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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- 7 / 3,477
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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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简体中文
暂无译文。
英文原文
简体中文
暂无译文。
英文原文
Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
I will nourish you. — To requite your kindness, that consulted to starve me in the waterless pit. This was a noble way of revenging; this was heroical, and fit for Christian imitation. "If thine enemy hunger, feed him." Romans 12:20
return to '
简体中文
22, 23. 约瑟住在埃及——他升任最高权位后又活了八十年〔参
Ge 41:46 注释〕，
亲眼见证了王国的繁盛大大加增，也看见自己的家族亲属——神幼嫩的教会——大大兴旺。
英文原文
22, 23. Joseph dwelt in Egypt--He lived eighty years after his elevation to the chief power [see on
Ge 41:46]
witnessing a great increase in the prosperity of the kingdom, and also of his own family and kindred--the infant Church of God.
简体中文
约瑟的传记如今完结了。“以法莲第三代的子孙”——以法莲世系中年孙之孙。我们在此有一个明确的证据：在约瑟在世之年，父亲的出生与其长子出生之间相隔约二十年并不罕见。“约瑟叫以色列的子孙起誓。”他借此表达了对以色列子孙必归回应许之地的坚定信心。“神必定看顾你们。”他被熏尸放入棺中，由他的后裔这样保存，这在埃及并不罕见。及至以色列子孙从埃及回来，他们履行了对约瑟的誓言（Exodus 13:19），把他的骸骨葬在示剑（Joshua 24:32）。
圣作者在此与蒙拣选的家族道别，为以色列众子的圣经画上句号。这真是一部奇妙的书。它揭开了笼罩人类现今光景的神秘帷幕。它记录了人的起源和堕落，从而解释了道德之恶与道德感并存的原因，以及人对神和审判之遗传记忆存在于人灵魂中的原因。它记录了语言变乱的原因和方式，从而解释了人类的一体与人类语言在方式或形式上种别差异并存的原因。它记录了亚伯拉罕的蒙召，从而说明了神和他怜悯的知识为何在人类的一部分中得蒙保全，而在其余一切部分中败坏或丧失。六日的创造说明了自然界的现今状态，这更无须多言。这样，本书就为亚当的种族解答了物理学、伦理学、语文学和神学的根本问题。它标明人与神之间原初的关系，并标出随亚当、挪亚、亚伯拉罕而来的三个人类发展大阶段。它指出开启这些阶段的罪的三种形态——亚当的堕落、神的儿子们与人的女子们通婚、巴别塔的建造。它逐步展开那借一位拯救者赐予回转悔罪者之恩典的目的与方法；这位拯救者被相继宣告为女人之后裔、闪的后裔、亚伯拉罕、以撒、雅各和犹大的后裔。这就是第二亚当。当第一个亚当的失败使行为之约濒临倾覆时，他承担起以代表神的恩典之对象、成全那约的一切条件来扶持它的重任。
因此，主相继与亚当、挪亚、亚伯拉罕立约：与堕落后的亚当是默许式的，与挪亚是明言式的，而与二人乃是作为从他们传下之人类的代表而笼统立约；与亚伯拉罕则是特别的、器皿式的立约，要他作那管道，使救恩的福分至终得以临到地上万族。这怜悯计划的如此多内容，是随人类在智性、道德和活动能力之教育上的进步，而逐渐适时时启示给他们的。这部唯一可靠的太古史纲要，值得有智性、负责任的人恒久研读。
英文原文
The biography of Joseph is now completed. "The children of the third generation" - the grandsons of grandsons in the line of Ephraim. We have here an explicit proof that an interval of about twenty years between the births of the father and that of his first-born was not unusual during the lifetime of Joseph. "And Joseph took an oath." He thus expressed his unwavering confidence in the return of the sons of Israel to the land of promise. "God will surely visit." He was embalmed and put in a coffin, and so kept by his descendants, as was not unusual in Egypt. And on the return of the sons of Israel from Egypt they kept their oath to Joseph Exodus 13:19, and buried his bones in Shekem Joshua 24:32.
The sacred writer here takes leave of the chosen family, and closes the bible of the sons of Israel. It is truly a wonderful book. It lifts the veil of mystery that hangs over the present condition of the human race. It records the origin and fall of man, and thus explains the co-existence of moral evil and a moral sense, and the hereditary memory of God and judgment in the soul of man. It records the cause and mode of the confusion of tongues, and thus explains the concomitance of the unity of the race and the specific diversity of mode or form in human speech. It records the call of Abraham, and thus accounts for the preservation of the knowledge of God and his mercy in one section of the human race, and the corruption or loss of it in all the rest. We need scarcely remark that the six days' creation accounts for the present state of nature. It thus solves the fundamental questions of physics, ethics, philology, and theology for the race of Adam. It notes the primitive relation of man to God, and marks the three great stages of human development that came in with Adam, Noah, and Abraham. It points out the three forms of sin that usher in these stages - the fall of Adam, the intermarriage of the sons of God with the daughters of men, and the building of the tower of Babel. It gradually unfolds the purpose and method of grace to the returning penitent through a Deliverer who is successively announced as the seed of the woman, of Shem, of Abraham, Isaac, Jacob, and Judah. This is the second Adam, who, when the covenant of works was about to fall to the ground through the failure of the first Adam, undertook to uphold it by fulfilling all its conditions on behalf of those who are the objects of the divine grace.
Hence, the Lord establishes his covenant successively with Adam, Noah, and Abraham; with Adam after the fall tacitly, with Noah expressly, and with both generally as the representatives of the race descending from them; with Abraham especially and instrumentally as the channel through which the blessings of salvation might be at length extended to all the families of the earth. So much of this plan of mercy is revealed from time to time to the human race as comports with the progress they have made in the education of the intellectual, moral, and active faculties. This only authentic epitome of primeval history is worthy of the constant study of intelligent and responsible man.
简体中文
暂无译文。
英文原文
Joseph dwelt in Egypt - Continued in Egypt after his return from Canaan till his death; he, and his father's house - all the descendants of Israel, till the exodus or departure under the direction of Moses and Aaron, which was one hundred and forty-four years after.
简体中文
暂无译文。
英文原文
And Joseph dwelt in Egypt, he, and his father's house,.... Comfortably, quietly, and in great prosperity, not only he, but his brethren and their families, as long as he lived: and Joseph lived one hundred and ten years; and all but seventeen of them in Egypt, for at that age it was when he was brought thither: thirteen years he lived in Potiphar's house, and in prison, for he was thirty years of age when he was brought to Pharaoh, and stood before him, and fourscore years he lived in the greatest honour and prosperity that a man could well wish for.
简体中文
暂无译文。
英文原文
1625 No text from Poole on this verse.
简体中文
暂无译文。
英文原文
Verse 22. - And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. Wordsworth notices that Joshua, who superintended the burial of Joseph in Shechem, also lived 110 years. Joseph's death occurred fifty-six years after that of Jacob.
kindly] Heb. to their heart. So LXX: cf. Genesis 34:3. The Latin gives the sense blande ac leniter.