; the latter half of the chapter is another prophecy, showing the certainty and terribleness of the judgment upon Jerusalem. In Ezekiel 15 the same thing is set forth under the parable of the vine; and in Ezekiel 16 still the same is declared with a recounting of Israel’s strange history, under the figure of matrimonial unfaithfulness. Still another parable is employed in Ezekiel 17 for the purpose of showing that Zedekiah and his court shall utterly fail to deliver them, and shall themselves be carried captive, while there shall again be prosperity under his descendant. Ezekiel 18 is occupied with showing that God’s punishments come upon the people for their own sins, and not for those of their fathers; while Ezekiel 19 closes this whole series of prophecies with a lament over the captivity and the desolated country.
Third Section. Ch. 8–11. New visions of Jehovah’s withdrawal from his house, and the approaching destruction of Jerusalem
On the fifth day of the sixth month of the sixth year of the Captivity of Jehoiachin (b.c. 591) the prophet sat in his house and the elders of the exile sat before him. Moved by their words or by their presence he fell into a trance and was transported by the spirit to Jerusalem, where a series of events passed before his view.
First, ch. 8, a vision of the idolatries practised by all classes in the house of the Lord.
Secondly, ch. 9, a vision of the messengers of divine vengeance, and the slaughter of the inhabitants of the city.
Thirdly, ch. 10, a vision of the destruction of the city itself by fire from God, with a new description of the cherubim.
Fourthly, ch. 11, a vision of the internal condition of the city, the counsels and thoughts of the leaders. Then the departure of Jehovah from the city, and renewal of the threat of destruction, but with a promise of restoration to those already in exile.
Finally, awaking out of his trance, the prophet narrates the proceeding revelations to the exiles (ch. Ezekiel 11:25).
Ch. 8. The manifold idolatries of Israel, whereby they profane the house of the Lord, causing him to withdraw from it
Four idolatrous scenes pass before the prophet’s view.
(1) Ezekiel 8:1-6. He is shewn an image, called the image of jealousy, situated apparently in the outer court, but near the gateway leading to the inner court.
(2) Ezekiel 8:7-11, the secret idolatries practised by the elders in the chambers of the gateway.
(3) Ezekiel 8:12-13, the lamentation for Tammuz or Adonis engaged in by the women.
(4) Ezekiel 8:15-18, sun-worship practised in front of the temple in the inner court.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 8:1-18.
에스겔 8:1-18은 새 환상 단계를 시작한다. 이전 환상은 유다와 이스라엘 전체를 다루었지만, 여기서부터 11장까지는 예루살렘과 시드기야 아래 남은 유다를 직접 다룬다. 여호야긴 포로 여섯째 해에 장로들이 에스겔 앞에 앉았고, 주 여호와의 손이 강하게 그에게 임했다.
유다의 장로들 - 선지자와 함께 포로로 있던 자들은 더 이상 그의 말을 듣기를 꺼리지 않는다(에스겔 2:1-10). 그들은 애곡하는 자들처럼 앉아 있었다. 여기의 말씀은 에스겔 6:2처럼 주어진 것이 아니라, 에스겔이 함께 포로 생활을 하던 백성의 일부인 유다를 분명히 향한다.
하나님께서는 선지자에게 닥쳐오는 백성의 비참함을 분명히 내다보게 하시고 여기서 그에게 백성의 사악함을 분명히 알게 하시고 이로 말미암아 하나님은 진노하사 그들에게 이러한 비참함을 내리게 하시고 그의 모든 심판에서 하나님을 의롭다 하시고 특별히 백성의 죄를 책망하시고 더욱 만족스럽게 그들의 파멸을 예언하시고자 하셨다. 여기 환상에서 하나님은 그를 예루살렘으로 데려가서 그곳에서 범한 죄를 그에게 보여 주십니다. 비록 하나님이 그들과 싸우기 시작하셨지만(겔 8:1-4), 거기서 그는 I를 봅니다. 제단 문에 세워진 질투의 형상(겔 8:5,6). II. 이스라엘 장로들이 은밀한 방에서 각종 형상에 경배함, 겔 8:7-12. III. 담무스를 위해 우는 여인들(겔 8:13,14) IV. 태양을 숭배하는 사람들, 겔 8:15,16. 그런 다음 그처럼 노엽게 하는 사람들이 그들에게 어떤 동정심을 보여야 하는지 그에게 호소합니다(겔 8:17,18).