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
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
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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
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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, being solicitous to get his son Isaac property married, calls his confidential servant, probably Eliezer, and makes him swear that he will not take a wife for Isaac from among the Canaanites, Genesis 24:1-3, but from among his own kindred, Genesis 24:4. The servant proposes certain difficulties, Genesis 24:5, which Abraham removes by giving him the strongest assurances of God's direction in the business, Genesis 24:6, Genesis 24:7, and then specifies the conditions of the oath, Genesis 24:8. The form of the oath itself, Genesis 24:9. The servant makes preparations for his journey, and sets out for Mesopotamia, the residence of Abraham's kindred, Genesis 24:10. Arrives at a well near to the place, Genesis 24:11. His prayer to God, Genesis 24:12-14. Rebekah, the daughter of Bethuel, son of Nahor, Abraham's brother, comes to the well to draw water, Genesis 24:15. She is described, Genesis 24:16. Conversation between her and Abraham's servant, in which every thing took place according to his prayer to God, Genesis 24:17-21. He makes her presents, and learns whose daughter she is, Genesis 24:22-24. She invites him to her father's house, Genesis 24:25. He returns thanks to God for having thus far given him a prosperous journey, Genesis 24:26, Genesis 24:27. Rebekah runs home and informs her family, Genesis 24:28; on which her brother Laban comes out, and invites the servant home, Genesis 24:29-31. His reception, Genesis 24:32, Genesis 24:33. Tells his errand, Genesis 24:34, and how he had proceeded in executing the trust reposed in him, Genesis 24:35-48. Requests an answer, Genesis 24:49. The family of Rebekah consent that she should become the wife of Isaac, Genesis 24:50, Genesis 24:51. The servant worships God, Genesis 24:52, and gives presents to Milcah, Laban, and Rebekah, Genesis 24:53. He requests to be dismissed, Genesis 24:54-56. Rebekah, being consulted, consents to go, Genesis 24:57, Genesis 24:58. She is accompanied by her nurse, Genesis 24:59; and having received the blessing of her parents and relatives, Genesis 24:60, she departs with the servant of Abraham, Genesis 24:61. They are met by Isaac, who was on an evening walk for the purpose of meditation, Genesis 24:62-65. The servant relates to Isaac all that he had done, Genesis 24:66. Isaac and Rebekah are married, Genesis 24:67.
Genesis gen 24:0 INTRODUCTION TO GENESIS 24 This chapter shows Abraham's concern to get a suitable wife for his son Isaac, for which purpose he commits the affair into the hands of his eldest servant, and makes him swear that he will not take one from among the Canaanites, but out of his own country, and from among his own kindred, Gen 24:1; which his servant agreed to, after having the nature of his charge, and of the oath, explained to him, Gen 24:5; upon which he departed to Mesopotamia, and coming to the city of Nahor, and to a well near it, he prayed for success, and desired direction by a token, which was granted him, Gen 24:10; and inquiring of the damsel, who answered to the token, whose daughter she was, and whether they had room for him and his in their house; and an agreeable answer being returned, he gave thanks to God that had directed him, and had so far made his journey prosperous, Gen 24:23; the damsel acquainting her parents whom and what she met with at the well, a brother of her steps out, and invites the servant in, and makes him welcome, Gen 24:28; but before he would eat anything, he tells his errand he was come upon, at the instance of his master; how, he had prayed for direction, and was heard, and for which he had given thanks, Gen 24:34; and then treats with the relations of the damsel about her marriage to his master's son, to which they agreed, Gen 24:49; and after having blessed God, and given his presents he brought with him to the damsel, and her family, and ate and drank with them, was for departing the next morning, Gen 24:52; but the friends of the damsel being desirous of her stay with them some few days, and he urgent to be gone, the affair was referred to her, and she agreed to go with him directly, Gen 24:55; upon which they dismissed her with their blessing, Gen 24:59; who being met by Isaac in the way, was received and introduced into his mother's tent, and married by him, Gen 24:61.
