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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Saul's lineage and description; he is sent by his father to seek some lost asses, 1 Samuel 9:1-5. Not finding them, he purposes to go and consult Samuel concerning the proper method of proceeding, 1 Samuel 9:6-14. The Lord informs Samuel that he should anoint Saul king, 1 Samuel 9:15, 1 Samuel 9:16. Samuel invites Saul to dine with him, and informs him that the asses are found; and gives him an intimation that he is to be king, 1 Samuel 9:17-21. Saul dines with Samuel, and afterwards he is taken to the house-top, where both commune together, 1 Samuel 9:22-27.
INTRODUCTION TO FIRST SAMUEL 9
This chapter gives an account of Saul, the person the Lord had appointed to be king of Israel; it relates his descent, and describes his person, 1 Samuel 9:1 and how seeking his father's asses, which were lost, he providentially came to the place where Samuel dwelt, 1 Samuel 9:3 and being advised by his servant, and approving of his advice, he concluded to go to him, and inquire the way he should go, 1 Samuel 9:6 and being directed by some young maidens, they found him presently in the street going to a feast, 1 Samuel 9:11 and Samuel having some previous notice from the Lord of such a person's coming to him that day, when he met him invited him to dine with him, and obliged him to stay with him that day, 1 Samuel 9:15 satisfied him about his asses, and gave him a hint of the grandeur he was to be raised to, to which Saul made a modest reply, 1 Samuel 9:20 and Samuel treated him at the feast in a very respectable manner, 1 Samuel 9:22 and privately communed with him of things preparatory to what he was about to make known unto him, 1 Samuel 9:25.
IX.
(1Samuel 9:1-27) The Preparation of Saul the Son of Kish the Benjamite, for his appointment as anointed King of Israel.
撒上 9:1-14.
扫罗因找不到父亲的驴，绝望中来见撒母耳。
1节. 一个大能的勇士. 即拥有大量财富和产业的人。这家族在便雅悯支派中地位崇高，因此扫罗的话当列入东方人惯用的故作谦卑的客套话之中。
这里给出了扫罗的家谱，直到亚斐亚（即 1 Chronicles 7:8 的“亚比雅”）为止；亚斐亚属于便雅悯之子比结的家（Genesis 46:21）。“基士”（1 Chronicles 9:35-39）是“尼珥”的儿子，“尼珥”是“耶利”（在此处及 1 Samuel 14:51 或作“亚别”）的儿子；耶利是在基遍——或称扫罗的基比亚——最初定居的那位（1 Chronicles 9:35 称他为“基遍的父亲”），他娶了迦勒的女儿或孙女“玛迦”。若果如此，显然在基士与亚别之间略去了好几代的名字，其中包括玛特利（1 Samuel 10:21）家族由之得名的那一代。
A mighty man of power - Literally, a strong man; this appears to be the only power he possessed; and the physical strength of the father may account for the extraordinary size of the son. See 1 Samuel 9:2.
Now there was a man of Benjamin,.... Of the tribe of Benjamin, which had its name from the youngest son of Jacob, and one of this tribe was the first king of Israel:
whose name was Kish: whom the apostle calls Cis, Acts 13:21, and Josephus (i) Cises; his name, according to Hillerus (k), signifies "ensnared"; for what reason it was given him is not certain:
the son of Abiel; in 1 Chronicles 8:33, he is called Ner that begat Kish; and in this book, 1 Samuel 14:50 Ner and Kish are represented as brethren, the sons of Abiel: to reconcile this, it may be observed, that Ner being the elder brother, on the death of his father Abiel, had the care and bringing up of his younger brother Kish; and therefore when he is said to beget him, the meaning is, not that he was the parent of him, but the bringer up of him; or rather, as Kimchi thinks, Abiel had two sons, one of which was Ner; and that he had two sons, one that was called after his own name Ner, who was the father of Abner; and the other Kish, the father of Saul:
the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite; of these persons we nowhere else read:
a mighty man of power; not a man of riches, or of authority, neither a wealthy man, nor a magistrate, for his family was mean and contemptible, 1 Samuel 9:21 but a man of great strength, an able bodied man, and of great natural fortitude, and courage of mind.
(i) Antiqu. l. 6. c. 4. sect. 1.((k) Onomastic. Sacr. p. 405.
撒母耳已奉神的名向以色列应许，他们必得一位君王；然而奇怪的是，紧接着的消息并非有人出来竞逐国位、在百姓中间拉拢势力，或向撒母耳自荐，并借他向神举荐以求提名。犹大支派中无论谁为首领，为何此刻不环顾四周、想起雅各将王权归于那支派的预言呢？以色列中难道没有一个胆大志高的人敢说：「神若拣选我，我愿为王」吗？没有，无人出头——是因可鄙的怯懦，还是因可嘉的谦卑，我无从知晓；但这在列国的历史上恐怕绝无仅有：一顶王冠，如此的王冠，摆在那里，竟无人争逐。多数国度的政府，始于君王想要统治的野心；而以色列的政府，却始于百姓想要被统治的野心。倘若那些求立王的长老中，事后竟有人出来自荐为王，我便会怀疑那最初的动议背后藏着他个人的野心；然而如今并非如此（他们之中美好的动机，当受称赞）。神既在律法中应承要为他们拣选君王（申17:15），他们便都静坐不动，直等到从天上来的消息；而那消息就在本章临到。本章开始了他们的第一位王扫罗的故事，并借天意奇妙的步履，将他带到撒母耳面前，私下受膏，从而预备他日后借掣签选出，并公开向百姓举荐——那事记在下一章。本章内容如下：I. 关于扫罗家世与为人的简略记载（撒上9:1、2）。II. 关于他被引到撒母耳面前的详细记述——他对撒母耳原本完全陌生：1. 神借启示预先告诉撒母耳要等候他（撒上9:15、16）；2. 神借天意将他引到撒母耳面前：（1）他奉差遣去寻找他父亲的驴，却毫无头绪（撒上9:3-5）；（2）听从仆人的建议，他决意去向撒母耳请教（撒上9:6-10）；（3）借着年轻女子的指点，他找到了撒母耳（撒上9:11-14）；（4）撒母耳因神已将扫罗的事告诉他（撒上9:17），便在城门口以礼相待（撒上9:18-21），在宴席厅中款待他（撒上9:22），最后私下与他交谈，预备他聆听那令人震惊的消息——他将要作王（撒上9:25-27）。若非百姓的罪是这桩大事的缘由，这一切的开端本会十分光明、大有指望。