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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Verse 4. - And the woman took the two men. The majority of commentators are of opinion that here, as in ver. 1, we must render by the pluperfect. For, as Calvin remarks, Rahab would hardly have dared to lie so coolly had she not previously taken precautions to conceal her guests. And therefore she must have told a twofold falsehood. She must have discovered, or been made acquainted with, their errand, and therefore have "known whence they were," in addition to her assertion that she did not know where they were now. And hid them. The original is remarkable and very vivid. And hid him, i.e., each one in a separate place. No doubt the detail comes from an eyewitness, so that if the Book of Joshua he not a contemporary work, the writer must have had access to some contemporary document.
- And the woman took the two men] Instead of timidly surrendering them to the king she resolved to shield and protect them.
I wist not] For this meaning of “wist,” comp. Exodus 16:15, “And they said one to another, It is manna, for they wist not what it was;” Exodus 34:29, and in many other passages both in the Old and New Testament. See Commentary on St Mark, ch. Joshua 9:6, p. 100.
Joshua 2:4. And the woman — Or, But the woman; had taken and hid them — Before the messengers came from the king; as soon as she understood from her neighbours that there was a suspicion of the matter, and guessed that search would be made. And this is justly mentioned as a great and generous act of faith, (Hebrews 11:31,) for she apparently ventured her life upon a steadfast persuasion of the truth of God’s word and promise given to the Israelites. Whence they were — Her answer, contained in these and the following words, was false, and therefore unquestionably sinful; though her intention was good therein. But it is very probable she, being a heathen, might think that an officious lie was not unlawful.
Ver. 4. And the woman took the two men, and hid them— Or rather, as some versions have it, Now the woman had taken the two men, and had hidden them; having, without doubt, perceived the king's officers coming, or being informed of the search which was made at the time when, being already instructed by the two spies, she had conferred with them and given them assurances of her fidelity.
And said thus, There came men unto me, but I wist not whence they were— As if she had said, "My house is open to all: two men did come to lodge here; but I was not obliged to inform myself who they were, or whence they came; nor was it my business to inquire."
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And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they [were]:
And the woman took the two men, and hid them. — This was an act of her praiseworthy faith. See Hebrews 11:31 , where it is honourably mentioned, but nothing is said of the lie she told. God layeth the finger of mercy on the scars of our sins; as that painter in the story.
But I wist not whence they were. — This was no better than an officious lie: yea, four lies she here uttereth together in a breath, - as Jacob also did three, Genesis 27:19-24 - neither can she be excused. That was a worthy speech of a good woman on the rack, as Jerome relateth it, Non ideo negare volo ne peream: sed ideo mentiri nolo, ne peccem. But Rahab was yet but a new convert.
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5. 門を閉じる時——東洋のすべての都市の門は日没に閉ざされ、その後は出入りすることは全くできない。
その人々が出ていった——これは明らかな欺きであった。しかし、異邦人の間では偽りは一般的な悪徳であるので、ラハブはおそらくその道徳的な罪を自覚していなかった。特に彼女は客をかばうための手段としてこれに頼ったのであり、また東洋のもてなしの法——かつて自分の塩を味わった者なら最大の敵であっても守ることを名誉とする——によって、これを行う義務があるとみなしたかもしれない。神の律法によって判断すれば、彼女の答えは罪深い方策であった。しかしその弱さは信仰と結び合わされていたため、恵みによって赦され、その奉仕は受け入れられた
(ヤコブ 2:25)。
When it was dark - So it appears that it was after night that the king of Jericho sent to Rahab, ordering her to produce the persons who lodged with her. The season itself was friendly to the whole plot: had these transactions taken place in daylight, it is scarcely possible that the spies could have escaped. But this is no excuse for the woman's prevarication, for God could have saved his messengers independently of her falsity. God never says to any, Do evil that good may come of it. See at the end of the chapter, Joshua 2:24 (note).
Or, But the woman had taken—and had hid them, to wit, before the messengers came from the king; as soon as she understood from her neighbours, or common rumour, that there was a suspicion of the matter, and guessed that search would be made. And this is justly mentioned as a great and generous act of faith, Hebrews 11:31, for she did apparently venture her life upon a stedfast persuasion of the truth of God’s word and promise given to the Israelites.
I wist not whence they were: her answer, contained in these and the following words, was palpably false, and therefore unquestionably sinful; howsoever, her intention was good therein: see Romans 3:8. But it is very probable, she being a heathen, might think, what some Christians have thought and said, that an officious lie is not unlawful. Or, at worst. this was her infirmity, which was graciously pardoned by God, and her faith was amply rewarded.