언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[JFB] › 마태복음 › 1장

주석[JFB] — 마태복음 1장 · 예수의 계보

요약
JFB 주석 · 섹션 17개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
2장 →

1절 카드 ↗

1. The book of the generation —an expression purely Jewish; meaning, "table of the genealogy." In Genesis 5:1 the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses. of Jesus Christ —For the meaning of these glorious words, see on Genesis 5:1- : ; Matthew 1:21 . "Jesus," the name given to our Lord at His circumcision ( Matthew 1:21- : ), was that by which He was familiarly known while on earth. The word "Christ"—though applied to Him as a proper name by the angel who announced His birth to the shepherds ( Matthew 1:21- : ), and once or twice used in this sense by our Lord Himself ( Matthew 23:8 ; Matthew 23:10 ; Mark 9:41 ) —only began to be so used by others about the very close of His earthly career ( Matthew 26:68 ; Matthew 27:17 ). The full form, "Jesus Christ," though once used by Himself in His Intercessory Prayer ( John 17:3 ), was never used by others till after His ascension and the formation of churches in His name. Its use, then, in the opening words of this Gospel (and in Matthew 1:17 ; Matthew 1:18 ) is in the style of the late period when our Evangelist wrote, rather than of the events he was going to record. the son of David, the son of Abraham —As Abraham was the first from whose family it was predicted that Messiah should spring ( Matthew 1:18- : ), so David was the last. To a Jewish reader, accordingly, these behooved to be the two great starting-points of any true genealogy of the promised Messiah; and thus this opening verse, as it stamps the first Gospel as one peculiarly Jewish, would at once tend to conciliate the writer's people. From the nearest of those two fathers came that familiar name of the promised Messiah, "the son of David" ( Matthew 1:18- : ), which was applied to Jesus, either in devout acknowledgment of His rightful claim to it ( Matthew 9:27 ; Matthew 20:31 ), or in the way of insinuating inquiry whether such were the case (see on Matthew 20:31- : ; Matthew 12:23 ). return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-1

Source

"예수 그리스도의 계보"는 유대인의 족보 표현 방식이다. 마태복음에서 "예수"는 그분의 통상적인 이름이고, "그리스도"(기름 부음 받은 자)는 승천 후 공식 칭호로 자리잡은 표현이다. "다윗의 자손, 아브라함의 자손"이라는 표현은 유대 역사의 두 위대한 출발점을 가리킨다.

원주석

2절 카드 ↗

2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren —Only the fourth son of Jacob is here named, as it was from his loins that Messiah was to spring ( Genesis 49:10 ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-2

Source

야곱의 열두 아들 가운데 넷째 아들 유다만 언급된 것은 "홀이 유다를 떠나지 아니하며"(창 49:10)라는 예언에 따라 메시아의 혈통이 유다 지파를 통해 이어지기 때문이다.

원주석

3절 카드 ↗

3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias —Four women are here introduced; two of them Gentiles by birth— Rachab and Ruth; and three of them with a blot at their names in the Old Testament— Thamar, Rachab, and Bath-sheba. This feature in the present genealogy—herein differing from that given by Luke—comes well from him who styles himself in his list of the Twelve, what none of the other lists do, "Matthew the publican "; as if thereby to hold forth, at the very outset, the unsearchable riches of that grace which could not only fetch in "them that are afar off," but teach down even to "publicans and harlots," and raise them to "sit with the princes of his people." David is here twice emphatically styled "David the king," as not only the first of that royal line from which Messiah was to descend, but the one king of all that line from which the throne that Messiah was to occupy took its name—"the throne of David." The angel Gabriel, in announcing Him to His virgin-mother, calls it "the throne of David His father," sinking all the intermediate kings of that line, as having no importance save as links to connect the first and the last king of Israel as father and son. It will be observed that Rachab is here represented as the great-grandmother of David (see Ruth 4:20-22 ; 1 Chronicles 2:11-15 ) —a thing not beyond possibility indeed, but extremely improbable, there being about four centuries between them. There can hardly be a doubt that one or two intermediate links are omitted. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-3

Source

이 계보에 네 여인이 등장한다는 점이 주목할 만하다. 다말, 라합, 룻은 이방인이거나 흠결 있는 배경을 지닌 인물들이다. 이는 하나님의 은혜가 민족과 과거의 한계를 넘어 역사한다는 사실을 예고한다.

원주석

7절 카드 ↗

7-8. And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias —or Uzziah. Three kings are here omitted— Ahaziah, Joash, and Amaziah ( 1 Chronicles 3:11 ; 1 Chronicles 3:12 ). Some omissions behooved to be made, to compress the whole into three fourteens ( Matthew 1:17 ). The reason why these, rather than other names, are omitted, must be sought in religious considerations—either in the connection of those kings with the house of Ahab (as LIGHTFOOT, EBRARD, and ALFORD view it); in their slender right to be regarded as true links in the theocratic chain (as LANGE takes it); or in some similar disqualification. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-7

Source

솔로몬에서 르호보암, 아비야, 아사, 여호사밧, 요람, 웃시야로 이어지는 계보에서 아하시야, 요아스, 아마샤 세 왕이 생략되어 있다. 이는 이들이 아합 가문과 얽혀 있었기 때문으로 보인다. 마태의 계보는 역사적 완전성보다 신학적 구조를 따른다.

