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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- 19,831 / 19,831
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- 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.
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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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- 144 / 7,385
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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- 0 / 31,092
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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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
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
웨슬리안 전권 주석
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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
설교형 강해 명저 (전권, 절별 가공 필요)
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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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Adam Clarke's Commentary and Critical Notes on the Bible
Genesis 34 Introduction
Dinah, the daughter of Jacob and Leah, going out to see the daughters of the land, is ravished by Shechem, the son of Hamor, Genesis 34:1, Genesis 34:2. He entreats his father to get her for him to wife, Genesis 34:3. Jacob and his sons hear of the indignity offered to Dinah, Genesis 34:5-7. Hamor proposes the suit of Shechem to Jacob and his sons, and offers them a variety of advantages, Genesis 34:8-10. Shechem himself comes forward, begs to have Dinah to wife, and offers dowry to any extent, Genesis 34:11, Genesis 34:12. The sons of Jacob pretend scruples of conscience to give their sister to one who was uncircumcised; and require, as a condition of this marriage, and of intermarriages in general, that all the Shechemites should be circumcised, Genesis 34:13-17. Hamor and Shechem consent, Genesis 34:18, Genesis 34:19. They lay the business before the elders of their city, dwell on the advantages of a connection with Jacob and his family, and propose to them the condition required by the sons of Jacob, Genesis 34:20-23. The elders consent, and all the males are circumcised, Genesis 34:24. While the Shechemites are incapable of defending themselves, on the third day after their circumcision, Simeon and Levi, the brothers of Dinah, came upon the city, slew all the males, sacked the city, took the women and children captives, and seized on all the cattle belonging to the Shechemites, Genesis 34:25-29. Jacob is greatly displeased and alarmed at this treachery and cruelty of his sons, and lays before them the probable consequences, Genesis 34:30. They endeavor to vindicate their conduct, Genesis 34:31.
Genesis gen 34:0 INTRODUCTION TO GENESIS 34 This chapter gives an account of the ravishment of Dinah by Shechem, Gen 34:1; of his father Hamor and him treating with Jacob and his sons about the marriage of her, Gen 34:6; of the condition proposed by Jacob's sons, circumcision of all the males in Shechem, which was agreed to by Shechem and his father, Gen 34:13; of the men of Shechem being persuaded to yield to it, Gen 34:20; and of the destruction of them on the third day by Simeon and Levi, and of the plunder of their city and field, and of the captivity of their wives and children by Jacob's sons, which gave Jacob great offence, and in which they justified themselves, Gen 34:25.
Ch. 34
The story of Dinah and of the destruction of Shechem presents numerous difficulties which are hard to explain.
(1) The reader is surprised at finding that Jacob and his sons, who had fled from Laban and had been at the mercy of Esau, are now able, though dwelling in the midst of strangers, to seize and destroy one of the most important cities in central Canaan, and to carry off as captives the women and children of Shechem (Genesis 34:27-29).
(2) This bloody deed is represented, in Genesis 34:25; Genesis 34:30, as being done by Simeon and Levi. But, in the main portion of the chapter, all the sons of Jacob are described as implicated in the act of treachery and slaughter.
(3) Dinah appears in this chapter as a young woman; whereas we should be led to infer, both from the mention of her birth in Genesis 30:21 (cf. Genesis 31:41), and from the age assigned to Joseph in Genesis 37:2 at a period evidently considerably later, that she was still of tender years at the time when Jacob left Haran. According to this narrative, a considerable interval of time must, therefore, be supposed to have occurred since the arrival of Jacob in Canaan.
The narrative, like that in ch. 14, is an exception to the series of peaceful scenes from patriarchal life and character. Probably, it contains in its main outlines the reminiscence of early tribal history. If so, the repulsive details of the story may be regarded, not so much as incidents of personal history, as the symbolical description of early tribal relations. The main outline of the tradition may have been as follows: Dinah was the name of a small Israelite tribe, which, at the time of the occupation of Canaan, became attached to, and finally amalgamated with, and absorbed in, the native Shechemite clans. The Israelite tribes, Simeon and Levi, sought to rescue and avenge their sister tribe, and, after a pretended alliance, fell upon the Shechemites and treacherously massacred them. That they themselves were in turn almost overwhelmed by a Canaanite coalition, seems probable in view of the facts that (1) the Shechemites retained their independence (cf. Judges 9); (2) the tribes of Levi and Simeon are not referred to in the song of Deborah (Judges 5), and practically drop out of Israelite history as effective for warlike purposes. The act of violence was disavowed by the nation of Israel, cf. Genesis 34:30.
In the present narrative two slightly different versions of the same tradition are combined. In one version, Shechem is the prominent speaker (Genesis 34:11-12); Shechem submits to the condition of circumcision (Genesis 34:19); Simeon and Levi slaughter Shechem and his father Hamor, and carry away Dinah (Genesis 34:26). In the other version, Hamor the father of Shechem is the more prominent person (Genesis 34:4; Genesis 34:6; Genesis 34:8-10; Genesis 34:13-17; Genesis 34:20-25), while the affair is made to concern the people, as much as the family: again, the attack on the city, the massacre, and the looting, are represented as the deed of all the brothers of Dinah (Genesis 34:27-29). The second version, therefore, relates the story on a larger and more dreadful scale than the first.
