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■ 창세기 27장
1. 이삭이 나이 많아 눈이 어두워 잘 보지 못하더니 맏아들 에서를 불러 가로되 내 아들아 하매 그가 가로되 내가 여기 있나이다 하니
And it came to pass , that when Isaac was old , and his eyes were dim , so that he could not see , he called Esau his eldest son , and said unto him, My son : and he said unto him, Behold, here am I.
2. 이삭이 가로되 내가 이제 늙어 어느날 죽을는지 알지 못하노니
And he said , Behold now, I am old , I know not the day of my death :
3. 그런즉 네 기구 곧 전통과 활을 가지고 들에 가서 나를 위하여 사냥하여
Now therefore take , I pray thee, thy weapons , thy quiver and thy bow , and go out to the field , and take me some venison ;
4. 나의 즐기는 별미를 만들어 내게로 가져다가 먹게 하여 나로 죽기 전에 내 마음껏 네게 축복하게 하라
And make me savoury meat , such as I love , and bring it to me, that I may eat ; that my soul may bless thee before I die .
5. 이삭이 그 아들 에서에게 말할 때에 리브가가 들었더니 에서가 사냥하여 오려고 들로 나가매
And Rebekah heard when Isaac spake to Esau his son . And Esau went to the field to hunt for venison , and to bring it.
6. 리브가가 그 아들 야곱에게 일러 가로되 네 부친이 네 형 에서에게 말씀하시는 것을 내가 들으니 이르시기를
And Rebekah spake unto Jacob her son , saying , Behold, I heard thy father speak unto Esau thy brother , saying ,
7. 나를 위하여 사냥하여 가져다가 별미를 만들어 나로 먹게 하여 죽기 전에 여호와 앞에서 네게 축복하게 하라 하셨으니
Bring me venison , and make me savoury meat , that I may eat , and bless thee before the Lord before my death .
8. 그런즉 내 아들아 내 말을 좇아 내가 네게 명하는 대로
Now therefore, my son , obey my voice according to that which I command thee.
9. 염소떼에 가서 거기서 염소의 좋은 새끼를 내게로 가져오면 내가 그것으로 네 부친을 위하여 그 즐기시는 별미를 만들리니
Go now to the flock , and fetch me from thence two good kids of the goats ; and I will make them savoury meat for thy father , such as he loveth :
10. 네가 그것을 가져 네 부친께 드려서 그로 죽으시기 전에 네게 축복하기 위하여 잡수시게 하라
And thou shalt bring it to thy father , that he may eat , and that he may bless thee before his death .
11. 야곱이 그 모친 리브가에게 이르되 내 형 에서는 털사람이요 나는 매끈매끈한 사람인즉
And Jacob said to Rebekah his mother , Behold, Esau my brother is a hairy man , and I am a smooth man :
12. 아버지께서 나를 만지실진대 내가 아버지께 속이는 자로 뵈일지라 복은 고사하고 저주를 받을까 하나이다
My father peradventure will feel me, and I shall seem to him as a deceiver ; and I shall bring a curse upon me, and not a blessing .
13. 어미가 그에게 이르되 내 아들아 너의 저주는 내게로 돌리리니 내 말만 좇고 가서 가져오라
And his mother said unto him, Upon me be thy curse , my son : only obey my voice , and go fetch me them.
14. 그가 가서 취하여 어미에게로 가져왔더니 그 어미가 그 아비의 즐기는 별미를 만들었더라
And he went , and fetched , and brought them to his mother : and his mother made savoury meat , such as his father loved .
15. 리브가가 집 안 자기 처소에 있는 맏아들 에서의 좋은 의복을 취하여 작은 아들 야곱에게 입히고
And Rebekah took goodly raiment of her eldest son Esau , which were with her in the house , and put them upon Jacob her younger son :
16. 또 염소 새끼의 가죽으로 그 손과 목의 매끈매끈한 곳에 꾸미고
And she put the skins of the kids of the goats upon his hands , and upon the smooth of his neck :
17. 그 만든 별미와 떡을 자기 아들 야곱의 손에 주매
And she gave the savoury meat and the bread , which she had prepared , into the hand of her son Jacob .
18. 야곱이 아버지에게 나아가서 내 아버지여 하고 부른대 가로되 내가 여기 있노라 내 아들아 네가 누구냐
And he came unto his father , and said , My father : and he said , Here am I; who art thou, my son ?
