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
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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
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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
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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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Isaac, grown old and feeble, and apprehending the approach of death, desires his son Esau to provide some savory meat for him, that having eaten of it he might convey to him the blessing connected with the right of primogeniture, Genesis 27:1-4. Rebekah hearing of it, relates the matter to Jacob, and directs him how to personate his brother, and by deceiving his father, obtain the blessing, Genesis 27:5-10. Jacob hesitates, Genesis 27:11, Genesis 27:12; but being counseled and encouraged by his mother, he at last consents to use the means she prescribes, Genesis 27:13, Genesis 27:14. Rebekah disguises Jacob, and sends him to personate his brother, Genesis 27:15-17. Jacob comes to his father, and professes himself to be Esau, Genesis 27:18, Genesis 27:19. Isaac doubts, questions, and examines him closely, but does not discover the deception, Genesis 27:20-24. He eats of the savory meat, and confers the blessing upon Jacob, Genesis 27:25-27. In what the blessing consisted, Genesis 27:28, Genesis 27:29. Esau arrives from the field with the meat he had gone to provide, and presents himself before his father, Genesis 27:30, Genesis 27:31. Isaac discovers the fraud of Jacob, and is much affected, Genesis 27:32, Genesis 27:33. Esau is greatly distressed on hearing that the blessing had been received by another, Genesis 27:34. Isaac accuses Jacob of deceit, Genesis 27:35. Esau expostulates, and prays for a blessing, Genesis 27:36. Isaac describes the blessing which he has already conveyed, Genesis 27:37. Esau weeps, and earnestly implores a blessing, Genesis 27:38. Isaac pronounces a blessing on Esau, and prophecies that his posterity should, in process of time, cease to be tributary to the posterity of Jacob, Genesis 27:39, Genesis 27:40. Esau purposes to kill his brother, Genesis 27:41. Rebekah hears of it, and counsels Jacob to take refuge with her brother Laban in Padanaram, Genesis 27:42-45. She professes to be greatly alarmed, lest Jacob should take any of the Canaanites to wife, Genesis 27:41.
Genesis gen 27:0 INTRODUCTION TO GENESIS 27 In this chapter we are informed, that Isaac, being old and dim sighted, sent for Esau to get him venison, that he might eat of it, and bless him before he died, Gen 27:1; that Rebekah hearing of this formed a scheme for Jacob to get the blessing before him, which she communicated to Jacob, to which he at first objected, but afterwards complied, Gen 27:5; and also how that he succeeded in the attempt, and got the blessing from his brother, Gen 27:18; and that this was confirmed to him by his father, even when his mistake was discovered upon Esau's coming, Gen 27:30; which occasioned a most bitter cry in Esau, a severe reflection on his brother, and an earnest expostulation with his father for a blessing, which he obtained, Gen 27:34; the consequence of this were hatred in Esau to Jacob, and an intention to kill him, which Rebekah hearing of, advised Jacob to flee to her brother Laban, Gen 27:41; and to facilitate this, complains to Isaac of Esau's wives, and suggests, that should Jacob marry among the same people, it would add to the distress of their lives; and therefore hints it to him, that it was necessary and proper he should go to her family for a wife, Gen 27:46; and whether Isaac sent him, as the following chapter shows.
Ch. Genesis 27:1-45 (J, E). The Blessing of Isaac and Jacob’s Deceit
This narrative is taken from J, though possibly it includes extracts from E. It is a famous and graphically written piece of literature. The lifelike personal touches are not allowed to obscure the element of racial or national motive, which describes the outwitting of the older and more stupid Edomite by the younger and cleverer Israelite.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ge 27:1-27.
Ge 27:1-27.
