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
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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
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
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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
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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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英文原文
简体中文
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英文原文
Genesis 50:22. Joseph lived an hundred and ten years— A shorter life than his ancestors; because he was the son, says Bishop Patrick, of his father's old age, and lived a great part of his time amidst afflictions and care, having the weight of a great kingdom's affairs lying upon him; for eighty of these years he spent in AEgypt, being but thirty years old when he first stood before Pharaoh. Shuckford says that he governed AEgypt during the reigns of four kings, and died in the twentieth year of the reign of Ramesse-Tubeate, fifty two years after his father, and in the year of the world 2367. He had the pleasure of seeing his father's prophetic blessing upon his two sons in part fulfilled; for he saw great-grandchildren from Ephraim; and grandchildren from one branch of Manasseh, Gen 50:23 were brought up upon Joseph's knees; that is, according to the Chaldee, were brought up or educated by Joseph. The phrase seems to allude to the natural custom of dandling children upon the knees. Job, in ch. Genesis 3:12. says, Why did the knees prevent me? i.e.. Why was I sustained or dandled on the nurse's or midwife's knee? See ch. Genesis 30:3.
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英文原文
And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.
And Joseph lived an hundred and ten years. — Fourscore of these he lived in great wealth, and all of them, perhaps, in very good health; as Pliny Plin., lib. vii. cap. 5. reports of one Xenophilus, that he lived a hundred and five years without sickness, which yet was a rare thing, and few men’s happiness.
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简体中文
约瑟之死（主前1635年）
²² 约瑟和他父家住在埃及。约瑟活了一百一十岁。 ²³ 约瑟得见以法莲第三代的子孙。玛拿西的孙子、玛吉的儿子也养在约瑟的膝上。 ²⁴ 约瑟对他弟兄们说：我要死了，但神必定看顾你们，领你们从这地上去，到他起誓应许给亚伯拉罕、以撒、雅各之地。 ²⁵ 约瑟叫以色列的子孙起誓说：神必定看顾你们，你们要把我的骸骨从这里搬上去。 ²⁶ 约瑟死了，正一百一十岁。人就用香料将他熏了，收殓在棺材里，停在埃及。
在此有：I. 约瑟在埃及寿数的延长：他活到"一百一十岁"（创50:22）。他既孝敬父亲，他的日子就在神目前所赐给他的地上得以长久；这也是他亲族的极大恩惠，神如此长久地保守他，作他们的扶持与安慰。
II. 约瑟家的建立：他活到看见两个儿子所生的曾孙（创50:23），大概他也看见他的两个儿子被正式立为独立支派的领袖，与他众弟兄同等。年迈的父母若看见自己的后裔昌盛，便大得安慰；尤其若在昌盛之外，又"看见平安归于以色列"（诗128:6）。
III. 约瑟的遗嘱，是他看见死期临近时，在众弟兄面前所宣布的。那严格意义上的众弟兄，或许有些人在他之前已经去世，因为他们中间有好几位比他年长；但对那些仍然存活的，以及对那些已去世者之子（他们起来接续父亲的地位）他说了这话。1. 他以他们日后必归回迦南的确据安慰他们：我要死了，但神必定看顾你们（创50:24）。雅各曾对他说过大意相同的话（创48:21）。如此，我们当以自己所受神之安慰，去安慰别人，并勉励他们安息在那些曾扶持我们的应许之上。约瑟在神之下，既是众兄的保护人，也是他们的恩人；他如今要死了，他们将会如何呢？那么，让他们以此为安慰吧："神必定看顾你们"。注意，神恩惠的眷顾，足以弥补我们失去至亲好友的损失。他们去世了；但我们可以活着，并且活得安慰，只要有神的恩宠与同在。他吩咐他们放心："神必领你们从这地上去"，因此：(1.) 他们不可指望在那里定居，也不可看那里为永远的安息；他们当将心系于应许之地，称那里为家。(2.) 他们不可害怕在那里沉沦灭亡；或许他预见了他们在他死后将在那里所受的恶待，于是给他们这一句鼓励的话："神终必领你们从这地上去，得胜而出。"在此他记念那应许（创15:13,14），并以神的名向他们保证这应许必将成就。2. 为表明自己的信仰，并坚固他们的信仰，他吩咐他们在那日——那荣耀之日——就是他们得以在应许之地安顿下来之前，不要将他下葬（创50:25）。他要以色列的子孙起誓，应许必将他葬在迦南。在埃及，他们将伟人以极尊荣和盛大的排场下葬；然而约瑟宁可选择在迦南具有意义的一场葬礼——尽管那要迟延近二百年——胜过在埃及的隆重葬礼。如此，约瑟凭着对复活之理与迦南之应许的信心，"为自己的骸骨留下遗命"（来11:22）。他死在埃及；却以自己的骸骨作押，深信神必看顾以色列，领他们归回迦南。
IV. 约瑟的死，以及他的身体被保留以待在迦南安葬（创50:26）。他被"收殓在棺材里，停在埃及"，但直到他的子孙在迦南得着产业之后才被安葬（书24:32）。注意：1. 若灵魂在死时归回在神里的安息，那么被撇下的身体即使全然不得安息，或不能速速在坟墓中得安息，也无关紧要。2. 然而当因信圣徒复活而留心照顾圣徒的身体；因为与尘土有约，必被记念；又有命令论到骸骨。
英文原文
The Death of Joseph (1635 BC)
²² And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years.
²³ And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees.
²⁴ And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.
²⁵ And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.
²⁶ So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.
