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
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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
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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
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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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Genesis 1:5. God called the light day, and the darkness he called night— He gave them names as Lord of both, for the day is his, the night also is his. He is the Lord of time, and will be so till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. Let us then acknowledge him in the constant succession of day and night, and consecrate both to his honour, by working for him every day, and resting in him every night, and meditating in his law day and night.
Some have observed that the names here given to the two grand divisions of the day, are proofs of the expressiveness of the Hebrew language; יום jom, the day, expressing the tumult and business which attends it: and לילה lilah, the night, being derived from a word signifying the howling and yelling of the wild beasts, which then appear.
The evening and the morning— It is acknowledged by all, that each of these is put by a synecdoche for one half of the natural day. The darkness of the evening, or night, was before the light of the morning: it served as a foil to it, to set it off, and make it shine the brighter. It was on the ground of this and similar passages, that the Jews began both their common and sacred days with the evening. But this was not only the first day of the world, but the first day of the week. I observe it to the honour of that day, because the new world began likewise on the first day of the week in the Resurrection of Christ, as the Light of the world, early in the morning. In him the day-spring from on high hath visited the world; and happy are we if that day-star arise in our hearts.
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And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.
And God called the light day, … — He taught men to call them so; day éøí , from the noise and hurry; night ìéìä , from the yelling of wild beasts. Darkness he created not, but only by accident; and yet not that, without some notable use. Much less that darkness of affliction which he is said to "create". Isaiah 45:7 "Unto the upright there ariseth light in darkness," Psalms 112:4 yea, light by darkness, as to Paul, whose bodily blindness opened the eyes of his mind. Luther said that God’s works are effected usually by contraries. Laertius. Opera Dei sunt in mediis contrariis
And the evening and the morning, … — Thales, one of the seven sages, had learned this truth by going to school in Egypt. For being asked whether was first, the day or the night? he answered, that the night was sooner by one day: Dια των εαυτων ενανια οικονομειτια ινα και μαλλον δαυμαξηται - Nazianz . as who should say, afore God had created the light, it must needs be confessed that out of him there was nothing but darkness. Evening separates by darkness, morning by light; so the one disjoins day from night, the other night from day. Only this first evening separated not, because light was then uncreated. Yet it was of God appointed, even then, to stand between light and darkness. In the first evening was heaven and earth created, and in the first morning the light, both which make the civil day called νυχθημεζον by the apostle. 2 Corinthians 11:25 And this (which doubtless is the natural order of reckoning the day, from evening to evening), was in use among the Athenians, Pliny, l. 2. c. 7. and is to this day retained by the Jews, Italians, Bohemians, Silesians, and other nations. Our life likewise is such a day, and begins with the dark evening of misery here; but death is to saints the daybreak of eternal brightness. Mourning lasteth but till morning. Psalms 30:5 Nay, not so long; for, "Behold at eventide trouble, and before the morning he is not." Isaiah 17:14 It is but a "moment," yea, a very little moment, and the indignation will pertransire , be overpast, saith the prophet; Isaiah 26:20 so "little a while" as you can scarce imagine, saith the apostle. ετι γαζ μικζον οσον οσον , Hebrews 10:37 If it seem otherwise to any of us, consider:
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That we have some lucida intervalla , some respires, interspiriates, breathing whiles. And it is a mercy that the man is not always sweating out a poor living, the woman ever in pangs of childbirth, … Genesis 3:16-19
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That this is nothing to eternity of extremity, which is the just hire of the least sin. Romans 6:23
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That much good accrues unto us hereby. Hebrews 12:10 Yea, this "light affliction, which is but for a moment, worketh out unto us that far more excellent and eternal weight of glory." 2 Corinthians 4:17 Oh, pray, pray "that the eyes of our understanding being enlightened by that Spirit of wisdom and revelation, we may know what is the riches of the glory of his inheritance in the saints," … Ephesians 1:17-18
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尚無翻譯。
Ge 1:6-8.
