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
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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
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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
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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
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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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While David is absent with the army of Achish, the Amalekites invade Ziklag, and burn it with fire, and carry away captive David's wives, and those of his men, 1 Samuel 30:1, 1 Samuel 30:2. David and his men return; and, finding the desolate state of their city, are greatly affected, 1 Samuel 30:3-5. The men mutiny, and threaten to stone David, who encourages himself in the Lord, 1 Samuel 30:6. David inquires of the Lord, and is directed to pursue the Amalekites, with the promise that he shall recover all, 1 Samuel 30:7, 1 Samuel 30:8. He and his men begin the pursuit, but two hundred, through fatigue are obliged to stay behind at the brook Besor, 1 Samuel 30:9, 1 Samuel 30:10. They find a sick Egyptian, who directs them in their pursuit, 1 Samuel 30:11-15. David finds the Amalekites secure, feasting on the spoils they had taken; he attacks and destroys the whole host, except four hundred, who escape on camels, 1 Samuel 30:16, 1 Samuel 30:17. The Israelites recover their wives, their families, and all their goods, 1 Samuel 30:18-20. They come to the two hundred who were so faint as not to be able to pursue the enemy, with whom they divide the spoil; and this becomes a statute in Israel, 1 Samuel 30:21-25. David sends part of the spoil which he had taken to different Jewish cities, which had suffered by the incursion of the Amalekites; and where David and his men had been accustomed to resort, 1 Samuel 30:26-31.
INTRODUCTION TO FIRST SAMUEL 30
This chapter relates the condition Ziklag was in when David and his men came to it, the city burnt, and their families carried captive by the Amalekites, which occasioned not only a general lamentation, but mutiny and murmuring in David's men, 1 Samuel 30:1; the inquiry David made of the Lord what he should do, who is bid to pursue the enemy; and being directed by a lad where they were, fell upon them, and routed them, and brought back the captives with a great spoil, 1 Samuel 30:7; the distribution of the spoil, both to those that went with him, and to those who through faintness were left behind, 1 Samuel 30:21; and the presents of it he sent to several places in the tribe of Judah, who had been kind to him when he dwelt among them, 1 Samuel 30:26.
XXX.
(1Samuel 30:1-31) Ziklag, David’s City, is Sacked by the Amelekites—David, after Consulting the Urim, Pursues them—The Captives are Recovered—The Friendly Cities are Rewarded.
EXCURSUS M: ON THE URIM AND THUMMIM (1 Samuel 30).
We read in the description of the high priest’s official vestments (Exodus 28:2-32), that over the ephod there was to be a “breastplate of judgment,” of gold, scarlet, purple, and fine linen, folded square and doubled, a span in length and width. In it were to be set four rows of precious stones, each stone with the name of a tribe of Israel engraved on it, that Aaron might “bear them upon his heart.” Inside the breastplate were to be placed the Urim and Thummim (the Light and the Perfection), and they, too, were to be on Aaron’s heart as he went in before the Lord.
What, now, were these mysterious gems? for that they were precious stones of some kind nearly all tradition seems agreed. Among the best supported traditional notices—quoted by Dean Plumptre in his learned article in Smith’s Dictionary of the Bible—the following are the usually accepted ones.
(a) The Urim and Thummim “were identical with the twelve stones on which the names of the tribes of Israel were engraved, and the mode in which an oracle was given was by the illumination, simultaneous or successive, of the letters which were to make up the answer” (Jalkut Sifre, Zohar, in Exod., f. 105; Maimonides, R. ben Nachman, in Buxtorf, I.e.). Josephus (Antiq. iii. 7, § 5) adopts another form of the same story, and, apparently identifying the Urim and Thummim with the sardonyxes on the shoulders of the ephod, says that they were bright before a victory or when the sacrifice was acceptable, dark when any disaster was impending. Epiphanius (Deuteronomy 12 gemm.) and the writer quoted by Suidas present the same thought in yet another form. A single diamond placed in the centre of the breastplate prognosticated peace when it was bright, war when it was red, death when it was dusky.
(b) In the middle of the ephod, or within its folds, there was a stone or plate of gold, on which was engraved the sacred name of Jehovah, the Shem-hamme-phorash of Jewish cabbalists; and by virtue of this, the High Priest, fixing his gaze on it, or reading an invocation which was also engraved with the name, or standing in his ephod before the mercy-seat, or, at least, before the veil of the Sanctuary, became capable of prophesying, hearing the Divine voice within, or listening to it as it proceeded, in articulated sounds, from the glory of the Shechinah (Buxtorf, 50100, 7; Lightfoot, 6:278; Braunius, de Vestitu Hebrews , 2; Saalschütz, Archäolog., ii, 363).
That mighty storehouse of learning and tradition, the Babylonian Talmud, suggests, however, another and quite a different explanation of this mysterious and sacred possession of the Israelites in the earlier days of their existence as a people. (See note on 1Samuel 30:7 of chapter 30)
The Talmud begins by explaining why the oracle was called Urim and Thummim. It is called Urim because it gave explanatory light to its utterances; and it is called Thummim because it made perfect and complete its declarations.
