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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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
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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
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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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Compare 2 Samuel 6:1-11 and notes.
Adam Clarke's Commentary and Critical Notes on the Bible
1 Chronicles 13 Introduction
David consults with his officers, and resolves to bring back the ark from the house of Abinadab, 1 Chronicles 13:1-4. They place it on a new cart, and Uzza and Ahio drive the cart; the oxen stumbling, Uzza puts forth his hand to save the ark from falling, and he is smitten by the Lord, 1 Chronicles 13:5-10. David is displeased, and orders the ark to be carried to the house of Obed-edom the Gittite, 1 Chronicles 13:11-13. The ark abides there three months, and the Lord blesses Obed-edom, 1 Chronicles 13:14.
INTRODUCTION TO 1 Chronicles 13
The contents of this chapter are the same with 2 Samuel 6:1, only David's consultation with the principal men of Israel concerning the affair herein transacted is premised in the first four verses of this.
Ch. 1 Chronicles 13:1-14 (= 2 Samuel 6:1-11). Removal of the Ark from Kiriath-jearim to the House of Obed-edom. Death of Uzzah
The connexion of the removal of the ark with the preceding events is more clearly seen in the account given in Samuel. David captures the stronghold of Zion from the Jebusites (2 Samuel 5:7), makes it his capital (ib. 2 Samuel 5:9), builds himself a palace there (ib. 2 Samuel 5:11), increases his state by taking more wives (ib. 2 Samuel 5:13), beats off the Philistines, who attack him through fear of his growing power (ib. 2 Samuel 5:17-25), and then in an interval of rest seeks to obtain religious sanction for his new capital by bringing the ark into it (ib. 2 Samuel 6:1-19).
It is to be noticed that the Chronicler believes the Tabernacle (Mishkan) of the Lord (Exodus 35-40) “which Moses made in the wilderness” (1 Chronicles 21:29) to be in existence in David’s day and to be standing at Gibeon (1 Chronicles 16:39). Yet when the ark was taken into the city of David it was placed, not in the Mishkan, but “in the tent (Ohel) which David pitched for it” (ib. 1 Chronicles 16:1 = 2 Samuel 6:17). Thus in Chron. the two holy things, the ark and the Tabernacle, are represented as separated, and a separate daily service is connected with each; Asaph and his brethren minister before the ark in the city of David (1 Chronicles 16:37), and Zadok and his brethren before the Tabernacle at Gibeon (ib. 1 Chronicles 16:39). Nothing however is said of this in Sam., and it is more probable that Moses’ Tabernacle was destroyed before David’s day, perhaps at the time of the death of Eli and his sons (cp. Psalm 78:60). The passage 1 Kings 8:4, which asserts that the “tabernacle of the congregation” (tent of meeting, R.V.) was “brought up by the Levites” with the ark at the dedication of Solomon’s Temple, is probably an interpolation, for neither the tent of meeting nor the Levites are mentioned elsewhere in Kings.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Ch 13:1-8.
1Ch 13:1-8.
DAVID FETCHES THE ARK FROM KIRJATH-JEARIM.
1-3. David consulted . . . And let us bring again the ark of our God--Gratitude for the high and splendid dignity to which he had been elevated would naturally, at this period, impart a fresh animation and impulse to the habitually fervent piety of David; but, at the same time, he was animated by other motives. He fully understood his position as ruler under the theocracy, and, entering on his duties, he was resolved to fulfil his mission as a constitutional king of Israel. Accordingly, his first act as a sovereign related to the interests of religion. The ark being then the grand instrument and ornament of it, he takes the opportunity of the official representatives of the nation being with him, to consult them about the propriety of establishing it in a more public and accessible locality. The assembly at which he spoke of this consisted of the Sheloshim, princes of thousands
(2Sa 6:1).
During the reign of the late king, the ark had been left in culpable neglect. Consequently the people had, to a great extent, been careless about the ordinances of divine worship, or had contented themselves with offering sacrifices at Gibeon, without any thought of the ark, though it was the chief and most vital part of the tabernacle. The duty and advantages of this religious movement suggested by the king were apparent, and the proposal met with universal approval.
The captains ... - Such an organisation had probably been established generally through the tribes prior to the time of David: but David seems to have been the first to recognize in these officers of the host representatives of the people, to consult them on public affairs, and to give them a certain political position.
David consulted - Having taken the strong hold of Zion from the Jebusites, organized his army, got assurances of the friendly disposition of the Israelites towards him, he judged it right to do what he could for the establishment of religion in the land; and as a first step, consulted on the propriety of bringing the ark from an obscure village, where it had remained during the reign of Saul, to the royal city or seat of government.
In the foregoing chapter we have David made king, by which the civil government was happily settled. In this chapter care is taken about religion. I. David consults with the representatives of the people about bringing up the ark out of its obscurity into a public place; and it is resolved on, 1Ch 13:1-4. II. With a great deal of solemnity and joy, it is carried from Kirjath-jearim, 1Ch 13:5-8. III. Uzza is struck dead for touching it, which, for the present, spoils the solemnity and stops the proceedings, 1Ch 13:9-14.