19. 야곱이 아비에게 대답하되 나는 아버지의 맏아들 에서로소이다 아버지께서 내게 명하신 대로 내가 하였사오니 청컨대 일어나 앉아서 내 사냥한 고기를 잡수시고 아버지의 마음껏 내게 축복하소서
And Jacob said unto his father , I am Esau thy firstborn ; I have done according as thou badest me: arise , I pray thee, sit and eat of my venison , that thy soul may bless me.
20. 이삭이 그 아들에게 이르되 내 아들아 네가 어떻게 이같이 속히 잡았느냐 그가 가로되 아버지의 하나님 여호와께서 나로 순적히 만나게 하셨음이니이다
And Isaac said unto his son , How is it that thou hast found it so quickly , my son ? And he said , Because the Lord thy God brought it to me .
21. 이삭이 야곱에게 이르되 내 아들아 가까이 오라 네가 과연 내 아들 에서인지 아닌지 내가 너를 만지려 하노라
And Isaac said unto Jacob , Come near , I pray thee, that I may feel thee, my son , whether thou be my very son Esau or not.
22. 야곱이 그 아비 이삭에게 가까이 가니 이삭이 만지며 가로되 음성은 야곱의 음성이나 손은 에서의 손이로다 하며
And Jacob went near unto Isaac his father ; and he felt him, and said , The voice is Jacob’s voice , but the hands are the hands of Esau .
23. 그 손이 형 에서의 손과 같이 털이 있으므로 능히 분별치 못하고 축복하였더라
And he discerned him not, because his hands were hairy , as his brother Esau’s hands : so he blessed him.
24. 이삭이 가로되 네가 참 내 아들 에서냐 그가 대답하되 그러하니이다
And he said , Art thou my very son Esau ? And he said , I am.
25. 이삭이 가로되 내게로 가져오라 내 아들의 사냥한 고기를 먹고 내 마음껏 네게 축복하리라 야곱이 그에게로 가져가매 그가 먹고 또 포도주를 가져가매 그가 마시고
And he said , Bring it near to me, and I will eat of my son’s venison , that my soul may bless thee. And he brought it near to him, and he did eat : and he brought him wine , and he drank .
26. 그 아비 이삭이 그에게 이르되 내 아들아 가까이 와서 내게 입맞추라
And his father Isaac said unto him, Come near now, and kiss me, my son .
27. 그가 가까이 가서 그에게 입맞추니 아비가 그 옷의 향취를 맡고 그에게 축복하여 가로되 내 아들의 향취는 여호와의 복 주신 밭의 향취로다
And he came near , and kissed him: and he smelled the smell of his raiment , and blessed him, and said , See , the smell of my son is as the smell of a field which the Lord hath blessed :
28. 하나님은 하늘의 이슬과 땅의 기름짐이며 풍성한 곡식과 포도주로 네게 주시기를 원하노라
Therefore God give thee of the dew of heaven , and the fatness of the earth , and plenty of corn and wine :
29. 만민이 너를 섬기고 열국이 네게 굴복하리니 네가 형제들의 주가 되고 네 어미의 아들들이 네게 굴복하며 네게 저주하는 자는 저주를 받고 네게 축복하는 자는 복을 받기를 원하노라
Let people serve thee, and nations bow down to thee: be lord over thy brethren , and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.
30. 이삭이 야곱에게 축복하기를 마치매 야곱이 그 아비 이삭 앞에서 나가자 곧 그 형 에서가 사냥하여 돌아온지라
And it came to pass, as soon as Isaac had made an end of blessing Jacob , and Jacob was yet scarce gone out from the presence of Isaac his father , that Esau his brother came in from his hunting .
31. 그가 별미를 만들어 아비에게로 가지고 가서 가로되 아버지여 일어나서 아들의 사냥한 고기를 잡수시고 마음껏 내게 축복하소서
And he also had made savoury meat , and brought it unto his father , and said unto his father , Let my father arise , and eat of his son’s venison , that thy soul may bless me.
32. 그 아비 이삭이 그에게 이르되 너는 누구냐 그가 대답하되 나는 아버지의 아들 곧 아버지의 맏아들 에서로소이다
And Isaac his father said unto him, Who art thou? And he said , I am thy son , thy firstborn Esau .
33. 이삭이 심히 크게 떨며 가로되 그런즉 사냥한 고기를 내게 가져온 자가 누구냐 너 오기 전에 내가 다 먹고 그를 위하여 축복하였은즉 그가 정녕 복을 받을 것이니라
And Isaac trembled very exceedingly , and said , Who? where is he that hath taken venison , and brought it me, and I have eaten of all before thou camest , and have blessed him? yea, and he shall be blessed .
