Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
- 翻譯進度
- 4,537 / 4,537
- 原文語言
- en
目前註釋書
全部註釋書
23 本註釋書
全部項目
307,288
翻譯 81,431 筆
授權
依來源顯示
來源與授權
依來源區分顯示註釋書原文、作者、翻譯進度、授權資訊。scripture.how 的中文翻譯·編輯物會與原文資料分開管理。
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.
- 翻譯進度
- 19,831 / 19,831
- 原文語言
- en
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.
- 翻譯進度
- 22,781 / 22,781
- 原文語言
- en
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.
- 翻譯進度
- 21,603 / 22,101
- 原文語言
- en
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.
- 翻譯進度
- 12,528 / 30,759
- 原文語言
- en
Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
- 翻譯進度
- 144 / 7,385
- 原文語言
- en
Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
- 翻譯進度
- 0 / 31,092
- 原文語言
- en
The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
- 翻譯進度
- 0 / 25,592
- 原文語言
- en
Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
- 翻譯進度
- 0 / 2,044
- 原文語言
- en
Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
- 翻譯進度
- 0 / 23,497
- 原文語言
- en
Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
- 翻譯進度
- 0 / 27,176
- 原文語言
- en
Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
- 翻譯進度
- 0 / 5,763
- 原文語言
- en
Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
- 翻譯進度
- 0 / 6,935
- 原文語言
- en
The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
- 翻譯進度
- 0 / 7,010
- 原文語言
- en
Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
- 翻譯進度
- 0 / 5,340
- 原文語言
- en
Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
- 翻譯進度
- 0 / 5,643
- 原文語言
- en
Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
- 翻譯進度
- 0 / 14,675
- 原文語言
- en
The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
- 翻譯進度
- 0 / 2,290
- 原文語言
- en
MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
- 翻譯進度
- 0 / 1,144
- 原文語言
- en
The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
- 翻譯進度
- 7 / 3,477
- 原文語言
- en
Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
- 翻譯進度
- 0 / 10,808
- 原文語言
- en
Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
- 翻譯進度
- 0 / 26,397
- 原文語言
- en
Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
- 翻譯進度
- 0 / 1,011
- 原文語言
- en
本章標示著緊接出埃及之前一連串事件的開端。在此之前，敘事一直刻意簡略，只交代作為這些事件預備所必須知道的事；但從這裏開始，摩西便詳述細節，使我們能具體體會那場在直接與深遠的後果上於世界歷史中獨一無二的大事的種種境況。
Moses keeping the flock of Jethro at Mount Horeb, the angel of the Lord appears to him in a burning bush, Exodus 3:1, Exodus 3:2. Astonished at the sight, he turns aside to examine it, Exodus 3:3, when God speaks to him out of the fire, and declares himself to be the God of Abraham, Isaac, and Jacob, Exodus 3:4-6; announces his purpose of delivering the Israelites from their oppression, and of bringing them into the promised land, Exodus 3:7-9; commissions him to go to Pharaoh, and to be leader of the children of Israel from Egypt, Exodus 3:10. Moses excuses himself, Exodus 3:11; and God, to encourage him, promises him his protection, Exodus 3:12. Moses doubts whether the Israelites will credit him, Exodus 3:13, and God reveals to him his Name, and informs him what he is to say to the people, Exodus 3:14-17, and instructs him and the elders of Israel to apply unto Pharaoh for permission to go three days' journey into the wilderness, to sacrifice unto the Lord, Exodus 3:18; foretells the obstinacy of the Egyptian king, and the miracles which he himself should work in the sight of the Egyptians, Exodus 3:19, Exodus 3:20; and promises that, on the departure of the Israelites, the Egyptians should be induced to furnish them with all necessaries for their journey, Exodus 3:21, Exodus 3:22.
INTRODUCTION TO Exodus 3
In this chapter we are informed how that the Lord appeared to Moses in a bush on fire, but not consumed, Exodus 3:1, declared unto him that he had seen and observed the afflictions of the children of Israel, and was determined to deliver them, Exodus 3:7, that he gave him a call to be the deliverer of them, answered his objections to it, and instructed him what he should say, both to the elders of Israel and to Pharaoh, Exodus 3:10, and assured him, that though at first Pharaoh would refuse to let them go, yet after many miracles wrought, he would be willing to dismiss them, when they should depart with great substance, Exodus 3:19.
Chapters Exodus 3:1 to Exodus 6:1First account (JE) of the call and commission of Moses
Moses, in a vision at Horeb, is commissioned by Jehovah to deliver His people from their oppression in Egypt (Exodus 3:1-10). Four difficulties anticipated by him are in succession removed: Jehovah promises him His support (Exodus 3:11-12); He declares to him His name, and assures him that, when the Israelites hear that the God of their fathers has sent him, they will listen to what he tells them (Exodus 3:13-22); to meet the contingency of their refusing to do this, he is empowered to work three signs, for the purpose of satisfying them of his commission (Exodus 4:1-9); and when he objects that he has no fluency of speech, to convince or persuade doubters, his brother Aaron is appointed to speak on his behalf (Exodus 4:10-17). Moses thereupon obtains permission from Jethro to visit his brethren in Egypt; he meets Aaron in the wilderness; the two brothers return to Egypt together, and the people listen to them gladly (Exodus 4:18-31). Moses and Aaron next ask permission of the Pharaoh for the Israelites to keep a three days festival in the wilderness, but this is peremptorily refused by him (Exodus 5:1-18): Jehovah, however, promises that He will nevertheless Himself effect His people’s deliverance (Exodus 5:19 to Exodus 6:1).
