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
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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
신약 학술 정밀주해 (독일 — K&D 대응)
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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
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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The author of this psalm is unknown; nor can the occasion on which it was composed be ascertained with any degree of certainty. In the Septuagint, the Arabic, and the Syriac versions, it is ascribed, like the previous psalm, to the prophets Haggai and Zechariah. The Syriac has this title: "A Psalm of Haggai and Zechariah, when they urged the completion of the temple of Jerusalem." It is quite manifest, from Psalm 147:2, Psalm 147:13-14, that the psalm was written after the return from the Babylonian captivity, and that probably on the completion of the temple after that return, with a view to be employed at its dedication. See Introduction to Psalm 146:1-10.
This psalm comprises two themes: praise to God for his goodness to his creatures generally; and special praise for his goodness to his people. These topics are intermingled in the psalm, but the former is more prominent in the first part of the psalm; the latter in the close. Both were proper themes at the rebuilding of the temple and the walls of the city, after the return from the exile. Both are proper now, and will be so always.
The psalmist praises God for his goodness to Jerusalem, Psalm 147:1-3; shows his great mercy to them that trust in him, Psalm 147:4-6; he extols him for his mercies, and providential kindness, Psalm 147:7-11; for his defense of Jerusalem, Psalm 147:12-15; For his wonders in the seasons, Psalm 147:16-18; and his word unto Jacob, Psalm 147:19, Psalm 147:20.
This Psalm, which is without title in the Hebrew, Chaldee, and Vulgate, is attributed by the other Versions to Haggai and Zechariah. It was probably penned after the captivity, when the Jews were busily employed in rebuilding Jerusalem, as may be gathered from the second and thirteenth verses. It may be necessary to remark that all the Versions, except the Chaldee, divide this Psalm at the end of the eleventh verse, and begin a new Psalm at the twelfth. By this division the numbers of the Psalms agree in the Versions with the Hebrew; the former having been, till now, one behind.
INTRODUCTION TO Psalm 147
This psalm is thought to be written by David, and according to Theodoret predicts the return of the Jews from Babylon, and the rebuilding of Jerusalem by Zerubbabel, which seems to be grounded on Psalm 147:2; though the words there agree well enough with the times of David; hence the title in the Septuagint, Ethiopic, Arabic, and Syriac versions, and Apollinarius, is as the preceding; the Syriac adds,
"concerning Zerubbabel and Joshua the priest, and Ezra, who were solicitous and diligent in building Jerusalem.''
Aben Ezra and other Jewish writers think it foretells the future rebuilding of Jerusalem, and the restoration of the Jews from their present captivity, and refer it to the times of the Messiah; and so far it may be right, that it respects Christ and the praise of him, on account of his nature and works; and may take in the conversion of the Jews. It seems to be written by the same person, and on the same account, as the preceding psalm.
CXLVII.
Composed of three pieces, without any regular rhythmical structure, and only loosely connected by the same general thought and method of expression, this psalm yet deserves to rank high in the poetry of the Bible. While freely using existing materials, especially Psalms 33, 104; Isaiah 40; and the book of Job, the author gives proof of his own powers in the keenness of his observation of nature, and in his sympathy with the life and movement of the world, as well as by the free play of his fancy round each phenomenon that attracts him.
The evident allusion to a rebuilding of Jerusalem has been referred both to the great restoration under Nehemiah and to the repairs and fortifications of Hyrcanus (1 Maccabees 16:23).
This spirited Psalm of praise for the restoration of Jerusalem consists of three divisions, each beginning with a fresh call to praise.
i. Praise Jehovah the Restorer of Jerusalem, the omnipotent and omniscient Ruler of the universe, the moral Governor of the world (Psalm 147:1-6).
ii. Praise Him for His beneficent Providence towards all His creatures, and acknowledge that He delights not in physical strength but in reverent trust (Psalm 147:7-11).
iii. Praise Him for peace and prosperity. He who controls the forces of Nature has given Israel the revelation of His law which distinguishes it from every other nation (Psalm 147:12-20).
The thoughts of Jehovah’s special goodness to Israel, of His power and beneficence manifested in Nature, and of His moral government of the world are intertwined. As in the other Psalms of this group, thoughts and language are largely borrowed, especially from Psalms 33, Isaiah 40 ff., and Job; but they are recast into a new and vigorous song, breathing the spirit of hearty thanksgiving evoked by some special event. It must have been written at a time when Jerusalem was enjoying special tokens of the restoration of Jehovah’s favour; and it is a not improbable conjecture that it was composed for the Festival of the Dedication of the walls of Jerusalem celebrated by Nehemiah (Nehemiah 12:27-43). After the completion of the walls of Jerusalem Nehemiah summoned the Levites settled in the neighbourhood to assemble at Jerusalem. The Priests and Levites purified themselves, and then purified the people, and the gates, and the wall. Two processions were formed of the Priests and Levites with the princes of Judah: one accompanied by Ezra went to the right, the other accompanied by Nehemiah went to the left. On the east of the city the processions met, and went to the Temple, where sacrifices were offered in the midst of general rejoicings.
Whether the Psalm was composed for this or for some similar occasion at a later time, for example in the high-priesthood of Simon ben Johanan, who, like a second Nehemiah, restored the walls of Jerusalem (Sir 50:4), cannot be decided, but at any rate it may serve to illustrate the feelings of the time. Nehemiah 9:5-6 is in full accord with the spirit of this group of Psalms.
In the LXX the Psalm is divided into two; Psalm 147:1-11 forming 146, and 12–20 forming 147, in the LXX numbering; and the title Alleluia; of Haggai and Zechariah, is prefixed to both.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ps 147:1-20.
Ps 147:1-20.
This and the remaining Psalms have been represented as specially designed to celebrate the rebuilding of Jerusalem (compare
Ne 6:16; 12:27).
They all open and close with the stirring call for praise. This one specially declares God's providential care towards all creatures, and particularly His people.
1. (Compare
Ps 92:1; 135:3).
Praise ye the Lord - Hallelu-jah. See Psalm 146:1.
For it is good to sing praises unto our God - See the notes at Psalm 92:1 : "It is a good thing to give thanks unto the Lord."
For it is pleasant - See the notes at Psalm 135:3 : "Sing praises unto his name, for it is pleasant." The Hebrew word is the same.
And praise is comely - Becoming; proper. See the notes at Psalm 33:1 : "praise is comely for the upright." The Hebrew word is the same. If these psalms were composed for the rededication of the temple, it would not be unnatural that much of the language employed should be borrowed from earlier psalms with which the people were familiar.
This is another psalm of praise. Some think it was penned after the return of the Jews from their captivity; but it is so much of a piece with Ps 145:1-21 that I rather think it was penned by David, and what is said (Ps 147:2,13) may well enough be applied to the first building and fortifying of Jerusalem in his time, and the gathering in of those that had been out-casts in Saul's time. The Septuagint divides it into two; and we may divide it into the first and second part, but both of the same import. I. We are called upon to praise God, Ps 147:1,7,12. II. We are furnished with matter for praise, for God is to be glorified, 1. As the God of nature, and so he is very great, Ps 147:4,5,8,9,15-18. 2. As the God of grace, comforting his people, Ps 147:3,6,10,11. 3. As the God of Israel, Jerusalem, and Zion, settling their civil state (Ps 147:2,13,14), and especially settling religion among them, Ps 147:19,20. It is easy, in singing this psalm, to apply it to ourselves, both as to personal and national mercies, were it but as easy to do so with suitable affections.