34. 에서가 그 아비의 말을 듣고 방성 대곡하며 아비에게 이르되 내 아버지여 내게 축복하소서 내게도 그리 하소서
And when Esau heard the words of his father , he cried with a great and exceeding bitter cry , and said unto his father , Bless me, even me also, O my father .
35. 이삭이 가로되 네 아우가 간교하게 와서 네 복을 빼앗았도다
And he said , Thy brother came with subtilty , and hath taken away thy blessing .
36. 에서가 가로되 그의 이름을 야곱이라 함이 합당치 아니하니이까 그가 나를 속임이 이것이 두번째니이다 전에는 나의 장자의 명분을 빼앗고 이제는 내 복을 빼앗았나이다 또 가로되 아버지께서 나를 위하여 빌 복을 남기지 아니하셨나이까
And he said , Is not he rightly named Jacob ? for he hath supplanted me these two times : he took away my birthright ; and, behold, now he hath taken away my blessing . And he said , Hast thou not reserved a blessing for me?
37. 이삭이 에서에게 대답하여 가로되 내가 그를 너의 주로 세우고 그 모든 형제를 내가 그에게 종으로 주었으며 곡식과 포도주를 그에게 공급하였으니 내 아들아 내가 네게 무엇을 할 수 있으랴
And Isaac answered and said unto Esau , Behold, I have made him thy lord , and all his brethren have I given to him for servants ; and with corn and wine have I sustained him: and what shall I do now unto thee, my son ?
38. 에서가 아비에게 이르되 내 아버지여 아버지의 빌 복이 이 하나뿐이리이까 내 아버지여 내게 축복하소서 내게도 그리 하소서 하고 소리를 높여 우니
And Esau said unto his father , Hast thou but one blessing , my father ? bless me, even me also, O my father . And Esau lifted up his voice , and wept .
39. 그 아비 이삭이 그에게 대답하여 가로되 너의 주소는 땅의 기름짐에서 뜨고 내리는 하늘 이슬에서 뜰 것이며
And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth , and of the dew of heaven from above ;
40. 너는 칼을 믿고 생활하겠고 네 아우를 섬길 것이며 네가 매임을 벗을 때에는 그 멍에를 네 목에서 떨쳐버리리라 하였더라
And by thy sword shalt thou live , and shalt serve thy brother ; and it shall come to pass when thou shalt have the dominion , that thou shalt break his yoke from off thy neck .
41. 그 아비가 야곱에게 축복한 그 축복을 인하여 에서가 야곱을 미워하여 심중에 이르기를 아버지를 곡할 때가 가까웠은즉 내가 내 아우 야곱을 죽이리라 하였더니
And Esau hated Jacob because of the blessing wherewith his father blessed him : and Esau said in his heart , The days of mourning for my father are at hand ; then will I slay my brother Jacob .
42. 맏아들 에서의 이 말이 리브가에게 들리매 이에 보내어 작은 아들 야곱을 불러 그에게 이르되 네 형 에서가 너를 죽여 그 한을 풀려하나니
And these words of Esau her elder son were told to Rebekah : and she sent and called Jacob her younger son , and said unto him, Behold, thy brother Esau , as touching thee, doth comfort himself, purposing to kill thee.
43. 내 아들아 내 말을 좇아 일어나 하란으로 가서 내 오라버니 라반에게 피하여
Now therefore, my son , obey my voice ; and arise , flee thou to Laban my brother to Haran ;
44. 네 형의 노가 풀리기까지 몇날 동안 그와 함께 거하라
And tarry with him a few days , until thy brother’s fury turn away ;
45. 네 형의 분노가 풀려 네가 자기에게 행한 것을 잊어버리거든 내가 곧 보내어 너를 거기서 불러오리라 어찌 하루에 너희 둘을 잃으랴
Until thy brother’s anger turn away from thee, and he forget that which thou hast done to him: then I will send , and fetch thee from thence: why should I be deprived also of you both in one day ?
46. 리브가가 이삭에게 이르되 내가 헷 사람의 딸들을 인하여 나의 생명을 싫어하거늘 야곱이 만일 이 땅의 딸들 곧 그들과 같은 헷사람의 딸들 중에서 아내를 취하면 나의 생명이 내게 무슨 재미가 있으리이까
And Rebekah said to Isaac , I am weary of my life because of the daughters of Heth : if Jacob take a wife of the daughters of Heth , such as these which are of the daughters of the land , what good shall my life do me?
