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
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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
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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
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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
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 whole life and walk of the people were to be regulated by the principle "ye are the children of the Lord your God" Deuteronomy 14:1.
Adam Clarke's Commentary and Critical Notes on the Bible
Deuteronomy 14 Introduction
The Israelites are not to adopt superstitious customs in mourning, Deuteronomy 14:1, Deuteronomy 14:2. The different kinds of clean and unclean animals, vv. 3-20. Nothing to be eaten that dieth of itself, Deuteronomy 14:21. Concerning offerings which, from distance cannot be carried to the altar of God, and which may be turned into money, Deuteronomy 14:22-26. The Levite is not to be forsaken, Deuteronomy 14:27. The third year's tithe for the Levite, stranger, widow, etc., Deuteronomy 14:28, Deuteronomy 14:29.
INTRODUCTION TO Deuteronomy 14
In this chapter some cautions are given against the use of some rites and ceremonies in mourning for the dead, with the reason thereof, Deuteronomy 14:1 and instructions about what are lawful to be eaten, and what not, whether of beasts, fishes, or fowl, Deuteronomy 14:3, and concerning eating one sort of tithes both at the place God should choose, and within their own gates, Deuteronomy 14:22.
Inserted Laws on Rites for the Dead, Foods Clean and Unclean, etc.
Between two laws, which forbid to Israel, as holy to Jehovah, certain rites of mourning for the dead, Deuteronomy 14:1 f., and the eating of what has died a natural death (with an appendix against seething a kid in its mother’s milk), Deuteronomy 14:21—both of which contain deuteronomic phrases—there lies a passage, Deuteronomy 14:3-20, on clean and unclean foods, in which the language is not deuteronomic, but has phrases peculiar to P. The first law against the mourning customs cannot be earlier than the end of the 7th century when these customs were not only practised in Israel but regarded as sanctioned. Further there are no parallels to these laws in JE, except to Deuteronomy 14:21, but there are parallels to all the rest in the late legislation of P (or H): Leviticus 11:2-23; Leviticus 20:25. Again the form of address is, unlike the laws in 13 and Deuteronomy 14:22 ff., throughout in the Pl., save only for the deuteronomic phrases in Deuteronomy 14:2-3; Deuteronomy 14:21. All this is reasonable ground for taking the whole section as a later (exilic or post-exilic) addition to the code of D (with the possible exceptions of Deuteronomy 14:3; Deuteronomy 14:21 which may be fragments of the original D). Note that there is no reference to such laws in the reforms of Josiah. The relations of this section to its parallel in Leviticus 11:2-23 are uncertain. Lev. does not contain the list of clean beasts which our form of the law gives, Deuteronomy 14:4, but otherwise is more elaborate and detailed. Probably neither is derived from the other, but both are developments from a common origin. Further the LXX version of our law varies from the Heb. Altogether then we have here another instance of the currency of various editions of the same law, tending to grow in different ways.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 14:1, 2.
De 14:1, 2.
GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING.
1. ye shall not cut yourselves . . . for the dead--It was a common practice of idolaters, both on ceremonious occasions of their worship
(1Ki 18:28),
and at funerals (compare
Jer 16:6; 41:5),
to make ghastly incisions on their faces and other parts of their persons with their finger nails or sharp instruments. The making a large bare space between the eyebrows was another heathen custom in honor of the dead (see on
Le 19:27, 28;
Le 21:5).
Such indecorous and degrading usages, being extravagant and unnatural expressions of hopeless sorrow
(1Th 4:13),
were to be carefully avoided by the Israelites, as derogatory to the character, and inconsistent with the position, of those who were the people of God
[De 14:2].
Make any baldness between your eyes - i. e. by shaving the forepart of the head and the eyebrows. The practices named in this verse were common among the pagan, and seem to be forbidden, not only because such wild excesses of grief (compare 1 Kings 18:28) would be inconsistent in those who as children of a heavenly Father had prospects beyond this world, but also because these usages themselves arose out of idolatrous notions.
Ye are the children of the Lord - The very highest character that can be conferred on any created beings; ye shall not cut yourselves, i. e., their hair, for it was a custom among idolatrous nations to consecrate their hair to their deities, though they sometimes also made incisions in their flesh.
Moses in this chapter teaches them, I. To distinguish themselves from their neighbours by a singularity, 1. In their mourning, De 14:1,2. 2. In their meat, De 14:3-21. II. To devote themselves unto God, and, in token of that, to give him his dues out of their estates, the yearly tithe, and that every third year, for the maintenance of their religious feasts, the Levites, and the poor, De 14:22-29, etc.