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
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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
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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
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 flees to the cave of Adullam, where he is joined by four hundred men of various descriptions, 1 Samuel 22:1, 1 Samuel 22:2. He goes afterwards to Moab; and by the advice of the prophet Gad, to the forest of Hareth, 1 Samuel 22:3-5. Saul, suspecting his servants of infidelity, upbraids them, 1 Samuel 22:6-8. Doeg informs him of David's coming to Nob; of his being entertained by Ahimelech; on which Saul slays Ahimelech and all the priests, to the number of eighty-five, and destroys the city of Nob, 1 Samuel 22:9-19. Abiathar, the son of Ahimelech, only escapes; he joins with David, by whom he is assured of protection, 1 Samuel 22:20-23.
INTRODUCTION TO FIRST SAMUEL 22
This chapter gives us an account of the flight of David from place to place, from Gath to the cave of Adullam, where his relations came to him; from thence to Mizpeh in Moab, where he got leave of the king of Moab for his father and mother to dwell there; and from thence, by the advice of Gad the prophet, departed into the land of Judah, and came to the forest of Hareth, 1 Samuel 21:1; and of the complaint of Saul to his servants of their unfaithfulness to him, and indolence and unconcern at the behaviour of Jonathan and David to him, 1 Samuel 22:6; when Doeg the Edomite informed him of David being seen by him at Nob, and of his receiving food and a sword from Ahimelech the priest, who inquired of the Lord for him, 1 Samuel 22:9; upon which Saul sent for Ahimelech and all the priests at Nob, and charged them with a conspiracy against him; and notwithstanding the defence the priest made, Saul ordered him and the rest of the priests to be slain by his guards; which they refusing, Doeg became the executioner of them, and of all the inhabitants of the city of Nob, and the cattle in it, 1 Samuel 22:11; only Abiathar a son of Ahimelech escaped and fled to David with the sorrowful news; which greatly affected David, looking upon himself to be the occasion of this sad disaster, and he took Abiathar under his protection, and promised him safety, 1 Samuel 22:20.
XXII.
(1Samuel 22:1-23) David’s Life when Bearing Arms against the King at Adullam and Hareth—Saul is informed by Doeg of the Visit of David to the High Priest at Nob—Massacre of all the Priests, and Destruction of the Sanctuary of Nob by Saul—Abiathar, son of Ahimelech, escapes to David.
EXCURSUS I: ON THE SO-CALLED OUTLAW LIFE OF DAVID (chap 22).
From the scattered notices we possess in this book, in 2 Sam., and in 1 Chron., it is clear that the career of David during the period of his life when he was declared by the reigning sovereign, Saul, to be a public enemy, was not the career of a vulgar freebooter, to whom he has been often wrongly likened. To his standard, as we shall see, quickly gathered a number of illustrious men, among whom were found many of high lineage, as well as men famous for their military achievements; distinguished representatives, too, of the priestly and prophetic orders were also to be found at this wandering Court of the future illustrious king. Among the principal reasons which induced so many and such distinguished persons to associate themselves with David may be enumerated growing discontent with Saul’s rule; his frequent inability, owing to the recurring paroxysms of his distressing mental malady, to conduct the affairs of the kingdom; his growing distrust of his friends, especially of his gallant son; the unfortunate favouritism he displayed towards the tribe of Benjamin—his own tribe; his relentless and, at the same time, groundless animosity against his bravest and most successful captain, David. There were not wanting evidently in the border warfare—a warfare which greatly contributed to his popularity among the people, which David almost ceaselessly carried on with Philistia during this period—romantic incidents which show us the character of David’s soldiers, and which well illustrate the spirit of devotion to his person with which this great man was able to inspire his followers. On one occasion, for instance, in the course of a border foray, the son of Jesse, exhausted and wearied, was heard to express a longing for a drink of water from his own home spring at Bethlehem, then occupied by a Philistine garrison. Three of his generous and devoted followers, determined to gratify the longing of their loved chief, with a reckless bravery broke through the enemy’s line, and fetched the coveted water. But David, we read, touched to the heart by such reckless gallantry and love, refused to drink it, but poured it out—that water, won at such risk—as an offering to the Lord. (See 1Chronicles 11:16-19.)
In this little army of heroes eleven men of great renown are in one passage positively mentioned by name, so distinguished were they—men of great military experience, from the distant tribe of Gad—in the graphic words of the writer of the Chronicles, “warriors equipped with shield and spear, like lions in aspect, and yet speeding over the mountains with the swift foot of the gazelle.” Four hundred men-at-arms—of course this does not include the younger armour-bearers and the like accompanying these veteran soldiers—are mentioned as joining the armed camp of David. These four hundred seem soon to have increased to six hundred. Extraordinary weight and dignity were added to his counsels by the presence of men like Gad, the prophet of the Lord, trained in the school of Samuel, and endowed with the rare gifts of a seer of the living God; and Abiathar, the son and successor by direct descent of the murdered high priest Ahimelech, who brought with him to the exile’s camp the precious Urim and Thummim, the greatest treasures of the sacred Tabernacle, by means of which the “outlaw” David was placed in direct communication with Jehovah, the covenant God of Israel.
