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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Adam Clarke's Commentary and Critical Notes on the Bible
Genesis 44 Introduction
Joseph commands his steward to put his cup secretly into Benjamin's sack, Genesis 44:1, Genesis 44:2. The sons of Jacob depart with the corn they had purchased, Genesis 44:3. Joseph commands his steward to pursue them, and charge them with having stolen his cup, Genesis 44:4-6. The brethren excuse themselves, protest their innocence, and offer to submit to be slaves should the cup be found with any of them, Genesis 44:7-9. Search is made, and the cup is found in Benjamin's sack, Genesis 44:10-12. They are brought back and submit themselves to Joseph, Genesis 44:13-16. He determines that Benjamin alone, with whom the cup is found, shall remain in captivity, Genesis 44:17. Judah, in a most affecting speech, pleads for Benjamin's enlargement, and offers himself to be a bondman in his stead, vv. 18-34.
Genesis gen 44:0 INTRODUCTION TO GENESIS 44 This chapter relates the policy of Joseph in making an experiment of his brethren's regard and affection for Benjamin; he ordered his steward to put every man's money into his sack, and his silver cup in Benjamin's, and when they were got out of the city, to follow after them, and charge them with the theft, as he did; and having searched their sacks, as they desired he would, found the cup with Benjamin, which threw them into the utmost distress, and obliged them to return to Joseph, Gen 44:1; who charged them with their ill behaviour towards him; they acknowledge it, and propose to be his servants; but he orders them to depart to their father, retaining Benjamin in servitude, Gen 44:15; upon which Judah addressed him in a very polite and affectionate manner, and relates the whole story, both of what passed between Joseph and them, concerning Benjamin, the first time they were in Egypt, and between their father and them upon the same subject, when he directed them to go a second time thither to buy corn, and how he became a surety to his father for him, and therefore proposed to be his bondman now, not being able to see his father's face without Benjamin, Gen 44:18.
XLIV.
THE CUP IS PLACED IN BENJAMIN’S RIDING-BAG.
(2) Put my cup . . . —Rather bowl, as it signifies a large round vessel from which the wine was poured into the drinking cups. Joseph’s purpose apparently was to detain no one but Benjamin, and it was only when Judah spake so very nobly, and pointed out that Jacob’s heart would be broken with grief if he lost the one remaining son of Rachel, made more dear to him by his brother’s fate, that he determined to give a home to them all. He naturally supposed that his father had long since ceased to grieve for himself, and probably even hoped to prevail upon him subsequently to join him in Egypt. But when Judah offered himself for slavery rather than that his father should suffer the grief of seeing them return without Benjamin, Joseph understood that Jacob’s anguish would be great beyond endurance, and he also became aware that his brethren were no longer as heartless as they had shown themselves of old.
(5) Whereby he divineth.—Cup divination was common in Egypt in ancient times, and was a kind of clairvoyance, the bowl being partly filled with water, and the eye of the diviner fixed upon some one point in it till, wearied with gazing, a state of half stupor was induced, during which the mind, freed from the control of reason, acted in a manner parallel to its operation in dreams. The same effect can be produced by gazing intently on a globe of glass, and other such things. In Genesis 44:15, Joseph asserts that he practised this art, and innocently. Though used now generally for imposture, there is in clairvoyance a real physical basis, which would be inexplicable in an unscientific age; and the genuine piety and goodness of Joseph would not raise him above the reach of the superstitions of his time.
(7) God forbid.—Heb., far be it from thy servants to do, &c.
(9-13) Let him die.—Joseph’s brethren, conscious of their innocence, deny the theft, and, like Jacob when accused of stealing the teraphim (Genesis 31:32), declare that the guilty person shall die, and the rest be made slaves; readily too they consent to be searched, and take their travelling-bags from off the asses on which they were riding. The steward, who knew where the bowl was, answers that only the man in whose bag it is found shall be punished, and that not by death but by slavery. Beginning with Reuben’s bag, the money is found, but this the steward makes light of; he then takes the next, and as each brother sees that he has with him more than he knew of, their minds must have been filled with confusion and terror. They would be liable to slavery for taking the money, but when the bowl is found in Benjamin’s possession all hope was gone, and they rent their clothes in uncontrollable grief.