イサクの老い。
1. イサクが年老えて、目がかすかになった——彼は百三十七歳であり、死が近いと予感して、イサクは遺言をしようとした。これは極めて重要な行為であり、とりわけ族長の祝福が預言の霊によって伝達されることを含んでいたので、なおさらであった。
イサクは年老いていた。——ヨセフはパロの前に立ったとき三十歳、それゆえヤコブが百三十歳でエジプトに下ったとき三十九歳であった。それゆえヨセフが生まれたとき、ヤコブは九十一歳であり、パダン・アラムに十四年滞在していた。したがってヤコブのラバンへの逃走は彼が七十七歳のとき、それゆえイサクの第百三十六年に起こった。「彼の目はかすんでいた」。パレスチナでは目の弱さ、さらには視力の喪失が我々の地より頻繁である。「その年上の子」。イサクは未だヤコブが約束の相続人であるという結論に至っていなかった。主からリベカへの、未だ生まれぬ子らに関する伝達は、我々に伝えられた形では、年長者が年少者に仕えることを定めるだけである。この事実は長子の権の移転を含意しないかもしれないとイサクは考えたと思われる。そしてもし彼がエサウとヤコブの間の取引を知っていたとしても、それを有効と見なさなかったかもしれない。それゆえ彼は、彼の愛する年上の子エサウに父の祝福を授けるための準備をする。「わたしは年老いた」。百三十六歳、そして衰える視力をもって、彼はいのちが不確かであると感じた。決意の静けさの中で、彼はエサウに、彼の愛する味付けの肉を準備するよう命じる。その祝福の厳粛な務めのために活力を新たにし、気力を回復させるためである。その祝福は普通以上の祝福に満ちていると彼はみなしていた。
Isaac was old - It is conjectured, on good grounds, that Isaac was now about one hundred and seventeen years of age, and Jacob about fifty-seven; though the commonly received opinion makes Isaac one hundred and thirty-seven, and Jacob seventy-seven; but see note on Genesis 31:55, etc.
And his eyes were dim - This was probably the effect of that affliction, of what kind we know not, under which Isaac now labored; and from which, as well as from the affliction, he probably recovered, as it is certain he lived forty if not forty-three years after this time, for he lived till the return of Jacob from Padan-aram; Genesis 35:27-29.
And it came to pass, that when Isaac was old,.... He is generally thought to be about one hundred and thirty seven years of age at this time, which was just the age of his brother Ishmael when he died, Gen 25:16; and might put him in mind of his own death as near at hand; though if he was no older, he lived after this forty three years, for he lived to be one hundred and eighty years old, Gen 35:28, and his eyes were dim, so that he could not see; which circumstance is mentioned, not only as a sign of old age, and as common to it, but for the sake of the following history, and as accounting for it, that he should not know Jacob when he blessed him; and this was so ordered in Providence, that by means of it the blessing might be transferred to him, which otherwise in all probability would not have been done, if Isaac had had his sight: he called Esau his eldest son; who though he was married, and had been married thirty seven years at this time, yet still lived in his father's house, or near him; for as he was born when his father was sixty years of age, and he married when he himself was forty, and his father must be an hundred, so if Isaac was now one hundred and thirty seven, Esau must have been married thirty seven years; and though he had disobliged his father by his marriage, yet he retained a natural affliction for him; nor had he turned him out of doors, nor had he any thoughts of disinheriting him; but on the contrary intended to bestow the blessing on him as the firstborn, for which reason he is here called "his eldest son": and said unto him, my son; owning the relation, expressing a tender affection for him, and signifying he had something further to say unto him: and he said unto him, behold, here am I; by which Esau intimated he was ready to hear what his father had to say to him, and was willing to obey him. The Targum of Jonathan says, this was the fourteenth of Nisan, when Isaac called Esau to him.
本章ではエサウとヤコブとの間の争いという典型物語に戻る。エサウは俗に長子の特権をヤコブに売った。しかし彼は、父の愛情における自分の利害を保ち、祝福を確保する限り、その取引によって自分が貧しくなり、ヤコブが富むことはないと望んでいる。それゆえここに、彼が（愚かにも自ら放棄した）長子の特権を軽んじたことに対して、正当に祝福の喪失をもって罰せられた様子がある。その祝福はヤコブが詐欺によって彼から奪い取った。こうしてこの物語はヘブル12:16,17で説明される。「彼は長子の特権を売った。それで祝福を継ごうとしたとき、拒絶された」。宗教の名と告白を軽んじ、些細な物のために捨てる者は、それによって宗教の力と特権を失うのである。ここには次の内容がある。一、イサクがエサウに祝福を与えようとしたこと（創27:1-5）。二、リベカがヤコブのためにそれを得ようと計ったこと（創27:6-17）。三、ヤコブが計略を成功させ、祝福を得たこと（創27:18-29）。四、エサウのこれに対する憤り。その中で、1. 父に祝福を得ようと熱心に求めたこと（創27:30-40）。2. 最初の祝福を奪った兄弟に対する激しい敵意（創27:41-46、など）。