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
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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
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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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
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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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
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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
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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
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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 31 Introduction
Moses, being one hundred and twenty years old and about to die, calls the people together, and exhorts them to courage and obedience, Deuteronomy 31:1-6. Delivers a charge to Joshua, Deuteronomy 31:7, Deuteronomy 31:8. Delivers the law which he hod written to the priests, with a solemn charge that they should read it every seventh year, publicly to all the people, Deuteronomy 31:9-13. The Lord calls Moses and Joshua to the tabernacle, Deuteronomy 31:14. He appears to them, informs Moses of his approaching death, and delivers to him a prophetical and historical song, or poem, which he is to leave with Israel, for their instruction and reproof, Deuteronomy 31:15-21. Moses writes the song the same day, and teaches it to the Israelites, Deuteronomy 31:22; gives Joshua a charge, Deuteronomy 31:23; finishes writing the book of the law, Deuteronomy 31:24. Commands the Levites to lay it up in the side of the ark, Deuteronomy 31:25, Deuteronomy 31:26. Predicts their rebellions, Deuteronomy 31:27. Orders the elders to be gathered together, and shows them what evils would befall the people in the latter days, Deuteronomy 31:28, Deuteronomy 31:29, and repeats the song to them, Deuteronomy 31:30.
INTRODUCTION TO Deuteronomy 31
Moses being old, and knowing he should quickly die, and must not go over Jordan with the people of Israel, acquaints them with it, and encourages them and Joshua to go over notwithstanding, and not be afraid of their enemies, since the Lord would go with them, and deliver them into their hands, Deuteronomy 31:1; and having written the law, he delivered it to the priests, and ordered that it should be read at the end of every seven years before all the people, that they and theirs might learn it, and fear the Lord, Deuteronomy 31:9; and whereas the death of Moses was very near, and the Lord foreseeing the people would quickly fall into idolatry, which would bring great calamities upon them, he directed Moses to write a song, which should be a witness for him, and against them, in ages to come; which Moses accordingly did, Deuteronomy 31:14; and Moses having given a charge to Joshua, and finished the writing of the law in a book, gave it to the Levites to put it in the side of the ark, Deuteronomy 31:23; and then ordered the chief of the tribes to be gathered together, that he might deliver the song, which by the direction and under the inspiration of God he had written, Deuteronomy 31:28; which song is recorded in Deuteronomy 32:1.
E. Chs. 31–34. Last Days and Discourses of Moses
The Laws and Discourses accompanying are at an end (cp. Deuteronomy 31:1) except for some belated fragments, Deuteronomy 31:9-13 (24–26?), Deuteronomy 32:45-47, that contain only one fresh statement: that Moses wrote the Law. The remaining chs. though with deuteronomic elements contain contributions from JE, P, and other sources, belong therefore to the Pent. as a whole, complete its framework, and connect it with the Book of Joshua. This is recognised even by critics otherwise most conservative.
E.g. Orr (Problem of the O.T. pp. 248, 251) says that 31–34 are ‘appended’ to Deut. and due to an editor; ‘the last part of the work, with its account of Moses’ death and in one or two places what seem unmistakeable indications of JE and P hands, points clearly to such a redaction.’
The sections, in great disorder as to their subjects—unless we adopt some emendation of their text—are as follows: Deuteronomy 31:1-8, Appointment of Joshua (deuteronomic); Deuteronomy 31:9-13, Moses’ delivery of the written Law to the Priests and Elders, though possibly Joshua was originally in place of them (deuteronomic); Deuteronomy 31:14 f., Deuteronomy 31:23, God’s charge to Joshua (E); Deuteronomy 31:16-22, God’s revelation to Moses of Israel’s delinquency after his death, as the motive to the Song in ch. 32 (partly deuteronomic, partly not); Deuteronomy 31:24-29, another delivery of the Law to the Levites (Deuteronomy 31:24-26) unless we read Song for Law, with another introduction to the Song (Deuteronomy 31:27-29) (deuteronomic); Deuteronomy 31:30, editorial title to the Song; Deuteronomy 32:1-43, the Song of Moses (source unknown); Deuteronomy 32:44, concluding note; Deuteronomy 32:45-47, exhortation on the Law (deuteronomic); Deuteronomy 32:48-52, Moses’ call to death (P); Deuteronomy 32:33, the Blessing of Moses (source unknown); Deuteronomy 32:34, the death of Moses (JE, P, etc.).