(17) God forbid.—Heb., far be it from me to do so. Joseph passes over the money found in their sacks, and which he had intended as a gift to help them in the remaining years of famine, but expresses his determination to keep Benjamin as a slave. Had they been as hardhearted as when they sold him into slavery, they would readily have gone away, leaving their brother to his fate. But they had changed, and therefore they earnestly exert themselves for his deliverance, though they must have felt it to be an almost hopeless task. They would feel sure of Benjamin’s innocence, but they would also remember that the previous day Joseph had shown him the utmost honour; and this would be a proof to them that for some reason or other the Egyptian governor had taken a fancy to him, and determined to have him in his service; and that therefore he had contrived this wicked scheme.
(18) Then Judah came near.—The power of Judah’s speech lies in the facts themselves, which gain in pathos from being simply told; but the ending is grand because of the speaker’s magnanimity. He offers to give up all that a man holds dearest in order that his father may he spared a grief too heavy to bear. There is, however, very considerable skill in the manner in which Judah shows that it was at Joseph’s repeated urgency that they had brought Benjamin with them, while omitting all mention of the fact that they had been falsely charged by him with being spies.
(28) The one went out . . . —The mention of the disappearance of the one son, which Jacob could account for only by supposing him to be dead, is made in order to give the reason for the intense love of the father to the son still remaining. The allusion also to his mother would move Joseph’s feelings, though of this Judah would not be aware.
(29) To the grave.—Heb., to Sheol. (See Note on Genesis 37:35.)
(32-34) Thy servant became surety.—Judah first gives the reason why he was especially bound to see to Benjamin’s welfare, but he adds to it the more affecting argument that he could not bear to look upon his father’s anguish. And with these moving words he ends his appeal, which to Joseph’s mind had carried the conviction, first, that to separate Benjamin, even for a time from Jacob, would be an act of extreme unkindness; and secondly, that his brethren were deserving not only of pardon, but of love.
Ch. 44 (J.) Joseph and his Brethren
1–17. The divining cup.
18–34. Judah’s intercession.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ge 44:1-34.
Ge 44:1-34.
POLICY TO STAY HIS BRETHREN.
1. And Joseph commanded the steward--The design of putting the cup into the sack of Benjamin was obviously to bring that young man into a situation of difficulty or danger, in order thereby to discover how far the brotherly feelings of the rest would be roused to sympathize with his distress and stimulate their exertions in procuring his deliverance. But for what purpose was the money restored? It was done, in the first instance, from kindly feelings to his father; but another and further design seems to have been the prevention of any injurious impressions as to the character of Benjamin. The discovery of the cup in his possession, if there had been nothing else to judge by, might have fastened a painful suspicion of guilt on the youngest brother; but the sight of the money in each man's sack would lead all to the same conclusion, that Benjamin was just as innocent as themselves, although the additional circumstance of the cup being found in his sack would bring him into greater trouble and danger.
And my cup. - Besides returning each man's money as before, a silver cup of Joseph's is put in Benjamin's bag, after which, when daylight comes, they are dismissed. They are scarcely out of the town when Joseph's steward is ordered to overtake them, and charge them with stealing the cup. "And whereby indeed he divineth." Divining by cups, we learn from this, was a common custom in Egypt (Herodotus ii. 83). It is here mentioned to enhance the value of the cup. Whether Joseph really practised any sort of divination cannot be determined from this passage.
And he commanded the steward of his house,.... Whom the Targum of Jonathan again calls Manasseh, the eldest son of Joseph: saying, fill the men's sacks with food, as much as they can carry; this he ordered out of his great affection for them, and that his father and his family might have sufficient supply in this time of famine: and put every man's money in his sack's mouth; not that which had been put into their sacks the first time, for the steward acknowledged his receipt of it, but what they had paid for their present corn, they were about to carry away.
Joseph, having entertained his brethren, dismissed them; but here we have them brought back in a greater fright than any they had been in yet. Observe, I. What method he took both to humble them further and also to try their affection to his brother Benjamin, by which he would be able to judge of the sincerity of their repentance for what they had done against himself, of which he was desirous to be satisfied before he manifested his reconciliation to them. This he contrived to do by bringing Benjamin into distress, Ge 44:1-17. II. The good success of the experiment; he found them all heartily concerned, and Judah particularly, both for the safety of Benjamin and for the comfort of their aged father, Ge 44:18-34, etc.