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
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
웨슬리안 전권 주석
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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
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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Jonathan and David commence a lasting friendship; and David acts prudently with respect to Saul, 1 Samuel 18:1-5. Saul becomes jealous of David, on account of the esteem in which he is held in Israel; and, in his fury endeavors to destroy him, 1 Samuel 18:6-12. David is made captain over a thousand; and the people love and respect him, 1 Samuel 18:13-16. Saul, in order to ensnare him, offers him his daughter in marriage, 1 Samuel 18:17-24; and requires a hundred foreskins of the Philistines for dowry; hoping that, in endeavoring to procure them, David might fall by the hands of the Philistines, 1 Samuel 18:25. David agrees to the conditions, fulfils them, and has Michal to wife, 1 Samuel 18:26-30.
INTRODUCTION TO FIRST SAMUEL 18
This chapter gives an account of the respect shown to David by Saul and Jonathan, by the servants of Saul, and all the people, and of what was said in his praise in the songs of the women, 1 Samuel 18:1; which latter gave Saul a great offence, and upon which he envied him, and eyed him, and indeed sought his life, and removed him from him; and yet still he continued the darling of the people, behaving wisely among them, which greatly embarrassed Saul, that be knew not what to do, 1 Samuel 18:8; he proposed his eldest daughter to him in marriage, which he had a claim to by killing the Philistine, and then he cheated him by giving her to another, 1 Samuel 18:17; and then he offered his youngest daughter to him, on condition that he would bring him an hundred foreskins of the Philistines, execution of which he thought his life would be exposed to danger, which yet he performed, 1 Samuel 18:20; and having the affection of his wife, and the good esteem of the servants of Saul, Saul was more afraid of him, and became his enemy, 1 Samuel 18:28.
XVIII
(1Samuel 18:1-30) David with Saul. Jonathan and David. The Envy of Saul is excited by the People’s praises of David. He Marries King Saul’s daughter Michal.
EXCURSUS H: ON THE SCHOOLS OF THE PROPHETS (1 Samuel 19).
“Long before Plato had gathered his disciples round him in the Olive Grove, or Zeno in the Portico, these institutions (schools of the prophets) had sprung up under Samuel in Judæa.” (Stanley.)
Before the days of Samuel the name of “prophet” very rarely occurs; incidentally the title is once given to Abraham (Genesis 20:7), and Moses is on many occasions so styled. (See especially the great passage in Deuteronomy 18:15-18, where he is made the type of the old order.) Aaron, too (but in relation to Moses), was also called a prophet. At rare intervals we meet with the name: for instance, in the days of Gideon (Judges 6:8); and most probably in the reign of the high priest Eli (1Samuel 2:27), in the person of the “man of God” who brought the stern message to Shiloh, we have another rare example. There is one solitary instance in those early days of a woman bearing the honoured name—Deborah, the judge and prophetess (Judges 4:4).
Samuel, however, was the true founder of the prophetic order. Samuel, the Prophet and the Seer, was the title by which this great and loved man was known not only in his own, but in all succeeding generations.
There is no doubt but that one of the great works of Samuel’s life was to call into existence “unions,” or, as they have been subsequently termed, “schools of the prophets.” We must not, however, conclude that all, or that even a large proportion of the people trained in these schools of Samuel were prophets in the sense of being able to make predictions, or even to write or speak as inspired men. This Divine gift, we must remember, was a gift of God, which He bestowed on whom He would. He, in His omniscience, knew who among men were fitted for this grave and important office.
But the trained in Samuel’s “Naioth,” in that school of his by Ramah—those known in later days as “Sons of the Prophets”—were taught the study of the Law and the story of the Divine guidance of Israel; they were most carefully trained in music and singing; and in these quiet homes of learning and religious exercises, the records of the past, we may be certain, were examined and copied with extreme care, and the materials out of which the Divine records were in after days compiled were, no doubt, there arranged and classified.
In Samuel’s schools by Ramah, we may assume, were trained, under their renowned master, David, Gad, Nathan, Heman, and others whose names as writers, prophets, and teachers subsequently became famous after the days of Samuel, during the reigns of David and Solomon, and of the earlier kings of Israel and Judah. After the separation, prophets are frequently mentioned—sometimes by name, as in the case of Gad and Nathan—sometimes we hear of a nameless prophet. We have to wait, however, until the days of Elijah and Elisha before we meet with a further allusion to these prophetic schools. Under the general name of “Sons of the Prophets,” these seminaries, or schools, appear in the times of these great prophets in several localities. Their numbers evidently were considerable. It is an indisputable fact that during the later years of the independent existence of the people, and also in the Captivity, and for a time after the return, the prophets exercised an enormous influence over the tribes.