원주석

11절 카드 ↗

11. And Josias begat Jechonias and his brethren —Jeconiah was Josiah's grandson, being the son of Jehoiakim, Josiah's second son ( :- ); but Jehoiakim might well be sunk in such a catalogue, being a mere puppet in the hands of the king of Egypt ( :- ). The "brethren" of Jechonias here evidently mean his uncles—the chief of whom, Mattaniah or Zedekiah, who came to the throne ( 2 Kings 24:17 ), is, in 2 Chronicles 36:10 , as well as here, called "his brother." about the time they were carried away to Babylon —literally, "of their migration," for the Jews avoided the word "captivity" as too bitter a recollection, and our Evangelist studiously respects the national feeling. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-11

Source

여고냐는 요시야의 손자이며, 여기서 "형제들"은 그의 삼촌들을 가리킨다. 마태는 바벨론 "포로"(captivity) 대신 "이주"(migration)라는 표현을 써서 이 사건을 묘사한다.

원주석

12절 카드 ↗

12. And after they were brought to Babylon —after the migration of Babylon. Jechonias begat Salathiel —So 1 Chronicles 3:17 . Nor does this contradict Jeremiah 22:30 , "Thus saith the Lord, Write ye this man (Coniah, or Jeconiah) childless"; for what follows explains in what sense this was meant—"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reigning child. and Salathiel —or Shealtiel. begat Zorobabel —So Ezra 3:2 ; Nehemiah 12:1 ; Haggai 1:1 . But it would appear from 1 Chronicles 3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-12

Source

여고냐가 스알디엘을 낳았다는 기록은 렘 22:30("이 사람은 자식이 없으리니")과 충돌하지 않는다. 그 예언은 여고냐가 왕위를 이을 자식이 없을 것이라는 뜻이지, 자손 자체가 없다는 뜻이 아니기 때문이다.

원주석

13절 카드 ↗

13-15. And Zorobabel begat Abiud, c.—None of these names are found in the Old Testament but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-13

Source

15절까지의 이름들은 공식 족보 문서에서 인용된 것이며, 그 정확성은 당시에도 도전받지 않았다.

원주석

16절 카드 ↗

16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus —From this it is clear that the genealogy here given is not that of Mary, but of Joseph; nor has this ever been questioned. And yet it is here studiously proclaimed that Joseph was not the natural, but only the legal father of our Lord. His birth of a virgin was known only to a few; but the acknowledged descent of his legal father from David secured that the descent of Jesus Himself from David should never be questioned. See on Matthew 1:20 . who is called Christ —signifying "anointed." It is applied in the Old Testament to the kings ( 1 Samuel 24:6 ; 1 Samuel 24:10 ); to the priests ( Leviticus 4:5 ; Leviticus 4:16 , c.) and to the prophets ( Leviticus 4:16- : ) —these all being anointed with oil, the symbol of the needful spiritual gifts to consecrate them to their respective offices; and it was applied, in its most sublime and comprehensive sense, to the promised Deliverer, inasmuch as He was to be consecrated to an office embracing all three by the immeasurable anointing of the Holy Ghost ( Leviticus 4:16- : ; compare John 3:34 ). return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-16

Source

이 계보는 마리아의 계보가 아니라 요셉의 계보다. "그리스도"는 "기름 부음 받은 자"를 의미하며, 구약에서 왕·제사장·선지자에게 적용된 칭호다.

원주석

17절 카드 ↗

17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away —or migration. into Babylon are fourteen generations; and from the carrying away into Babylon —the migration of Babylon. unto Christ are fourteen generations —that is, the whole may be conveniently divided into three fourteens, each embracing one marked era, and each ending with a notable event, in the Israelitish annals. Such artificial aids to memory were familiar to the Jews, and much larger gaps than those here are found in some of the Old Testament genealogies. In :- no fewer than six generations of the priesthood are omitted, as will appear by comparing it with :- . It will be observed that the last of the three divisions of fourteen appears to contain only thirteen distinct names, including Jesus as the last. LANGE thinks that this was meant as a tacit hint that Mary was to be supplied, as the thirteenth link of the last chain, as it is impossible to conceive that the Evangelist could have made any mistake in the matter. But there is a simpler way of accounting for it. As the Evangelist himself ( :- ) reckons David twice—as the last of the first fourteen and the first of the second—so, if we reckon the second fourteen to end with Josiah, who was coeval with the "carrying away into captivity" ( Matthew 1:11 ), and third to begin with Jeconiah, it will be found that the last division, as well as the other two, embraces fourteen names, including that of our Lord. Matthew 1:11- : . BIRTH OF CHRIST. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-17

Source

세 구간 각각 14대씩이다. 마지막 14대는 여고냐를 두 번 세는 방식으로 숫자가 맞아떨어진다.

