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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- 144 / 7,385
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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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God encourages Moses, and promises to show wonders upon Pharaoh, and to bring out his people with a strong hand, Exodus 6:1. He confirms this promise by his essential name Jehovah, Exodus 6:2, Exodus 6:3; by the covenant he had made with their fathers, Exodus 6:4, Exodus 6:5. Sends Moses with a fresh message to the Hebrews, full of the most gracious promises, and confirms the whole by appealing to the name in which his unchangeable existence is implied, Exodus 6:6-8. Moses delivers the message to the Israelites, but through anguish of spirit they do not believe, Exodus 6:9. He receives a new commission to go to Pharaoh, Exodus 6:10, Exodus 6:11. He excuses himself on account of his unreadiness of speech, Exodus 6:12. The Lord gives him and Aaron a charge both to Pharaoh and to the children of Israel, Exodus 6:13. The genealogy of Reuben, Exodus 6:14; of Simeon, Exodus 6:15; of Levi, from whom descended Gershon, Kohath, and Merari, Exodus 6:16. The sons of Gershon, Exodus 6:17; of Kohath, Exodus 6:15; of Merari, Exodus 6:19. The marriage of Amram and Jochebed, Exodus 6:20. The sons of Izhar and Uzziel, the brothers of Amram, Exodus 6:21, Exodus 6:22. Marriage of Aaron and Elisheba, and the birth of their sons, Nadab, Abihu, Eleazar, and Ithamar, Exodus 6:23. The sons of Korah, the nephew of Aaron, Exodus 6:24. The marriage of Eleazar to one of the daughters of Putiel, and the birth of Phinehas, Exodus 6:25. These genealogical accounts introduced for the sake of showing the line of descent of Moses and Aaron, Exodus 6:26, Exodus 6:27. A recapitulation of the commission delivered to Moses and Aaron, Exodus 6:29, and a repetition of the excuse formerly made by Moses, Exodus 6:30.
INTRODUCTION TO Exodus 6
The Lord encourages Moses to hope for success from his name Jehovah, and the covenant he had made with the fathers of his people, Exodus 6:1, orders him to assure the children of Israel that he would deliver them from their bondage and burdens, and bring them into the land of Canaan; but through their distress and anguish they hearkened not to him, Exodus 6:6 but Moses is sent again to Pharaoh to demand the dismission of Israel, to which he seems unwilling, and both he and Aaron are charged both to go to the children of Israel, and to Pharaoh, Exodus 6:10, next follows a genealogy of the tribes of Reuben, Simeon, and Levi, which seems to be given for the sake of Moses and Aaron, and to show their descent, Exodus 6:14, who were the persons appointed of God to be the instruments of bringing the children of Israel out of Egypt, Exodus 6:26.
Chapters Exodus 6:2 to Exodus 7:13The second account (P) of the call and commission of Moses
God, who had been known to the patriarchs as El Shaddai, reveals Himself to Moses as Jehovah (Yahweh), and bids him tell the Israelites that He has resolved to deliver them from their bondage, to make them His people, and to bring them into the land promised to their forefathers (Exodus 6:2-8). The people, hopeless and disheartened, refuse to listen to him (Exodus 6:9). He and Aaron are then commanded to demand the release of the people from the Pharaoh: upon his pleading his inability to speak, Aaron is appointed to be his spokesman with the king (Exodus 6:10-13; Exodus 6:28-30, Exodus 7:1-2). But God will harden the Pharaoh’s heart, that he will not listen to their request, and that he may be made to see and feel His might (Exodus 7:3-7). Moses and Aaron are empowered to work a portent, as a credential of their mission; but it is imitated by the Egyptian magicians, and the Pharaoh remains obdurate (Exodus 7:8-13). The narrative is interrupted by a genealogy of Moses and Aaron, Exodus 6:14-27.
