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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- 0 / 23,497
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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
Deuteronomy 27 Introduction
Moses commands the people to write the law upon stones, when they shall come to the promised land, Deuteronomy 27:1-3. And to set up these stones on Mount Ebal, Deuteronomy 27:4; and to build an altar of unhewn stones, and to offer on it burnt-offerings and peace-offerings, Deuteronomy 27:5-7. The words to be written plainly, and the people to be exhorted to obedience, Deuteronomy 27:8-10. The six tribes which should stand on Mount Gerizim to bless the people, Deuteronomy 27:11, Deuteronomy 27:12. Those who are to stand upon Mount Ebal to curse the transgressors, Deuteronomy 27:13. The different transgressors against whom the curses are to be denounced, Deuteronomy 27:14-26.
INTRODUCTION TO Deuteronomy 27
In this chapter the people of Israel are ordered to write the law on plastered stones, and set them on Mount Ebal, Deuteronomy 27:1; where they are bid to erect an altar, and offer sacrifices on it, Deuteronomy 27:5; and are charged by Moses and the priests to obey the Lord, and keep his commandments, Deuteronomy 27:9; and a direction is given to each tribes which should stand and bless, and which curse, and where, Deuteronomy 27:11; and the curses which the Levites should pronounce with a loud voice, and the people should say Amen to, are recited, Deuteronomy 27:14; and the whole is concluded with a curse on all who in general do not perform the whole law, Deuteronomy 27:26.
D. Chs. 27–30. Closing Enforcements of the Law
First, directions as to rites on crossing the Jordan and at Shechem, contained in a composite ch., 27, which except in Deuteronomy 27:9 f. provides no link between chs. 26 and 28. Second, a discourse attributed to Moses, 28, which continues Deuteronomy 26:16-19, the epilogue to the Code, is probably original to D, and closing abruptly is connected by an editorial note, Deuteronomy 29:1 (Deut 28:69), with the following. Third, a somewhat parallel discourse, Deuteronomy 29:2-29, which is said to have been addressed by Moses to a national convocation, but is clearly from more than one hand and like parts of Deuteronomy 4:1-40 bears signs of composition during the Exile. N.B. Ch. Deuteronomy 29:1 of the EVV. is reckoned in the Heb. as Deut 28:69.
It is useful to recall some theories to which the difficult relations of these chs. to each other, to the Code, and to its Introd. Discourses have given rise. While their differences illustrate the complexity of the problems presented, there is general agreement: (1) upon the interruption which ch. 27 causes between chs. 26 and 28; (2) upon the possibility of Deuteronomy 27:9 f. as an original link between them; (3) on the derivation of Deuteronomy 27:5-7 a from an earlier source, probably E; and (4) on the originality to D of the bulk of 28 or at least upon its being the natural sequel to 26.
Kuenen (Theol. Tijdschr. xii. 297 ff.) takes Deuteronomy 27:9 f. as original to D and the transition between Deuteronomy 4:45 to Deuteronomy 26:19 and Deuteronomy 28 (substantially original); the rest of Deuteronomy 27 is editorial with a pre-deuteron. injunction in Deuteronomy 27:5-7 a. So virtually Westphal (Sources du Pent. ii. 103–113). Wellhausen (Comp. des Hex. 193), who limits the original D to 12–26, supposes this to have appeared in two edd., one with chs. 1–4 as introd. and ch. 27 as supplement and the other with chs. 5–11 as introd. and 28–30 as supplement. Driver (Deut. 76) assigns to D Deuteronomy 27:9 f., Deuteronomy 28:1 to Deuteronomy 29:9, Deuteronomy 30:11-20, to Jeremiah 27:5-7 a, and the rest to D2. Addis (Documents of the Hex. 11) takes Deuteronomy 27:9 f. as ‘a natural though not indispensable link between Deuteronomy 27:26 and Deu 27:28,’ the bulk of the latter of which is ‘the natural sequel’ to the Code, and 29 as a later editorial addition (as Dillm. had done); and (with Dillm., Cornill, etc.) sees in Deuteronomy 27:5-7 a a fragment from E. The Oxf. Hex. does not regard Deuteronomy 27:9 f. as needed to connect 26 and 28 (which ‘seems to be the sequel of Deuteronomy 26:16-19’) and suggests Deuteronomy 31:24-29 as another connection for it. Cullen (Bk. of the Covt., etc. 98 ff.) takes Deuteronomy 27:1-8, Deuteronomy 28:1-45, Deut 28:69–29:14 and Deuteronomy 30:11-20 as part of the hortatory work (Miṣwah), the bulk of which was Deuteronomy 5:29 to Deuteronomy 11:28 and which he supposes was prior to the Code; he considers Deuteronomy 27:1-8 to have stood originally between Deuteronomy 10:20 f. and Deuteronomy 11:8,
CHAPTER 27
Procedure on Crossing Jordan, and at Shechem
The only part of this ch. which offers a connection between chs. 26 and 28 Isaiah vv9 f. (see small print above). The rest breaks the flow of Moses’ discourse from 26 to 28; and its composite character is apparent not only from the changes in the form of address but from the presence of doublets, inconsistencies, and some data irrelevant to the legislation of D. It falls into four sections: 1–8 (itself composite; see below), Deuteronomy 27:9 f., Deuteronomy 27:11-13, and Deuteronomy 27:14-26.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 27:1-10.
De 27:1-10.
THE PEOPLE ARE TO WRITE THE LAW UPON STONES.
Moses in a third discourse Deuteronomy 27-30, proceeds more specifically to dwell upon the sanctions of the Law. In these chapters he sets before Israel in striking and elaborate detail the blessings which would ensue upon faithfulness to the covenant, and the curses which disobedience would involve. Deuteronomy 27 introduces this portion of the book by enjoining the erection of a stone monument on which the Law should be inscribed as soon as the people took possession of the promised inheritance Deuteronomy 27:1-10; and by next prescribing the liturgical form after which the blessings and cursings should be pronounced Deuteronomy 27:11-26.
And Moses, with the elders of Israel, commanded the people,
saying,.... The seventy elders, at the head of whom was Moses, which made the great sanhedrim, or council of the nation; Moses having recited all the laws of God to the people, these joined with him in an exhortation to them to observe and obey them:
keep all the commandments which I command you this day; not in his own name, as being the supreme legislator, but in the name of the Lord, whom they had avouched to be their God and King, from whom he had received them.
A command to set up stones for a remembrance, and to write the law upon them: they must build the altar of the Lord with whole stones, Deu 26:1-8. To pronounce the blessing on Gerizim, and the curse on Ebal, Deu 27:9-26.
No text from Poole on this verse.
Moses having very largely and fully set before the people their duty, both to God and one another, in general and in particular instances,—having shown them plainly what is good, and what the law requires of them,—and having in the close of the foregoing chapter laid them under the obligation both of the command and the covenant, he comes in this chapter to prescribe outward means, I. For the helping of their memories, that they might not forget the law as a strange thing. They must write all the words of this law upon stones, De 27:1-10. II. For the moving of their affections, that they might not be indifferent to the law as a light thing. Whey they came into Canaan, the blessings and curses which were the sanctions of the law, were to be solemnly pronounced in the hearing of all Israel, who were to say Amen to them, De 27:11-26. And if such a solemnity as this would not make a deep impression upon them, and affect them with the great things of God's law, nothing would.