scripture.how Комментарии к Библии

Учебные материалы

Комментарии к Библии

Изучайте несколько комментариев общественного достояния с корейскими переводами scripture.how по книгам и главам. Переключайтесь между комментариями, читая перевод или оригинал рядом с переводом.

Текущий комментарий

Все комментарии

Комментариев: 23

Всего записей

307,288

Переведено: 81,431

Лицензия

По источнику

Источник и лицензия

Оригинал комментария, автор, прогресс перевода и лицензия показаны по источникам. Корейский перевод и редактура scripture.how ведутся отдельно от оригинала.

Все лицензии

Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

Общественное достояние

Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

Прогресс перевода
19,831 / 19,831
Язык оригинала
en
Источник оригинала Подробнее о лицензии

Barnes' Notes on the Bible

Albert Barnes · 1834

Общественное достояние

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.

Прогресс перевода
22,781 / 22,781
Язык оригинала
en
Источник оригинала Подробнее о лицензии

Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

Общественное достояние

Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

Прогресс перевода
21,603 / 22,101
Язык оригинала
en
Источник оригинала Подробнее о лицензии

John Gill's Exposition of the Bible

John Gill · 1763

Общественное достояние

John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

Прогресс перевода
12,528 / 30,759
Язык оригинала
en
Источник оригинала Подробнее о лицензии
Режим просмотра
Режим сравнения
Язык перевода
Статус перевода

Psalms Глава 100 서론

Сравнение 6 комментариев

Сравнение 6 комментариев Открыть отрывок

Matthew Henry's Complete Commentary

Без названия

Есть перевод Открыть отрывок

It is with good reason that many sing this psalm very frequently in their religious assemblies, for it is very proper both to express and to excite pious and devout affections towards God in our approach to him in holy ordinances; and, if our hearts go along with the words, we shall make melody in it to the Lord. The Jews say it was penned to be sung with their thank-offerings; perhaps it was; but we say that as there is nothing in it peculiar to their economy so its beginning with a call to all lands to praise God plainly extends it to the gospel-church. Here, I. We are called upon to praise God and rejoice in him, Ps 100:1,2,4. II. We are furnished with matter for praise; we must praise him, considering his being and relation to us (Ps 100:3) and his mercy and truth, Ps 100:5. These are plain and common things, and therefore the more fit to be the matter of devotion.

Barnes' Notes on the Bible

Psalm 100 Introduction

Есть перевод Открыть отрывок

This psalm - so beautiful - so grand - so often sung in all lands and languages - completes this "group" of psalms respecting the reign of God, or the reasons for praise as derived from the fact that he reigns. In the previous psalms in this group Psalm 95-99 the call to praise had been in some respects local and particular; in this, it is universal. All lands are called on to praise him; all people to worship him as God. The "ground" of this, as stated in the psalm, is that he is their "Maker;" that he is the Creator of all. As all have derived their being from him, they are called on to praise him as their common Creator and Father. So far as the reason here referred to is a ground for praise and worship, it applies to all people now. The nations - the people of the earth - are one. However much they may differ in complexion, in language, in customs, in religion, they have all been formed by the same God; they are all of one family; they are all entitled to the same privileges; they may all have the same access to his throne. The races of people are one; and all should gather around the throne of their common Creator, and render him united praise. This psalm has been sung by million and hundreds of million; it will continue to be sung to the end of time.

The psalm is entitled "A Psalm of praise In the margin, "thanksgiving." The Septuagint is, "A Psalm of Confession" - εἰς ἐξομολόγησιν eis homologēsin. So the Latin Vulgate, and the Chaldee. The Syriac version is, "anonymous," or, without a name; "concerning Joshua the son of Nun, when he subdued the Ammonites." Luther: "A Psalm of Thanksgiving."

Adam Clarke's Commentary and Critical Notes on the Bible

Psalm 100 Introduction

Есть перевод Открыть отрывок

All nations are exhorted to praise the Lord, Psalm 100:1, Psalm 100:2; to acknowledge him to be the Sovereign God and their Creator and that they are his people and the flock of his pasture, Psalm 100:3; to worship him publicly, and be grateful for his mercies, Psalm 100:4. The reasons on which this is founded; his own goodness, his everlasting mercy, and his ever-during truth, Psalm 100:5.

This Psalm is entitled in the Hebrew מזמור לתודה mizmor lethodah, not "A Psalm of Praise," as we have it, but "A Psalm for the confession, or for the confession-offering," very properly translated by the Chaldee: שבחא על קורבן תודתא shibcha al kurban todetha, "Praise for the sacrifice (or offering) of confession." The Vulgate, Septuagint, and Ethiopic have followed this sense. The Arabic attributes it to David. The Syriac has the following prefixed: "Without a name. Concerning Joshua the son of Nun, when he had ended the war with the Ammonites: but in the new covenant it relates to the conversion of the Gentiles to the faith." It is likely that it was composed after the captivity, as a form of thanksgiving to God for that great deliverance, as well as an inducement to the people to consecrate themselves to him, and to be exact in the performance of the acts of public worship.

