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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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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The history of Naaman, captain of the host of the king of Syria, a leper; who was informed by a little Israelitish captive maid that a prophet of the Lord, in Samaria, could cure him, 2 Kings 5:1-4. The king of Syria sends him, with a letter and rich presents, to the king of Israel, that he should recover him of his leprosy, 2 Kings 5:5, 2 Kings 5:6. On receiving the letter, the king of Israel is greatly distressed, supposing that the Syrian king designed to seek a quarrel with him; in desiring him to cleanse a leper, when it was well known that none could cure that disorder but God, 2 Kings 5:7. Elisha, hearing this, orders Naaman to be sent to him, 2 Kings 5:8. He comes to Elisha's house in great state, 2 Kings 5:9. And the prophet sends a messenger to him, ordering him to wash in Jordan seven times, and he should be made clean, 2 Kings 5:10. Naaman is displeased that he is received with so little ceremony, and departs in a rage, 2 Kings 5:11, 2 Kings 5:12. His servants reason with him; he is persuaded, goes to Jordan, washes, and is made clean, 2 Kings 5:13, 2 Kings 5:14. He returns to Elisha; acknowledges the true God; and offers him a present, which the prophet refuses, 2 Kings 5:15, 2 Kings 5:16. He asks directions, promises never to sacrifice to any other god, and is dismissed, 2 Kings 5:17-19. Gehazi runs after him, pretends he is sent by his master for a talent of silver and two changes of raiment; which he receives, brings home, and hides, 2 Kings 5:20-24. Elisha questions him; convicts him of his wickedness; pronounces a curse of leprosy upon him, with which he is immediately afflicted; and departs from his master a leper, as white as snow, 2 Kings 5:25-27.
INTRODUCTION TO 2 Kings 5
This chapter gives an account of the leprosy of Naaman the Syrian, and of the cure of it by Elisha; how he came to hear of him, and the recommendation he had from the king of Syria to the king of Israel, 2 Kings 5:1, who, coming to Elisha's house, was ordered to dip himself seven times in Jordan, which made him depart in wrath; but one of his servants persuaded him to do it, and he did, and was cured, 2 Kings 5:9, upon which he returned to Elisha, and offered him a present, which he refused, 2 Kings 5:15 but Gehazi, his servant, ran after him with a lie in his mouth, and obtained it, and returned to his master with another, for which he was smitten with the leprosy of Naaman, 2 Kings 5:20.
王下 5:1-7.
ナアマンのツァラアト
1. スリアの王の軍勢の長ナアマンはその主君の前に大いなる人であった——軍人としての性質と成功により高く評価されていた。
誉れある者——むしろ「非常に富める者」。
しかし彼はツァラアトにかけられていた——イスラエルであれば社会から排除されたであろうこのツァラアトは、スリアの宮廷における彼の自由な交際には影響しなかった。
この者によって主がアラムに救いを与えられた――ちょうどこの時期に、一人のアッシリヤの君主がその征服をアラムにまで推し進め、この地方の諸王を服属させていた。しかしアラムは数年の後に反乱を起こし、再び独立を勝ち取った。ナアマンが名を上げたのは、おそらくこの独立戦争においてであろう。
しかし彼はツァラアトに冒されていた――ツァラアトには様々な種類と程度があった（Leviticus 13; 14）。より軽い形態のものは、廷臣また軍人としての職務の遂行を妨げるものではなかったであろう。
Naaman, captain of the host - Of Naaman we know nothing more than is related here. Jarchi and some others say that he was the man who drew the bow at a venture, as we term it, and slew Ahab: see 1 Kings 22:34 (note), and the notes there. He is not mentioned by Josephus, nor has he any reference to this history; which is very strange, as it exists in the Chaldee, Septuagint, and Syriac.
King of Syria - The Hebrew is מלך ארם melech Aram, king of Aram; which is followed by the Chaldee and Arabic. The Syriac has Adom; but as the Syriac dolath is the same element as the Syriac rish, differing only in the position of the diacritic point, it may have been originally Aram. The Septuagint and Vulgate have Syria, and this is a common meaning of the term in Scripture. If the king of Syria be meant, it must be Ben-hadad; and the contemporary king of Israel was Jehoram.
A great man - He was held in the highest esteem.
And honorable - Had the peculiar favor and confidence of his master; and was promoted to the highest trusts.
Had given deliverance unto Syria - That is, as the rabbins state, by his slaying Ahab, king of Israel; in consequence of which the Syrians got the victory.
A mighty man in valor - He was a giant, and very strong, according to the Arabic. He had, in a word, all the qualifications of an able general.
But he was a leper - Here was a heavy tax upon his grandeur; he was afflicted with a disorder the most loathsome and the most humiliating that could possibly disgrace a human being. God often, in the course of his providence, permits great defects to be associated with great eminence, that he may hide pride from man; and cause him to think soberly of himself and his acquirements.
Now Naaman, captain of the host of the king of Syria,.... The general of Benhadad's army; for he was now king of Syria, though some think Hazael his successor was:
was a great man with his master; high in his favour and esteem:
and honourable; not only acceptable to the king, and loaded with honours by him, but greatly respected by all ranks and degrees among the people:
because by him the Lord had given deliverance unto Syria; out of the hands of their enemies, and victory over them, and particularly in the last battle with Israel, in which Ahab was slain, and, as the Jews suppose, by the hands of Naaman; see Gill on 1 Kings 22:34 however, when any salvation was wrought, or victory obtained, even by Heathens, and by them over Israel, the people of God, it was of the Lord:
he was also a mighty man in valour; a very courageous valiant man:
but he was a leper; was stricken with the leprosy, which had deformed and disgraced his person, and weakened his strength, and dispirited him; all his grandeur and honour could not protect him from this loathsome disease.
Naaman, by his captive maid’s report, goeth to Elisha to be cured of his leprosy, 2 Kings 5:1-9. Elisha sends to him a command to wash in Jordan: he is angry, and disdaineth it: his servants’ advice: he doth it, and is healed, 2 Kings 5:10-14. He returneth with gifts to Elisha, who refuseth them: he departs, 2 Kings 5:15-19. Gehazi, Elisha’s servant, abusing his master’s name unto Naaman, taketh gifts from him: is smitten with leprosy, 2 Kings 5:20-27.
A great man with his master; in great power and favour with the king of Syria. Honourable; highly esteemed, both for his quality and success. By him the Lord had given deliverance unto Syria; which expression he useth, partly to mind the Israelites that all the hurt they had from the Tyrians was from the Lord, who used them as his rod, and gave them the successes against Israel, which are recorded; and partly to check that proud conceit which then was working, and afterwards more fully discovered itself, in the Israelitish nation, as if the care, and providence, and goodness of God were wholly confined to themselves, and not imparted to any other people.
本章にはエリシャの奇跡がさらに二つ記されている。 一、シリヤ人、すなわち異邦人であるナアマンのツァラアトが清められたこと。そこには、