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
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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
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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
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
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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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(5) And said, For this cause.—In Genesis 2:24 the words appear as spoken by Adam; but words so uttered, prompted by the Holy Spirit, and stamped with the divine sanction, might well be looked on as an oracle from God, the expression of a law of His appointment.
- For this cause] The lesson of Nature is the lesson of God, “Nunquam aliud Natura aliud Sapientia dicit.” Juv. Sat. xiv. 321.
Shall cleave (κολληθήσεται)
Lit., shall be glued.
Shall be one flesh (ἔσονται εἰς σάρκα μίαν)
Lit., "into one flesh;" Wyc., two in one flesh.
Shall cleave (κολληθησετα). First future passive, "shall be glued to," the verb means. The twain shall become one flesh (εσοντα ο δυο εις σαρκα μιαν). This use of εις after ειμ is an imitation of the Hebrew, though a few examples occur in the older Greek and in the papyri. The frequency of it is due to the Hebrew and here the LXX is a direct translation of the Hebrew idiom.
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Matthew 19:5. καὶ εἶπεν: God said, though the words as they stand in Gen. may be a continuation of Adam’s reflections, or a remark of the writer.—ἕνεκεν τούτου: connected in Gen. with the story of the woman made from the rib of the man, here with the origin of sex. The sex principle imperiously demands that all other relations and ties, however intimate and strong, shall yield to it. The cohesion this force creates is the greatest possible.—οἱ δύο: these words in the Sept[109] have nothing answering to them in the Hebrew, but they are true to the spirit of the original.—εἰς σάρκα μίαν: the reference is primarily to the physical fleshly unity. But flesh in Hebrew thought represents the entire man, and the ideal unity of marriage covers the whole nature. It is a unity of soul as well as of body: of sympathy, interest, purpose.
[109] Septuagint.
Matthew 19:5. Εἶπεν] God. Comp. note on 1 Corinthians 6:16. Although, no doubt, the words of Genesis 2:24 were uttered by Adam, yet, as a rule, utterances of the Old Testament, in which God’s will is declared, are looked upon as the words of God, and that altogether irrespective of the persons speaking. Comp. Euthymius Zigabenus and Fritzsche on the passage.
ἕνεκεν τούτου] refers, in Genesis 2:24, to the formation of the woman out of the rib of the man. But this detail, which belongs to an incident assumed by Jesus to be well known, is included in the general statement of Matthew 19:4, so that He does not hesitate to generalize, somewhat freely, the particular to which the ἕνεκεν τούτου refers. Observe, at the same time, that Matthew 19:4-5 together constitute the scriptural basis, the divine premisses of what is to appear in the shape of an inference in the verse immediately following.
καταλείψει “necessitudo arctissima conjugalis, cui uni paterna et materna cedit,” Bengel.
οἱ δύο] These words are not found in the Hebrew, though they occur in the Samaritan text, as they must also have done in that which was followed by the LXX. They are a subsequent addition by way of more distinctly emphasizing the claims of monogamy. See note on 1 Corinthians 6:16. The article indicates the two particular persons in question.
εἰς σάρκα μίαν] Ethical union may also be represented by other ties; but this cannot be said of bodily unity, which consists in such a union of the sexes, that in marriage they cease to be two, and are thenceforth constituted one person. Comp. Sir 25:25 and Grimm’s note. The construction is not Greek (in which εἷναι εἰς means to refer to anything, or to serve for anything, Plat. Phil. p. 39 E; Alc. I. p. 126 A), but a rendering of the Hebrew הָיָה לְ (Vorst, Hebr. p. 680 f.).
아직 번역이 없습니다.
Verse 5. - And said. The words that follow are assigned to Adam in Genesis 2:23, 24, but he spake by inspiration of God, as he knew nothing of "father and mother" by personal experience, and therefore they can be rightly attributed to the Creator. It was, in fact, a prophetic utterance of which Adam was the mouthpiece; as St. Augustine says, "Deus utique per hominem dixit quod homo prophetando praedixit." For this cause. Because of this Divine appointment, and especially of the peculiar creation of Eve. She was not formed separately of the dust of the earth, but directly from the substance of Adam; so she was one with her husband, nearer than all other human relations, superior to the tenderest ties of nature and birth. Shall cleave (προσκολληθήσεται, or κολληθήσεται); literally, shall be glued to; adhaerebit. The word expresses the closest possible union, stronger and higher than that towards parents. They twain shall be one flesh; the two shall become one flesh (ἔσονται οἱ δίο εἰς σάρκα μίαν). The Septuagint and Samaritan Pentateuch insert "the two," which is not in the present Hebrew text. Our Lord adopts the addition as conveying the correct sense. In marriage there is a moral and physical union, so that two persons become virtually one being. Originally, man contained woman in himself before she was separated from him; she was a corporeal unity with man; or, as others put it, man, as a race, was created male and female, the latter being implicitly contained in the former; the previous unity is thus asserted. In marriage this unity is acknowledged and continued. St. Paul quotes this text in Ephesians 5:31; and in 1 Corinthians 6:16 uses it as an argument against fornication,