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
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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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
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
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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
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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
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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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繁體中文
英文原文
Then called God to the expanse, heaven. - This expanse is, then, the proper and original skies. We have here an interesting and instructive example of the way in which words expand in their significance from the near, the simple, the obvious, to the far and wide, the complex and the inferential: The heaven, in the first instance, meant the open space above the surface in which we breathe and move, in which the birds fly and the clouds float. This is the atmosphere. Then it stretches away into the seemingly boundless regions of space, in which the countless orbs of luminous and of opaque surfaces circumambulate. Then the heavens come to signify the contents of this indefinitely augmented expanse, - the celestial luminaries themselves. Then, by a still further enlargement of its meaning, we rise to the heaven of heavens, the inexpressibly grand and august presence-chamber of the Most High, where the cherubim and seraphim, the innumerable company of angels, the myriads of saints, move in their several grades and spheres, keeping the charge of their Maker, and realizing the joy of their being. This is the third heaven 2 Corinthians 12:2 to the conception of which the imaginative capacity of the human mind rises by an easy gradation. Having once attained to this majestic conception, man is so far prepared to conceive and compose that sublime sentence with which the book of God opens, - "In the beginning God created 'the heavens' and the earth."
The expanse, or aerial space, in which this arrangement of things has been effected, having received its appropriate name, is recognized as an accomplished fact, and the second day is closed.
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英文原文
And God called the firmament heaven,.... Including the starry and airy heavens: it has its name from its height in the Arabic language, it being above the earth, and reaching to the third heaven; though others take the word "shamaim" to be a compound of two words, "sham" and "maim", that is, there are waters, namely, in the clouds of heaven: and the evening; and the morning were the second day; these together made up the space of twenty four hours, which was another natural day; the body of light, created on the first day, having again moved round the chaos in that space of time; or else the chaos had turned round on its own axis in that time, which revolution produced a second day; and which, according to Capellus, was the nineteenth of April, and according to Bishop Usher the twenty fourth of October. It is an observation that everyone may make, that the phrase, and God saw that it was good, is not used at the close of this day's work, as of the rest: the reason some Jewish writers give is, because the angels fell on this day; but it is a much better which Jarchi gives, and that is, because the work of the waters was not finished; it was begun on the second day, and perfected on the third (d); and therefore the phrase is twice used in the account of the third day's work: the Septuagint version adds it here indeed, but without any foundation. (d) Vid. Maimon. Moreh Nevochim, par. 2. c. 30.
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英文原文
Verse 8 - And God called the firmament heaven. Literally, the heights, shamayim, as in ver. 1. "This," says Principal Dawson, "may be regarded as an intimation that no definite barrier separates our film of atmosphere from the boundless abyss of heaven without;" and how appropriate the designation "heights" is, as applied to the atmosphere, we are reminded by science, which informs us that, after rising to the height of forty-five miles above the earth, it becomes imperceptible, and loses itself in the universal ether with which it is surrounded. And the evening and the morning were the second day. For the literal rendering of this clause see on ver. 5, It is observable that in connection with the second day's work the usual formula, "And God saw that it was good," is omitted. The "καὶ εἰδεν ὁ θεος ὅτι καλόν of the Septuagint is unsupported by any ancient version. The conceit of the Rabbis, that an expression of the Divine approbation was omitted because on this day the angels fell, requires no refutation. Aben Ezra accounts for its omission by making the second day's work terminate with ver. 10. Lange asks, "Had the prophetic author some anticipation that the blue vault was merely an appearance, whilst the sarans of the Septuagint had no such anticipation, and therefore proceeded to doctor the passage?" The explanation of Calvin, Delitzsch, Macdonald, and Alford, though declared by Kalisch to be of no weight, is probably the correct one, that the work begun on the second day was not properly terminated till the middle of the third, at which place, accordingly, the expression of Divine approbation is introduced (see ver. 10).