The phraseology of this narrative shews that it is derived from P; its contents shew that it does not describe the sequel of Exodus 3:1 to Exodus 6:1, but is parallel to it, and that it gives a partly divergent account of the commission of Moses, and of the preliminary steps taken by him to secure the release of the people This will be apparent if the narrative be followed attentively, Exodus 3:1 to Exodus 6:1 describes the call and commission of Moses, the nomination of Aaron as his spokesman with the people, and three signs given to him for the satisfaction of the people, if they should demand his credentials. Moses and Aaron have satisfied the people (Exodus 4:30-31), but their application to the Pharaoh has proved unsuccessful (ch. 5), and something further is threatened (Exodus 6:1). The continuation of Exodus 6:1 is, however, Exodus 7:14 : Exodus 6:1 to Exodus 7:13 is a parallel narrative of Moses’ call and commission, in which, unlike Exodus 4:31, the people refuse to listen to him (Exodus 6:9), and in which, upon Moses’ protesting his inability to plead, not, as in Exodus 4:10-16, with the people, but with the Pharaoh, Aaron is appointed to be his spokesman with him (Exodus 6:11-12; Exodus 6:29-30, Exodus 7:1-2). If the Pharaoh had already refused to hear him (as he would have done, had ch. 5–6 formed a continuous narrative), it is scarcely possible that Moses should allege (Exo Exodus 6:12) a different, à priori ground,—a ground, moreover, inconsistent with Exodus 4:31,—for his hesitation. The parallelism of details which prevails between the two narratives is remarkable: comp. Exodus 6:2-8 and Exodus 3:6-8; Exodus 3:14-15; Exodus 6:12 b (= 30) and Exo Exodus 4:10; Exodus 7:1 and Exodus 4:16; Exodus 7:4 f. and Exodus 3:19 f., Exodus 6:1.
出埃及记 6:1-13.
应许的 重申
1. 耶和华对摩西说——耶和华对祂百姓的过失与软弱恒久忍耐、宽容待之,体恤摩西因这首次会面所生的挫折,便以使命将迅速且圆满完成的保证来安慰他。
With a strong hand - יד חזקה yad chazakah, the same verb which we translate to harden; see Clarke on Exodus 4:21 (note). The strong hand here means sovereign power, suddenly and forcibly applied. God purposed to manifest his sovereign power in the sight of Pharaoh and the Egyptians; in consequence of which Pharaoh would manifest his power and authority as sovereign of Egypt, in dismissing and thrusting out the people. See Exodus 12:31-33.
Then the Lord said unto Moses,.... In answer to the questions put to him, and the expostulations made with him:
now shalt thou see what I will do to Pharaoh: in inflicting punishments on him: for with a strong hand shall he let them go; being forced to it by the mighty hand of God upon him; and it is by some rendered, "because of a strong hand" (s); so Jarchi; for this is not to be understood of the hand of Pharaoh, but of the hand of God:
and with a strong hand shall he drive them out of his land: not only be willing that they should go, but be urgent upon them to be gone, Exodus 12:33.
(s) "propter manum validam"; so some in Drusius.
God encourageth Moses,
Exodus 6:1; reneweth his covenant, confirms it by his name Jehovah, Exodus 6:3-8. Their unbelief, Exodus 6:9. God commands Moses to speak to Pharaoh to let Israel go, Exodus 6:10-13. The genealogy of Reuben, Exodus 6:14; of Simeon, Exodus 6:15; of Levi, Exodus 6:16; of Aaron, Exodus 6:23. Moses and Aaron spake to Pharaoh to let the children of Israel go, Exodus 6:27 With a strong hand; being compelled to do so by my powerful and terrible works.
当初要使摩西承担这工，已大费周折；及至坚冰既破，开工之际又遇到一些阻碍，要继续推动他前行，所费的周折也不逊于前。本章就是明证：I. 神回答了摩西在上一章末了所发的怨言，使摩西自己得着满足，出6:1。II. 神给他比从前更详尽的指示，告诉他当对以色列子孙说什么，好使他们得安慰（出6:2-8），却收效甚微，出6:9。III. 神再次差他到法老那里去，出6:10-11。但摩西提出异议（出6:12），于是神向他和他哥哥下了极其严厉的命令，要他们大力执行所受的使命，出6:13。IV. 这里摘录了流便与西缅两支派的家谱，作为利未支派家谱的引子，为要把摩西和亚伦的谱系交代清楚（出6:14-25），随后本章末了复述了前文必要的一部分，好为下一章铺路。