Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- Progreso de traducción
- 4,537 / 4,537
- Idioma de origen
- en
Recursos de estudio
Comentarios bíblicos
Explora varios comentarios de dominio público y las traducciones al coreano de scripture.how por libro y capítulo. Cambia entre fuentes de comentarios, lee solo la traducción o compárala lado a lado con el texto original.
Comentario activo
Todos los comentarios
23 fuentes
Entradas totales
307,288
81,431 traducidas
Licencia
Mostrado por fuente
Fuentes y licencias
Cada fuente de comentarios mantiene separados su obra original, su autor, el progreso de la traducción y la información de la licencia. Las traducciones al coreano y el trabajo editorial de scripture.how se gestionan aparte del texto de origen.
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.
- Progreso de traducción
- 19,831 / 19,831
- Idioma de origen
- 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.
- Progreso de traducción
- 22,781 / 22,781
- Idioma de origen
- 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.
- Progreso de traducción
- 21,603 / 22,101
- Idioma de origen
- en
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.
- Progreso de traducción
- 12,528 / 30,759
- Idioma de origen
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- Progreso de traducción
- 144 / 7,385
- Idioma de origen
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- Progreso de traducción
- 0 / 31,092
- Idioma de origen
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- Progreso de traducción
- 0 / 25,592
- Idioma de origen
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- Progreso de traducción
- 0 / 2,044
- Idioma de origen
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- Progreso de traducción
- 0 / 23,497
- Idioma de origen
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- Progreso de traducción
- 0 / 27,176
- Idioma de origen
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- Progreso de traducción
- 0 / 5,763
- Idioma de origen
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- Progreso de traducción
- 0 / 6,935
- Idioma de origen
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- Progreso de traducción
- 0 / 7,010
- Idioma de origen
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- Progreso de traducción
- 0 / 5,340
- Idioma de origen
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- Progreso de traducción
- 0 / 5,643
- Idioma de origen
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- Progreso de traducción
- 0 / 14,675
- Idioma de origen
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- Progreso de traducción
- 0 / 2,290
- Idioma de origen
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- Progreso de traducción
- 0 / 1,144
- Idioma de origen
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- Progreso de traducción
- 7 / 3,477
- Idioma de origen
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- Progreso de traducción
- 0 / 10,808
- Idioma de origen
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- Progreso de traducción
- 0 / 26,397
- Idioma de origen
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- Progreso de traducción
- 0 / 1,011
- Idioma de origen
- en
English
Original en inglés
Genesis 50:10. They mourned with a very great and sore lamentation — “This,” says Sir John Chardin, quoted by Harmer, (vol. 2. p. 136,) “is exactly the genius of the people of Asia, especially of the women. Their sentiments of joy or grief are properly transports; and their transports are ungoverned, excessive, and truly outrageous. When any one returns from a long journey, or dies, his family bursts into cries that may be heard twenty doors off; and this is renewed at different times, and continues many days, according to the vigour of the passion. Especially are these cries long in the case of death, and frightful; for their mourning is right down despair, and an image of hell. I was lodged, in the year 1676, at Ispahan, near the royal square; the mistress of the next house to mine died at that time. The moment she expired, all the family, to the number of twenty-five or thirty people, set up such a furious cry, that I was quite startled, and was above two hours before I could recover myself. These cries continue a long time, then cease all at once; they begin again as suddenly at day-break and in concert. It is this suddenness which is so terrifying, together with a greater shrillness or loudness than any one would easily imagine. This enraged kind of mourning, if I may call it so, continued forty days, not equally violent, but with diminution from day to day. The longest and most violent acts were when they washed the body, when they perfumed it, when they carried it out to be interred, at making the inventory, and when they divided the effects. You are not to suppose that those that were ready to split their throats with crying out wept as much: the greatest part of them did not shed a single tear through the whole tragedy.” It is probable, however, that there was more sincerity in the mourning, even of the Egyptians, for Jacob, than is described in these words; for they seem evidently to have greatly respected him. And their solemn mourning for him (Genesis 50:11) gave a name to the place, Abel-Misraim, which, in Hebrew, signifies, The mourning of the Egyptians: which served for a testimony against the next generation of the Egyptians, who oppressed the posterity of this Jacob, to whom their ancestors showed such respect.