Here is, I. The prolonging of Joseph's life in Egypt: he lived to be a hundred and ten years old, Ge 50:22. Having honoured his father, his days were long in the land which, for the present, God had given him; and it was a great mercy to his relations that God continued him so long, a support and comfort to them.
II. The building up of Joseph's family: he lived to see his great-grand-children by both his sons (Ge 50:23), and probably he saw his two sons solemnly owned as heads of distinct tribes, equal to any of his brethren. It contributes much to the comfort of aged parents if they see their posterity in a flourishing condition, especially if with it they see peace upon Israel, Ps 128:6.
III. The last will and testament of Joseph published in the presence of his brethren, when he saw his death approaching. Those that were properly his brethren perhaps were some of them dead before him, as several of them were older than he; but to those of them who yet survived, and to the sons of those who were gone, who stood up in their fathers' stead, he said this. 1. He comforted them with the assurance of their return to Canaan in due time: I die, but God will surely visit you, Ge 50:24. To this purport Jacob had spoken to him, Ge 48:21. Thus must we comfort others with the same comforts with which we ourselves have been comforted of God, and encourage them to rest on those promises which have been our support. Joseph was, under God, both the protector and the benefactor of his brethren; and what would become of them now that he was dying? Why, let this be their comfort, God will surely visit you. Note, God's gracious visits will serve to make up the loss of our best friends. They die; but we may live, and live comfortably, if we have the favour and presence of God with us. He bids them be confident: God will bring you out of this land, and therefore, (1.) They must not hope to settle there, nor look upon it as their rest for ever; they must set their hearts upon the land of promise, and call that their home. (2.) They must not fear sinking, and being ruined there; probably he foresaw the ill usage they would meet with there after his death, and therefore gives them this word of encouragement: "God will bring you in triumph out of this land at last." Herein he has an eye to the promise, Ge 15:13,14, and, in God's name, assures them of the performance of it. 2. For a confession of his own faith, and a confirmation of theirs, he charges them to keep him unburied till that day, that glorious day, should come, when they should be settled in the land of promise, Ge 50:25. He makes them promise him with an oath that they would bury him in Canaan. In Egypt they buried their great men very honourably and with abundance of pomp; but Joseph prefers a significant burial in Canaan, and that deferred too almost 200 years, before a magnificent one in Egypt. Thus Joseph, by faith in the doctrine of the resurrection and the promise of Canaan, gave commandment concerning his bones, Heb 11:22. He dies in Egypt; but lays his bones at stake that God will surely visit Israel, and bring them to Canaan.
IV. The death of Joseph, and the reservation of his body for a burial in Canaan, Ge 50:26. He was put in a coffin in Egypt, but not buried till his children had received their inheritance in Canaan, Jos 24:32. Note, 1. If the separate soul, at death, do but return to its rest with God, the matter is not great though the deserted body find not at all, or not quickly, its rest in the grave. 2. Yet care ought to be taken of the dead bodies of the saints, in the belief of their resurrection; for there is a covenant with the dust, which shall be remembered, and a commandment is given concerning the bones.
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英文原文
Were brought up upon Joseph's knees - They were educated by him, or under his direction; his sons and their children continuing to acknowledge him as patriarch, or head of the family, as long as he lived.
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英文原文
And Joseph saw Ephraim's children of the third generation,.... His great grandchildren's children; and which shows, as most interpreters observe, that Jacob's prediction, that Ephraim should be the greatest and most numerous, very early began to take place: and the children also of Machir, the son of Manasseh, were brought up upon Joseph's knees; Machir had but one son by his first wife, whose name was Gilead; but marrying a second wife, he had two sons, Peresh and Sheresh; see Ch1 7:14 who might be born before the death of Joseph, and be said to be brought up upon his knees, being educated by him, and often took up in his lap, and dandled on his knees, as grandfathers, being fond of their grandchildren, are apt to do.
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英文原文
Of the third generation, reckoning from and after Ephraim, i.e., Ephraim’s grandchildren’s children. So early did Ephraim’s privilege above Manasseh appear, and Jacob’s blessing { Genesis 48:19} take place.
The children of Machir, Heb. sons. For though he had but one son, viz. Gilead, by his first wife, yet he married a second wife, and by her had two other sons, 1 Chronicles 7:16, which Joseph lived long enough to see. Or under the name of children his grandchildren also might be comprehended. So there is no need of that enallage of sons for one son which we meet with in other places.
Were brought up upon Joseph’s knees; laid upon Joseph’s lap or knees, where parents use ofttimes to take up and repose their infants, to express their love to them, and delight in them. And some observe, that it was an ancient custom in divers nations, that the infant, as soon as it was born, was laid upon the grandfather’s knees. So it is an ellipsis, whereby one word is put for two, or under one verb. See more of this phrase on Genesis 30:3 48:12.
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Verse 23. - And Joseph saw Ephraim's children of the third generation: - i.e. Ephraim's great-grandchildren (Kalisch, Lange), or Ephraim s great-great-grandsons (Keil, Murphy), which perhaps was not impossible, since Ephraim must have been born before Joseph's thirty-seventh year, thus allowing at least sixty-three years for four generations to intervene before the patriarch's death, which might be, if marriage happened early, say not later than eighteen - the children also of Machir the son of Manasseh-by a concubine (1 Chronicles 7:14) were brought up upon Joseph's knees - literally, were born upon Joseph's knees, i.e. were adopted by him as soon as they were born (Kalisch, Wordsworth, 'Speaker's Commentary'), or were born so that he could take them also upon his knees, and show his love for them (Keil).
22–26. Death of Joseph