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
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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
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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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
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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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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God calls Abram to leave Haran and go into Canaan, Genesis 12:1; promises to bless him, and through him all the families of the earth, Genesis 12:2, Genesis 12:3. Abram, Sarai, Lot, and all their household, depart from Canaan, Genesis 12:4, Genesis 12:5; pass through Sichem, Genesis 12:6. God appears to him, and renews the promise, Genesis 12:7. His journey described, Genesis 12:8, Genesis 12:9. On account of a famine in the land he is obliged to go into Egypt, Genesis 12:10. Fearing lest, on account of the beauty of his wife, the Egyptians should kill him, he desires her not to acknowledge that she is his wife, but only his sister, Genesis 12:11-13. Sarai, because of her beauty, is taken into the palace of Pharaoh, king of Egypt, who is very liberal to Abram on her account, Genesis 12:14-16. God afflicts Pharaoh and his household with grievous plagues on account of Sarai, Genesis 12:17. Pharaoh, on finding that Sarai was Abram's wife, restores her honourably, and dismisses the patriarch with his family and their property, Genesis 12:18-20.
Genesis gen 12:0 INTRODUCTION TO GENESIS 12 In this chapter an account is given of the call of Abram to depart from his own country, with a promise of a divine blessing, Gen 12:1 of his obedience to it, Gen 12:4 of his journey through the land of Canaan, and of the Lord's appearance to him in it, and his promise of it to his seed, and of Abram's building altars in it, and calling on the name of the Lord, Gen 12:6 and of a famine there, which occasioned him to go into Egypt, Gen 12:10 where, through fear of being slain, he desired his wife to call herself his sister, Gen 12:11 and she being greatly admired by the Egyptians for her beauty, it went well with Abram for her sake, Gen 12:14 but the Egyptians were plagued because of her, who, when they understood she was Abram's wife, sent them both away, and all that belonged to them, Gen 12:17.
Ch. Genesis 12:1-9. Genesis 12:1-4 a (J); Genesis 12:4 b, Genesis 12:5 (P). The First Promise: and the Migration of Abram into Canaan
This passage is from J, with the exception of Genesis 12:4 b and Genesis 12:5 (P).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ge 12:1-20.
Ge 12:1-20.
アブラムへの召し。
1. 主はアブラムに言われた——神は、ご自分を求めない者たちにもしばしば見いだされ、おそらく奇跡によってアブラハムにご自身を啓示された。そしてアブラハムの回心は、聖書の歴史の中で最も顕著なものの一つである。
あなたの国から出て行け——彼がまことの神の知識と礼拝に導かれたのは、おそらくかなり以前のことであった。この召しには二つの約束が含まれていた。第一は、彼の未来の子孫の地を示し、第二は、その子孫によって地のすべての民が祝福されるということであった
(Ge 12:2)。
アブラハムは従い、これは新約聖書でも彼の信仰の顕著な例としてしばしば言及されている
(Heb 11:8)。
- アブラムへの召し
-
שׁכם shekem Shekem、「背の上部」。ここでは人の名、すなわちこの場所の所有者であり、後にシェケムと呼ばれる町、次いでフラウィア・ネアポリス、現ナブルスが建てられた。אלון 'ēlôn「かしの木」。関連語：「永続する、強い」。מורה môreh。オンケロスでは「平地」。モレ、「射手、早い雨、教える者」。ここではその場所の目印となるかしの木を持っていた人の名。七十人訳では ὑψηγήν hupseegeen と訳される。
-
בית־אל bēyt-'êl、Bethel、「神の家」。י ם yam「海、大河、西」。עי ‛ay、'Ai、「堆霛」。
-
נגב negeb「南」。
物語は今や他のセム人および人類の他の枝から離れ、アブラムに限定される。聖書の設計の一部として世俗の発展をたどることではない。その源を示し、その下向傾向の法則を示すが、暗い詳細から離れて、天からの光が堕落した心の闇に再び刺し込む道に注意を向ける。それゆえ、ここに我々は人類における霊的いのちの新たな源の始まりを持つ。
創世記12:1-3