English
Genesis 50:10. They came to the threshing-floor of Atad— Atad is, according to some, the proper name of a person; according to others, the word is an appellative, and signifies brambles; and so should be rendered the threshing-floor of brambles. See Judges 9:14.Psalms 58:9; Psalms 58:9. The place is supposed to be about two leagues from Jericho, on the other side Jordan, at fifty miles distance from Hebron. Beyond Jordan, is, by Junius and others, translated, at the passage of Jordan, which agrees with some of the ancient persons. Those who justify our translation suppose these words to have been spoken in respect of the place where Moses was when he wrote this history, which was in the wilderness of Arabia, on the east of Jordan; Deuteronomy 1:1; Deuteronomy 25:19.
He made a mourning for his father seven days— We have here the most ancient monument of the mourning of seven days, which was afterwards observed among the Jews. See Numbers 19:19. 1 Samuel 31:13. Sir 22:12. And their rejoicing at weddings was of the same continuance. See ch. Genesis 29:27. Other passages however shew that their funeral mourning, on other occasions, lasted a month, or thirty days; Numbers 20:29. Deuteronomy 21:13; Deuteronomy 34:8. It is difficult to say why Joseph observed this ceremonial at the threshing-floor of Atad: the most probable reason is that which is given by Musculus, that they chose this place for the solemnity, as being a proper place for them to rest their weary cattle, which had travelled a long way through the solitary and sandy desert, and needed refreshment. See Calmet's Dissertation on the Funerals of the Hebrews. Note; 1. Those who have been eminent in their day deserve to be honourably attended to their grave. The death of a great good man is not only a loss to his family but to his country. 2. When we attend the funerals of others, it becomes us seriously to think of our own. 3. Who could have thought, that the nation who thus lamented the father could afterwards so sorely have afflicted the children? 4. We must not give way to over-much sorrow; the living call for our regard, and our tears cannot profit the dead.
return to '
Original en inglés
Genesis 50:10. They came to the threshing-floor of Atad— Atad is, according to some, the proper name of a person; according to others, the word is an appellative, and signifies brambles; and so should be rendered the threshing-floor of brambles. See Judges 9:14.Psalms 58:9; Psalms 58:9. The place is supposed to be about two leagues from Jericho, on the other side Jordan, at fifty miles distance from Hebron. Beyond Jordan, is, by Junius and others, translated, at the passage of Jordan, which agrees with some of the ancient persons. Those who justify our translation suppose these words to have been spoken in respect of the place where Moses was when he wrote this history, which was in the wilderness of Arabia, on the east of Jordan; Deuteronomy 1:1; Deuteronomy 25:19.
He made a mourning for his father seven days— We have here the most ancient monument of the mourning of seven days, which was afterwards observed among the Jews. See Numbers 19:19. 1 Samuel 31:13. Sir 22:12. And their rejoicing at weddings was of the same continuance. See ch. Genesis 29:27. Other passages however shew that their funeral mourning, on other occasions, lasted a month, or thirty days; Numbers 20:29. Deuteronomy 21:13; Deuteronomy 34:8. It is difficult to say why Joseph observed this ceremonial at the threshing-floor of Atad: the most probable reason is that which is given by Musculus, that they chose this place for the solemnity, as being a proper place for them to rest their weary cattle, which had travelled a long way through the solitary and sandy desert, and needed refreshment. See Calmet's Dissertation on the Funerals of the Hebrews. Note; 1. Those who have been eminent in their day deserve to be honourably attended to their grave. The death of a great good man is not only a loss to his family but to his country. 2. When we attend the funerals of others, it becomes us seriously to think of our own. 3. Who could have thought, that the nation who thus lamented the father could afterwards so sorely have afflicted the children? 4. We must not give way to over-much sorrow; the living call for our regard, and our tears cannot profit the dead.
return to '
English
And they came to the threshingfloor of Atad, which [is] beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.
