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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- 21,603 / 22,101
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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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- 144 / 7,385
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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
전권 강해·설교·예화 풍부 (항목 대량)
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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
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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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耶利米继而揭示那即将临到耶路撒冷的审判；他的描述分为五个部分，每一部分都以“耶和华如此说”这话开始。
Jeremiah, in the spirit of prophecy, seeing the Chaldeans on their march, bids his people set up the usual signals of distress, and spread the general alarm to betake themselves to flight, Jeremiah 6:1. Then, by a beautiful allusion to the custom of shepherds moving their flocks to the richest pastures, Jerusalem is singled out as a place devoted to be eaten up or trodden down by the armies of the Chaldeans, who are called up against her, and whose ardor and impatience are so great that the soldiers, when they arrive in the evening, regret they have no more day, and desire to begin the attack without waiting for the light of the morning, Jeremiah 6:2-5. God is then represented as animating and directing the besiegers against this guilty city, which sinned as incessantly as a fountain flows, Jeremiah 6:6, Jeremiah 6:7, although warned of the fatal consequence, Jeremiah 6:8. He intimates also, by the gleaning of the grapes, that one invasion should carry away the remains of another, till their disobedience, hypocrisy, and other sins should end in their total overthrow, Jeremiah 6:9-15. And to show that God is clear when he judgeth, he mentions his having in vain admonished and warned them, and calls upon the whole world to witness the equity of his proceedings, Jeremiah 6:16-18, in punishing this perverse and hypocritical people, Jeremiah 6:19, Jeremiah 6:20, by the ministry of the cruel Chaldeans, Jeremiah 6:21-23. Upon this a chorus of Jews is introduced expressing their fears and alarm, Jeremiah 6:24, Jeremiah 6:25; to which the prophet echoes a response full of sympathy and tenderness, Jeremiah 6:26. The concluding verses, by metaphors taken from the process of refining gold and silver, represent all the methods hitherto used to amend them as wholly ineffectual, Jeremiah 6:27-30.
INTRODUCTION TO Jeremiah 6
This chapter is of the same argument with the former; and contains two things in it, the destruction of Jerusalem by the Babylonians, and the causes of it, which are intermixedly handled in it; a lively description is made of the notice of the approach of the enemy by blowing of trumpets and firing of beacons, Jeremiah 6:1, and of the siege of the city, by pitching tents around it, casting up a mount against it, and scaling its walls at noon and by night, Jeremiah 6:2, and this destruction is illustrated by the simile of gleaning of grapes, Jeremiah 6:9, and amplified by the universality of it, with respect to persons and things; it reaching to persons of every age, and in every state, as old men, young men, and children, husbands and wives, and to all sorts of possessions, houses and fields, Jeremiah 6:11, a description is given of the instruments of it, the Chaldeans, Jeremiah 6:22 and it is aggravated by the anxiety, distress, and sorrow, the Jews would be in on account of it, Jeremiah 6:24, the causes of it are in general the great aboundings of sin and wickedness in the midst of them, illustrated by a fountain casting out its waters, Jeremiah 6:6, in particular, their neglect and contempt of the word of the Lord, Jeremiah 6:10, the sin of covetousness, which prevailed among all sorts of people, high and low, in civil or religious life, Jeremiah 6:13, the unfaithfulness of the prophets to the people, declaring peace, when there was none, Jeremiah 6:14, their impenitence and hardness, Jeremiah 6:15, their disregard to all instructions and warnings, Jeremiah 6:16, their rejection of the law, and the precepts of it, Jeremiah 6:18, their hypocritical sacrifices, Jeremiah 6:20, and the chapter is concluded with an address to the prophet, setting forth his character and office, and the end of it, Jeremiah 6:27 and his testimony concerning the people, showing their obstinacy and stubbornness, illustrated by a simile of refining metal in a furnace without success, Jeremiah 6:28.