■ 주석 보기
【창27:1 JFB】창27:1-27. Infirmity of Isaac.
1. when Isaac was old, and his eyes were dim—He was in his hundred thirty-seventh year; and apprehending death to be near, Isaac prepared to make his last will—an act of the gravest importance, especially as it included the conveyance through a prophetic spirit of the patriarchal blessing.
【창27:1 CWC】[JACOB AND ESAU]
1. The Defrauded Birthright, 25:19-34.
As we read the introductory part of this chapter, we are impressed that many of the mothers of the notable men of the Bible were for a long while childless: Sarah, Rebekah, Rachel, and the mothers of Samson, Samuel and John the Baptist. Was this that their faith might be proved? We wonder, too, what is meant by the statement that Rebekah "went to inquire of Jehovah." There seems to have been some way, even in that early time, by which individuals could communicate with God. As Abraham was a prophet, and living not far from her, it has been suggested that she may have gone to inquire of the Lord through him.
In considering v. 23, be careful not to charge God with partiality in the choice of Jacob, and it will save us from so doing if we remember that (1) on the natural plane of things, if there be two nations one is likely to be stronger than the other; (2) God not only foresees this but has the right to pre-determine it, especially when the blessing of all the nations is involved therein; (3) this determination in the present case brought no hardship upon the weaker nation as such, nor did it prevent any of its individuals from receiving all the blessings of the life to come.
And yet this by no means justifies the meanness of Jacob, any more than the recklessness of Esau. Neither brother distinguishes himself in the transaction, while Jacob's conduct is only another illustration of an attempt to assist God in the fulfillment of His promises. Patience would have gotten him the birthright with honor to himself as well as glory to God.
2. History Repeating Itself, 26:1-33.
How much of this chapter reminds us of the previous one in the life of Abraham! There is little to be explained, but the facts should be noted.
The well called Rehoboth still remains strengthened with masonry of immense proportions and great antiquity. It is believed that it is the well which Isaac dug, although the country is now a desert in contrast to its fruitfulness in his time. We may add that at present there are two old wells in Beersheba, three hundred yards apart, and Dr. Edward Robinson, in Biblical Researches, gives his opinion that the larger may be the famous well of Abraham, while possibly the second may be that which Isaac dug when the former was stopped up by the Philistines. The locality still bears the same name, only in Arabic form.
3. The Defrauded Blessing, 27:1-40.
The closing verse of c. 26 gave us a further insight into Esau's character, qualifying our sympathy for him. His purpose in marrying the daughters of the Canaanite princes was doubtless to increase his worldly importance, a circumstance opposed to the divine purpose in the separation of Abraham and his seed from the other nations. "If the descendants of Abraham were the daughters of the heathen Canaanites, they would soon lose the traditions of their family and every trace of their heavenly calling. As a matter of fact, this became true in the case of the descendants of Esau, who were always the enemies of Israel and figure in the prophets as the type of the enemies of God."
We can hardly believe, however, that Isaac was entirely without blame in this case. But who can justify Rebekah, to say nothing of Jacob? Surely the goodness of God is of grace, and these things show that He has a plan to carry out in which He is simply using men as He finds them, and subsequently conforming them to Himself as His sovereign will may determine.
Notice that the blessings of Isaac on Jacob were a formal transmission of the original promise of God to Abraham (28:29), which when once transmitted could not be recalled (34-38). Esau is blessed, but it is not the blessing which he receives. Notice the differences between his blessing and that of Jacob. There is an intimation that Esau- that is, the nation that should spring from him - would at some time break from his brother's yoke, but later prophecies show that this freedom would be only for a season. In connection with Esau's conduct compare 히12:15-17.
Note in passing that Herod the Great, the last king of Judah, was a descendant of Esau, an Idumean on the side of both father and mother, a circumstance, which was the foundation for that irreconcilable hatred with which the Jews regarded him during his long reign.