And he made a mourning for his father. — Not seventy days, as those infidels did, Genesis 50:3 . But why mourned he at all, since God had signified his will? So far forth as something concurs with God’s will that is grievous to us, we may mourn moderately without offence.
return to '
Original en inglés
And they came to the threshingfloor of Atad, which [is] beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.
And he made a mourning for his father. — Not seventy days, as those infidels did, Genesis 50:3 . But why mourned he at all, since God had signified his will? So far forth as something concurs with God’s will that is grievous to us, we may mourn moderately without offence.
return to '
English
And when the inhabitants of the land, the Canaanites,.... Who were at this time in the possession of the country where the threshingfloor of Atad was: when they saw the mourning in the floor of Atad; for so large a company of people, and such a grand funeral procession, brought multitudes from all the neighbouring parts to see the sight; and when they observed the lamentation that was made, saw their mournful gestures and actions, and heard their doleful moan: they said, this is a grievous mourning to the Egyptians; they concluded they must have lost some great man, to make such a lamentation for him: wherefore the name of it was called Abelmizraim, which is beyond Jordan; they changed the name of the place, and gave it another upon this occasion, which signifies the mourning of Egypt or of the Egyptians, they being the principal persons that used the outward and more affecting tokens of mourning; though the whole company might be taken for Egyptians by the Canaanites, because they came out of Egypt.
Original en inglés
And when the inhabitants of the land, the Canaanites,.... Who were at this time in the possession of the country where the threshingfloor of Atad was: when they saw the mourning in the floor of Atad; for so large a company of people, and such a grand funeral procession, brought multitudes from all the neighbouring parts to see the sight; and when they observed the lamentation that was made, saw their mournful gestures and actions, and heard their doleful moan: they said, this is a grievous mourning to the Egyptians; they concluded they must have lost some great man, to make such a lamentation for him: wherefore the name of it was called Abelmizraim, which is beyond Jordan; they changed the name of the place, and gave it another upon this occasion, which signifies the mourning of Egypt or of the Egyptians, they being the principal persons that used the outward and more affecting tokens of mourning; though the whole company might be taken for Egyptians by the Canaanites, because they came out of Egypt.
English
No text from Poole on this verse.
Original en inglés
No text from Poole on this verse.
English
Verse 11. - And when (literally, and) the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they (literally, and they) said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abel-mizraim, - i.e. the meadow (אָבֵל) of the Egyptians, with a play upon the word (אֵבֶל) mourning (Keil, Kurtz, Gerlach, Rosenmüller, &c.), if indeed the word has not been punctuated wrongly - אָבֵל instead of אֵבֶל (Kalisch), which latter reading appears to have been followed by the LXX. (πένθος Αἰγύπτου) and the Vulgate (planctus AEgypti) - which is beyond Jordan (vide supra).
Original en inglés
Verse 11. - And when (literally, and) the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they (literally, and they) said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abel-mizraim, - i.e. the meadow (אָבֵל) of the Egyptians, with a play upon the word (אֵבֶל) mourning (Keil, Kurtz, Gerlach, Rosenmüller, &c.), if indeed the word has not been punctuated wrongly - אָבֵל instead of אֵבֶל (Kalisch), which latter reading appears to have been followed by the LXX. (πένθος Αἰγύπτου) and the Vulgate (planctus AEgypti) - which is beyond Jordan (vide supra).
English
(11) Abel-mizraim.—There is here an example of that play upon words that is always dear to Orientals. The word for “mourning” is êbel, while abel means a meadow, and is often found prefixed to the names of towns. When the Versions were made no vowel points were as yet affixed to the Hebrew consonants, and they all read Ebel-mizraim, the mourning of Egypt. The Hebrew text alone, as at present pointed, has Abel-mizraim, the meadow of Egypt.
Original en inglés
(11) Abel-mizraim.—There is here an example of that play upon words that is always dear to Orientals. The word for “mourning” is êbel, while abel means a meadow, and is often found prefixed to the names of towns. When the Versions were made no vowel points were as yet affixed to the Hebrew consonants, and they all read Ebel-mizraim, the mourning of Egypt. The Hebrew text alone, as at present pointed, has Abel-mizraim, the meadow of Egypt.