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英文原文
(8) God called the firmament (the expanse) Heaven.—This is a Saxon word, and means something heaved up. The Hebrew probably means the heights, or upper regions, into which the walls of cities nevertheless ascend (Deuteronomy 1:28). In Genesis 1:1, “the heaven” may include the abysmal regions of space; here it means the atmosphere round our earth, which, at a distance of about forty-five miles from the surface, melts away into the imponderable ether. The work of the second day is not described as being good, though the LXX. add this usual formula. Probably, however, the work of the second and third days is regarded as one. In both there was a separation of waters; but it was only when the open expanse reached the earth’s surface, and reduced its temperature, that water could exist in any other form than that of vapour. But no sooner did it exist in a fluid form than the pressure of the atmosphere would make it seek the lowest level. The cooling, moreover, of the earth’s surface would produce cracks and fissures, into which the waters would descend, and when these processes were well advanced, then at the end of the third day “God saw that it was good.”
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英文原文
- God called the firmament Heaven] It is clear therefore that what the Hebrews meant by “Heaven,” was neither the clouds and mist, nor the empty space of the sky. It was a solid arch, to which, as we shall see in Genesis 1:14, the luminaries of the sky could be attached.
At the close of the description of the work on the other days, we find the formula “And God saw that it was good” (Genesis 1:10; Genesis 1:12; Genesis 1:18; Genesis 1:21; Genesis 1:25; Genesis 1:31). The omission of it here, at the close of the second day, is probably due to textual error.
LXX adds after the word “Heaven,” “and God saw that it was good.” It is more probable that the words have fallen out accidentally from the Hebrew text, than that the formula was intentionally omitted because, “the waters under the firmament” not having yet received their place, the Divine work upon the waters of the deep was regarded as still incomplete.
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英文原文
And God called the firmament Heaven. And the evening and the morning were the second day.
And the evening, … — Here is no mention of God’s approbation of this second day’s work. Not for that hell was then created, or the reprobate angels then ejected, as the Jews give as the reason of it; but because this day’s work was left unperfected, till the next; to the which, therefore, the blessing was reserved, and is then redoubled. God delights to do his works, not all at once, but by degrees, that we may take time to contemplate them piecemeal, and see him in every one of them, as in an optic glass. "Consider the lilies of the field," saith our Saviour. Kαταμαηετε Matthew 6:28 "Go to the ant, thou sluggard," saith Solomon. Proverbs 6:6 Luther Proponit contemplandam pulcherrimam caeli concame rationem nullis pilis et columnis impositam, … - Scultet. Annal. 276 wished Pontanus, Chancellor of Saxony, to contemplate the star-chamber of heaven, that stupendous archwork borne up by no props or pillars, and yet not falling on our heads: the thick clouds also hanging often over us with great weight, and yet vanishing again, when they have greeted us but with their threatening looks. And cannot God as easily uphold his sinking saints, and blow over any storm that hangs over their heads? An artificer takes it ill, if when he hath finished some intricate piece of work, and sets it forth to be seen, as Apelles was wont to do, men slight it, and take no notice of his handiwork. And is there not a woe to such stupid persons as "regard not the work of the Lord, neither consider the operation of his hands?." Isaiah 5:12 He was telling any tale from a bowl but that one stirred our ears , A sino quispiam narrabat fabulam, at ille movebat aures is a proverb among the Greeks. Christ was by at the creation, and rejoiced; Proverbs 8:30 angels also were by at the doing of a great deal, and were wrapped with admiration. Job 38:4-7 Shall they shout for joy, and we be silent? Oh, how should we vex at the vile dulness of our hearts, that are no more affected with these indelible ravishments!
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繁體中文
Ge 1:9-13.
第三日。
9. 天下的水要聚在一處——世界要被造成一個水陸相雜的地球，這是藉着其表面的一次火山般的震盪而成就的，某些部分隆起，其他部分下沉，並形成巨大的窪地，水勢猛烈地湧入其中，正如生動描述的那樣
(Ps 104:6-9)
〔HITCHCOCK〕。這樣，大部分的地球成了「旱地」，這樣也形成了大洋、海、湖泊和河流，雖然各有自己的河床或河道，卻都與海相連
(Job 38:10； Ec 1:7)。
英文原文
Ge 1:9-13.
