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
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
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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
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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
평이 절별 신약 해설 (일반신자·모바일)
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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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This psalm, a part of the Hallel (see the notes at the Introduction to Psalm 113:1-9), is occupied in celebrating the praises of God for what he had done in the delivering of his people from Egyptian bondage, and in conducting them to the promised land. It is the language of exultation, joy, and triumph, in view of the gracious interpositions of God in their deliverance. The psalmist sees the mountains and hills seized as it were with consternation, leaping and skipping like sheep; Jordan, as it were, frightened and fleeing back; the very earth trembling - at the presence of God. Everything is personified. Everything is full of life; everything recognizes the presence and the power of the Most High. It would be appropriate to use such a psalm on the great festivals of the Jewish nation, for nothing could be more proper than to keep these events in their history before the minds of the people. The author of the psalm is unknown; and the occasion on which it was composed cannot now be determined. It is a most animated, elevated, cheering psalm, and is proper to be used at all times to make the mind rejoice in God, and to impress us with the feeling that it is easy for God to accomplish his purposes.
Miracles wrought at the exodus of the Israelites from Egypt, at the Red Sea, and at Jordan, Psalm 114:1-6; and at the rock of Horeb, Psalm 114:7, Psalm 114:8.
This Psalm has no title. The word Hallelujah is prefixed in all the Versions except the Chaldee and Syriac. It seems like a fragment, or a part of another Psalm. In many MSS. it is only the beginning of the following; both making but one Psalm in all the Versions, except the Chaldee. It is elegantly and energetically composed; but begins and ends very abruptly, if we separate it from the following. As to the author of this Psalm, there have been various opinions; some have given the honor of it to Shadrach, Meshech, and Abed-nego; others to Esther; and others, to Mordecai.
INTRODUCTION TO Psalm 114
The title of this psalm in the Arabic version is "hallelujah", as in some preceding ones; it is part of the great "Hallel" sung at the passover, and with great propriety; since the subject matter of it is the departure of the children of Israel out of Egypt, typical of our spiritual redemption by Christ; and of the effectual calling of God's elect out of a state of nature into a state of grace; and particularly of the conversion of the Gentiles, and the bringing of them from Paganism to Christianity: the inscription of the Syriac version is,
"a psalm without a name, out of the ancient writing; concerning Moses, who sung praise at the sea; but unto us the calling of the Gospel, by which we become a new people; spiritual to God, who is incarnate; to Jesus Christ, who redeemed us by his blood from the curse of the Scripture (the law), and hath cleansed us from sin by his Spirit.''.
CXIV.
This psalm is among the most artistic in the whole collection. Though ending so abruptly as to suggest-that it may be a fragment (the LXX., Syriac, Arabic versions, and some MSS. capriciously join it to the following psalm) it is in form perfect. The versification is regular, and the stanzas as complete and finished as in a modern hymn, consisting each of four lines, and presenting each a perfect example of synthetic parallelism. (See Introduction, § 5.) But a higher art displays itself here. The reserve with which the Divine name is withheld, till everything is prepared for its utterance, and the vivid manner in which each feature of the rapid scene is flashed upon us by a single word so that a whole history is accurately presented in a few graphic touches, achieve a dramatic and a lyric triumph of the most remarkable kind. Besides the historic interest of the psalm as part of the Hallel, and of the hymn sung with Christ before His passion, it has a new interest from Dante, who makes it the passage song of. the spirits into Purgatory:—
“Upon the storm stood the celestial pilot;
Beatitude seemed written in his face,
And more than a hundred spirits sat within.
‘In Exitu Israel de Egypto’
They chanted all together in one voice.
With whatso in that psalm is after written.”—
Purg. 45 (LONGFELLOW).
This exquisite little poem treats a familiar subject with consummate artistic skill and singular freshness and force. For perfection of form and dramatic vividness it is almost if not quite unrivalled in the Psalter. It consists of four stanzas of two verses each. In each stanza one dominant thought is presented in the fewest but most expressive words; and in each verse the law of parallelism (Introd. p. lxi) is strictly observed.
i. The Exodus from Egypt was the birthday of Israel as the people of Jehovah (Psalm 114:1-2).
ii. Miracles marked their progress. Natural obstacles voluntarily made way for them: the solid mountains trembled (Psalm 114:3-4).
iii. And why? The past becomes present to the poet’s mind, and he challenges Nature for the reason (Psalm 114:5-6).
iv. It was before its Lord and Master that earth trembled then. But instead of answering the question directly he answers it by implication, bidding earth tremble still as it trembled then before the Almighty God, Who can transform its most stubborn elements for the service of His people (Psalm 114:7-8).
The Psalm belongs to the period of the Return. The deliverance of Israel from Babylon was a second Exodus, a new birth of the nation. At such a time it was natural to dwell on the great memories of the past as an encouragement for the present and the future. It is a companion and sequel to Psalms 113, and may have been written by the same author[73]. Psalms 113 celebrates Jehovah s condescending love in helping the afflicted: Psalms 114 recalls the most signal instance of it in the deliverance of Israel from Egypt. Both Psalms may have been composed for use at the Passover, and not merely adopted for such use.
[73] The final î which is characteristic of Psalms 113 appears in Psalm 114:8, together with a similar final ô.
Dante places this Psalm in the mouth of the spirits on their passage to Purgatory (Purg. c. 2. 46), interpreting it mystically of the exodus of the soul from the bondage of the flesh into the rest of God. Upon this interpretation also rests its use from the sixth century onward in the Western Church in the last offices for the dying and at the burial of the dead. It is most fitly appointed as a Proper Psalm for Easter Day, not only because it formed part of the Hallel, but because the deliverance of Israel from the bondage of Egypt which it celebrates was typical of the greater deliverance from the bondage of sin, which was wrought through Christ’s Resurrection.
The LXX, perhaps rightly, transfers the Hallelujah from the end of Psalms 113 to the beginning of this Ps.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 114:1-8.
Ps 114:1-8.
The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute.
1-4. of strange language--(compare
Ps 81:5).
When Israel went out of Egypt - literally, "In the going out of Israel from Egypt." This is not to be confined to the exact act of the exodus, but embraces all that properly entered into that migration - the whole train of events which resuited in their being brought into the promised land.
The house of Jacob - The family of Jacob - a name appropriately used here, since it was the family of Jacob that had gone down into Egypt, and that had increased to these great numbers.
From a people of strange language - Speaking a foreign or a barbarian tongue. See the notes at Psalm 81:5.
The deliverance of Israel out of Egypt gave birth to their church and nation, which were then founded, then formed; that work of wonder ought therefore to be had in everlasting remembrance. God gloried in it, in the preface to the ten commandments, and Ho 11:1, "Out of Egypt have I called my son." In this psalm it is celebrated in lively strains of praise; it was fitly therefore made a part of the great Hallelujah, or song of praise, which the Jews were wont to sing at the close of the passover-supper. It must never be forgotten, I. That they were brought out of slavery, Ps 114:1. II. That God set up his tabernacle among them, Ps 114:2. III. That the sea and Jordan were divided before them, Ps 114:3,5. IV. That the earth shook at the giving of the law, when God came down on Mount Sinai, Ps 114:4,6,7. V. That God gave them water out of the rock, Ps 114:8. In singing this psalm we must acknowledge God's power and goodness in what he did for Israel, applying it to the much greater work of wonder, our redemption by Christ, and encouraging ourselves and others to trust in God in the greatest straits.