The narrative, when examined closely, shews marks of composition. In ch. 3 the main narrative is E (notice the frequency of God in vv. 4, 6b, 11, 12, 13a, 14a, 15a), with shorter passages from the parallel narrative of J; in Exodus 4:1 to Exodus 6:1, on the contrary, the main narrative is J, with short passages from E (see the notes on Exodus 4:17-18; Exodus 4:20 b–21, 27 f.).
Ex 3:1-22.
上帝向摩西顯現並賜下使命。
1. 摩西牧養他岳父的羊群——他是為促成其婚姻的打算而從事此業
（參 Ex 2:21）， 但如今他很可能是以其他條件繼續服事，正如雅各在拉班家最後幾年所作的那樣
（Ge 30:28）。
他領羊群往曠野的背面去——即曠野的西邊〔GESENIUS〕，假設葉忒羅的總部設於 Dahab。摩西領羊群所走的路線，必是向西穿過阿拉伯人所稱那條寬闊的谷地 Wady-es-Zugherah〔ROBINSON〕，通往曠野的腹地。
上帝的山——如此命名，或按希伯來文的習慣用法，是指其高度之大，如「大山」希伯來文即「上帝的山」
（詩 36:6）； 「佳美的香柏樹」希伯來文即「上帝的香柏樹」
（詩 80:10）； 或有人認為因它是「榮耀」的古老居所；或最終因它是真實宗教歷史中最難忘之事的舞臺——
到何烈——更恰當地說「往何烈方向」。
何烈——意即「乾旱」、「荒蕪」，是西奈山所在山區的通稱，西奈山是其一部分
（參 Ex 19:2）。 此名用以指稱那片綿延廣大的高聳、荒涼、貧瘠的丘陵地帶；但在其山腳，不僅可見許多青蔥的綠地，幾乎所有的谷地——即所謂的 wady——都覆有一層薄薄的植被，越往南越茂盛。阿拉伯牧人很少將羊群趕到離營超過一天路程的地方。摩西至少走了兩天的路程，雖然他似乎只是在履行牧職，但那地區因岩石裂縫中眾多的泉水，是夏季酷暑時各支族主要的棲息之所，上帝的旨意便引導他到那裏，為了一個重要的目的。
「他的岳父葉忒羅」（Jethro his father-in-law）——或作「內兄」。希伯來文這個字指因婚姻而有的親屬。當摩西初到米甸時，流珥已年邁（出二16）；四十年後（見出二23註），流珥的兒子葉忒羅大概已繼承其位。
「後邊」（The backside）——即「該地區的西邊」。在希伯來人的方位觀念中，東方在人之前，西方在人之後，南、北則在左右兩側。
「曠野」（Desert）——或作「荒野」，並非不毛的荒地，而是可供放牧的地區。葉忒羅可能居住的、亞喀巴灣西側靠近舍爾姆（Sherm）一帶，被描述為乾旱荒蕪；其東西兩側為岩石地帶，但西北方便是西奈地區，牧草佳美、水源豐沛。貝都因人在夏季將至時，便把羊群從低地趕到那裏。由此可以推斷，此處所記的事件即發生於那個季節。
「到何烈山」（To Horeb）——更準確地說，是「朝何烈山方向」。摩西來到神的山，即西奈山，是在朝何烈山前行的途中；何烈是西奈山脈北部的名稱。摩西以「神的山」稱呼西奈，是預先著眼於神將來在此的彰顯。並無根據可假定此地先前已被視為聖地（見出五5）；但近來的研究顯示，整個半島自極早的時期起，便被埃及人視為特別獻給眾神的聖地。
Jethro his father-in-law - Concerning Jethro, see Clarke's note on Exodus 2:18. Learned men are not agreed on the signification of the word חתן chothen, which we translate father-in-law, and which in Genesis 19:14, we translate son-in-law. It seems to be a general term for a relative by marriage, and the connection only in which it stands can determine its precise meaning. It is very possible that Reuel was now dead, it being forty years since Moses came to Midian; that Jethro was his son, and had succeeded him in his office of prince and priest of Midian; that Zipporah was the sister of Jethro; and that consequently the word חתן chothen should be translated brother-in-law in this place: as we learn from Genesis 34:9, Deuteronomy 7:3, Joshua 23:12, and other places, that it simply signifies to contract affinity by marriage. If this conjecture be right, we may well suppose that, Reuel being dead, Moses was continued by his brother-in-law Jethro in the same employment he had under his father.
Mountain of God - Sometimes named Horeb, at other times Sinai. The mountain itself had two peaks; one was called Horeb, the other Sinai. Horeb was probably the primitive name of the mountain, which was afterwards called the mountain of God, because God appeared upon it to Moses; and Mount Sinai, סיני, from סנה seneh, a bush, because it was in a bush or bramble, in a flame of fire, that this appearance was made.
正如基督來到之前，預言已經止息了許多年，好叫那大先知身上預言的復興與完全更為顯著；同樣地（就所能看見的而言），在摩西來到之前，異象在列祖中間也已止息了一些年代，好叫神為以色列的拯救而向他的顯現更蒙歡迎；本章記述神在荊棘中首次向他顯現，以及在那異象中神與摩西之間的對話。此處有：一、神樂意在荊棘中向摩西彰顯自己的榮耀，並禁止摩西過於靠近，出 3:1-5。二、神對祂百姓普遍宣告恩典與善意，他們因列祖的緣故蒙愛，出 3:6。三、神特別通知祂將以色列從埃及領出來的旨意。1. 祂向摩西保證這事如今必成，出 3:7-9。2. 祂賜他使命，要他作使者，無論對法老（出 3:10）或對以色列（出 3:16），都在其中行事。3. 祂回答摩西以自己不配所提的反對，出 3:11,12。4. 祂給他完整的指示，告訴他當對法老和對以色列說甚麼，出 3:13-18。5. 祂事先告訴他結局將如何，出 3:19-22 等。