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
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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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Joseph, deeply affected with the speech of Judah, could no longer conceal himself, but discovers himself to his brethren, Genesis 45:1-4. Excuses their conduct towards him, and attributes the whole to the providence of God, Genesis 45:5-8. Orders them to hasten to Canaan, and bring up their father and their own families, cattle, etc., because there were five years of the famine yet to come, Genesis 45:9-13. He embraces and converses with all his brethren, Genesis 45:14, Genesis 45:15. Pharaoh, hearing that Joseph's brethren were come to Egypt, and that Joseph had desired them to return to Canaan and bring back their families, not only confirms the order, but promises them the best part of the land of Egypt to dwell in; and provides them carriages to transport themselves and their households, Genesis 45:16-20. Joseph provides them with wagons according to the commandment of Pharaoh; and having given them various presents, sends them away with suitable advice, Genesis 45:21-24. They depart, arrive in Canaan, and announce the glad tidings to their father, who for a time believes not, but being assured of the truth of their relation, is greatly comforted, and resolves to visit Egypt, Genesis 45:25-28.
Genesis gen 45:0 INTRODUCTION TO GENESIS 45 This chapter contains an account of Joseph's making himself known to his brethren, which was done when they were alone, Gen 45:1; when he encouraged them not to distress themselves on account of their selling him into Egypt, for God in his providence had sent him there for their good, Gen 45:5; and he ordered them to go forthwith to Canaan, and acquaint his father with all the honour and glory they saw him in, and to desire him to come thither to him, where he should be provided for during the five years of famine yet to come, in the best part of the land of Egypt, Gen 45:9; upon which he expressed the strongest affection to Benjamin, and to all his brethren, Gen 45:14; the fame of this was soon spread in the house of Pharaoh, which gave the king great pleasure, who immediately expressed his earnest desire that his father might come and settle in Egypt, and ordered provisions to be sent him, and carriages to bring him down, and all that belonged to him, Gen 45:16; and Joseph accordingly delivered to his brethren wagons and provisions for the way, and gave gifts to them, and sent a present to his father, and dismissed his brethren with an exhortation not to fall out by the way, Gen 45:21; and when they came to Canaan, they acquainted their father with all these things, who at first could not believe them; but when he saw the wagons, his spirit revived, and determined to go and see his son, Gen 45:25.
Ch. 45 (E (J).) Joseph reveals himself
1–15. Joseph makes himself known to his brethren.
16–28. Joseph’s brethren bring the news to Jacob.
The chapter, except for harmonizing insertions, e.g. in Genesis 45:4-5, is from E.
Ge 45:1-28.
约瑟表明身份。
1. 约瑟情不自禁——这位刚正不阿的法官，此刻在人天然的并作兄弟的情感面前让步了。他虽善于约束自己的心，却感到无法抵挡犹大那纯朴无华的雄辩。他看见众兄弟在这样的场合全都回来，便得到满意的凭据，证明他们彼此亲爱合而为一；他所听见的，足以叫他相信时间、反省或恩典已使他们的品格有了可喜的改变；他大概会以冷静从容的方式，照着审慎所指示的来表明身份。但当他听见犹大那英勇的舍己
[Ge 44:33]，
又体会到那提议中的全副深情——这提议是他全然未料的——他便完全不能自持；他觉得自己被迫要结束这痛苦的试验。
他放声喊说，叫一切人都离开我出去——他下令叫这最后一幕的见证人退去，作为对兄弟们的热心真诚的朋友——他的举动是出于最高审慎的动机——即防止他们早年的罪过被他的家人或埃及百姓所知。