It is very doubtful whether either of the two versions can be identified with J or E or P. Skinner remarks: “The first recension must have taken literary shape within the Yahwistic school, and the second may have been current in Elohistic circles; but neither found a place in the main document of the school to which it belonged, and its insertion here was an afterthought suggested by a supposed connection with Genesis 33:19 (E).” The two versions are amalgamated somewhat as follows:
J* (= Jahvistic school): 2b*, 3, 5 (?), 7 (?), 11, 12, 19, (25), 26, 30, 31.
E* (= Elohistic school): 1, 2a, 4, 6, 8–10, 13–18, 20–24, (25), 27–29.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ge 34:1-31.
Ge 34:1-31.
THE DISHONOR OF DINAH.
1-4. Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
Dinah went out to see the daughters of the land. The Jewish doctors of a later period fix the marriageable age of a female at twelve years and a day. It is probable that Dinah was in her thirteenth year when she went out to visit the daughters of the land. Six or seven years, therefore, must have been spent by Jacob between Sukkoth, where he abode some time, and the neighborhood of Shekerm, where he had purchased a piece of ground. If we suppose Dinah to have been born in the same year with Joseph, who was in his seventeenth year at the time of his being sold as a bondslave Genesis 37:2, the events of this chapter must have occurred in the interval between the completion of her twelfth and that of her sixteenth year. "Shekem." This name is hereditary in the family, and had taken hold in the locality before the time of Abraham. The Hivite was a descendant of Kenaan. We find this tribe now occupying the district where the Kenaanite was in possession at a former period Genesis 12:6. "Spake to the heart of the damsel." After having robbed her of her honor, he promises to recognize her as his wife, provided he can gain the consent of her relatives. "Shekem spake unto his father Hamor." He is in earnest about this matter. "Jacob held his peace." He was a stranger in the land, and surrounded by a flourishing tribe, who were evidently unscrupulous in their conduct.
And Dinah - went out to see the daughters of the land - It is supposed that Jacob had been now about seven or eight years in the land, and that Dinah, who was about seven years of age when Jacob came to Canaan, was now about fourteen or fifteen. Why or on what occasion she went out we know not, but the reason given by Josephus is very probable, viz., that it was on one of their festivals.
And Dinah the daughter of Leah, which she bare unto Jacob,.... Who is supposed to be at this time about fourteen or fifteen years of age: for that she was but about nine or ten years old is not to be credited, as some compute it (z): she is observed to be the daughter of Leah, partly that the following miscarriage might bring to mind her forwardness to intrude herself into Jacob's bed, and be a rebuke unto her; and partly to account for Simeon and Levi being so active in revenging her abuse, they being Leah's sons: of Dinah it is said, that she went out to see the daughters of the land; of the land of Canaan, to visit them, and contract an acquaintance with them; and she having no sisters to converse with at home, it might be a temptation to her to go abroad. According to the Targum of Jonathan, she went to see the manners, customs, and fashions of the women of that country, to learn them, as the Septuagint version renders the word; or to see their habit and dress, and how they ornamented themselves, as Josephus (a) observes; and who also says it was a festival day at Shechem, and therefore very probably many of the young women of the country round about might come thither on that occasion; and who being dressed in their best clothes would give Dinah a good opportunity of seeing and observing their fashions; and which, with the diversions of the season, and shows to be seen, allured Dinah to go out of her mother's tent into the city, to gratify her curiosity. Aben Ezra's note is, that she went of herself, that is, without the leave of either of her parents: according to other Jewish writers (b) there was a snare laid for her by Shechem, who observing that Jacob's daughter dwelt in tents, and did not go abroad, he brought damsels out of the city dancing and playing on timbrels; and Dinah went forth to see them playing, and he took her, and lay with her, as follows. (z) R. Ganz. Tzemach David, par. l. fol. 6. 2. (a) Antiqu. l. 1. c. 21. sect. 1. (b) Pirke Eliezer, c. 38. fol. 42. 2.
At this chapter begins the story of Jacob's afflictions in his children, which were very great, and are recorded to show, 1. The vanity of this world. That which is dearest to us may prove our greatest vexation, and we may meet with the greatest crosses in those things of which we said, "This same shall comfort us." 2. The common griefs of good people. Jacob's children were circumcised, were well taught, and prayed for, and had very good examples set them; yet some of them proved very untoward. "The race is not to the swift, nor the battle to the strong." Grace does not run in the blood, and yet the interrupting of the entail of grace does not cut off the entail of profession and visible church-privileges: nay, Jacob's sons, though they were his grief in some things, yet were all taken into covenant with God. In this chapter we have, I. Dinah debauched, Ge 34:1-5. II. A treaty of marriage between her and Shechem who had defiled her, Ge 34:6-19. III. The circumcision of the Shechemites, pursuant to that treaty, Ge 34:20-24. IV. The perfidious and bloody revenge which Simeon and Levi took upon them, Ge 34:25-31