THIRD DAY.
9. let the waters under the heaven be gathered together unto one place--The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described
(Ps 104:6-9)
[HITCHCOCK]. Thus a large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having its own bed, or channel, are all connected with the sea
(Job 38:10; Ec 1:7).
繁體中文
五、第三日
- קוה qāvâh「轉、繫、聚、指望」。
יבשׁה yabāshâh「乾物、旱地」。יבשׁ yabēsh「變乾」。בושׁ bôsh「羞慚」。
- דשׁא deshe'「青物、草」。
עשׂב ‛eśāb「菜蔬」。
זרע zēra‛「種子」。זרע zāra‛「撒種」，sero。
פרי perı̂y「果實」。ברה pārâh「結實」；φέρω pherō。
這日的創造之工顯然分為兩部分——陸地與水的分開，以及植物的創造。前一部分在後一部分開始之前，已經完成、命名、檢視並蒙稱許。在此之前所行的一切，其實都是為植物界的引進作預備。這可以看作如今創造過程的第一階段。
創世記1:9
「天下的水要聚在一處，使旱地露出來」。－這是指「穹蒼」之下仍然漫溢的大水深淵（Genesis 1:2）。它們必須被限定在一定的界限之內。為此頒下命令，叫水聚到一處；顯然，就是聚到與預定為陸地之處相分開的地方。
英文原文
- V. The Third Day
- קוה qāvâh "turn, bind, gather, expect."
יבשׁה yabāshâh "the dry, the ground." יבשׁ yabēsh, "be dry." בושׁ bôsh, "be abashed."
- דשׁא deshe', "green thing, grass."
עשׂב ‛ēśāb, "herb."
זרע zēra‛, "seed." זרע zāra‛, "sow," sero.
פרי perı̂y, "fruit." ברה pārâh, "bear"; φέρω pherō.
The work of creation on this day is evidently twofold, - the distribution of land and water, and the creation of plants. The former part of it is completed, named, reviewed, and approved before the latter is commenced. All that has been done before this, indeed, is preparatory to the introduction of the vegetable kingdom. This may be regarded as the first stage of the present creative process.
Genesis 1:9
Let the water be gathered to one place; let the ground appear. - This refers to the yet overflowing deep of waters Genesis 1:2 under "the expanse." They must be confined within certain limits. For this purpose the order is issued, that they be gathered into one place; that is, evidently, into a place apart from that designed for the land.
「上帝稱空氣為『天』」。－這片空氣（穹蒼）乃是正當而原始意義的天。在此我們看到一個有趣而富教益的例子，說明詞語的意義如何由近處的、簡單的、明顯的，擴展到遙遠廣闊的、複雜而須憑推論的。天起初是指我們呼吸並活動於其間、飛鳥翱翔、雲彩飄浮的地表之上的開闊空間——這就是大氣。接著它延伸到看似無邊無際的太空領域，無數發光與不發光的天體在其間環行運轉。再進一步，天便指這無限擴展之空間的內容，即天上眾光體本身。再藉著意義的更進一層擴大，我們便升到天上的天——至高者那難以言喻地宏偉威嚴的臨在之所；在那裏，基路伯與撒拉弗、無數的使者、萬千的聖徒，各按其等級與範圍活動，守著造他們的主所交付的職守，並實現他們存在的喜樂。這就是第三層天（2 Corinthians 12:2）；人心的想像能力藉著平緩的層級遞升，便能達到這概念。人一旦達到這宏偉的概念，便多少預備好去領會並構作神之書開篇那句崇高的話——「起初，上帝創造『諸天』與地」。
事物的這種佈置既已在其中成就，這片空氣、即空中的領域，既已領受其合宜的名稱，就被承認為既成的事實，第二日便告結束。