Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Duyệt qua nhiều chú giải trong phạm vi công cộng và scripture.how bản dịch tiếng Hàn theo sách và chương. Chuyển đổi giữa các nguồn chú giải, đọc bản dịch một mình hoặc so sánh nó với văn bản gốc.
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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
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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
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
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Wesley's Explanatory Notes
John Wesley · 1755
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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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In Ezekiel 4-5, the coming siege of Jerusalem and the dispersion of its inhabitants is foretold under divers symbols. If the 5th year of Jehoiachins captivity be taken (as is most probable) for the year in which Ezekiel received this communication, it was a time at which such an event would, according to human calculation, have appeared improbable. It could scarcely have been expected that Zedekiah - the creature of the king of Babylon and ruling by his authority in the place of Jehoiachin - would have been so infatuated as to provoke the anger of the powerful Nebuchadnezzar. It is indeed to infatuation that the sacred historian ascribes the Acts 2 Kings Acts 24:20.
Ezekiel delineates Jerusalem, and lays siege to it, as a type of the manner in which the Chaldean army should surround that city, Ezekiel 4:1-3. The prophet commanded to lie on his left side three hundred and ninety days, and on his right side forty days, with the signification, Ezekiel 4:4-8. The scanty and coarse provision allowed the prophet during his symbolical siege, consisting chiefly of the worst kinds of grain, and likewise ill-prepared, as he had only cow's dung for fuel, tended all to denote the scarcity of provision, fuel, and every necessary of life, which the Jews should experience during the siege of Jerusalem, Ezekiel 4:9-17.
INTRODUCTION TO Ezekiel 4
This chapter contains a prophecy of the siege of Jerusalem, and of the famine that attended it. The siege is described by a portrait of the city of Jerusalem on a tile, laid before the prophet, Ezekiel 4:1; by each of the actions, representing a siege of it, as building a fort, casting a mount, and setting a camp and battering rams against it, and an iron pan for a wall, between the prophet, the besieger, and the city, Ezekiel 4:2; by his gesture, lying first on his left side for the space of three hundred ninety days, and then on his right side for the space of forty days, pointing at the time when the city should be taken, Ezekiel 4:4; and by setting his face to the siege, and uncovering his arm, and prophesying, Ezekiel 4:7; and by bands being laid on him, so that he could not turn from one side to the other, till the siege was ended, Ezekiel 4:8; the famine is signified by bread the prophet was to make of various sorts of grain and seeds, baked with men's dung, and eaten by weight, with water drank by measure, which is applied unto the people; it is suggested that this would be fulfilled by the children of Israel's eating defiled bread among the Gentiles, Ezekiel 4:9; but upon the prophet's concern about eating anything forbidden by the law, which he had never done, cow's dung is allowed instead of men's, to prepare the bread with, Ezekiel 4:14; and the chapter is concluded with a resolution to bring a severe famine on them, to their great astonishment, and with which they should be consumed for their iniquity, Ezekiel 4:16.
Ch. Ezekiel 4:1 to Ezekiel 5:4. Symbolical actions representing the siege and capture of Jerusalem, and the fate of the inhabitants—their slaughter around the city and dispersion among the nations
(1) Ch. Ezekiel 4:1-3. Symbol of the siege of Jerusalem.
(2) Ch. Ezekiel 4:4-8. Symbol of the people’s bearing their iniquity in the siege and exile.
(3) Ch. Ezekiel 4:9-17. Symbol of scarcity during the siege, and pollution among the nations.
(4) Ch. Ezekiel 5:1-4. Symbol of the slaughter of the inhabitants around the city on its capture, and their dispersion over the world.