テラの家族の事柄をふさわしい休止点に至らせた後、聖なる筆者はアブラムへの召しに立ち返る。これは彼が七十歳のとき、それゆえテラの死の五年前であったと我々は見た。「主はアブラムに言われた」。最後に記録されたノアとの交わりの後、最低の計算でも四百二十二年、主は再びその口をアブラムに開かれる。ノア、セム、あるいはヘベルは、言語の混乱のときに確かに天との交わりにあったはずであり、それゆえ我々はその奇跡的な介入の記録を持つ。アブラムへの召しは命令と約束から成る。命令は、彼がいまだ見ず、それゆえ知らない地のために、彼の古く愛着あるすべての関係の場所を去ることである。この命令に従う上で三つの絆が断たれる——彼の愛情の最も広い範囲にある国。彼の出生地と親族は彼の心により近い。父の家は彼のすべての優しい感情の最も内奥の円。これらすべてが譲渡される。しかし理由なしには。その理由はアブラムの心に完全に明らかではないかもしれない。しかし彼は、神が提案されることの合理性に全面的な信仰を持つ。それゆえ理性と信仰をもって、未知の地へ行くことを喜とする。神が彼を今遣わされる地を示してくださることで十分である。
創世記12:4-5
Get thee out of thy country - There is great dissension between commentators concerning the call of Abram; some supposing he had two distinct calls, others that he had but one. At the conclusion of the preceding chapter, Genesis 11:31, we find Terah and all his family leaving Ur of the Chaldees, in order to go to Canaan. This was, no doubt, in consequence of some Divine admonition. While resting at Haran, on their road to Canaan, Terah died, Genesis 11:32; and then God repeats his call to Abram, and orders him to proceed to Canaan, Genesis 12:1.
Dr. Hales, in his Chronology, contends for two calls: "The first," says he, "is omitted in the Old Testament, but is particularly recorded in the New, Acts 7:2-4 : The God of glory appeared to our father Abraham while he was (at Ur of the Chaldees) in Mesopotamia, Before He Dwelt In Canaan; and said unto him, Depart from thy land, and from thy kindred, and come into the land (γην, a land) which I will show thee. Hence it is evident that God had called Abram before he came to Haran or Charran." The Second Call is recorded only in this chapter: "The Lord said (not Had said) unto Abram, Depart from thy land, and from thy kindred, and from thy father's house, unto The Land, הארץ HA-arets, (Septuagint, Την γην), which I will show thee." "The difference of the two calls," says Dr. Hales, "more carefully translated from the originals, is obvious: in the former the land is indefinite, which was designed only for a temporary residence; in the latter it is definite, intimating his abode. A third condition is also annexed to the latter, that Abram shall now separate himself from his father's house, or leave his brother Nahor's family behind at Charran. This call Abram obeyed, still not knowing whither he was going, but trusting implicitly to the Divine guidance."
Thy kindred - Nahor and the different branches of the family of Terah, Abram and Lot excepted. That Nahor went with Terah and Abram as far as Padan-Aram, in Mesopotamia, and settled there, so that it was afterwards called Nahor's city, is sufficiently evident from the ensuing history, see Genesis 25:20; Genesis 24:10, Genesis 24:15; and that the same land was Haran, see Genesis 28:2, Genesis 28:10, and there were Abram's kindred and country here spoken of, Genesis 24:4.
Thy father's house - Terah being now dead, it is very probable that the family were determined to go no farther, but to settle at Charran; and as Abram might have felt inclined to stop with them in this place, hence the ground and necessity of the second call recorded here, and which is introduced in a very remarkable manner; לך לך lech lecha, Go For Thyself. If none of the family will accompany thee, yet go for thyself unto That Land which I will show thee. God does not tell him what land it is, that he may still cause him to walk by faith and not by sight. This seems to be particularly alluded to by Isaiah, Isaiah 41:2 : Who raised up the righteous man (Abram) from the east, and called him to his foot; that is, to follow implicitly the Divine direction. The apostle assures us that in all this Abram had spiritual views; he looked for a better country, and considered the land of promise only as typical of the heavenly inheritance.
