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
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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
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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
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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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
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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
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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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Moses is again sent to Pharaoh, and expostulates with him on his refusal to let the Hebrews go, Exodus 10:1-3. The eighth plague, viz., of locusts, is threatened, Exodus 10:4. The extent and oppressive nature of this plague, Exodus 10:5, Exodus 10:6. Pharaoh's servants counsel him to dismiss the Hebrews, Exodus 10:7. He calls for Moses and Aaron, and inquires who they are of the Hebrews who wish to go, Exodus 10:8. Moses having answered that the whole people, with their flocks and herds must go and hold a feast to the Lord, Exodus 10:9, Pharaoh is enraged, and having granted permission only to the men, drives Moses and Aaron from his presence, Exodus 10:10, Exodus 10:11. Moses is commanded to stretch out his hand and bring the locusts, Exodus 10:12. He does so, and an east wind is sent, which, blowing all that day and night, brings the locusts the next morning, Exodus 10:13. The devastation occasioned by these insects, Exodus 10:14, Exodus 10:15. Pharaoh is humbled, acknowledges his sin, and begs Moses to intercede with Jehovah for him, Exodus 10:16, Exodus 10:17. Moses does so, and at his request a strong west wind is sent, which carries all the locusts to the Red Sea, Exodus 10:18, Exodus 10:19. Pharaoh's heart is again hardened, Exodus 10:20. Moses is commanded to bring the ninth plague of extraordinary darkness over all the land of Egypt, Exodus 10:21. The nature, duration, and effects of this, Exodus 10:22, Exodus 10:23. Pharaoh, again humbled, consents to let the people go, provided they leave their cattle behind, Exodus 10:24. Moses insists on having all their cattle, because of the sacrifices which they must make to the Lord, Exodus 10:25, Exodus 10:26. Pharaoh, again hardened, refuses, Exodus 10:27. Orders Moses from his presence, and threatens him with death should he ever return, Exodus 10:28. Moses departs with the promise of returning no more, Exodus 10:29.
INTRODUCTION TO Exodus 10
This chapter is introduced with giving the reasons why the Lord hardened the heart of Pharaoh, Exodus 10:1. Moses and Aaron go in to him, and once more demanded in the name of the Lord the dismission of the people of Israel, and in case of refusal, threatened him with locusts being sent into his country, which should make terrible havoc in all his coasts, Exodus 10:3, the servants of Pharaoh entreat him to let them go, upon which Moses and Aaron are brought in again, and treated with about the terms of their departure; but they, insisting upon taking all with them, men, women, and children, and flocks and herds, and Pharaoh not willing that any but men should go, they are drove from his presence in wrath, Exodus 10:7 wherefore the locusts were brought on all the land, which made sad devastation in it, Exodus 10:12, and this wrought on Pharaoh so far as to acknowledge his sin, pray for forgiveness, and to desire Moses and Aaron to entreat the Lord to remove the plague, which they did, and it was removed accordingly, but still Pharaoh's heart was hardened, Exodus 10:16 then followed the plague of thick darkness over all the land for three days, which brought Pharaoh to yield that all should go with them excepting their flocks and herds; but Moses not only insisted that not a hoof should be left behind, but that Pharaoh should give them sacrifices and burnt offerings, Exodus 10:21. Pharaoh's heart was hardened, and he refused to comply, and Moses was bid to be gone, and take care never to see his face any more, and which Moses agreed to, Exodus 10:27.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ex 10:1-20.
出 10:1-20.
いなごの災い
1. わたしのこれらのしるしを示せ——最悪の描写の罪人でさえ、改心の望みが乏しくても戒められるべきである。だから、真の神の存在と性格をこれほど明確かつ決定的に証明するあの顕著な奇跡は、パロの前で長く連続して行われた。それは、ついにさばきが執行される時、彼に言い訳の余地を残さないためであった。
Hardened his heart - God suffered his natural obstinacy to prevail, that he might have farther opportunities of showing forth his eternal power and Godhead.
And the Lord said unto Moses, go in unto Pharaoh, for I have hardened his heart,.... Or, as some render it, "though I have hardened his heart" (u); or otherwise it would seem rather to be a reason he should not go, than why he should; at least it would be discouraging, and he might object to what purpose should he go, it would be in vain, no end would be answered by it; though there was an end God had in view, and which was answered by hardening his heart:
and the heart of his servants; whose hearts also were hardened until now; until the plague of the locusts was threatened, and then they relent; which end was as follows:
that I might shew these my signs before him; which had been shown already, and others that were to be done, see Exodus 7:3 or in the midst of him (w), in the midst of his land, or in his heart, see Exodus 9:14.