约瑟如今向弟兄们揭开这惊人事实：他自己——他们失丧已久的兄弟——就站在他们面前。"他情不自禁。"犹大已把家中的情景栩栩如生地描绘出来；约瑟再也忍不住了。"叫人都离开我出去。"体面之心不容外人在弟兄们这无拘无束的柔情迸发之时在场。况且，良心的活动——勾起对往昔的回忆、以及那些如今不得不略加提及的过失——不宜暴露在公众的眼目之下。"他放声大哭。"在简朴而原始的社会状态中，情感的表达是自由而不受拘束的。这种情形在东方至今依然。埃及人也听见了。约瑟家中的埃及人会听见这不同寻常的深情吐露，并向别人转述。"我是约瑟。"那自然的声音、本乡的言语、长久铭记的容貌，会一下子打动弟兄们的领悟。
他们罪行的记忆、约瑟绝对的权柄、以及报复的公义，会一起涌上他们的心头。难怪他们在他面前静默不安。"我的父亲还活着么？"这个问题表明约瑟的心思在哪里。他已屡次得到父亲平安的保证。但长久的不在、以及慈爱之心的切望，使这问题再次浮起。这对弟兄们是安慰，因为它远离了任何关于他们过失或刑罚的想法。"上前来。"约瑟看见弟兄们的惶恐，也辨明其原因。他第二次对他们说话，坦白地提及他们把他卖掉的事实。他指出，这事被神掌管，用以保全性命；因而，差他到埃及、慈悲地保全他们所有人性命的，不是他们，而是神。"因为这两年来。"由此我们看出，雅各众子初次所得的供应，足以维持一年。"在地上为你存留余种。"
这通常、也最自然地被解为他们种族中存活的余民。"法老之父"；即法老第二个赐生命的人。他既略微触及他们的过犯，又试图把他们的心思转到整件事上所显明之神奇妙的护理，最后便使他们心中先想着那责任与必要——把父亲和全家族带下来住在埃及。"在歌珊地。"这是一片在埃及与阿拉伯边界上的牧场，也许离尼罗河颇远，像他们自己的谷地一样靠天雨滋润。然后他诉诸他们的回忆与感官，问自己岂不正是他们的兄弟约瑟。"对你们说话的是我的口"；不是借传译，而是用自己的嘴唇、用他们的本乡言语。既作了这必要而安慰的解释，他便不顾一切距离，伏在便雅悯的颈项上与他亲嘴，又和其余众弟兄亲嘴；此后他们的心得安慰，便与他自由交谈。
Joseph could not refrain himself - The word התאפק hithappek is very emphatic; it signifies to force one's self, to do something against nature, to do violence to one's self. Joseph could no longer constrain himself to act a feigned part - all the brother and the son rose up in him at once, and overpowered all his resolutions; he felt for his father, he realized his disappointment and agony; and he felt for his brethren, "now at his feet submissive in distress;" and, that he' might give free and full scope to his feelings, and the most ample play of the workings of his affectionate heart, he ordered all his attendants to go out, while he made himself known to his brethren. "The beauties of this chapter," says Dr. Dodd, "are so striking, that it would be an indignity to the reader's judgment to point them out; all who can read and feel must be sensible of them, as there is perhaps nothing in sacred or profane history more highly wrought up, more interesting or affecting."
Then Joseph could not refrain himself,.... That he should not weep, as the Targum of Jonathan adds; at least he could not much longer refrain from tears, such an effect Judah's speech had on his passions: before all them that stood before him; his servants that attended him and waited upon him, the steward of his house, and others, upon whose account he put such a force upon himself, to keep in his passions from giving vent, that they might not discover the inward motions of his mind; but not being able to conceal them any longer: and he cried; or called out with a loud voice, and an air of authority: cause every man to go out from me; out of the room in which he and his brethren were; perhaps this order was given to the steward of the house to depart himself, and to remove every inferior officer and servant upon the spot; or other people that might be come in to hear the trial of those men, and to see how they would be dealt with: and there stood no man with him, while Joseph made himself known unto his brethren; not that Joseph was ashamed of them, and of owning before them the relation he stood in to them; but that they might not see the confusion his brethren would be thrown into, and have knowledge of the sin they had been guilty of in selling him which could not fail of being mentioned by him, and confessed by them; and besides, it was not suitable to his grandeur and dignity to be seen in such an extreme passion he was now going into.
本章与前一章被分开、各自诵读，实在可惜。在前章我们读了犹大为便雅悯的代求，其余弟兄想必也表示赞同；约瑟任他不被打断地说下去，听完他一切的话，然后用一句话回答了全部——“我是约瑟。”如今他见弟兄们为自己的罪自卑，又记念他（因犹大在陈述中两次提到他），敬重父亲，并十分顾惜弟弟便雅悯；如今他们已预备好领受他想要藉着与他们相认而赐下的安慰，这故事记在本章。这对约瑟的弟兄们如同雨后的晴光，不，乃如同死而复生。本章有：I. 约瑟向弟兄们表明自己的身份，以及他在那时与他们所说的话（创 45:1-15）。II. 法老因此所下的命令——去把雅各和他的全家接到埃及来，以及约瑟据此打发弟兄们带着这些命令回到父亲那里（创 45:16-24）。III. 这喜信传到雅各那里（创 45:25-28 等）。