In this school of fighting men were trained those generals and wise strategists who in the golden days of David’s rule commanded his armies, and raised Israel from the obscurity of an “Arab” tribe, who with difficulty held their own among the ancient Canaanites, to the position of one of the great nations of the old Eastern world.
I cannot forbear transcribing from the Talmud a curious note on “the four hundred warriors of David.” This ancient tradition evidently bestows on these “fighting men-at-arms” who rallied round David in his days of exile and poverty, the splendour which perhaps subsequently surrounded the great king’s body-guard when he reigned as a mighty prince in Jerusalem over Canaan and the surrounding nations. “David had four hundred young men, handsome in appearance, and with their hair cut close upon their foreheads, but with long flowing curls behind, who used to ride in chariots of gold at the head of the army. These were men of power, the mighty men of the house of David, who went about to strike terror into the world.”—Babylonian Talmud, Treatise Kiddushin, fol. 76, Colossians 2.
It is most probable that a corps of êlite, in memory of the original “four hundred” of the days of the king’s wanderings, was established when David possessed a powerful standing army.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Sa 22:1-8.
1Sam 22:1-8.
ダビデの親族や他の人々がアドラムで彼に集まる。
1. ダビデは……アドラムの洞窟に逃れた――現在デイル・ドゥッバンと呼ばれるものと推定される。複数の穴あるいは地下の地下室であり、ほぼ正方形のものもあり、すべておよそ十五から二十フィートの深さで、柔らかい石灰岩または白亜の岩に垂直の側面を持つ。それらはペリシテ平野とユダの山の境にあり、ベツレヘムの南西六マイルに位置し、多くの避難民を隠すのに適していた。
その兄弟たちおよび父の全家が……下って来た――サウルの激怒の影響から逃れるためである。その怒りはダビデの家族すべてに及んだと思われる。ベツレヘムからデイル・ドゥッバンまでは、実はずっと下り坂である。
アドラムの洞窟へ - むしろ「アドラムの」洞窟と言うべきである。アドラムは「シェフェラ」（低地）にあったユダの町の名で、ベツレヘムからそれほど遠くない、その下方に位置していた。ベイト・ジブリン近郊の柔らかい石灰岩の丘陵には無数の洞窟が掘られており、そのうちの一つは長さほぼ百フィートに及ぶ。（ガンノーとコンダーは、この洞窟を「アイド・エル・マ」（またはミーエ）の上方にそびえる丘（高さ五百フィート）の上に比定している。）ダビデの兄弟たちと親族たちが彼に合流したのは、一方では彼への同感からであり、他方ではサウルの猛烈な敵意のために彼ら自身の命も危うくなっていたからである。
The cave Adullam - This was in the tribe of Judah, and, according to Eusebius and Jerome, ten miles eastward of what they call Eleutheropolis.
David therefore departed from thence,.... From Gath, being driven by Achish from his court, and let go by his servants, and glad he was of the deliverance:
and escaped to the cave Adullam; which was no doubt near to a city of the same name in the tribe of Judah, of which See Gill on Joshua 15:35; this being a strong place, and in his own tribe, he might hope to be in greater safety; here he penned his hundred forty second psalm, see Psalm 142:1,
and when his brethren and all his father's house heard it; that he was come thither:
they went down thither to him; to visit and comfort him, counsel and assist him all they could; and chiefly to secure themselves from the rage and malice of Saul, who they might fear would fall upon them, and avenge himself on them for David's sake.
ダビデはアキシュから追い払われ、サウルに狩り出されるためにイスラエルの地に戻る。
一、ダビデはアドゥラムの洞窟に旗印を立て、親族を迎え入れ（サムエル記第一22章1節）、兵士を募り（同22章2節）、年老いた両親をより穏やかな住処に移し（同22章3,4節）、預言者ガドを相談役として迎えた（同22章5節）。
二、サウルは彼を追って見つけ出すことを決意し、しもべたちとヨナタンを非難し（同22章6-8節）、ドエグの情報によってアヒメレクがダビデに親切にしたことを知るや、彼および彼と共にいた祭司全員、合わせて八十五人を死刑に処し、彼らに属するすべてのものを滅ぼし尽くすよう命じた（同22章9-19節）。
三、この残酷な判決の執行から、アビアタルはダビデのもとに逃れた（同22章20-23節）。