第二日。
6. 穹蒼——一個擴展——如金屬板般錘打而出：這是給大氣層的名稱，因在觀察者看來，它似乎是天堂的穹頂，承托着水雲的重量。藉着大氣層的創造，漫過地球表面的水中較輕的部分被吸起，懸浮在可見的天空中，而較大較重的部分則留在下面。空氣於是「在水中」，即把水分開；這既是它顯而易見的功用，便也是唯一被提及的，雖然大氣層還有其他用途，作為生命和光的媒介。
- 四、第二日
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רקיע rāqı̂ya‛，「展開的空間」；στερέωμα stereōma；רקע rāqa‛，「如鎚打金箔般展開」。這空間並不被理解為固體，因為經上說雀鳥飛在其面上（Genesis 1:21）。它也被描述為發光的（Daniel 12:3），又被描述為神聖大能的紀念（Psalm 150:1）。
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עשׂה ‛āśâh，「加工製作」，「以既存的材料造成」。
創造大能的第二個作為，作用於深淵之水上；黑暗曾經支配那水，堅硬的地殼仍被它覆蓋。這渾濁喧騰的水體必須先被納入秩序、拘限於一定的界限之內，然後才能到達陸地。按照物質自然的法則，光或熱在一切物理變化中、尤其在氣體與蒸氣的產生上，必定是必要的因素。因此，在建立一個新的自然過程時，首先需要的就是它的存在與活動。空氣自然居於次位，因為它對植物與動物生命的維持同樣不可或缺。因此，空氣的調理是這最新一波創造之工的第二步。
Genesis 1:6
「諸水之間要有空氣。」——為此目的，神如今使這空間存在。這空間是地與振翅的飛鳥、雲彩及天體之間的間隔，其下部我們知道為空氣所佔據。這一點從本章其他經文的比較中將看得更清楚（Genesis 1:14, Genesis 1:20）。
「將水分為上下。」——液態的水似乎與另一團水——濃密的霧與蒸氣——相接觸；那不僅懸在上面，更是實際覆在下面的水上。這空間的用途，是把其下的水與其上的水分開。因此，實際做成的事，並不是創造那向上無限延展的空間（空間本身不是一件事物，只是容納事物的餘地，故不需創造），而是在其中確立所定的水的配置——分成上下兩個分離的水體，中間隔着這空間。我們知道這是藉着大氣而成就的：大氣接收大量的水成蒸氣的狀態，並以雲的形式托住其中可見的部分。這些不斷重現、不斷變化的霧氣堆，吸引着淳樸觀察者的目光；當人見到草上的露水，或雨、雹、雪降在地上時，結論便是顯然的——在這空間之上，無論距離或近或遠，儲存着一個看不見且用之不竭的水的寶庫，地可以藉着它時常得着滋潤與灌溉。
水蒸氣本身，與它所混合的元素一樣，是看不見、摸不着的；但遇冷凝結時，便以霧與雲的形式顯現在眼前，而到了一定的冷卻程度，就開始以露、雨、雹或雪這些可觸摸的形式沉積下來。它一變得可以感知，就按其各樣形態得到不同的名稱。至於空氣，因為看不見，在原始的觀察者眼中便不受注意，直到它流動起來，才得到風這個名稱。它所佔的空間則單稱為空間，即我們與漂浮其上、懸於虛無——或眼所能感知的任何事物——之外的各樣物體之間的間隔。
與現今大氣的狀態相比，這創造之工以前的萬物狀態可稱為擾亂與混亂的狀態。空氣與水之間關係的這種擾亂如此之大，若非超自然的原因，便無法調整為現今的秩序。先前大氣的組成中是否含有別種氣體——有害的或無害的——或水的深淵中曾否溶有別種成分，我們沒有被告知。是否有火山或地底的劇變曾擾動那景象，把濃厚的氣態濕氣與煙炱狀物質掀入空氣的領域，經上也沒有說明。這混亂蔓延多廣，我們無從得知；我們只確知它遍及這次創造與洪水之間人類所知的全地。這混亂是暫時的還是積年已久的，這變化是藉着改變地球自轉軸、從而改變原初人類之地的氣候而成就，還是藉着局限於所論地區的較小規模運動而成就，這些問題我們沒有得到任何指示，因為其解答與我們的福祉無關。一旦人類的福祉以某種方式與這類知識相連，它就必以某種方式成為可得的。
這空間的引進使地面發生了巨大的改善。與下面水淵混雜的那團沉重陰暗的濕氣與水汽被清除了。霧被升到天上更高的區域，或消散為看不見的蒸氣。鉛色的雲團仍然遮蔽着天空，但如今在上下之水中間介入了一層純淨透明空氣的呼吸空間，包裹着地面，適於新世界植物與動物的呼吸。
應當注意，「有」這字在這裏再次被用來表示大氣一次新的調理的開始。因此，這並不意味着我們現今的大氣是在第二天絕對地被創造的；它只是表明大氣由手中已有的材料構成——選取適當的元素並加以合宜的分配，把如今外來的一切元素遣回各自的位置，驅散那些遲滯、死氣沉沉的濕氣，並確立清潔純淨、適於未來之人使用的空氣。這些改變中的任何一項或全部，都滿足這裏所採用的表達形式。
And God said, Let there be a firmament - Our translators, by following the firmamentum of the Vulgate, which is a translation of the στερεωμα of the Septuagint, have deprived this passage of all sense and meaning. The Hebrew word רקיע rakia, from רקע raka, to spread out as the curtains of a tent or pavilion, simply signifies an expanse or space, and consequently that circumambient space or expansion separating the clouds, which are in the higher regions of it, from the seas, etc., which are below it. This we call the atmosphere, the orb of atoms or inconceivably small particles; but the word appears to have been used by Moses in a more extensive sense, and to include the whole of the planetary vortex, or the space which is occupied by the whole solar system.
