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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- 19,831 / 19,831
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- en
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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- 22,781 / 22,781
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- en
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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- 12,528 / 30,759
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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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- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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- 0 / 25,592
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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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- 0 / 2,044
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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- 0 / 23,497
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- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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- 0 / 27,176
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- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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- 0 / 5,763
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- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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- 0 / 6,935
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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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- 0 / 14,675
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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- 0 / 2,290
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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- 0 / 1,144
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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- 7 / 3,477
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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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- 0 / 1,011
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Adam Clarke's Commentary and Critical Notes on the Bible
Exodus 33 Introduction
Moses is commanded to depart from the mount, and lead up the people towards the promised land, Exodus 33:1. An angel is promised to be their guide, Exodus 33:2. The land is described, and the Lord refuses to go with them, Exodus 33:3. The people mourn, and strip themselves of their ornaments, Exodus 33:4-6. The tabernacle or tent is pitched without the camp, Exodus 33:7. Moses goes to it to consult the Lord, and the cloudy pillar descends on it, Exodus 33:8, Exodus 33:9. The people, standing at their tent doors, witness this, Exodus 33:10. The Lord speaks familiarly with Moses; he returns to the camp, and leaves Joshua in the tabernacle, Exodus 33:11. Moses pleads with God, and desires to know whom he will send to be their guide, and to be informed of the way of the Lord, Exodus 33:12, Exodus 33:13. The Lord promises that his presence shall go with them, Exodus 33:14. Moses pleads that the people may be taken under the Divine protection, Exodus 33:15, Exodus 33:16. The Lord promises to do so, Exodus 33:17. Moses requests to see the Divine glory, Exodus 33:18. And God promises to make his goodness pass before him, and to proclaim his name, Exodus 33:19. Shows that no man can see his glory and live, Exodus 33:20; but promises to put him in the cleft of a rock, and to cover him with his hand while his glory passed by, and then to remove his hand and let him see his back parts, Exodus 33:21-23.
INTRODUCTION TO Exodus 33
This chapter informs us, that the Lord refusing to go with the people, only sending an angel with them, they are filled with concern, and troubled, Exodus 33:1. Moses upon this pitched the tabernacle without the camp, where everyone that sought the Lord went; Moses entered into it himself, and the Lord talked to him in a friendly manner in the cloudy pillar that stood at the door of it, and the people worshipped, every man at his own tent door; all which foreboded good, and tended to reconciliation, Exodus 33:7. Moses improved the opportunity, and entreats the presence of God to go with them, which was granted, Exodus 33:12 and that he might have a sight of the glory of God; and this is promised to pass before him, he being put into the cleft of the rock, Exodus 33:18.
Chapters 32–34
The Episode of the Golden Calf, and incidents arising out of it, or mentioned in connexion with it.
The narrative of these chapters, read from a purely religious point of view, is remarkably beautiful and impressive; a striking picture is given not only of Moses’ affection and noble self-devotion for his people, but also of the long intercession by which (cf. Genesis 18) he at last succeeds in winning from Jehovah Israel’s forgiveness, His promise again to be with His people, and the vision of His moral glory for himself. But ‘the connexion between its different parts, and the progress of the narrative, is often so imperfect and so far from clear’ (Di.) that to the historical student it presents problems and difficulties which are not readily solved. As Di. points out, ‘the want of connexion both backwards and forwards is most remarkable in Exodus 33:7-11 : why the Tent of Meeting is here suddenly introduced, is not explained, and can only be conjectured, and v. 12 goes on as if vv. 7–11 or vv. 4–11 were not there at all. The connexion between Exodus 34:9-10 is also imperfect: it is surprising in v. 9 to find Jehovah entreated to go with the people, when He has already in Exodus 33:14-16 promised to do so; and it is also surprising that Exodus 34:10 is no direct answer to the entreaty of v. 9. Even in ch. 32, where the narrative wears the appearance of being more consistent, it is remarkable that the questions put to Aaron in vv. 21–24 lead to nothing further, that in spite of the punishment inflicted in v. 27 f. further punishment is threatened in v. 34b, and that while in v. 35 a punishment is described vaguely, it does not read like the punishment threatened just before in v. 34b. Further, while in P the erection of the Tent of Meeting is not described till ch. 40, in Exodus 33:7-11 there appears, as already in regular use, a tent, called by precisely the same name. The angel of Jehovah, again, is in Exodus 33:3; Exodus 33:5 represented as distinct from, and exclusive of, Jehovah Himself, whereas in Exodus 23:20 he appears as His full and sufficient representative. The covenant of Exodus 34:10-27 is described as if it were one made for the first time; neither v. 10 nor v. 27 suggests that it is a second, or new, covenant. The laws in Exodus 34:10-26 are mostly identical verbally with a particular section of those contained in chs. 21–23’: what is the relation subsisting between the two recensions, and how is the repetition to be explained? It must be evident that all these difficulties and inconsistencies are due simply to the amalgamation—and sometimes the imperfect amalgamation—of different sources: they are lessened, though they can hardly be said to disappear, when these sources are recognized and disengaged from one another. Details will be better considered in the notes on the separate chapters, Exodus 34:29-35 belongs clearly to P: the rest of the three chapters is due principally to J, or the compiler of JE, but parts belong to E. The excerpts from J and E are also in several cases plainly incomplete at the beginning or the end, so that details or explanations are missing which can only be supplied by conjecture.