원주석

18절 카드 ↗

18. Now the birth of Jesus Christ was on this wise —or, "thus." When as his mother Mary was espoused —rather, "betrothed." to Joseph, before they came together, she was found —discovered to be. with child of the Holy Ghost —It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught ( Acts 5:3 ; Acts 5:4 , c.): and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness ( Matthew 28:19 2 Corinthians 13:14 ). On the miraculous conception of our Lord, see on 2 Corinthians 13:14- : . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-18

Source

성령은 단순한 힘이나 영향력이 아니라 살아계신 인격적 존재이시다. 마리아의 잉태는 성령으로 말미암은 것이다.

원주석

19절 카드 ↗

19. Then Joseph her husband —Compare Matthew 1:20 , "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation. being a just man, and not willing to make her a public example —to expose her (see Deuteronomy 22:23 ; Deuteronomy 22:24 ) was minded to put her away privily —that is, privately by giving her the required writing of divorcement ( Deuteronomy 24:1 ), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent—and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character—he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-19

Source

요셉은 의로운 사람이었다. 그는 마리아를 공개적으로 수치 주기를 원하지 않아서 조용히 파혼하려 했다. 당시 유대 법에 따르면 두세 증인 앞에서 하는 조용한 절차가 가능했다.

원주석

20절 카드 ↗

20. But while he thought on these things —Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive—at the last extremity the Lord Himself interposes. behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David —This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow. fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost —Though a dark cloud now overhangs this relationship, it is unsullied still. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-20

Source

천사가 꿈에 요셉을 "다윗의 자손 요셉아"라고 부른 것은 의미심장하다. 이 호칭은 메시아 혈통에 대한 기억을 요셉에게 다시 일깨워 주기 위한 것이다.

원주석

21절 카드 ↗

21. And she shall bring forth a son —Observe, it is not said, "she shall bear thee a son," as was said to Zacharias of his wife Elizabeth ( :- ). and thou —as his legal father. shalt call his name JESUS —from the Hebrew meaning "Jehovah the Saviour"; in Greek JESUS—to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work! for he shall save —The "He" is here emphatic—He it is that shall save; He personally, and by personal acts (as WEBSTER and WILKINSON express it). his people —the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation." from their sins —in the most comprehensive sense of salvation from sin ( Revelation 1:5 ; Ephesians 5:25-27 ). return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-21

Source

"예수"는 히브리어로 "여호와는 구원자"를 의미한다. 천사는 "그가 자기 백성을 그들의 죄에서 구원할 자이심이라"라고 선포한다. 이 이름 자체가 그분의 사명을 담고 있다.

원주석

22절 카드 ↗

22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet — ( Isaiah 7:14 ). saying —as follows. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-22

Source

이 사건은 사 7:14의 성취다. 마태는 이 예언이 예수님의 탄생에서 이루어졌음을 명시한다.

원주석

23절 카드 ↗

23. Behold, a virgin —It should be " the virgin" meaning that particular virgin destined to this unparalleled distinction. shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us —Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-23

Source

"그 처녀"라는 표현은 특정한 한 처녀를 가리킨다. "임마누엘"은 고유명사가 아니라 "하나님이 우리와 함께 계시다"는 성품을 가리키는 이름이다.

원주석

24절 카드 ↗

24. Then Joseph, being raised from sleep —and all his difficulties now removed. did as the angel of the Lord had bidden him, and took unto him his wife —With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman—suspicions, too, arising from what, though to her an honor unparalleled, was to all around her wholly unknown! return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-1-24

Source

요셉은 천사의 말에 기쁨과 경외심으로 순종하여 마리아를 아내로 맞아들였다.

원주석

25절 카드 ↗

25. And knew her not till she had brought forth her first-born son: and he called his name JESUS —The word "till" does not necessarily imply that they lived on a different footing afterwards (as will be evident from the use of the same word in 1 Samuel 15:35 ; 2 Samuel 6:23 ; Matthew 12:20 ); nor does the word "first-born" decide the much-disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as LIGHTFOOT says, "The law, in speaking of the first-born, regarded not whether any were born after or no, but only that none were born before." (See on Matthew 1:1 ). return to ' Top of Page ' Malachi Mal 4 Matthew Mat Matthew Mat 2 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Matthew 1". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ matthew-1.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testament Greek Old Testament Hebrew New Testament Aramaic Translated As Begins With Containing Ends With Exact matching Greek Hebrew Aramaic Original Language Studies (4) Bill Klein's "Greek Thoughts" Charles Loder's "Hebrew Thoughts" Be

Pericope (part_of)

절 (explains)

bible-text/mat-1-25

Source

"아들을 낳기까지"에서 "까지"라는 표현이 이후에 부부 관계가 있었음을 반드시 의미하지는 않는다. "맏아들"이라는 표현도 이후에 다른 자녀들이 있었다는 것을 단정하지 않는다.

원주석

2장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