John Gill's Exposition of the Bible

Psalm 100 Introduction

Есть перевод Открыть отрывок

INTRODUCTION TO Psalm 100

A Psalm of Praise. The Arabic version ascribes this psalm to David, and very likely it is one of his: the Targum calls it

"a hymn for the sacrifice of thanksgiving;''

and so Jarchi. It is supposed to have been used when peace offerings for thanksgivings were offered up, Leviticus 7:11. The Syriac inscription is very odd;

"concerning Joshua the son of Nun, when he made the war of the Ammonites to cease;''

though it more rightly adds,

"but in the New Testament, when the Gentiles are converted to the faith:''

and indeed the scope of the psalm is to exhort the Gentiles to praise the Messiah, to serve and worship him, from the consideration of his goodness and mercy, truth and faithfulness.

Ellicott's Commentary for English Readers

Psalm 100 Introduction

Есть перевод Открыть отрывок

C.

This liturgic psalm, which as a hymn is so universally known and loved, is composed of four verses of triplets. Even when performed in the Temple, amid the exclusive notes of Judaism, its opening words must have inspired something of that catholic sentiment which pervades a congregation when singing what we know as the “Old Hundredth.”

Title.—Of praise.—Better, for thanks, or, possibly for the thankoffering, i.e., especially adapted for that particular ceremony. At all events it is a liturgical direction. LXX., “for (Vulg., in) confession.”

Cambridge Bible for Schools and Colleges

Psalm 100 Introduction

Есть перевод Открыть отрывок

“Moreover the strangers … will I bring to my holy mountain, and make them joyful in my house of prayer … for my house shall be called an house of prayer for all the peoples” (Isaiah 56:6-7). The invitation of this Psalm corresponds to the prediction of the prophet: and the series of anthems for the dedication of the restored Temple which begins in Psalms 95 with a call to Israel to worship ends fitly with a call to the whole earth to join in Israel’s worship, acknowledging Jehovah as the only true God, Whose claims upon the allegiance of the whole world have been attested by His recent mercy to Israel. Psalm 100:1-2; Psalm 100:4, are an echo of Psalm 95:1-2; Psalm 100:3 of Psalm 95:7; and parallels to most of the language are to be found in the other Psalms of this group.

The liturgical history of this Psalm is of special interest. The title should probably be rendered A Psalm for the thankoffering (R.V. marg.), rather than simply A Psalm of thanksgiving (R.V.). It refers to the use of the Psalm in the Second Temple in connexion with the sacrifices of thanksgiving (Leviticus 7:11 ff.). For similar notices see the titles of Psalms 38, 70, 92. The general character of its contents makes it probable that it was not specially written for the purpose, but adopted on account of Psalm 100:4.

From ancient times it has been used in the daily service of the Synagogue, except upon certain festivals. It was used in the early morning service of Lauds, and at the revision of the Prayer Book in 1552 it was added as an alternative for the Benedictus. The metrical version of it, universally known and loved as the “Old Hundredth” (i.e from the old Version of the Psalms by Sternhold and Hopkins), first appeared in the Psalter published in London by John Daye, 1560–1, and in the Anglo-Genevan Psalter, printed at Geneva in 1561. Its author is believed to have been William Kethe, a native of Scotland, who was forced to fly during the Marian persecutions, and joined the exiles at Geneva in 1556. The tune is found in the French-Genevan Psalter of 1551 as the tune to Psalms 134. See Julian’s Dictionary of Hymnology, pp. 43, 44.

Psalms Глава 100 1

Сравнение 2 комментариев

Сравнение 2 комментариев Открыть отрывок

Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ps 100:1-5.

Есть перевод Открыть отрывок

Ps 100:1-5.

As closing this series (see on

Ps 93:1),

this Psalm is a general call on all the earth to render exalted praise to God, the creator, preserver, and benefactor of men.

1, 2. With thankful praise, unite service as the subjects of a king

(Ps 2:11, 12).

Barnes' Notes on the Bible

Psalm 100:1

Есть перевод Открыть отрывок

Make a joyful noise unto the Lord - See the notes at Psalm 95:1.

All ye lands - Margin, as in Hebrew, "all the earth." The margin expresses the sense. The idea in the psalm is, that praise did not pertain to one nation only; that it was not appropriate for one people merely; that it should not be confined to the Hebrew people, but that there was a proper ground of praise for "all;" there was that in which all nations, of all languages and conditions, could unite. The ground of that was the fact that they had one Creator, Psalm 100:3. The psalm is based on the unity of the human race; on the fact that there is one God and Father of all, and one great family on earth.