How did the Urim and Thummim indicate or manifest its utterances? Rabbi Yochanan saith: Boltoth (by means of) projection. Resh Lakish saith: Mitz-taphoth (by means of) transposition.
(1) Boltoth (by means of projection).—The several letters that were intended by the oracle to form the word or words in reply to an enquiry were raised from concave to convex (as the engraved letters on a seal were to become raised letters, as on a coin, and the priest, uniting these projected letters, thus ascertained the proper meaning of the intended answer, which he delivered to the enquirer. For instance: in the reply to David, ăleh—“go;” the ayin in Simeon, the lamedh in Levi, and the he in Judah become prominently raised, and thus the answer was unmistakable.
(2) Mitztaphoth (by means of transposition).-The letters composing the names of the twelve tribes transposed themselves into words, which indicated the oracle’s reply. But it is objected: How could the oracle express 1Samuel 30:8 (i.e., “Thou shalt without fail recover all”), since the letter tsadde, for instance, is not to be found in any of the names of the tribes? nor is the letter teth to be found there either. To this it is responded that Abraham, Isaac, and Jacob were engraved on the gems, as also the Hebrew words signifying “the tribes of Jeshurun.”
Thus the Hebrew alphabet in the Urim and Thummim is made complete.—Treatise Yoma, fol. 73, cols. 1 and 2.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
1Sa 30:1-5.
1Sam 30:1-5.
アマレク人がジクログを略奪する。
1. アマレク人がネゲブとジクログを侵攻し、ジクログを打った――ペリシテ人の軍勢が自国からエスドレロンの平野に注ぎ込まれている間に、アマレク人の略奪者たちはペリシテが無防備になった好機に乗じて南部の領土を侵攻した。当然のこととして、ダビデの町は、彼が最近彼らの領土に加えた襲撃の報復として、これら遊牧の略奪者たちの被害を受けた。
第三日目に - これは、アフェクがツィクラグから三日行程、すなわちおよそ五十マイル離れていたことを示しており、これはアフェクの推定される位置と非常によく合致する(1 Samuel 4:1 の注)。ツィクラグからシュネムまでは八十ないし九十マイルを下らなかったであろう。
アマレク人は、ダビデの襲撃(1 Samuel 27:8-9)への報復として、ユダの「南の地」(Joshua 15:21)に侵入した。しかし、男たちがみなダビデとともに出かけて不在であったため抵抗はなく、その結果、女たちと子どもたちは傷つけられることなく戦利品として連れ去られた。
On the third day - This was the third day after he had left the Philistine army at Aphek. Calmet supposes that Aphek was distant from Ziklag more than thirty leagues.
The Amalekites had invaded - These were, doubtless, a travelling predatory horde, who, availing themselves of the war between the Philistines and the Israelites, plundered several unprotected towns, and among them Ziklag. It is likely they had not heard of what David did to some of their tribes, else they would have avenged themselves by slaying all they found in Ziklag.
And it came to pass, when David and his men were come to Ziklag, on the third day,.... Either from their departure from thence, when they went out with Achish, or rather from the time of their leaving Achish, and the camp of the Philistines; so long they were upon their march homewards, see 2 Samuel 1:1; and no wonder, if it was the distance of eighty eight miles; see Gill on 1 Samuel 29:11,
that the Amalekites had invaded the south, and Ziklag; the southern parts of the land of the Philistines, and of Judah, as appears from 1 Samuel 30:14; taking the opportunity of the Philistines being gone into the land of Israel, and particularly of David's absence from Ziklag, to whom they bore a grudge for his invasion, destruction, and spoil of them not long ago, see 1 Samuel 27:8,
and smitten Ziklag, and burnt it with fire; not that they smote the inhabitants of it, there were no men in it, and the women and children they carried captive; but they demolished the buildings in it, pulled down the houses after they had rifled them, and burnt them with fire, that David and his men might dwell there no more.
ダビデはペリシテ人の軍勢から解放された後、イスラエルの陣営には向かわず、サウルによって追放されたので、厳密な中立を守り、静かに自分の町チクラグに引き下がり、両軍が交戦しようとするのを残していった。
ここで次のことが語られている。
一、彼が町をどれほど憂鬱な状態で見いだしたか。すなわち、すべてがアマレク人によって荒らされ、それが彼とその部下にどれほどの苦境をもたらしたか（サムエル記第一30章1-6節）。
二、失ったものを取り戻すために彼がどのような道をとったか。彼は神に伺いを立て、神から派遣を受けて（同30章7,8節）、敵を追い（同30章9,10節）、はぐれ者から情報を得て（同30章11-15節）、略奪者たちを攻撃して打ち破り（同30章16,17節）、彼らが奪い去ったすべてを取り戻した（同30章18-20節）。
三、分捕り品の分配において彼がどのような方法を守ったか（同30章21-31節）。