And God said, let there be a firmament in the midst of the waters,.... On which the Spirit of God was sitting and moving, Gen 1:2 part of which were formed into clouds, and drawn up into heaven by the force of the body of fire and light already produced; and the other part left on the earth, not yet gathered into one place, as afterwards: between these God ordered a "firmament to be", or an "expanse" (v); something stretched out and spread like a curtain, tent, or canopy: and to this all those passages of Scripture refer, which speak of the stretching out of the heavens, as this firmament or expanse is afterwards called; seePsa 104:2 and by it is meant the air, as it is rendered by the Targum on Psa 19:1 we call it the "firmament" from the (w) word which the Greek interpreter uses, because it is firm, lasting, and durable: and it has the name of an expanse from its wide extent, it reaching from the earth to the third heaven; the lower and thicker parts of it form the atmosphere in which we breathe; the higher and thinner parts of it, the air in which fowls fly, and the ether or sky in which the sun, moon, and stars are placed; for all these are said to be in the firmament or expanse, Gen 1:17. These are the stories in the heavens the Scriptures speak of, Amo 9:6 and the air is divided by philosophers into higher, middle, and lower regions: and so the Targum of Jonathan places this firmament or expanse between the extremities of the heaven, and the waters of the ocean. The word in the Syriac language has the sense of binding and compressing (x); and so it is used in the Syriac version of Luk 6:38 and may denote the power of the air when formed in compressing the chaos, and dividing and separating the parts of it; and which it now has in compressing the earth, and the several parts that are in it, and by its compression preserves them and retains them in their proper places (y): and let it divide the waters from the waters; the waters under it from those above it, as it is explained in the next verse; of which more there. (v) "expansio", Montanus. Tigurine version; "extensio", Munster, Fagius, Vatablus, Aben Ezra; "expansum", Junius, Tremellius, Piscator, Drusius, Schmidt, Sept. "firmamentum", V. L. (w) Id. (x) Vid. Castell. Lex. col. 3647. Fuller. Miscell. Sacr. l. 1. c. 6. (y) Vid. Dickinson. Physica "vetus et vera", c. 7. sect. 13, 14. p. 88, 89.
Genesis 1:5. God called, &c. — God distinguished them from each other by different names, as the Lord of both. The day is thine, the night also is thine. He is the Lord of time, and will be so till day and night shall come to an end, and the stream of time be swallowed up in the ocean of eternity. The evening — Including the following night, and the morning, including the succeeding day, were the first natural day, of twenty-four hours. Some, indeed, by evening understand the foregoing day as being then concluded, and by the morning the preceding night: but the Jews, who had the best opportunity of understanding Moses, who here declares the mind of God in this matter, began both their common and sacred days in the evening, see Leviticus 23:32. The darkness of the evening, preceding the light of the morning, sets it off and makes it shine the brighter.