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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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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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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以西結視西底家為僭據王位的人（見 Ezekiel 17:1 的註釋）；因此他在這裏（Ezekiel 19:1-14）只把約雅敬和西底家視為埃及和巴比倫所立的傀儡，一筆帶過，而承認約哈斯和約雅斤是自約西亞以來僅有的合法君王。這首哀歌是為後兩位而作的，同時也警告篡位者西底家：一個與前兩位君王相似的命運正臨近他。
This chapter contains two beautiful examples of the parabolic kind of writing; the one lamenting the sad catastrophe of Jehoahaz and Jehoiakim, Ezekiel 19:1-9, and the other describing the desolation and captivity of the whole people, Ezekiel 19:10-14. In the first parable, the lioness is Jerusalem. The first of the young lions is Jehoahaz, deposed by the king of Egypt; and the second lion is Jehoiakim, whose rebellion drew on himself the vengeance of the king of Babylon. In the second parable the vine is the Jewish nation, which long prospered, its land being fertile, its princes powerful, and its people flourishing; but the judgments of God, in consequence of their guilt, had now destroyed a great part of the people, and doomed the rest to captivity.
INTRODUCTION TO Ezekiel 19
The subject matter of this chapter is a lamentation for the princes and people of the Jews, on account of what had already befallen them, and what was yet to come, Ezekiel 19:1. The mother of the princes is compared to a lioness, and they to lions; who, one after another, were taken and carried captive, Ezekiel 19:2; again, their mother is compared to a vine, and they to branches and rods for sceptres, destroyed by an east wind, and consumed by fire, Ezekiel 19:10.
XIX.
This chapter forms the close of this long series of prophecies, and consists of a lament over the fall of the royal family of Israel and over the utter desolation of the nation itself. It fitly closes the series of warnings, and takes away any lingering hope of escape from the Divine judgments.
Ch. 19 Dirge over the princes of Judah
The elegy represents the princes of Judah as young lions, reared among lions by the mother lioness, but caught in pits by the nations and carried away. The mother lioness cannot of course be the natural mother of the princes, but rather the people, Judah itself. Two princes are lamented, one captured and carried to Egypt, viz. Jehoahaz, son and successor of Josiah (Ezekiel 19:1-4); and another carried to Babylon, who must be Jehoiachin (Ezekiel 19:5-9). The elegy does not appear to extend further. Ezekiel 19:10-14 refer to Zedekiah, and are prophetic. They are connected in general idea with Ezekiel 19:1-9, but the figure for the mother is now the vine.
The following table may be useful here.
Josiah falls at Megiddo, b.c. 608.
Jehoahaz his son reigned three months.
Jehoiakim (son of Josiah), 608–597.
Jehoiachin (his son) reigned 3 months.
Zedekiah (son of Josiah), 597–586.
Nebuchadnezzar besieges Jerusalem, 588.
Fall of Jerusalem, 586.
The elegiac measure is maintained in Ezekiel 19:1-8; it is somewhat disturbed in Ezekiel 19:9; while Ezekiel 19:10-14 seem in the ordinary measure. The elegiac verse (which may be half or even third of a full verse) is divided by the cesura into two members of unequal length, the second being shorter, and falling with a mournful cadence.
Eze 19:1-14.
為大衛家的傾覆所作的哀歌。
本哀歌與猶太人為自己苦難所作的哀哭之間，存在著含蓄的對比——然而他們並未追究自己苦難的原因。
1. 以色列的王——即猶大，因為惟有猶大的「首領」為預言所承認；十支派的王，就神權政治而言，都是篡位者。
以色列的眾首領——以色列是指整個民族，猶大王本是其中合法的君王。比較 Ezekiel 2:3；Ezekiel 3:1, Ezekiel 3:7。
本章的主旨與第十七章大致相同——預言並哀悼大衛家、猶大王朝的覆亡,即在約西亞四個兒孫——約哈斯、約雅敬、耶哥尼雅、西底家——悲慘的結局之中,那條顯赫的王系被剪除;先知在此受命要為他們作哀歌(結十九1)。他乃是用比喻來作的。一、猶大國與大衛家在此被比作一頭母獅,那些君王被比作獅子——他們本是凶猛貪婪的,卻被人追捕,陷入網羅之中(結十九2-9)。二、那國與那家在此被比作一棵葡萄樹,這些君王被比作枝條——他們曾經堅壯茂盛,如今卻被折斷焚燒(結十九10-14)。這王朝的傾覆當時正在進行,而這首哀歌的目的,是要使百姓因此受感,免得他們再用虛妄的指望來自欺,以為可以延長他們的太平。