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
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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Jacob proceeds on his journey, Genesis 29:1. Comes to a well where the flocks of his uncle Laban, as well as those of several others, were usually watered, Genesis 29:2, Genesis 29:3. Inquires from the shepherds concerning Laban and his family, Genesis 29:4-6. While they are conversing about watering the sheep, Genesis 29:7, Genesis 29:8, Rachel arrives, Genesis 29:9. He assists her to water her flock, Genesis 29:10; makes himself known unto her, Genesis 29:11, Genesis 29:12. She hastens home and communicates the tidings of Jacob's arrival to her father, Genesis 29:12. Laban hastens to the well, embraces Jacob, and brings him home, Genesis 29:13. After a month's stay, Laban proposes to give Jacob wages, Genesis 29:14, Genesis 29:15. Leah and Rachel described, Genesis 29:16, Genesis 29:17. Jacob proposes to serve seven years for Rachel, Genesis 29:18. Laban consents, Genesis 29:19. When the seven years were fulfilled, Jacob demands his wife, Genesis 29:20, Genesis 29:21. Laban makes a marriage feast, Genesis 29:22; and in the evening substitutes Leah for Rachel, to whom he gives Zilpah for handmaid, Genesis 29:23, Genesis 29:24. Jacob discovers the fraud, and upbraids Laban, Genesis 29:25. He excuses himself, Genesis 29:26; and promises to give him Rachel for another seven years of service, Genesis 29:27. After abiding a week with Leah, he receives Rachel for wife, to whom Laban gives Bilhah for handmaid, Genesis 29:28, Genesis 29:29. Jacob loves Rachel more than Leah, and serves seven years for her, Genesis 29:30. Leah being despised, the Lord makes her fruitful, while Rachel continues barren, Genesis 29:31. Leah bears Reuben, Genesis 29:32, and Simeon, Genesis 29:33, and Levi, Genesis 29:34, and Judah; after which she leaves off bearing, Genesis 29:35.
Genesis gen 29:0 INTRODUCTION TO GENESIS 29 This chapter informs us of Jacob's coming to a well near Haran, where meeting with some shepherds he inquires after Laban, Gen 29:1; and there also with Rachel his daughter, the shepherds made known to him, and acquainted her who he was, Gen 29:9; upon which she ran to her father, and told him who was at the well, who went forth and brought him to his house, and kindly entertained him, Gen 29:13; with whom he agreed to stay and serve seven years for Rachel his daughter, Gen 29:15; at the end of which Jacob demands his wife, but instead of Rachel, Leah was brought to him as his wife, Gen 29:21; which being discovered, and complained of, it was proposed he should have Rachel also, provided he would serve yet seven years more, to which he agreed, Gen 29:26; and the chapter is concluded with an account of four sons being born to Jacob of Leah, Gen 29:31.
Chs. 29, 30 Jacob in Haran, from J and E
Genesis 29:1-14. Jacob at the well.
15–30. Jacob’s marriage with Leah and Rachel.
31–30:24. Birth of Jacob’s children.
25–43. Jacob serves Laban for a wage in flocks and herds.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ge 29:1-35.
Ge 29:1-35.
ハランの井戸。
1. ヤコブは旅立ったほか——ヘブル語 では「その足を上げた」。彼ははしごの幻の後、軽い心と弾む足取りで翌朝、旅路を再開した。神の恵みのしるしは義務の遂行を速める傾向がある
(Ne 8:10)。
東の人々の地に来たほか——メソポタミアおよびユーフラテスの向こうの全地域は、聖なる筆者たちによって「東」と呼ばれている
(Jud 6:3; 1Ki 4:30; Job 1:3)。
この節の第一の句と第二の句の間には、四百マイルの旅が含まれている。
ヤコブはハランの井戸に着く。「東の人々の子らの地」。天の方角は実生活の慣用によって定められ、未だ未知の科学の標準によってではなかった。それゆえ東とは日の出の方角へのいかなる方角をも意味する。ハランはベエル・シェバの東約四度、北に五度半であった。距離は約四百五十マイル、それゆえ一日三十マイルで十五日を要した。もし初夜にベテルに着いたなら、初日に約五十マイル旅したことになる。その後、記憶すべき出来事なしに旅を続ける。ハランの附近で彼は井戸に出会う。そこに三つの群れが伏していた。これはアブラハムのしもべがリベカに会ったハランの近くの井戸ではない。町からある距離の牧草地にある。その口には大きな石があり、水が貴重であり、井戸が周囲の住民の共同財産であることを示す。慣習は群れを集め、少年や女性には動かせないほど大きな石を転がし、群れに水を飲ませ、石を戻すことであった。ヤコブは尋ねて、ハランが近くにあり、ラバンは無事であり、ラケルが父の群れと共に近づいていることを知る。ラバンはヤコブによってナホルの子と呼ばれる。すなわち彼の孫である。聖書の親族名の通常の幅広さによる（創世記28:13）。「日はまだ高い」。日の大半がまだ残っている。家畜を夜のために囲う時ではない。「羊に水を飲ませ、行って飼いなさい」。ヤコブは羊飼いたちのいないところでラケルに会いたかったのかもしれない。「できない」。群れがすべて集まるまで石が家畜に水を飲ませるために転がされないという規則あるいは慣習があった。これはすべての者に、特に石を転がす力の弱い者に、水の公正な分配を保証するために必要であったのかもしれない。
Then Jacob went on his journey - The original is very remarkable: And Jacob lifted up his feet, and he traveled unto the land of the children of the east. There is a certain cheerfulness marked in the original which comports well with the state of mind into which he had been brought by the vision of the ladder and the promises of God. He now saw that having God for his protector he had nothing to fear, and therefore he went on his way rejoicing.
People of the east - The inhabitants of Mesopotamia and the whole country beyond the Euphrates are called קדם kedem, or easterns, in the sacred writings.
Then Jacob went on his journey,.... After the above vow at Bethel, and having had some intimation that what he desired would be granted him; or "he lift up his feet" (x), which not only shows that he walked afoot, but that he went on his journey with great cheerfulness; for having such gracious promises made him, that God would be with him, and keep him, and supply him with all necessaries, and return him again to the land of Canaan, which made his heart glad; his heart, as the Jewish writers say (y), lift up his legs, and he walked apace, and with great alacrity: and came into the land of the people of the east; the land of Mesopotamia or Syria, which lay to the east of the land of Canaan, see Isa 9:11; hither he came by several days' journeys. (x) "et levavit pedes suos", Pagninus, Montanus, Vatablus, Fagius; "sustulit", Drusius, Schmidt. (y) Bereshit Rabba, sect. 70. fol. 62. 2. Jarchi in loc.
この章は、前の章でヤコブに与えられた約束に従った、ヤコブに関する神の摂理についての記述を与える。一、彼が無事に旅路の終わりに導かれ、彼を歓迎したその地の親族のもとに導かれたこと（創世記 29:1-14）。二、彼が結婚において慰められるように取り計らわれたこと（創世記 29:15-30）。三、四人の子の誕生によって彼の家族が築き上げられたこと（創世記 29:31-35）。当時存在していた君主や強大な国々の出来事は神の書には記録されず、忘却のうちに葬られるままにされているが、聖なるヤコブのこれら小さな家庭の出来事は、その細かな事情とともに詳細に記録され、永遠の記憶にとどめられる。それは「正しい者の記憶は祝福される」からである。