Now the Lord had said unto Abram,.... In Ur of the Chaldees, before he came and dwelt in Charran, as seems from Act 7:2 and so Aben Ezra interprets it; but Jarchi and others think, that what follows was said to him in Haran, and so the words may be more literally rendered (u), "and the Lord said unto Abram"; after the death of Terah, who died in Haran; and indeed it is highly probable there were two appearances of God to Abram, and that the same words, or very near the same, were spoken to him at two several times, first in Ur of the Chaldees, and then in Haran: get thee out of thy country; the land of Chaldea, and the city of Ur, which was in it, or out of Mesopotamia, in which, when taken in a large sense, were both Ur and Haran; and this country was now become idolatrous, for though it was first inhabited and peopled by the posterity of Shem in the time of Arphaxad, yet these, in process of time, degenerated from the true religion, and fell into idolatry. The same Maimonides (w) calls Zabaeans, in whose faith and religion, he says, Abram was brought up, and who asserted there was no other God but the sun, moon, and stars; and these Zabaeans, as he relates from their books and annals, say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject: now Abram being convinced of idolatry, is called out from those people, and to have no fellowship with them; it is literally in the Hebrew text (x), "go to thee out of thy country"; for thy profit and good, as Jarchi interprets it; as it must be to quit all society with such an idolatrous and superstitious people: and from thy kindred; as Nahor his brother, and his family, who are not mentioned, and seem to be left behind when Terah, Abram, Lot, and Sarai, came out of Ur of the Chaldees; though it looks as if afterwards Nahor did follow them to Haran or Padanaram, which are the same, and where he continued, and therefore is called his city; see Gen 24:10 so with great propriety Abram might be called a second time to leave his kindred as well as his country; and certain it is, Haran, or Padanaram, as well as Ur of the Chaldees, is called by himself his country, and Nahor and his family his kindred, Gen 24:4. and from thy father's house; or household, his family, which better agrees with the second call at Haran, than with the first at Ur; for, upon the first call, Terah and his family came along with Abram, and therefore this phrase is omitted by Stephen, who speaks of that call, Act 7:3 but Terah dying at Haran, his house or family went no further, but continued there with Nahor; only Abram and Lot, upon this second call, went from thence, as the following history makes it appear; and so Abram left, as he was bid, his father's house and family to go, as it follows: unto a land that I will show thee; meaning the land of Canaan, though not mentioned, and seems to be omitted for the trial of Abram's faith; hence the author of the epistle to the Hebrews, Heb 11:8 observes, that "he obeyed and went out, not knowing whither he went"; and yet it is said, that, when he and Terah came out of Ur of the Chaldees, "they went forth to go into the land of Canaan", Gen 11:31 and, when he and Lot went first from Haran, the same is said of them, Gen 12:5 it is probable the case was this; there was no mention made at first what land he was to go to, and when he prepared for his journey he knew not where he was to go, but afterwards it was revealed to him that Canaan was the land, and therefore set out in order to go thither; and still, though he might know the place by name where he was to go, he might neither know the way to it, nor what sort of country it was for quality or quantity; and therefore God promises to show him the way, and direct his course right unto it, and give him a view of it, that he might see what sort of a country, and how large it was, that he would give to his posterity. This call of Abram is an emblem of the call of men by the grace of God out of the world, and from among the men of it, and to renounce the things of it, and not be conformed unto it, and to forget their own people and their father's house, and to cleave to the Lord, and follow him whithersoever he directs them. (u) "et dixit", Pagninus, Montanus, Cocceius. (w) More Nevochim, par. 3. c. 29. p. 421. (x) "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c.
アブラムの系図と家族については前の章で記述があった。ここで聖霊は彼の物語に入り、これ以後アブラムとその子孫がほとんど唯一の聖なる歴史の主題となる。この章には次のものがある。一、カナンの地へのアブラムに対する神の召し（創世記 12:1-3）。二、この召しへのアブラムの従順（創世記 12:4,5）。三、カナンの地への彼の歓迎（創世記 12:6-9）。四、彼のエジプトへの旅と、そこで彼に起こったことの記述。アブラムの逃亡と過ち（創世記 12:10-13）。サライの危険と救出（創世記 12:14-20）。