Appointment of Joshua
Moses declares his inability to continue his active offices with the people and God’s decree that he shall not cross Jordan (Deuteronomy 31:1 f.). Under God Joshua shall lead Israel, the nations shall be destroyed like Siḥon and ‘Og, and Israel shall treat them as commanded (Deuteronomy 31:3-5). May Israel be strong and unafraid, God shall not fail it (Deuteronomy 31:6). Joshua is exhorted in similar terms (Deuteronomy 31:7 f.).—The style is almost wholly deuteronomic, but consists largely of phrases common in 1–3 and 5–11, contains (Deuteronomy 31:3-6) doublets and a change in the form of address, and (Deuteronomy 31:2) a trace of P; so that it is probably due to an editor. The design of such a passage just here along with the other fragments on Joshua , Deuteronomy 31:14 f., Deuteronomy 31:23, and possibly Deuteronomy 31:9-13 (q.v.), must have been to connect the Books of Deut. and Joshua.
By many (Dillm., Dri., Steuern., Berth., Marti) the passage is taken, in whole or part, as from the same hand as chs 1–3 and as the necessary continuation of Deuteronomy 3:26-28, on these grounds:—it contains many of the phrases of 1–3; Deuteronomy 31:1, these words, can refer only to something preceding and implies not words already spoken by Moses to Israel (such as now immediately precede, in chs 29–30) but words addressed to Moses himself, and on the subject of Joshua’s succession (such as Deuteronomy 3:26-28). But the text of Deuteronomy 31:1 is uncertain (see below) and we have already found the completion of Deuteronomy 3:26-28 in the misplaced Deuteronomy 3:21 f. More probably the passage is editorial (cp. Bacon, Triple Tradition of Exodus, 265, 267) and this is borne out by its containing echoes not only of 1–3 but of 5–11 (see above). If some clauses are due to the author of 1–3 they have been worked over.—Cullen (pp. 182 ff.) defends the interesting theory of a ‘Joshua redaction’ of Deut. in the Exile, with special regard to Joshua the colleague of Zerubbabel in leading back the exiles to the holy land (Haggai 1:1, Zechariah 3:1).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 31:1-8.
De 31:1-8.
MOSES ENCOURAGES THE PEOPLE AND JOSHUA.
1. Moses went and spake--It is probable that this rehearsal of the law extended over several successive days; and it might be the last and most important day on which the return of Moses to the place of assembly is specially noticed. In drawing his discourse towards a conclusion, he adverted to his advanced age; and although neither his physical nor intellectual powers had suffered any decay
(De 34:7),
yet he knew, by a special revelation, that the time had arrived when he was about to be withdrawn from the superintendence and government of Israel.
And Moses went and spake these words unto all Israel. The following words, even to the whole body of the people summoned together on this occasion. It seems that after Moses had made the covenant with them he was directed to, he dismissed the people to their tents, and went to his own, and now returned, having ordered them to meet him again, very probably at the tabernacle; with which agrees the Targum of Jonathan, he"went to the tabernacle of the house of doctrine;''though, according to Aben Ezra, he went to the each tribes separately, as they lay encamped; his words are these,"he went to every tribe and tribe, to acquaint them that he was about to die, and that they might not be afraid, and to strengthen their hearts;''he adds,"in my opinion he then blessed them, though their blessings are afterwards written;''which is not improbable.
Moses declares to the people his approaching death, and encourageth them, and Joshua, Deu 31:1-8. He delivereth the law unto the priests to read it every seventh year to the people, Deu 31:9-13. God putteth Joshua into his office; foretelleth to Moses and him the future disobedience and misery of the people; enjoineth Moses a song to testify against the people, Deu 31:14-23. Moses chargeth the Levites to lay up the book of the law beside the ark of the covenant, Deu 31:24-27 assembleth all the people to hear his song, Deu 31:28-30.
Went and spake, i.e. proceeded or continued to speak, a usual Hebrew phrase. Or, went to the place where he had assembled the people, that he might speak to them.
Verse 1. - And Moses went; i.e. disposed or set himself. The meaning is not that he "went away" into the tent of teaching, as one of the Targums explains it (London Polyglot, tom. 4. p. 377), which does not agree with what follows; nor is "went" merely equivalent to "moreover;" nor is it simply redundant; - it intimates that the speaking was consequent on Moses having arranged, disposed, or set himself to speak (cf. Exodus 2:1; Joshua 9:4; Job 1:4).
In this chapter Moses, having finished his sermon, I. Encourages both the people who were now to enter Canaan (De 31:1-6), and Joshua who was to lead them, De 31:7,8,23. And, II. He takes care for the keeping of these things always in their remembrance after his decease, 1. By the book of the law which was, (1.) Written. (2.) Delivered into the custody of the priests, De 31:9,24-27. (3.) Ordered to be publicly read every seventh year, De 31:10-13. 2. By a song which God orders Moses to prepare for their instruction and admonition. (1.) He calls Moses and Joshua to the door of the tabernacle, De 31:14,15. (2.) He foretells the apostasy of Israel in process of time, and the judgments they would thereby bring upon themselves, De 31:16-18. (3.) He prescribes the following song to be a witness against them, De 31:19-21. (4.) Moses wrote it, De 31:22. And delivered it to Israel, with an intimation of the design of it, as he had received it from the Lord, De 31:28-30, etc.