English
- Abel-mizraim] This was popularly rendered “Egypt mourns,” cf. LXX πένθος Αἰγύπτου; Lat. planctus Egypti, but its true meaning would be “the meadow of Egypt, or “of the Egyptians.” In all probability, this name recalled some incident in the days of the Egyptian sovereignty over Palestine; and, when that had faded out of recollection, the name was popularly connected with the traditional mourning of the Egyptians for Jacob, on account of the similarity in sound between ’âbêl = “field” and ’êbel = “mourning.” For other place-names beginning with Abel, cf. Abel-cheramim (Jdg 11:33), Abel of Beth-maacah (2 Samuel 20:15).
beyond Jordan] The place was identified by Jerome with “Beth-Hoglah,” the modern Ain Haglah, south of Jericho. But the identification rests on no proof. The mention of the trans-Jordanic region presents the same difficulty here as in Genesis 50:10.
12, 13 (P). And his sons] The account of Jacob’s burial, according to P, is given in these two verses. They are quite distinct from the preceding narrative, and follow directly upon Genesis 49:33. Observe that, in P, no Egyptians, but only Jacob’s sons, carried him to the burying-place of Machpelah.
Original en inglés
- Abel-mizraim] This was popularly rendered “Egypt mourns,” cf. LXX πένθος Αἰγύπτου; Lat. planctus Egypti, but its true meaning would be “the meadow of Egypt, or “of the Egyptians.” In all probability, this name recalled some incident in the days of the Egyptian sovereignty over Palestine; and, when that had faded out of recollection, the name was popularly connected with the traditional mourning of the Egyptians for Jacob, on account of the similarity in sound between ’âbêl = “field” and ’êbel = “mourning.” For other place-names beginning with Abel, cf. Abel-cheramim (Jdg 11:33), Abel of Beth-maacah (2 Samuel 20:15).
beyond Jordan] The place was identified by Jerome with “Beth-Hoglah,” the modern Ain Haglah, south of Jericho. But the identification rests on no proof. The mention of the trans-Jordanic region presents the same difficulty here as in Genesis 50:10.
12, 13 (P). And his sons] The account of Jacob’s burial, according to P, is given in these two verses. They are quite distinct from the preceding narrative, and follow directly upon Genesis 49:33. Observe that, in P, no Egyptians, but only Jacob’s sons, carried him to the burying-place of Machpelah.
Genesis 50:10. They mourned with a very great and sore lamentation — “This,” says Sir John Chardin, quoted by Harmer, (vol. 2. p. 136,) “is exactly the genius of the people of Asia, especially of the women. Their sentiments of joy or grief are properly transports; and their transports are ungoverned, excessive, and truly outrageous. When any one returns from a long journey, or dies, his family bursts into cries that may be heard twenty doors off; and this is renewed at different times, and continues many days, according to the vigour of the passion. Especially are these cries long in the case of death, and frightful; for their mourning is right down despair, and an image of hell. I was lodged, in the year 1676, at Ispahan, near the royal square; the mistress of the next house to mine died at that time. The moment she expired, all the family, to the number of twenty-five or thirty people, set up such a furious cry, that I was quite startled, and was above two hours before I could recover myself. These cries continue a long time, then cease all at once; they begin again as suddenly at day-break and in concert. It is this suddenness which is so terrifying, together with a greater shrillness or loudness than any one would easily imagine. This enraged kind of mourning, if I may call it so, continued forty days, not equally violent, but with diminution from day to day. The longest and most violent acts were when they washed the body, when they perfumed it, when they carried it out to be interred, at making the inventory, and when they divided the effects. You are not to suppose that those that were ready to split their throats with crying out wept as much: the greatest part of them did not shed a single tear through the whole tragedy.” It is probable, however, that there was more sincerity in the mourning, even of the Egyptians, for Jacob, than is described in these words; for they seem evidently to have greatly respected him. And their solemn mourning for him (Genesis 50:11) gave a name to the place, Abel-Misraim, which, in Hebrew, signifies, The mourning of the Egyptians: which served for a testimony against the next generation of the Egyptians, who oppressed the posterity of this Jacob, to whom their ancestors showed such respect.