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
준전권 준학술 (권별 저자·연도 확인)
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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
설교형 강해 명저 (전권, 절별 가공 필요)
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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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David comes to Ahimelech at Nob, receives provisions from him, and the sword of Goliath; and is noticed by Doeg, one of the servants of Saul, 1 Samuel 21:1-9. He leaves Nob, and goes to Achish, king of Gath, 1 Samuel 21:10. But on being recognised as the vanquisher of Goliath by the servants of Achish, he feigns himself deranged, and Achish sends him away, 1 Samuel 21:11-15.
INTRODUCTION TO FIRST SAMUEL 21
This chapter relates that David went to Nob, and pretending he was on secret business for the king, got shewbread, and the sword of Goliath, from Ahimelech the priest, 1 Samuel 21:1; and that passing from thence to Gath, where he was known, through fear feigned himself mad, and so escaped from thence, 1 Samuel 21:10.
XXI.
David in Exile—His Visit to the High Priest Ahimelech at the Sanctuary of Nob—His Sojourn with Achish, the Philistine King of Gath.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Sa 21:1-7.
1Sam 21:1-7.
ダビデがノブでアヒメレクから聖なるパンを得る。
1. そこでダビデはノブのアヒメレクのところに来た――ノブは祭司の町
(1Sam 22:19)
であり、エルサレムの附近、オリーブ山の上にあった――頂より少し北、市の北東である。ギブアからおよそ五マイル離れていたと計算されている。アヒメレクはアヒヤと同一人物、あるいはおそらくその兄弟であり、ともにアヒトブの子であった（比較
1Sam 14:3, with 1Sam 22:4-11, 20)。
彼がこの場所に逃れた目的は、一部分は必要の補充のため、一部分は国を離れる見通しのなかで慰めと助言を得るためであった。
アヒメレクはダビデに会って恐れた――ダビデがあまりにも突然に、しかもそのような身なりで現れたことで、何か尋常でない出来事があるのではないかと疑ったのである。従者たちは少し離れたところに残されていた。
ノブは祭司たちの町であり、大祭司がそこに住み、幕屋もそこに張られていた(1 Samuel 21:4、1 Samuel 21:6、1 Samuel 21:9; 1 Samuel 22:10)。この町は北からエルサレムへ至る道の途中、アナトテの近くに位置し、聖なる都を見渡せる距離にあった(Isaiah 10:32; Nehemiah 11:32)。しかしその場所は確実には同定されていない。
Then came David to Nob - There were two places of this name, one on this side, the second on the other side of Jordan; but it is generally supposed that Nob, near Gibeah of Benjamin, is the place here intended; it was about twelve miles from Jerusalem.
Why art thou alone - Ahimelech probably knew nothing of the difference between Saul and David; and as he knew him to be the king's son-in-law, he wondered to see him come without any attendants.
Then came David to Nob, to Ahimelech the priest,.... The high priest, as Abarbinel rightly calls him; he was the brother of Ahijah, the son of Ahitub, who being dead he succeeded him; though some say (a) he was the same; see 1 Samuel 14:3; who was now at Nob, the tabernacle being there, whither probably it was removed by Saul, and where and at Gibeon, according to the Jews (b), it continued fifty seven years; as in the times of Joshua it was in Shiloh, in the tribe of Ephraim, of which tribe he was; and in the times of David it was placed in the tribe of Judah, to which he belonged; so in the times of Saul it was in Nob, a city of his tribe, twelve miles from Gibeah, according to Bunting (c); for that it was in the tribe of Benjamin appears by its being mentioned along with Anathoth, Nehemiah 11:32; and according to Jarchi and Kimchi (d) it was near Jerusalem, and so near that it might be seen from thence; some say they are the same (e); Jerom (f) speaks of it as near Diospolis or Lydda. David, before he departed further off, was willing to see the tabernacle once more, and there worship his God, and inquire of him by the high priest, as he did, 1 Samuel 22:10; to direct him what way he should take, and that he would prosper and succeed him in it, grant him his presence, and keep him in safety:
and Ahimelech was afraid at the meeting of David; hearing that he was come or coming, he went out to meet him, but when he saw him alone he trembled; especially if he had heard of his having fallen under the displeasure of Saul, and that he now fled from him, therefore he might fear that he should fall into disgrace and danger should he entertain him:
and he said unto him, why art thou alone, and no man with thee? he might well wonder at it, and put such a question, seeing he was so great a man, both in the court and camp, and the king's son in law; he might therefore reasonably suspect something more than ordinary was the case, and which occasioned his fears.
(a) Hieron. Trad. Heb. in lib. Reg. fol. 76. H. (b) Maimon. & Bartenora in Misn. Zebachim, c. 14. sect. 7. (c) Travels, &c. p. 136. (d) Comment. in lsa. x. 32. (e) Shalshalet Hakabala, fol. 8. 1.((f) Epitaphium Paulae, fol. 59. A.
ダビデは今やサウルの宮廷と陣営の両方から完全に別れを告げ、愛するヨナタン——もう一人の自分——に別れを告げた。そしてこの書の終わりまで、彼は追放者と見なされ、反逆者として宣告される。私たちは彼が自らの安全のために場所から場所へと移り、サウルが彼を追うのを引き続き見る。彼の苦難はこの章および次の章で非常に詳しく記されている。それは詩篇を理解する鍵となるためだけではなく、彼が他の預言者たちと同様に、すべての時代の聖徒たちの「苦難を受けることと忍耐」の模範となるためであり、特に王国のために油注がれた後にへりくだり、それゆえに高く上げられたキリストの型となるためである。しかし苦難のイエスの模範は瑕のない写しであったが、ダビデのそれはそうではなかった。この章の記録がその証拠である。そこで私たちは逃亡するダビデを見る。
一、食料と武器の両方を得るために祭司アビメレクを欺いたこと（サムエル記第一21章1-9節）。 二、気違いのふりをしてガテの王アキシュを欺いたこと（同21章10-15節）。
悩みが正当にも誘惑と呼ばれるのは、多くの者がそれによって罪に引き込まれるからである。