Ch. Jeremiah 6:1-30. The Doom
In this chapter Jeremiah continues to give warning of the Scythians’ approach, and furnishes the people with a lively representation of the troubles that were at hand. It will not now suffice, in accordance with Jeremiah 4:5 ff., to flee to walled towns. Zion itself will be captured. This modification suggests either that this ch. belongs to a somewhat later date than the earlier passage, or that it was altered to suit the circumstances of Jehoiakim’s reign. The ch. falls into four divisions, each, after the first, beginning with the words, “Thus saith the Lord.” The first (1–8) depicts the approach of the enemy and the preparations for a siege; the second (9–15) describes the capture of the city whose wickedness the prophet denounces; the third (16–21) declares that the formal offerings made to God shall not help them in the day of their trouble; the fourth (22–30) sets out the cruelty with which the enemy shall treat them.
耶 6:1-30。
锡安的仇敌备攻击她：她的罪是原因。
1. 便雅悯——耶路撒冷位于便雅悯支派境内，在此处由欣嫩子谷与犹大支派隔开。该城部分由便雅悯人居住，部分由犹大人居住；他称呼便雅悯人，因为他们是他的同乡。
吹角……提哥亚——Tikehu, Tekoa 在语音上构成双关。提哥亚是阿摩司的出生地。
伯哈基琳——希伯来文意为"葡萄园之家"。此城与提哥亚都在耶路撒冷以南数英里。仇敌既从北方来，周围乡间的居民自然要向南逃。山上的火号为临近的危险发出警报。
耶利米向便雅悯人说话，或因他们是自己的同族支派，或因这名号同样适用于耶路撒冷的居民——那城也位于便雅悯支派境内。
「你们要逃出耶路撒冷」 - 意即收拾你们的财物，把它们转移到安全之地。
「在提哥亚吹角」 - 「提哥亚」之名与「吹」这个动词几乎同音；但选用此地并非仅为谐音，而是因为它是犹大地最南端的城镇（在耶路撒冷以南约十一英里），正处旷野的边缘，逃难者将在那里歇脚。
「立号旗」 - 更宜译作「信号」。
「伯哈基琳」 - 或作「葡萄园之家」，位于耶路撒冷与提哥亚的中途。
「张望」 - 即「俯身逼近」；形容它急切地前倾，要攫取猎物。
O ye children of Benjamin, gather yourselves to flee - As the invading armies are fast approaching, the prophet calls on the inhabitants of Jerusalem to sound an alarm, and collect all the people to arm themselves and go against the invaders. They are called the children of Benjamin, because Jerusalem was in the tribe of Benjamin.
Tekoa - Was a city about twelve miles to the south of Jerusalem.
Beth-haccerem - Was the name of a small village situated on an eminence between Jerusalem and Tekoa. On this they were ordered to set up a beacon, or kindle a large fire, which might be seen at a distance, and give the people to understand that an enemy was entering the land.
Out of the north - From Babylon. The Scythians. - Dahler.
本章如前所述,内容包括:一、预言迦勒底军队将侵入犹大地并围攻耶路撒冷(耶6:1-6),以及他们将要掳掠那地的财物(耶6:9),并在那情形下众人将被恐惧所抓住(耶6:22-26)。二、记述犹大和耶路撒冷所犯的那些惹动神降下这荒凉审判的罪:他们的欺压(耶6:7)、他们藐视神的话语(耶6:10-12)、他们的贪爱世界(耶6:13)、他们先知的诡诈(耶6:14)、他们犯罪的厚颜无耻(耶6:15)、他们对责备的顽梗抗拒(耶6:18-19),这一切使他们的祭物在神眼中不蒙悦纳(耶6:20),并因此神将他们交予毁灭(耶6:21);然而神先试验了他们(耶6:27),随后因他们无可挽回而弃绝了他们(耶6:28-30)。三、在这一切之中赐给他们的善劝,却是徒然(耶6:8,16,17)。