We may, then, fairly assume that the new impulse given to religious education by Samuel was never suffered to die out, and that from his days onward the schools of the prophets flourished among the chosen people. The company of prophets gathered round Samuel in the Naioth by Ramah—the “Sons of the Prophets”—who acknowledged men like Elijah and Elisha as their revered masters, were the direct ancestors of the scribes and rabbis of later days.
When Samuel first founded the new order, there was, it must be remembered, an utter want of lofty spiritual teaching. The sanctuary of Shiloh had been destroyed, the Ark removed, the priesthood dishonoured and disgraced. Later, it is noticeable that it was in the northern kingdom of the ten tribes, in the provinces of which there was no temple, no priests, no sacrifice, where we find those great schools of the Sons of the Prophete, under the presidency of men like Elijah and Elisha. The prophetic order then, in the first place, owed its creation to a want of all spiritual guidance and influence, when Eli was dead and Shiloh desecrated; and further on, its development and rapid increase among the northern tribes is plainly attributable to the fact of there being no temple and no priestly order outside Jerusalem.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Sa 18:1-4.
1Sam 18:1-4.
ヨナタンがダビデを愛する。
1. ヨナタンの魂はダビデの魂と結ばれた――二人はほぼ同年代であった。王子は楽師としてのダビデにはほとんど関心を持たなかったが、彼の英雄的行為と謙虚で男らしい態度、その敬虔さと優れた資質が、ヨナタンの同質の心に、単なる称賛だけでなく愛情の炎を燃え立たせた。
「ダビデのたましいと深く結ばれた」 - ヤコブがベニヤミンを愛したことについても、同じ力強い表現が用いられている（欄外の参照）。ヨナタンの真に英雄的な性格は、ダビデへのこの寛大な愛と、彼の偉大な行いに対する賛嘆の中に示されている。
When he had made an end of speaking - These first five verses are omitted by the Septuagint. See the notes on the preceding chapter, 1 Samuel 17 (note).
Jonathan loved him as his own soul - The most intimate friendship subsisted between them; and they loved each other with pure hearts fervently. No love was lost between them; each was worthy of the other. They had a friendship which could not be affected with changes or chances, and which exemplified all that the ancients have said on the subject; Την φιλιαν ισοτητα ειναι, και μιαν ψυχην, τον φιλον ἑτερον αυτον; "Friendship produces an entire sameness; it is one soul in two bodies: a friend is another self."
And it came to pass, when he had made an end of speaking unto Saul,.... In answer to his questions about his descent and family, and doubtless more things were talked of than are recorded:
that the soul of Jonathan was knit with the soul of David: he won his heart, made a conquest of his affections, these went out towards him, and cleaved unto him; such were the comeliness of his person, his graceful mien and deportment, his freedom and fluency of expression, his courage and undauntedness, joined with prudence, modesty, and integrity, that they strongly attached him to him:
and Jonathan loved him as his own soul; not only according to the excellency of David's soul, and the greatness of it, as that deserved respect and love, as Abarbinel suggests, but he loved him as he loved himself. There was a similarity in their persons, in their age, in the dispositions of their minds, in their wisdom, courage, modesty, faithfulness, and openness of soul, that attracted them to each other, that they became as another self; as one soul, as Aristotle speaks (r) of true friends: instances of very cordial friendship are given by Plutarch (s), as in Theseus and Pirithous, Achilles and Patroclus, Orestes and Pylades, Pythias and Damon, Epaminondas and Pelopidas; but none equal to this.
(r) Ethic. l. 9. c. 4, 9. So Porphyr. de Vita Pythagor. (s) Apud Patrick in loc.
前の章の過程で、私たちはダビデが勝利のうちにあるのを残した。さてこの章で次のことを見る。
一、彼の勝利がもたらした結果。彼はまもなく、
二、彼の勝利に伴う衰え。これは正しい業にさえ伴う空しさである。「そのために人は人にねたまれる」（伝道の書4章4節）。ダビデはサウルによってそうされた。
ダビデは依然として上昇しているが、（命の冠を目指すすべての者が予期すべきように）彼は多くの困難と反対と格闘しなければならなかった。