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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Acts 7:4. Τότε] after he had received this command.
μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ] Abraham was born to his father Terah when he was 70 years of age (Genesis 11:26); and the whole life of Terah amounted to 205 years (Genesis 11:32). Now, as Abraham was 75 years old when he went from Haran (Genesis 12:4; Joseph. Antt. i. 7. 1), it follows that Terah, after this departure of his son, lived 60 years. Once more, therefore, we encounter a deviation from the biblical narrative, which is found also in Philo, de migr. Abr. p. 415, and hence probably rests on a tradition, which arose for the credit of the filial piety of Abraham, who had not migrated before his father’s death. The circumstance that the death of Terah is narrated at Genesis 11:32 (proleptically, comp. Acts 12:4) before the migration, does not alter the state of matters historically, and cannot, with an inviolable belief in inspiration, at all justify the expedient of Baumgarten, p. 134.[197] The various attempts at reconciliation are to be rejected as arbitrarily forced: e.g. the proposal (Knatchbull, Cappellus, Bochart, Whiston) to insert at Genesis 11:32, instead of 205, according to the Samaritan text 145 (but even the latter is corrupted, as Genesis 11:32 was not understood proleptically, and therefore it was thought necessary to correct it);[198] or the ingenious refinement which, after Augustine, particularly Chladenius (de conciliat. Mosis et Steph. circa annos Abr., Viteb. 1710), Loescher, Wolf, Bengel, and several older interpreters have defended, that μετῴκισεν is to be understood, not of the transferring generally, but of the giving quiet and abiding possession, to which Abraham only attained after the death of his father. More recently (Michaelis, Krause, Kuinoel, Luger, Olshausen) it has been assumed that Stephen here follows the tradition (Lightf. in loc.; Michael. de chronol. Mos. post diluv. sec. 15) that Abraham left Canaan after the spiritual death of his father, i.e. after his falling away into idolatry (this, at least, was intended to protect the patriarch from the suspicion of having violated his filial duty!); which opinion Michaelis incorrectly ascribes also to Philo. According to this view, ἀποθανεῖν would have to be understood spiritually, which the context does not in the least degree warrant, and which no one would hit upon, if it were not considered a necessity that no deviation from Genesis l.c. should be admitted.
μετῴκισεν] namely, God. Rapid change of the subject; comp. on Acts 6:6.
εἰς ἣν ὑμεῖς νῦν κατοικ.] i.e. into which ye having moved now dwell in it. A well-known brachylogy by combining the conception of motion with that of rest, Winer, p. 386 f. [E. T. 516 f.]; Dissen, ad Pind. Ol. xi. 38, p. 132. The εἰς ἥν calls to mind the immigration of the nation (which is represented by ὑμεῖς) from Egypt.
[197] That the narrative of the death of Terah, Gen. l.c., would indicate that for the commencement of the new relation of God to men Abraham alone, and not in connection with his father, comes into account. Thus certainly all tallies.
[198] Naively enough, Knatchbull, p. 47, was of opinion that, if this alteration of the Hebrew text could not be admitted, it was better “cum Scaligero nodum hunc solvendum relinquere, dum Elias venerit.” According to Beelen in loc., Abraham need not have been the first-born of Terah, in spite of Genesis 11:26-27.
Pas encore de traduction.
Acts 7:4-5. Then came he out of the land of the Chaldeans — Strange as the command which was given him might seem, he, with all submission, readily obeyed it; and dwelt in Charran — Namely, for several years, having been led thither by the divine conduct, and not immediately receiving a signal to proceed any further. And from thence — After his father died, by another call; he (God) removed him into this land — The land of Canaan. And yet, upon his coming into it, he gave him none inheritance — But he was a stranger and sojourner in it; no, not so much as to set his foot on — Or a piece of land which he might cover with the sole of his foot: for the field mentioned, Acts 7:16, he did not receive by a divine donation, but bought it; yet he promised — At sundry times; that he would give it to him for a possession — Which promise Abraham firmly believed that God would fulfil; and to his seed after him, when as yet he had no child — And, humanly speaking, it was not likely he ever should have one: but his faith triumphed over all these seeming difficulties, and he confidently trusted in the power, and love, and faithfulness of God to make his word good.
Acts 7:4. And from thence; when his father was dead, &c.— See Genesis 26:32. Abraham was not Terah's eldest, but his youngest son; though, by way of honour and distinction, Moses has mentioned him the first of the three, as being the great patriarch of the Jewish nation. For Haran was Terah's eldest son, who died in Ur of the Chaldees, his native country; and who left a daughter, called Milcah, old enough to be married to Nahor. When therefore Terah was seventy years of age, then was Haran born, being his eldest son; Nahor, his second son, was born some years after; and Abraham, his youngest son, was born sixty years after his brother Haran, and when his father Terah was one hundred and thirty years of age. Now seventy-five added to one hundred and thirty, make up two hundred and five, the age at which Terah died in the land of Charran. See Archbishop Usher's Annals, A.M. 1948
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And he gave him none inheritance - Abraham led a wandering life; and this passage means that he did not himself receive a permanent possession or residence in that land. The only land which he owned was the field which he "purchased" of the children of Heth for a burial place, Genesis 23:As this was obtained by "purchase," and not by the direct gift of God, and as it was not designed for a "residence," it is said that God gave him no "inheritance." It is mentioned as a strong instance of his faith that he should remain there without a permanent residence himself, with only the prospect that his children, at some distant period, would inherit it.