(u) "quamvis", Piscator; so Ainsworth. (w) "in medio ejus", Pagninus, Drusius; "in interioribus ejus", Montanus.
The reason why God hardened Pharaoh’s heart, Exodus 10:1,2. Egypt threatened with locusts, Exodus 10:4. Pharaoh’s servants persuade him to let the Israelites go, Exodus 10:7. Pharaoh inquires of Moses who are they that shall go to serve the Lord, Exodus 10:8. Of Moses’s answer, Exodus 10:9. Pharaoh’s reply, Exodus 10:10,11. Locusts come over all Egypt, Exodus 10:13-15. Pharaoh sends for Moses, and confesseth his sin, Exodus 10:16,17. Moses prays to God, Exodus 10:18. The plague is stayed, Exodus 10:19. Pharaoh’s heart hardened, Exodus 10:20. The ninth plague, to wit, darkness over all Egypt, Exodus 10:22,23. Pharaoh would let Israel go, but without cattle, Exodus 10:24. Moses will not leave a hoof behind, Exodus 10:25,26. Pharaoh hardened, Exodus 10:27; and charges Moses, upon pain of death, never to appear in his sight any more, Exodus 10:28; which also came to pass, Exodus 10:29.
No text from Poole on this verse.
Verses 1-20. - THE EIGHTH PLAGUE. Notwithstanding his self-condemnation and acknowledgment of the righteousness of God in all the judgments that had been sent upon him (Exodus 9:27), Pharaoh no sooner found that the seventh plague had ceased than he reverted to his old obstinacy. He both wilfully hardened his own heart (Exodus 9:34); and God, by the unfailing operation of his moral laws, further blunted or hardened it (Exodus 10:1). Accordingly, it became necessary that his stubbornness should be punished by one other severe infliction. Locusts, God's "great army," as they are elsewhere called (Joel 2:25), were the instrument chosen, so that once more the judgment should seem to come from heaven, and that it should be exactly fitted to complete the destruction which the hail had left unaccomplished (ver. 5). Locusts, when they come in full force, are among the most terrible of all the judgments that can befall a country. "A fire devoureth before them; and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness" (Joel 2:3). They destroy every atom of foliage - crops, vegetables, shrubs, trees - even the bark of the fruit-trees suffers - the stems are injured, the smaller branches completely peeled and "made white" (Joel 1:7). When Moses threatened this infliction, his words produced at once a great effect. The officers of the court - "Pharaoh's servants," as they are called - for the first time endeavoured to exert an influence over the king - "Let the men go," they said; "knowest thou not yet that Egypt is destroyed?" (ver. 7). And the king so far yielded that - also for the first time - he let himself be influenced by the mere threat of a judgment. He would have let the Israelites depart, before the locusts came, if only they would have left their "little ones" behind them (vers. 8-11 ). Moses, however, could not consent to this limitation; and so the plague came in fall severity the locusts covered the whole face of the earth, so that the land was darkened with them (ver. 15); and all that the hail had left, including the whole of the wheat and doora harvests, was destroyed. Then Pharaoh made fresh acknowledgment of his sin, and fresh appeals for intercession - with the old result that the plague was removed, and that he remained as obdurate as ever (vers. 16-20). Verse 1. - Go in unto Pharaoh, for I have hardened his heart. The word "I" is expressed in the original and is emphatic. It is not merely that Pharaoh has hardened himself (Exodus 9:34); but I have "dulled" or "hardened" him. Therefore condescend to see him once more, and to bear my message to him. The heart of his servants. Compare Exodus 9:34. As Pharaoh's determination began to waver the influence of the court officers increased. Hence the frequent mention of them in this part of the narrative. That I might shew them my signs. The "fierceness of man" was being "turned to God's praise." It resulted from the obstinacy of Pharaoh that more and greater miracles were wrought, more wonderful signs shown, and that by these means both the Israelites themselves, and the heathen nations in contact with them, were the more deeply impressed.
本章にはエジプトの災いの第八と第九、すなわちいなごと暗やみの災いが記されている。一、いなごの災いについて。1. 神はこれらの驚くべき摂理のみわざの意味をモーセに教えられる（出 10:1,2）。2. 神はいなごを警告される（出 10:3-6）。3. パロは家来たちに説得されて、再びモーセと交渉しようとするが（出 10:7-9）、合意に至らない（出 10:10,11）。4. いなごが来る（出 10:12-15）。5. パロは「罪を犯した」と叫ぶ（出 10:16,17）。これを受けてモーセは災いの除去を祈り、それは成る。しかしパロの心はなおかたくなである（出 10:18-20）。二、暗やみの災いについて。1. これが下される（出 10:21-23）。2. パロは再び降伏についてモーセと交渉するが、交渉は激昂のうちに決裂する（出 10:26-29、等）。