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
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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
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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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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Adam Clarke's Commentary and Critical Notes on the Bible
Nehemiah 13 Introduction
The law is read, which commands that the Ammonite and Moabite should be separated from the congregation, on which they separate all the mixed multitude, Nehemiah 13:1-3. Eliashib the high priest having not only joined opinion with Sanballat, but being also allied to Tobiah the Ammonite, and having given him some of the chambers in the court of the house of God, Nehemiah 13:4, Nehemiah 13:5; Nehemiah casts out the goods of Tobiah, and purifies the chambers, Nehemiah 13:6-9. He rectifies several evils; and the people bring the tithes of all things to the treasuries, Nehemiah 13:10-12. He appoints treasurers, Nehemiah 13:13, Nehemiah 13:14; finds that the Sabbaths had been greatly profaned by buying and selling, and rectifies this abuse, Nehemiah 13:15-22; finds Jews that had married strange wives; against whom he testifies, and expels one of the priests who had married the daughter of Sanballat the Horonite, Nehemiah 13:23-29. He cleanses them from all strangers, makes a final regulation, and prays for God's mercy to himself, Nehemiah 13:30, Nehemiah 13:31.
INTRODUCTION TO Nehemiah 13
This chapter relates the reformation of various abuses crept in among the Jews by Nehemiah, who removed the Moabites and Ammonites, mixed with them, Nehemiah 13:1, threw the household goods of Tobiah out of a chamber of the temple, and restored it to its former use, Nehemiah 13:4, took care that the Levites had their portion given them which had been kept from them, Nehemiah 13:10 prevented the profanation of the sabbath by selling goods on that day, Nehemiah 13:15, and put a stop to the marrying of strange wives, which had prevailed again among them, Nehemiah 13:23.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ne 13:1-9.
Ne 13:1-9.
UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE.
1. On that day--This was not immediately consequent on the dedication of the city wall and gates, but after Nehemiah's return from the Persian court to Jerusalem, his absence having extended over a considerable period. The transaction here described probably took place on one of the periodical occasions for the public readings of the law, when the people's attention was particularly directed to some violations of it which called for immediate correction. There is another instance afforded, in addition to those which have already fallen under our notice, of the great advantages resulting from the public and periodical reading of the divine law. It was an established provision for the religious instruction of the people, for diffusing a knowledge and a reverence for the sacred volume, as well as for removing those errors and corruptions which might, in the course of time, have crept in.
the Ammonite and the Moabite should not come into the congregation of God for ever--that is, not be incorporated into the Israelitish kingdom, nor united in marriage relations with that people
(De 23:3, 4).
This appeal to the authority of the divine law led to a dissolution of all heathen alliances
(Ne 9:2; Ezr 10:3).
On that day - Or, "at that time," as in Nehemiah 12:44.
The entire Pentateuch is probably meant by "the Book of Moses".
On that day - I am quite of Calmet's mind that the transaction detailed in this chapter did not immediately succeed the dedication of the walls of Jerusalem. It is most likely that, when this dedication was ended, Nehemiah returned to Babylon, as himself particularly marks, Nehemiah 13:6, for he did return in the thirty-second year of Artaxerxes; and then, after certain days, supposed to be about the term of one year, he got leave to return to Jerusalem to see how matters were conducted: and there he found the evils which he mentions in this chapter, and which he redressed in the manner himself describes. See the introduction to this book.
Should not come into the congregation - That is, Ye shall not form any kind of matrimonial alliance with them. This, and this alone, is the meaning of the law.
On that day,.... Not when the wall of the city was dedicated, nor quickly after; for it cannot be thought that people should be so corrupted so soon as this chapter shows; but when Nehemiah had governed them twelve years, and had been at Babylon, and was returned again, as appears from Nehemiah 13:6, compared with Nehemiah 2:1,
they read in the book of Moses in the audience of the people; for from the time of the reading of the law by Ezra, Nehemiah 8:1 it became a custom to read the law publicly:
and therein was found written, that the Ammonite and the Moabite should not come into the congregation of the Lord; that is, be admitted to marry with any of the people of Israel; See Gill on Deuteronomy 23:3.
Upon the reading of the law separation is made between Israel and the mixed multitude, Nehemiah 13:1-3. Nehemiah, at his return to Jerusalem, causeth the chambers to be cleansed. Nehemiah 13:4-9. He restoreth and reformeth the offices of the priests and Levites in the house of God, Nehemiah 13:10-14; and seeing the violation of the sabbath, he contendeth with the nobles of Judah, Nehemiah 13:15-18. He shutteth the gates, and setteth a watch at them, Nehemiah 13:19-22. The punishment of marrying with strange wives, Nehemiah 13:23-28. Nehemiah’s prayer, Nehemiah 13:29-31.
On that day; not now presently after the dedication of the wall, and gates, and city, but upon a certain day, as that phrase is very commonly used in Scripture without any relation to the time or things mentioned next before it, to wit, when Nehemiah was returned again from the Persian court to Jerusalem, from which he had been absent for some considerable time, in which some errors and abuses had crept in, which now he endeavours to remove.
In the audience of the people; partly because it was not only the priests’, but also the people’s, duty to study and understand God’s law and their own duty; and partly that the people hearing that this was the express mind and will of the great God, might the more willingly yield to the following duties, some of which were attended with difficulty, and required self-denial.
Should not come into the congregation of God, i.e. not be incorporated into the commonwealth of Israel, nor be joined with any Israelite in marriage relation, as appears from Nehemiah 13:3; that practice being a plain comment upon this law. But of this and the next verse, See Poole "Deu 23:3", See Poole "Deu 23:4".
Nehemiah, having finished what he undertook for the fencing and filling of the holy city, returned to the king his master, who was not willing to be long without him, as appears (Ne 13:6). But, after some time, he obtained leave to come back again to Jerusalem, to redress grievances, and purge out some corruptions which had crept in in his absence; and very active he was in reforming several abuses, which here we have an account of. I. He turned out from Israel the mixed multitude, the Moabites and Ammonites especially, Ne 13:1-3. With a particular indignation, he expelled Tobiah out of the lodgings he had got in the court of the temple, Ne 13:4-9. II. He secured the maintenance of the priests and Levites to them more firmly than it had been, Ne 13:10-14. III. He restrained the profanation of the sabbath day, and provided for the due sanctification of it, Ne 13:15-22. IV. He checked the growing mischief of marrying strange wives, Ne 13:23-31.