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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- 21,603 / 22,101
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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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- 144 / 7,385
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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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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.
撒上 21:1-7.
大卫在挪伯从亚希米勒那里得到圣饼。
1节. 大卫到了挪伯亚希米勒那里. 挪伯是祭司的城
(1Sa 22:19)， 位于耶路撒冷附近、橄榄山上——在山顶稍偏北处，城的东北方。据推算，距基比亚约有五英里。亚希米勒就是亚希雅，或者可能是他的兄弟，二人都是亚希突的儿子（比较
1Sa 14:3 与 1Sa 22:4-11, 20）。
他逃到此地的目的，部分是为了供给所需，部分是为了在即将离开王国的 prospect 中寻求安慰与 counsel。
亚希米勒见大卫迎接就惧怕. 因大卫突然以这样的样式出现，而把随从留在稍远处，他怀疑发生了什么非同寻常的事。
挪伯是祭司的城，大祭司住在那里，会幕也支搭在那里（1 Samuel 21:4, 21:6, 21:9；1 Samuel 22:10）。它位于从北方通往耶路撒冷的路上，靠近亚拿突，在圣城的视线之内（Isaiah 10:32；Nehemiah 11:32）。但其遗址尚未得到确切的考证。
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.
大卫如今已与扫罗的宫室和军营彻底作别，也已与他"另一半自我"——他所亲爱的约拿单——诀别。自此直到本书末了，他都被人视为亡命之徒，被定为叛党。我们仍看见他为保安全而辗转流离，扫罗则紧追不舍。本章及随后数章极为详尽地记载了他的患难，这不仅是为了作为解读《诗篇》的钥匙，也使他像其他先知一样，成为历代圣徒"受苦与忍耐"的榜样，更使他成为基督的预表——基督既受膏为王，便自己降卑，因而被神高举。然而受苦之耶稣所立的榜样毫无瑕疵，大卫的却不然；本章的记载便是明证。其中可见大卫在逃亡途中：I. 欺瞒祭司亚比米勒，从他那里既取得食物，又取得兵器，撒上 21:1-9。II. 欺瞒迦特王亚吉，装作癫狂，撒上 21:10-15。患难之所以被称作"试探"，实在合宜，因许多人正是在其中被引入罪中。