4. Jacob's Flight, 26:41 to 28:22.
What was the cause of Jacob's flight (27:41-45)? The excuse for it (27:46 to 28:5)? At what place is he next found (10)? What did he see in his dream? Whom did he see, and why? How did the speaker introduce Himself? Do you recognize the promise given him? What particular addendum of a personal character is attached (15)? What effect had this on Jacob? How did he express his feelings? What did he name the place? (Bethel means "The House of God.") Compare 요1:51; 히1:14; 눅15:10, and recall that the beautiful hymn, "Nearer, My God, to Thee," is based upon this impressive incident in Jacob's life. "For the pious servants of God this dream threw a flood of light upon the certainty of heaven, of which they had known little or nothing until that time, as well as the facile communication there might be between heaven and earth, and the profound interest which God and the holy angels felt in the affairs of men." What vow did Jacob offer? In the consideration of this vow, which was entirely voluntary on his part, observe that "if" does not necessarily express a doubt in his mind, since it might be translated "since," or "so then." It may be regarded as his acceptance of the divine promise, so that from that moment Jehovah did in some sense become his God, as well as He had been the God of Abraham and Isaac.
We are accustomed to speak of the selfish proposition of Jacob in v. 22, last clause. But before casting the mote out of his eye, should we not cast the beam out of our own? With all the knowledge of God we possess does our character shine brighter? Do we not still use the "if" in the face of the promises? And do we give even as much as a tenth of our possessions to Him, notwithstanding the richer blessings we enjoy? Is it not still true that He is dealing with us on the principle of grace, and not merit? God sometimes consents to call Himself by the name of "the God of Jacob." What unutterable comfort it should bring to us!
【창27:1 MHCC】The promises of the Messiah, and of the land of Canaan, had come down to Isaac. Isaac being now about 135 years of age, and his sons about 75, and not duly considering the Divine word concerning his two sons, that the elder should serve the younger, resolved to put all the honour and power that were in the promise, upon Esau his eldest son. We are very apt to take measures rather from our own reason than from Divine revelation, and thereby often miss our way.
【창27:4 JFB】4. make … savory meat—perhaps to revive and strengthen him for the duty; or rather, "as eating and drinking" were used on all religious occasions, he could not convey the right, till he had eaten of the meat provided for the purpose by him who was to receive the blessing [Adam Clarke] (compare 창18:7).
that my soul may bless thee—It is difficult to imagine him ignorant of the divine purpose (compare 창25:23). But natural affection, prevailing through age and infirmity, prompted him to entail the honors and powers of the birthright on his elder son; and perhaps he was not aware of what Esau had done (창25:34).
【창27:6 JFB】6-10. Rebekah spake unto Jacob—She prized the blessing as invaluable; she knew that God intended it for the younger son [창25:23]; and in her anxiety to secure its being conferred on the right object—on one who cared for religion—she acted in the sincerity of faith; but in crooked policy—with unenlightened zeal; on the false principle that the end would sanctify the means.
【창27:6 MHCC】Rebekah knew that the blessing was intended for Jacob, and expected he would have it. But she wronged Isaac by putting a cheat on him; she wronged Jacob by tempting him to wickedness. She put a stumbling-block in Esau's way, and gave him a pretext for hatred to Jacob and to religion. All were to be blamed. It was one of those crooked measures often adopted to further the Divine promises; as if the end would justify, or excuse wrong means. Thus many have acted wrong, under the idea of being useful in promoting the cause of Christ. The answer to all such things is that which God addressed to Abraham, I am God Almighty; walk before me and be thou perfect. And it was a very rash speech of Rebekah, “Upon me be thy curse, my son.” Christ has borne the curse of the law for all who take upon them the yoke of the command, the command of the gospel. But it is too daring for any creature to say, Upon me be thy curse.
【창27:11 JFB】11. Jacob said, Esau my brother is a hairy man—It is remarkable that his scruples were founded, not on the evil of the act, but on the risk and consequences of deception.
【창27:13 JFB】13-17. and his mother said unto him, Upon me be thy curse—His conscience being soothed by his mother, preparations were hastily made for carrying out the device; consisting, first, of a kid's flesh, which, made into a ragout, spiced with salt, onions, garlic, and lemon juice, might easily be passed off on a blind old man, with blunted senses, as game; second, of pieces of goat's skin bound on his hands and neck, its soft silken hair resembling that on the cheek of a young man; third, of the long white robe—the vestment of the first-born, which, transmitted from father to son and kept in a chest among fragrant herbs and perfumed flowers used much in the East to keep away moths—his mother provided for him.
【창27:18 JFB】18-27. he came unto his father—The scheme planned by the mother was to be executed by the son in the father's bedchamber; and it is painful to think of the deliberate falsehoods, as well as daring profanity, he resorted to. The disguise, though wanting in one thing, which had nearly upset the whole plot, succeeded in misleading Isaac; and while giving his paternal embrace, the old man was roused into a state of high satisfaction and delight.