Not so much as to set his foot on - This is a proverbial expression, denoting in an emphatic manner that he had no land, Deuteronomy 2:5.
Would give it to him - Genesis 13:15. Abraham did not himself possess all that land; and the promise is evidently equivalent to saying that it would be conferred on the family of Abraham, or the family of which he was the father, without affirming that "he" would himself personally possess it. It is true, however, that Abraham himself afterward dwelt many years in that land as his home, Genesis 13, etc.
For a possession - To be held as his own property.
When as yet he had no child - When there was no human probability that he would have any posterity. Compare Genesis 15:2-3; Genesis 18:11-12. This is mentioned as a strong instance of his faith; "who against hope believed in hope," Romans 4:18.
Gave him none inheritance - Both Abraham and Jacob had small parcels of land in Canaan; but they had them by purchase, not by God's gift; for, as Abraham was obliged to buy a burying-place in Canaan, Genesis 23:3-18, it is obvious he had no inheritance there.
And to his seed after him - See Genesis 12:7 (note); Genesis 13:15, and the notes there.
And he gave him none inheritance in it,.... To be personally enjoyed by him; and which was a great trial to Abraham's faith, to be brought out of his country, and into another land, and which was promised to him and his; and yet, as not the whole, so not a single part of it was given him to possess:
no, not so much as to set his foot on: so that when Sarah his wife died, he was obliged to buy a piece of ground for a burying place to bury her in: and which could not be said to be given him by the Lord, for he bought it with his money:
yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child; which was another exercise of Abraham's faith, that he should have a whole country promised him and his seed, and yet had no seed given him; see Genesis 12:7.
Acts 7:4. μετὰ τὸ ἀποθανεῖν: St. Stephen apparently falls into the same chronological mistake as is made in the Pentateuch and by Philo (De Migr. Abrah., i., 463, Mang.). According to Genesis 11:26 Terah lived seventy years and begat Abraham, Nahor, Haran; in Genesis 11:32 it is said that Terah’s age was 205 years when he died in Haran; in Genesis 12:4 it is said that Abraham was seventy-five years old when he left Haran. But since 70 + 75 = 145, it would seem that Terah must have lived some sixty years after Abraham’s departure. Perhaps the circumstance that Terah’s death was mentioned, in Genesis 11:32, before the command to Abraham to leave Haran, Acts 12:1, may be the cause of the mistake, as it was not observed that the mention of Terah’s death was anticipatory (so Alford). Blass seems to adopt a somewhat similar view, as he commends the reading in Gigas: “priusquam mortuus est pater ejus,” for the obedience of the patriarch, who did not hesitate to leave even his father, is opposed to the obstinacy of the Jewish people (see Blass, in loco). Other attempts at explanation are that reference is made to spiritual death of Terah, who is supposed to have relapsed into idolatry at Haran, a view which appears to have originated with the Rabbis, probably to get rid of the chronological difficulty (Lightfoot, Hor. Heb.; Meyer-Wendt, in loco), but for which there is absolutely no justification in the context; or that Abraham need not have been the eldest son of Terah, but that he was mentioned first because he was the most famous, a view adopted with more or less variation by Wordsworth, Hackett, and recently by Felten (see too B.D.2, p. 16, note), but apparently in opposition to the authority of Hamburger, who states that Terah was seventy years old when Abraham was born, that he was alive when Abraham departed at the age of seventy-five, being released from the duty of caring for his father by the more imperative command to obey the call of God. Lumby quotes from Midrash Rabbah, on Genesis, cap. 39, that God absolved Abraham from the care of his father, and yet, lest Abraham’s departure from Terah should lead others to claim the same relaxation of a commandment for themselves, Terah’s death is mentioned in holy Holy Scripture before Abraham’s departure, cf. Genesis 11:32; Genesis 12:1. One other solution has been attempted by maintaining that μετῴκισεν does not refer to the removal, but only to the quiet and abiding settlement which Abraham gained after his father’s death, but this view, although supported by Augustine and Bengel, amongst others, is justly condemned by Alford and Wendt. The Samaritan Pentateuch reads in Genesis 11:32, 145 instead of 205, probably an alteration to meet the apparent contradiction. But it is quite possible that here, as elsewhere in the speech, Stephen followed some special tradition (so Zöckler).—μετά with infinitive as a temporal proposition frequent in Luke (analogous construction in Hebrew), cf. Luke 12:5; Luke 22:20, etc., cf. LXX, Bar 1:9; Viteau, Le Grec du N. T., p. 165 (1893).—μετῴκισεν, subject ὁ Θεός: cf. for a similar quick change of subject Acts 6:6. Weiss sees in this the hand of a reviser, but the fact that Stephen was speaking under such circumstances would easily account for a rapid change of subject, which would easily be supplied by his hearers; verb only in Acts 7:43 elsewhere, in a quotation—found several times in LXX, and also in use in classical Greek.