Jehovah bids Moses lead the people on to the promised land, but refuses to go with them personally Himself, vv. 1–3. The people strip themselves of their ornaments, vv. 4–6. How Moses used to pitch the Tent of Meeting at some distance outside the camp, and how Jehovah used to speak with him there, vv. 7–11. Moses again entreats Jehovah, partly (vv. 12, 14–16) to let him know whom He will send with him on the way to Canaan, partly (vv. 13, 17–23) to vouchsafe him a vision of His glory.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ex 33:1-23.
Ex 33:1-23.
THE LORD REFUSES TO GO WITH THE PEOPLE.
1. the Lord said--rather "had" said unto Moses. The conference detailed in this chapter must be considered as having occurred prior to the pathetic intercession of Moses, recorded at the close of the preceding chapter; and the historian, having mentioned the fact of his earnest and painful anxiety, under the overwhelming pressure of which he poured forth that intercessory prayer for his apostate countrymen, now enters on a detailed account of the circumstances.
Unto the land - That is, towards it, or to the borders of it. See Exodus 32:34 (note).
And the Lord said unto Moses, depart, and go up hence,.... Not from the place where Moses was, which was the top of the mount, but where the camp of Israel was, at the bottom of the mount; where they had lain encamped some time, but were now ordered to proceed on their journey:
thou, and the people which thou hast brought up out of the land of Egypt; though his wrath was in some measure mitigated, and he had so far forgave their sin, that he would not cut them off from being a people; yet still he does not call them his people, or own that he brought them out of Egypt, as he does in the preface to the commands they had now broke, as if they were not under his care and conduct; but speaks of them in a different manner, as a people that Moses had brought out from thence, and whom he orders to go on with:
unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, unto thy seed will I give it: meaning the land of Canaan, which as he had promised with an oath to their fathers to give it to them, he would faithfully observe it, though they were unworthy of such a favour.
God refuseth to go with the people as formerly, Exodus 33:1-3. The people mourn, Exodus 33:4. God’s command what to say to the children of Israel, Exodus 33:5. They mourn, and lay by their ornaments, Exodus 33:6. Moses pitcheth the tabernacle without the camp, Exodus 33:7; and going in, God speaks to him, Exodus 33:8,9. A cloudy pillar descendeth on it, Exodus 33:10. God speaks to Moses face to face, Exodus 33:11. He prays for his guidance and presence, Exodus 33:12-16. God promises him, Exodus 33:14,17; proclaims his name, Exodus 33:19. His face can be seen by no man, Exodus 33:20-23.
No text from Poole on this verse.
In this chapter we have a further account of the mediation of Moses between God and Israel, for the making up of the breach that sin had made between them. I. He brings a very humbling message from God to them (Ex 33:1-3,5), which has a good effect upon them, and helps to prepare them for mercy, Ex 33:4,6. II. He settles a correspondence between God and them, and both God and the people signify their approbation of that correspondence, God by descending in a cloudy pillar, and the people by worshipping at the tent doors, Ex 33:7-11. III. He is earnest with God in prayer, and prevails, 1. For a promise of his presence with the people, Ex 33:12-17. 2. For a sight of his glory for himself, Ex 33:18-23, etc.