【창27:18 MHCC】Jacob, with some difficulty, gained his point, and got the blessing. This blessing is in very general terms. No mention is made of the distinguishing mercies in the covenant with Abraham. This might be owing to Isaac having Esau in his mind, though it was Jacob who was before him. He could not be ignorant how Esau had despised the best things. Moreover, his attachment to Esau, so as to disregard the mind of God, must have greatly weakened his own faith in these things. It might therefore be expected, that leanness would attend his blessing, agreeing with the state of his mind.
【창27:27 JFB】27. the smell of my son is as of a field—The aromatic odors of the Syrian fields and meadows, often impart a strong fragrance to the person and clothes, as has been noticed by many travellers.
【창27:28 JFB】창27:28-46. The Blessing.
28. God give thee of the dew of heaven—To an Oriental mind, this phraseology implied the highest flow of prosperity. The copious fall of dew is indispensable to the fruitfulness of lands, which would be otherwise arid and sterile through the violent heat; and it abounds most in hilly regions, such as Canaan, hence called the "fat land" (느9:25, 35).
plenty of corn and wine—Palestine was famous for vineyards, and it produced varieties of corn, namely, wheat, barley, oats, and rye.
【창27:29 JFB】29. Let people serve thee—fulfilled in the discomfiture of the hostile tribes that opposed the Israelites in the wilderness; and in the pre-eminence and power they attained after their national establishment in the promised land. This blessing was not realized to Jacob, but to his descendants; and the temporal blessings promised were but a shadow of those spiritual ones, which formed the grand distinction of Jacob's posterity.
【창27:30 JFB】30-35. Esau came in from his hunting—Scarcely had the former scene been concluded, when the fraud was discovered. The emotions of Isaac, as well as Esau, may easily be imagined—the astonishment, alarm, and sorrow of the one; the disappointment and indignation of the other. But a moment's reflection convinced the aged patriarch that the transfer of the blessing was "of the Lord," and now irrevocable. The importunities of Esau, however, overpowered him; and as the prophetic afflatus was upon the patriarch, he added what was probably as pleasing to a man of Esau's character as the other would have been.
【창27:30 MHCC】When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.
【창27:39 JFB】39, 40. Behold, thy dwelling shall be the fatness of the earth—The first part is a promise of temporal prosperity, made in the same terms as Jacob's [창27:28]—the second part refers to the roving life of hunting freebooters, which he and his descendants should lead. Though Esau was not personally subject to his brother, his posterity were tributary to the Israelites, till the reign of Joram when they revolted and established a kingdom of their own (왕하8:20; 대하21:8-10).
【창27:41 JFB】41. Esau hated Jacob—It is scarcely to be wondered at that Esau resented the conduct of Jacob and vowed revenge.
The days of mourning for my father are at hand—a common Oriental phrase for the death of a parent.
【창27:41 MHCC】Esau bore malice to Jacob on account of the blessing he had obtained. Thus he went in the way of Cain, who slew his brother, because he gained that acceptance with God of which he had rendered himself unworthy. Esau aimed to prevent Jacob or his seed from having the dominion, by taking away his life. Men may fret at God's counsels, but cannot change them. To prevent mischief, Rebekah warned Jacob of his danger, and advised him to withdraw for his safety. We must not presume too far upon the wisdom and resolution, even of the most hopeful and promising children; but care must be taken to keep them out of the way of evil. When reading this chapter, we should not fail to observe, that we must not follow even the best of men further than they act according to the law of God. We must not do evil that good may come. And though God overruled the bad actions recorded in this chapter, to fulfil his purposes, yet we see his judgment of them, in the painful consequences to all the parties concerned. It was the peculiar privilege and advantage of Jacob to convey these spiritual blessings to all nations. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of what is fit, and has an undoubted right to dispense his favours as he sees proper, 롬9:12–15.
【창27:42 JFB】42-45. these words of Esau were told Rebekah—Poor woman! she now early begins to reap the bitter fruits of her fraudulent device; she is obliged to part with her son, for whom she planned it, never, probably, seeing him again; and he felt the retributive justice of heaven fall upon him heavily in his own future family.
【창27:45 JFB】45. Why should I be deprived of you both?—This refers to the law of Goelism, by which the nearest of kin would be obliged to avenge the death of Jacob upon his brother.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.