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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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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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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- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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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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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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- 0 / 2,290
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- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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- en
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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English
English original
- nourish you] Cf. Genesis 45:11, Genesis 47:12.
kindly] Heb. to their heart. So LXX: cf. Genesis 34:3. The Latin gives the sense blande ac leniter.
English
Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
I will nourish you. — To requite your kindness, that consulted to starve me in the waterless pit. This was a noble way of revenging; this was heroical, and fit for Christian imitation. "If thine enemy hunger, feed him." Romans 12:20
return to '
English original
Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
I will nourish you. — To requite your kindness, that consulted to starve me in the waterless pit. This was a noble way of revenging; this was heroical, and fit for Christian imitation. "If thine enemy hunger, feed him." Romans 12:20
return to '
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Untitled
English
22, 23. Joseph dwelt in Egypt--He lived eighty years after his elevation to the chief power [see on
Ge 41:46]
witnessing a great increase in the prosperity of the kingdom, and also of his own family and kindred--the infant Church of God.
English original
22, 23. Joseph dwelt in Egypt--He lived eighty years after his elevation to the chief power [see on
Ge 41:46]
witnessing a great increase in the prosperity of the kingdom, and also of his own family and kindred--the infant Church of God.
English
The biography of Joseph is now completed. "The children of the third generation" - the grandsons of grandsons in the line of Ephraim. We have here an explicit proof that an interval of about twenty years between the births of the father and that of his first-born was not unusual during the lifetime of Joseph. "And Joseph took an oath." He thus expressed his unwavering confidence in the return of the sons of Israel to the land of promise. "God will surely visit." He was embalmed and put in a coffin, and so kept by his descendants, as was not unusual in Egypt. And on the return of the sons of Israel from Egypt they kept their oath to Joseph Exodus 13:19, and buried his bones in Shekem Joshua 24:32.
The sacred writer here takes leave of the chosen family, and closes the bible of the sons of Israel. It is truly a wonderful book. It lifts the veil of mystery that hangs over the present condition of the human race. It records the origin and fall of man, and thus explains the co-existence of moral evil and a moral sense, and the hereditary memory of God and judgment in the soul of man. It records the cause and mode of the confusion of tongues, and thus explains the concomitance of the unity of the race and the specific diversity of mode or form in human speech. It records the call of Abraham, and thus accounts for the preservation of the knowledge of God and his mercy in one section of the human race, and the corruption or loss of it in all the rest. We need scarcely remark that the six days' creation accounts for the present state of nature. It thus solves the fundamental questions of physics, ethics, philology, and theology for the race of Adam. It notes the primitive relation of man to God, and marks the three great stages of human development that came in with Adam, Noah, and Abraham. It points out the three forms of sin that usher in these stages - the fall of Adam, the intermarriage of the sons of God with the daughters of men, and the building of the tower of Babel. It gradually unfolds the purpose and method of grace to the returning penitent through a Deliverer who is successively announced as the seed of the woman, of Shem, of Abraham, Isaac, Jacob, and Judah. This is the second Adam, who, when the covenant of works was about to fall to the ground through the failure of the first Adam, undertook to uphold it by fulfilling all its conditions on behalf of those who are the objects of the divine grace.
Hence, the Lord establishes his covenant successively with Adam, Noah, and Abraham; with Adam after the fall tacitly, with Noah expressly, and with both generally as the representatives of the race descending from them; with Abraham especially and instrumentally as the channel through which the blessings of salvation might be at length extended to all the families of the earth. So much of this plan of mercy is revealed from time to time to the human race as comports with the progress they have made in the education of the intellectual, moral, and active faculties. This only authentic epitome of primeval history is worthy of the constant study of intelligent and responsible man.
English original
The biography of Joseph is now completed. "The children of the third generation" - the grandsons of grandsons in the line of Ephraim. We have here an explicit proof that an interval of about twenty years between the births of the father and that of his first-born was not unusual during the lifetime of Joseph. "And Joseph took an oath." He thus expressed his unwavering confidence in the return of the sons of Israel to the land of promise. "God will surely visit." He was embalmed and put in a coffin, and so kept by his descendants, as was not unusual in Egypt. And on the return of the sons of Israel from Egypt they kept their oath to Joseph Exodus 13:19, and buried his bones in Shekem Joshua 24:32.
