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
간결 절별 전권 개혁주의 주석
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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
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
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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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Abraham leaves Mamre, and, after having sojourned at Kadesh and Shur, settles in Gerar, Genesis 20:1. Abimelech takes Sarah, Abraham having acknowledged her only as his sister, Genesis 20:2. Abimelech is warned by God in a dream to restore Sarah, Genesis 20:3. He asserts his innocence, Genesis 20:4, Genesis 20:5. He is farther warned, Genesis 20:6, Genesis 20:7. Expostulates with Abraham, Genesis 20:8-10. Abraham vindicates his conduct, Genesis 20:11-13. Abimelech restores Sarah, makes Abraham a present of sheep, oxen, and male and female slaves, Genesis 20:14; offers him a residence in any part of the land, Genesis 20:15; and reproves Sarah, Genesis 20:16. At the intercession of Abraham, the curse of barrenness is removed from Abimelech and his household, Genesis 20:17, Genesis 20:18.
Genesis gen 20:0 INTRODUCTION TO GENESIS 20 This chapter relates the removal of Abraham to Gerar, Gen 20:1; the king of Gerar's taking to him Sarah, whom Abraham had called his sister, Gen 20:2; who is rebuked of God for it in a dream, Gen 20:3; for which he makes an apology that is admitted, only he is ordered to restore to Abraham his wife, Gen 20:4; and accordingly early in the morning he called his servants, and acquainted them with what had happened, Gen 20:8; and then sent for Abraham, and expressed his resentment at his usage of him, Gen 20:9; which Abraham defended as well as he could, Gen 20:10; the issue of all which was, great kindness was shown to Abraham, and his wife restored to him, though with a reproof to her from the king, Gen 20:14; upon which Abraham prayed for the healing of Abimelech and his family, in which he was heard and answered, Gen 20:17.
Ch. 20. Abraham and Sarah at the Court of Abimelech at Gerar (E)
The incident recorded in this chap. resembles in its general features that recorded of Abraham in Egypt, Genesis 12:10-20, and that recorded of Isaac at Gerar, Genesis 26:6-11. In each case the patriarch, fearing for his own life, represents his wife to be his sister. The foreign prince desires to make the patriarch’s wife one of his own harem. He is prevented from so doing. The truth is divulged. The patriarch’s wife is restored, and the patriarch himself is enriched by gifts or by compensation. In each case the heathen prince acts honourably. As compared with J’s story in Genesis 12:10-20, it has been claimed by Stanley Cook that “E’s story of Abraham at Gerar in Genesis 20:1-17 displays a great advance in morality; the sin of adultery is condemned in the most emphatic terms, and it is regarded as a capital offence. The stress here laid upon the iniquity marks a stage in ethics comparable only with the Decalogue, where adultery is prohibited, and with the Deuteronomic code (Genesis 22:22), where also the penalty is death (stoning; cf. Ezekiel 16:40; Ezekiel 23:47; John 8:5)1[19].” But it is very doubtful whether E and J can be so widely separated. Admission to the harem was not marriage.
[19] Laws of Moses and Code of Hammurabi, p. 106.
This chapter is the first continuous narrative taken from E, the Elohist or Ephraimitic source of the prophetic narrative. In its vivid narrative E resembles J. But it possesses its own distinctive features of language and style. See Introduction.
The fulfilment of the promise is again postponed, while the narrative records a last peril to faith and honour.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ge 20:1-18.
Ge 20:1-18.
アブラハム、妻を否定する。
1. アブラハムはそこから旅立って……カデシュとシュルの間に住んだ——宿営を離れ、カナンの南の境界へ移住した。ゲラルの近隣には非常に豊かで水に恵まれた牧草地があった。
アビメレクがサラを召し抱える。アブラハムはヘブロンの近くに住んでいた。しかし彼とロトとの完全な別離、また近くのソドムとアモラの恐ろしい覆しは、彼のヘブロンに対する絆を緩め、当面ヘブロンを住み心地の良い場所ではなくしたかもしれない。それゆえ彼は南へ旅し、ゲラルに住処を定める（創世記10:19の注を見よ）。サラは当時八十九歳であったが、現在の四十歳の人と同様に若々しい容姿であった。その上、家族を持たず、見目麗しさで際立ち、現在は健康と活力を新たにしていた（創世記12:11-16）。
And Abraham journeyed - It is very likely that this holy man was so deeply affected with the melancholy prospect of the ruined cities, and not knowing what was become of his nephew Lot and his family, that he could no longer bear to dwell within sight of the place. Having, therefore, struck his tents, and sojourned for a short time at Kadesh and Shur, he fixed his habitation in Gerar, which was a city of Arabia Petraea, under a king of the Philistines called Abimelech, my father king, who appears to have been not only the father of his people, but also a righteous man.
And Abraham journeyed from thence towards the south country,.... He returned from the plains or oaks of Mamre, where he had lived fifteen or twenty years, into the more southern parts of the land of Canaan: the reason of this remove is not certain; some think, because he could not bear the stench of the sulphurous lake, the cities of Sodom and Gomorrah were become; and others, because of the scandal of Lot's incest with his daughters, which prejudiced the idolatrous people in those parts more against the true religion; neither of which are likely, by reason of the distance; but the better reason seems to be, that it was so ordered in Providence that he should remove from place to place, that it might appear that he was but a sojourner in the land: and dwelt between Kadesh and Shur; two wildernesses, as Jerom says (y), one of which joined to Egypt, to which the people of Israel went when they passed over the Red sea, and the other, Kadesh, reached to the desert of the Saracens. Onkelos and Jonathan paraphrase the words between Rekam and Chagra, or Hagra, the same place where the angel of the Lord met with Hagar at the well; see Gill on Gen 16:7 and See Gill on Gen 16:14, and sojourned in Gerar; or Gerara, as Jerom (z) calls it,"from whence he says the Geraritic country in his time beyond Daroma, or the south, had its name, and was twenty five miles distance from Eleutheropolis to the south, and was formerly the southern border of the Canaanites, and the metropolis of Palestine.''According to the Samaritan version, Gerar is the same with Ashkelon, which was afterwards, when aristocracy took place in this country, one of the five lordships of the Philistines; and so says Africanus (a); and that Gerar was in the country of the Philistines, and Abimelech was king of them, is clear from Gen 21:32. This place was about six miles from Mamre (b), from whence Abraham removed. (y) De loc. Heb. fol, 91. I. (z) De loc. Heb. fol. 91. I. (a) Apud Syncell. Chronic. p. 100. (b) Bunting's Travels, p. 57.
ここでアブラハムの物語に戻る。しかし記録されているその部分は彼の誉れとはならない。最も美しい大理石にも傷はある。太陽に斑点がある以上、その下に無斑点のものを期待してはならない。聖書は、最も名高い人物の欠点でさえも公平に記していることに注意すべきである。ここには次の内容がある。一、妻であることを否認したアブラハムの罪、およびそれに続く彼女を娶ったアビメレクの罪（創20:1,2）。二、この機にアビメレクが夢で神と交わったこと。神は彼にその過ちを示し（創20:3）、彼の答弁を受け入れ（創20:4-6）、償いをするよう彼に指示した（創20:7）。三、アビメレクとアブラハムとの対話。アビメレクは彼に仕掛けた欺きを責め（創20:8-10）、アブラハムはできる限り弁明する（創20:11-13）。四、物語の良い結末。アビメレクは妻をアブラハムに返し（創20:14-16）、アブラハムは祈りによって、アビメレクが受けていたさばきが取り除かれるよう神に勝利を得た（創20:17,18）。