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
학술+가독 균형 전권 주석
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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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Account of the sojourning of the Shunammite in the land of the Philistines, during the seven years famine, 2 Kings 8:1, 2 Kings 8:2. She returns, and solicits the king to let her have back her land; which, with its fruits, he orders to be restored to her, 2 Kings 8:3-6. Elisha comes to Damascus, and finds Ben-hadad sick; who sends his servant Hazael to the prophet to inquire whether he shall recover, 2 Kings 8:7-9. Elisha predicts his death, tells Hazael that he shall be king, and shows him the atrocities he will commit, 2 Kings 8:10-14. Hazael returns, stifles his master with a wet cloth, and reigns in his stead, 2 Kings 8:15. Jehoram, son of Jehoshaphat, becomes king over Judah; his bad reign, 2 Kings 8:16-19. Edom and Libnah revolt, 2 Kings 8:20-22. Jehoram dies, and his son Ahaziah reigns in his stead, 2 Kings 8:23, 2 Kings 8:24. His bad reign, 2 Kings 8:25-27. He joins with Joram, son of Ahab, against Hazael; Joram is wounded by the Syrians, and goes to Jezreel to be healed, 2 Kings 8:28, 2 Kings 8:29.
INTRODUCTION TO 2 Kings 8
This chapter gives an account of some advice Elisha had formerly given to the Shunammite woman, and of the success of it, 2 Kings 8:1 and of the sickness of the king of Syria, who sent to Elisha, then being at Damascus, by Hazael, to know whether he should recover; by whom a message was returned, and Hazael was told by the prophet he should be king of Syria, and exercise great cruelty in Israel, 2 Kings 8:7 and of the bad reign of Jehoram, son of Jehoshaphat, over Judah, 2 Kings 8:16 and of the reign of his son Ahaziah, 2 Kings 8:25.
王下 8:1-6.
シュナミの女の土地が回復される
1. 時にエリシャはその女に語って——むしろ「語っていた」。シュナミの女に対するエリシャの指示の繰り返しは、単に次の物語への導入として与えられているだけであり、おそらく
第5章と第6章
に記録されている出来事の前に起こったことであろう。
主がききんを呼ばれた——このようなすべての災害は神の御手によって下される懲らしめである。このききんは、エリヤの時代に起こったものの二倍の長さに及ぶはずであった
(ヤコ 5:17)
——イスラエル人がエリシャの奉仕と奇跡の下でもなお、かたくなで矯正できないままであったので、厳しさが正当に増されたのである
(レビ 26:21、24、28)。
ここに記録されているききんと、王がゲハジと交わした会話は、2 Kings 5に述べられている出来事に先行するものであったに違いない。イスラエルの王が、ツァラアトの確定した者と親しく言葉を交わすことはなかったであろうからである。列王記の著者はおそらく、様々な資料からエリシャの奇蹟を集め、それらを常に年代順に配列したわけではなかった。ここでのつながりは、奇蹟の性質の中に見出されるべきである。エリシャがあるときは豊作を預言したように、別のときにはききんを預言していたのである。
ききんを呼び求められた――しばしば用いられる表現である（欄外注を比較せよ）。神が何かを「呼び求められる」とは、それをお造りになることと同じである（Ezekiel 36:29; Romans 4:17を見よ）。
Then spake Elisha - As this is the relation of an event far past, the words should be translated, "But Elisha had spoken unto the woman whose son he had restored unto life; and the woman had arisen, and acted according to the saying of the man of God, and had gone with her family, and had sojourned in the land of the Philistines seven years." What is mentioned in these two verses happened several years before the time specified in the third verse. See the observations at the end of the preceding chapter, 2 Kings 7:17 (note).
Then spoke Elisha unto the woman (whose son he had restored to life),.... His hostess at Shunem, 2 Kings 4:8 the following he said to her, not after the famine in Samaria, but before it, as some circumstances show:
saying, arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn; with the greatest safety to her person and property, and with the least danger to her moral and religious character:
for the Lord hath called for a famine, and it shall also come upon the land seven years: which Jarchi says was the famine that was in the days of Joel; it was, undoubtedly, on account of the idolatry of Israel, and was double the time of that in the days of Elijah.
The Shunammite having, by Elisha’s advice, left the land because of the famine, returneth home; and hath her whole estate restored to her for Elisha’s sake, 2 Kings 8:1-6. He cometh to Damascus. Ben-hadad is sick, and sendeth Hazael to him with presents. Elisha foretelleth Ben-hadad’s violent death, and Hazael’s cruel reign, with tears. Hazael’s answer: he killeth his master, and succeedeth him, 2 Kings 8:7-15. Jehoram’s wicked reign in Judah: Edom and Libnah revolt, 2 Kings 8:16-23. He dieth, and Ahaziah his son succeedeth him: his wicked reign: he entertaineth friendship with Joram king of Israel, 2 Kings 8:24-29.
Then: this particle of time may be understood either particularly and definitely of the time next following the former history, or more generally and indefinitely (as it is frequently used) of the time in which Elisha and this Shunammitish woman lived. Possibly this might happen before the history of Naaman, 2Ki 5, or at least before the siege of Samaria, 2Ki 6; but this is not certain.
Unto the woman; expressing his gratitude for her former kindnesses, by taking special care for her preservation.
Wheresoever thou canst sojourn; in any convenient place out of the land of Israel.
Hath called for a famine, i.e. hath appointed to bring a famine, or a great scarcity of provisions. This expression intimates that all afflictions are sent by God, and come at his call or command.
Seven years; a double time to the former famine under Elijah, Jam 5:17, which is but just and reasonable, because they were still obstinate and incorrigible under all the severe and succeeding judgments of God, and under the powerful ministry of Elisha, who confirmed his doctrine by glorious miracles. See Leviticus 26:21,24,28.
本章に記された歴史の記述は、私たちに振り返ることを促す。 一、私たちは前に、エリシャに親切な恩人であったシュネムの女について読んだ。今ここでは、その後彼女がいかにしてエリシャの助言と、彼のゆえに王が彼女に示した恵みによって、より良く遇されたかが語られている（2Ki 8:1-6）。 二、私たちは前に、ハザエルがシリヤの王となるための選別について読んだ（1Ki 19:15）。ここでは彼がその王座に就くまでと、主人を殺すことで自らその座を奪った方法が記されている（2Ki 8:7-15）。 三、私たちは前に、ヨラムが父ヨシャパテに代わってユダを治めたことについて読んだ（1Ki 22:50）。ここではその短く悪に満ちた治世に関する短く悲しい歴史（2Ki 8:16-24）と、その子アハジヤの治世の歴史の始まりが記されている（2Ki 8:25-29）。