The sacred writer here takes leave of the chosen family, and closes the bible of the sons of Israel. It is truly a wonderful book. It lifts the veil of mystery that hangs over the present condition of the human race. It records the origin and fall of man, and thus explains the co-existence of moral evil and a moral sense, and the hereditary memory of God and judgment in the soul of man. It records the cause and mode of the confusion of tongues, and thus explains the concomitance of the unity of the race and the specific diversity of mode or form in human speech. It records the call of Abraham, and thus accounts for the preservation of the knowledge of God and his mercy in one section of the human race, and the corruption or loss of it in all the rest. We need scarcely remark that the six days' creation accounts for the present state of nature. It thus solves the fundamental questions of physics, ethics, philology, and theology for the race of Adam. It notes the primitive relation of man to God, and marks the three great stages of human development that came in with Adam, Noah, and Abraham. It points out the three forms of sin that usher in these stages - the fall of Adam, the intermarriage of the sons of God with the daughters of men, and the building of the tower of Babel. It gradually unfolds the purpose and method of grace to the returning penitent through a Deliverer who is successively announced as the seed of the woman, of Shem, of Abraham, Isaac, Jacob, and Judah. This is the second Adam, who, when the covenant of works was about to fall to the ground through the failure of the first Adam, undertook to uphold it by fulfilling all its conditions on behalf of those who are the objects of the divine grace.
Hence, the Lord establishes his covenant successively with Adam, Noah, and Abraham; with Adam after the fall tacitly, with Noah expressly, and with both generally as the representatives of the race descending from them; with Abraham especially and instrumentally as the channel through which the blessings of salvation might be at length extended to all the families of the earth. So much of this plan of mercy is revealed from time to time to the human race as comports with the progress they have made in the education of the intellectual, moral, and active faculties. This only authentic epitome of primeval history is worthy of the constant study of intelligent and responsible man.
English
Joseph dwelt in Egypt - Continued in Egypt after his return from Canaan till his death; he, and his father's house - all the descendants of Israel, till the exodus or departure under the direction of Moses and Aaron, which was one hundred and forty-four years after.
English original
Joseph dwelt in Egypt - Continued in Egypt after his return from Canaan till his death; he, and his father's house - all the descendants of Israel, till the exodus or departure under the direction of Moses and Aaron, which was one hundred and forty-four years after.
English
And Joseph dwelt in Egypt, he, and his father's house,.... Comfortably, quietly, and in great prosperity, not only he, but his brethren and their families, as long as he lived: and Joseph lived one hundred and ten years; and all but seventeen of them in Egypt, for at that age it was when he was brought thither: thirteen years he lived in Potiphar's house, and in prison, for he was thirty years of age when he was brought to Pharaoh, and stood before him, and fourscore years he lived in the greatest honour and prosperity that a man could well wish for.
English original
And Joseph dwelt in Egypt, he, and his father's house,.... Comfortably, quietly, and in great prosperity, not only he, but his brethren and their families, as long as he lived: and Joseph lived one hundred and ten years; and all but seventeen of them in Egypt, for at that age it was when he was brought thither: thirteen years he lived in Potiphar's house, and in prison, for he was thirty years of age when he was brought to Pharaoh, and stood before him, and fourscore years he lived in the greatest honour and prosperity that a man could well wish for.
English
1625 No text from Poole on this verse.
English original
1625 No text from Poole on this verse.
English
Verse 22. - And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. Wordsworth notices that Joshua, who superintended the burial of Joseph in Shechem, also lived 110 years. Joseph's death occurred fifty-six years after that of Jacob.
English original
Verse 22. - And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. Wordsworth notices that Joshua, who superintended the burial of Joseph in Shechem, also lived 110 years. Joseph's death occurred fifty-six years after that of Jacob.
kindly] Heb. to their heart. So LXX: cf. Genesis 34:3. The Latin gives the sense blande ac leniter.