Ch. 24. The Story of Rebekah (J)
This chapter, which gives one of the most vivid descriptions of the unchanging features of Oriental life to be found in the O.T., is from J. The narrative falls into four divisions:
(1) 1–9. Abraham’s commission to his servant.
(2) 10–28. The servant and Rebekah at the well.
(3) 29–53. The betrothal of Rebekah.
(4) 54–67. Abraham’s servant brings Rebekah to Isaac.
That the story may figuratively preserve a tradition of the amalgamation of Aramaean clans with the main Hebrew body is quite probable. But the picturesque details of the narrative are drawn from the life, and are evidently based on personal experience.
Ge 24:1-9.
結婚の委任。
1. アブラハムは年老いていた……妻をめとりなさい——息子の結婚を見たいという彼の切望は、部族の誉れを保つことに熱心な牧畜の長としての立場に自然なものであり、さらに、多数の子孫という神の約束に思いを致す族長として、いっそうのことである。
アブラハムはその家の最古参のしもべに、その親族の中から子イサクの妻を探すよう求める。この結婚の取決めの第一の動きは父の側にある。父は息子に相談せず、家事の主任管理者に相談する。アブラハムは今百四十歳、サラは三年前に死んだ。イサクは穏やかで沈着な気性であったようで、父が認めるような生涯の伴侶を選ぶ状況になかった。サラの子による数多い子孫の約束が族長の心にある。これらすべての考慮が彼に息子のためのふさわしい妻を探すことを促し、主の祝福が彼を進ませる。アブラハムがこの繊細な務めを託した者には三重の呼称がある。第一に「そのしもべ」あるいは奉仕者。第二に、その家の老人、長老。ここで「長老」はその公的な意義に近づく。初期の時代には、信頼の奉仕の資格として、行いと適性とともに年齢が考慮された。第三に、「彼のすべてを治めていた」。それゆえ彼は奉仕者であると同まと主であった。もしこれがダマスコのエリエゼルであれば（創世記15:2）、彼は五十四年前にイシマエルの誕生前のアブラハムの家令であった。「わたしのももの下に」。ももは生殖力の座であり、聖別の領域であり、手をのももの下に置くことは、誓いを求める方に従順を認め、誓約することであった。
And Abraham was old - He was now about one hundred and forty years of age, and consequently Isaac was forty, being born when his father was one hundred years old. See Genesis 21:5; Genesis 25:20.
And Abraham was old, and well stricken in age,.... Being now one hundred and forty years of age, for as he was an hundred years old when Isaac was born, and Isaac was forty years of age when he married Rebekah, which was at this time, Abraham must be of the age mentioned, see Gen 21:5, and the Lord had blessed Abraham in all things; with all kind of blessings, with temporal and spiritual blessings; the former seems chiefly designed here, because of what follows; God had blessed him, as Aben Ezra observes, with long life, and riches, and honour, and children, things desirable by men.
結婚と葬儀は家族の変化であり、村の住民の間の日常の話題である。前の章でアブラハムが妻を葬るのを見たが、ここでは彼が息子を娶らせるのを見る。その細かな事情とともに語られる彼の家族に関するこれらの物語は、詳しく記されているが、当時存在していた世界の王国の歴史とその興亡は沈黙のうちに葬られている。それは主がご自身のものを知しておられるからである。イサクの結婚がサラの葬儀に続けて置かれ（特にそれを引用しつつ、創世記 24:67）、「一つの世代が過ぎ去り、また別の世代が来る」ことを私たちに示している。このようにして、人の性質と契約の双方の相続が保たれるのである。ここには次のものがある。一、息子の結婚に関するアブラハムの配慮と、それについて彼がしもべに与えた命令（創世記 24:1-9）。二、若い主人のために彼自身の親族の中から妻を求めて、アブラハムの国へ赴いたしもべの旅（創世記 24:10-14）。三、彼をリベカと知り合わせた親切な摂理。リベカの父はイサクの従兄弟であった（創世記 24:15-28）。四、彼女の親族との結婚交渉（創世記 24:29-49）。五、彼らの同意が得られたこと（創世記 24:50-60）。六、イサクとリベカの幸いな出会いと結婚（創世記 24:61-67等）。