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
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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
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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
신약 헬라어 단어 연구
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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
평이 절별 신약 해설 (일반신자·모바일)
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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
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David sends Joab against the Ammonites, who besieges the city of Rabbah, 2 Samuel 11:1. He sees Bath-sheba, the wife of Uriah, bathing; is enamoured of her; sends for and takes her to his bed, 2 Samuel 11:2-4. She conceives, and informs David, 2 Samuel 11:5. David sends to Joab, and orders him to send to him Uriah, 2 Samuel 11:6. He arrives; and David having inquired the state of the army, dismisses him, desiring him to go to his own house, 2 Samuel 11:7, 2 Samuel 11:8. Uriah sleeps at the door of the king's house, 2 Samuel 11:9. The next day the king urges him to go to his house; but he refuses to go, and gives the most pious and loyal reasons for his refusal, 2 Samuel 11:10-11. David after two days sends him back to the army, with a letter to Joab, desiring him to place Uriah in the front of the battle, that he may be slain, 2 Samuel 11:12-15. He does so; and Uriah falls, 2 Samuel 11:16, 2 Samuel 11:17. Joab communicates this news in an artful message to David, 2 Samuel 11:18-25. David sends for Bath-sheba and takes her to wife, and she bears him a son, 2 Samuel 11:26, 2 Samuel 11:27.
INTRODUCTION TO SECOND SAMUEL 11
This chapter begins with the destruction of the Ammonites, and the siege of Rabbah their chief city, 2 Samuel 11:1; and enlarges on the sins of David in committing adultery with Bathsheba, 2 Samuel 11:2; in contriving to conceal his sin by sending for her husband home from the army, 2 Samuel 11:6; in laying a scheme for the death of him by the hand of the Ammonites, 2 Samuel 11:14; and in marrying Bathsheba when he was dead, 2 Samuel 11:26.
2Sa 11:1.
約押圍攻拉巴。
1. 到列王出戰的時候——春季來臨是發動軍事行動的慣常時節。這次出征發生在與亞蘭人交戰的次年；之所以起兵，是因上一戰的災禍主要落在亞蘭傭兵身上，亞捫人侮辱使者之罪尚未受罰。
大衛差派約押和臣僕……他們毀滅了亞捪人——約押所統率的強大軍隊蹂躪了亞捪之地，對人丁和財物都造成極大的毀壞，直到兵臨其京都，便圍攻拉巴——「拉巴」意為大城。這座亞捪人的都會位於基列的山地之中，離亞嫩河的發源地不遠。如今其故址上仍有大片廢墟。
「過了一年」——即亞捫人逃入他們城中之役（2 Samuel 10:14）後的次年春天。
「亞捫的眾子」——邊注參考經文補上「之地」二字，這顯然是正確的讀法。
「大衛仍住在耶路撒冷」——亞蘭人既已被制服，與亞捫人之戰已無足輕重，不需大衛親臨。關乎大衛犯姦淫與烏利亞之死的整段記載——從本節直到 2 Samuel 12:26——在歷代志中均被略去。
When kings go forth - This was about a year after the war with the Syrians spoken of before, and about the spring of the year, as the most proper season for military operations. Calmet thinks they made two campaigns, one in autumn and the other in spring; the winter being in many respects inconvenient, and the summer too hot.
And it came to pass, that after the year was expired,.... Or at the end of the year, as the Targum, which concluded with the month Adar or February, the spring of the year:
at the time when kings go forth to battle; in the month Nisan, as the Targum on 1 Chronicles 20:1; adds, the same with Abib, which was the first month of the year, Exodus 12:2, a fit time to go out to war; when, as the Jewish commentators observe, the rains were over, and there were grass in the fields, and fruit on the trees, and corn ripe, and so food for horse and men. This month was called Nisan, as some think (d), from the military banners then erected; so by the Romans it is called Martius, and by us March, from Mars, the god of war; though some (e) take this to be the month Tisri, answering to part of September, and part of October, when all the fruits of the earth were gathered in, and supposed to be a fit time for war, when the heat of the year was declining:
that David sent Joab, and his servants with him, and all Israel; his whole army under Joab as general; in 1 Chronicles 20:1; it is "the power of the army"; the whole body of it: and they destroyed the children of Ammon; burnt their cities, and slew the inhabitants of them, and laid their land waste wherever they came:
and besieged Rabbah; their chief city, called Rabathamana by Polybius (f), that is, Rabbah of Ammon, and afterwards. Philadelphia, from Philadelphus, king of Egypt, as it was in the times of Jerom (g):
but David tarried still at Jerusalem; which is observed for the sake of the following history; it would have been well for him if he had gone forth with the army himself, then the sin he fell into would have been prevented.
(d) Vid. Bochart. Hierozoic. par. 1. l. 2. c. 50. col. 557. (e) Weemse of the Judicial Law, c. 28. p. 106. (f) Hist. l. 5. p. 414. (g) De loc. Heb. fol. 94. C.
Whilst Joab besieged Rabbah David committeth adultery with Bath-sheba, 2 Samuel 11:1-4. And hearing that she was with child, he sendeth for Uriah her husband out of the camp, to cover his shame. He will not go to his own house, neither sober nor drunk, 2 Samuel 11:5-13. David sendeth him again into the camp with a letter to Joab to expose him to death, 2 Samuel 11:14-17. The news of which Joab sendeth to David: he marrieth Bath-sheba, 2 Samuel 11:18-27.
After the year was expired; when that year ended, and the next begun, which was in the spring time, Exodus 12:2.
When kings go forth; which is when the ground is fit for the march of soldiers, and brings forth provision for man and beast.
To battle: these words are to be understood here, as Genesis 10:11 14:8.
Rabbah; the chief and royal city of the Ammonites, Deu 3:11.
大衛論掃羅死訊所說的那句哀語，更貼切地可應用於本章所記那悲慘的故事——大衛所犯的姦淫與謀殺之上——「不要在迦特報告，不要在亞實基倫街上演說。」我們巴不得能用幔子將它遮掩，使大衛竟行此處所記之事永不為人所知、永不為人所傳。然而這是不能、也不該隱瞞的。聖經在記述連它最稱讚之人的過失上也信實無誤——這是執筆者誠實的明證，也是聖經並非為任何黨派而寫的憑據；連這樣的故事也「為教訓我們而寫」，叫「自以為站得穩的，應當謹慎免得跌倒」，又使別人的禍患成為我們的鑑戒。無疑有許多人因這故事被慫恿去犯罪、在罪中剛硬——對他們而言這是「死的香氣叫人死」；但也有人因這故事被喚醒，對自己存聖潔的警惕，時刻防備罪惡——對他們而言這是「生命的香氣叫人活」。我們在此看見大衛所犯的，是極重大、加重情節的罪。I. 他與赫人烏利亞的妻子拔示巴犯了姦淫（撒下11:1-5）。II. 他圖謀把私生子栽在烏利亞身上（撒下11:6-13）。III. 這計謀失敗後，他便借亞捫人的刀謀害烏利亞的性命，並且得逞（撒下11:14-25）。IV. 他娶拔示巴為妻（撒下11:26,27）。這是大衛麼？這是那合神心意的人麼？他的為人竟變得如此——比在亞希米勒面前更糟！這精金何竟失了光澤！讓讀的人明白：當神任憑最好的人隨己意而行時，他們是何等人。