The following symbols seem as much designed for the prophet himself as for the people. He is commanded of God to perform them. They represent the thoughts which under the inspiration of God filled his mind at this time, regarding the fate of the city and the state. His thoughts as well as those of the captives around him are occupied with Jerusalem, for Jerusalem is almost Israel. Being far from it and from its inhabitants his imagination is fertile in devising means to bring it before him. Sometimes he portrays a picture of it on a brick, and sometimes he is carried by a lock of his head through the air and set down in the midst of it, in order to behold its iniquities (ch. Ezekiel 8:1). Though some of the symbols here might have been actually represented, others could not, such as lying on his side immoveable for many days (Ezekiel 4:4-8), and probably none of them were actually performed. The prophet no more drew a sketch of Jerusalem upon a brick than he was carried by the hair of his head from the Chebar to Palestine. At the same time there is more than mere literary artifice. The symbols stood actually before his imagination, and the narration of them to the people would convey the same instruction as the actual representation of them (Ezekiel 4:3, cf. ch. Ezekiel 11:25). The three symbolical actions (ch. 4) must go on simultaneously, viz. the siege, the lying on his side or bearing iniquity, and eating bread by measure and in pollution. For the three are the same thing under different aspects; first the actual siege, then the meaning of this, God’s judgment for sin, and finally some of the ways in which this judgment is felt, straitness of food and water, and dispersion and defilement among the nations.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Eze 4:1-17.
Eze 4:1-17.
SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING.
1. tile--a sun-dried brick, such as are found in Babylon, covered with cuneiform inscriptions, often two feet long and one foot broad.
A tile - Rather, a brick. Sun-dried or kiln-burned bricks were from very early times used for building walls throughout the plain of Mesopotamia. The bricks of Nineveh and Babylon are sometimes stamped with what appears to be the device of the king in whose reign they were made, and often covered with a kind of enamel on which various scenes are portrayed. Among the subjects depicted on such bricks discovered at Nimroud are castles and forts.
Take thee a tile - A tile, such as we use in covering houses, will give us but a very inadequate notion of those used anciently; and also appear very insufficient for the figures which the prophet was commanded to pourtray on it. A brick is most undoubtedly meant; yet, even the larger dimensions here, as to thickness, will not help us through the difficulty, unless we have recourse to the ancients, who have spoken of the dimensions of the bricks commonly used in building. Palladius, De Re Rustica, lib. 6 c. 12, is very particular on this subject: - Sint vero lateres longitudine pedum duorum, latitudine unius, altitudine quatuor unciarum. "Let the bricks be two feet long, one foot broad, and four inches thick." Edit. Gesner, vol. 3 p. 144. On such a surface as this the whole siege might be easily pourtrayed. There are some brick-bats before me which were brought from the ruins of ancient Babylon, which have been made of clay and straw kneaded together and baked in the sun; one has been more than four inches thick, and on one side it is deeply impressed with characters; others are smaller, well made, and finely impressed on one side with Persepolitan characters. These have been for inside or ornamental work; to such bricks the prophet most probably alludes.
But the tempered clay out of which the bricks were made might be meant here; of this substance he might spread out a sufficient quantity to receive all his figures. The figures were
1Jerusalem.
-
A fort.
-
A mount.
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The camp of the enemy.
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Battering rams, and such like engines, round about.
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A wall round about the city, between it and the besieging army.
Ezekiel was now among the captives in Babylon, but they there had Jerusalem still upon their hearts; the pious captives looked towards it with an eye of faith (as Da 6:10), the presumptuous ones looked towards it with an eye of pride, and flattered themselves with a conceit that they should shortly return thither again; those that remained corresponded with the captives, and, it is likely, bouyed them up with hopes that all would be well yet, as long as Jerusalem was standing in its strength, and perhaps upbraided those with their folly who had surrendered at first; therefore, to take down this presumption, God gives the prophet, in this chapter, a very clear and affecting foresight of the besieging of Jerusalem by the Chaldean army and the calamities which would attend that siege. Two things are here represented to him in vision:—I. The fortifications that should be raised against the city; this is signified by the prophet's laying siege to the portraiture of Jerusalem (Eze 3:1-3) and laying first on one side and then on the other side before it, Eze 3:4-8. II. The famine that should rage within the city; this is signified by his eating very coarse fare, and confining himself to a little of it, so long as this typical representation lasted, Eze 3:9-17.