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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- 19,831 / 19,831
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- en
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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- 22,781 / 22,781
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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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- 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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- 0 / 31,092
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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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- 0 / 25,592
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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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The day of atonement, or, as it is in the Hebrew, the day of atonements, is called by the rabbis "the day," and by Luke (probably) "the Fast." See Acts 27:9. Compare with this chapter Leviticus 23:26-32.
Adam Clarke's Commentary and Critical Notes on the Bible
Leviticus 16 Introduction
The solemn yearly expiation for the high priest, who must not come at all times into the holy place, Leviticus 16:1, Leviticus 16:2. He must take a bullock for a sin-offering, and a ram for a burnt-offering, bathe himself, and be dressed in his sacerdotal robes, Leviticus 16:3, Leviticus 16:4. He shall take two goats, one of which is to be determined by lot to be a sacrifice; the other to be a scapegoat, Leviticus 16:5-10. He shall offer a bullock for himself and for his family, Leviticus 16:11-14. And shall kill the goat as a sin-offering for the people, and sprinkle its blood upon the mercy-seat, and hallow the altar of burnt-offerings, Leviticus 16:15-19. The scapegoat shall be then brought, on the head of which he shall lay his hands, and confess the iniquities of the children of Israel; after which the goat shall be permitted to escape to the wilderness, Leviticus 16:20-22. After this Aaron shall bathe himself, and make a burnt-offering for himself and for the people, Leviticus 16:23-28. This is to be an everlasting statute, and the day on which the atonement is to be made shall be a Sabbath, or day of rest, through all their generations, Leviticus 16:29-34.
INTRODUCTION TO Leviticus 16
This chapter treats of the day of atonement, and of the rites, sacrifices, and services of it, directs when Aaron should come into the holy of holies, Leviticus 16:1; and in what habit he should then appear, and with what offerings both for himself, and for the people, Leviticus 16:3; and that having slain his own sin offering, and that for the people, he should offer incense before the mercy seat, and sprinkle that with the blood of both, Leviticus 16:11; and by these offerings make atonement for the holy place, the tabernacle of the congregation, and the altar, Leviticus 16:16; and having done this, he was to take the live goat, lay his hands on it, confess over it, and put upon it all the iniquities of the children of Israel, and then send it away by a fit man into the wilderness, Leviticus 16:20; upon which he was to put off his linen garments, wash his flesh, and put them on again, and offer the burnt offering for himself, and for the people, Leviticus 16:23; also he that let go the goat, and he that carried and burnt the sin offerings without the camp, were to wash themselves and clothes also, Leviticus 16:26; the observance of this day, once a year, which was on the tenth of the seventh month, as a day of affliction and atonement, was to be a statute for ever to the children of Israel, Leviticus 16:29.
THE DAY OF ATONEMENT
The regulations for the observance of an annual rite of expiation follow appropriately after the laws of purification contained in chs. 11–15.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Le 16:1-34.
Le 16:1-34.
HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE.
1. after the death of the two sons of Aaron, when they offered before the Lord, and died--It is thought by some that this chapter has been transposed out of its right place in the sacred record, which was immediately after the narrative of the deaths of Nadab and Abihu
[Le 10:1-20].
That appalling catastrophe must have filled Aaron with painful apprehensions lest the guilt of these two sons might be entailed on his house, or that other members of his family might share the same fate by some irregularities or defects in the discharge of their sacred functions. And, therefore, this law was established, by the due observance of whose requirements the Aaronic order would be securely maintained and accepted in the priesthood.
The reference to the death of Nadab and Abihu is a notice of the occasion on which the instructions were given, well calculated to add point and emphasis to the solemn admonition to the high priest in the second verse. The death of his sons Leviticus 10:2, for drawing near to Yahweh in an unauthorized manner, was to serve as a warning to Aaron himself never to transgress in this respect.
After the death of the two sons of Aaron - It appears from this verse that the natural place of this chapter is immediately after the tenth, where probably it originally stood; but the transposition, if it did take place, must be very ancient, as all the versions acknowledge this chapter in the place in which it now stands.
In this chapter we have the institution of the annual solemnity of the day of atonement, or expiation, which had as much gospel in it as perhaps any of the appointments of the ceremonial law, as appears by the reference the apostle makes to it, Heb 9:7, etc. We had before divers laws concerning sin-offerings for particular persons, and to be offered upon particular occasions; but this is concerning the stated sacrifice, in which the whole nation was interested. The whole service of the day is committed to the high priest. I. He must never come into the most holy place but upon this day, Le 16:1,2. II. He must come dressed in linen garments, Le 16:4. III. He must bring a sin-offering and a burnt-offering for himself (Le 16:3), offer his sin-offering (Le 16:6-11), then go within the veil with some of the blood of his sin-offering, burn incense, and sprinkle the blood before the mercy-seat, Le 16:12-14. IV. Two goats must be provided for the people, lots cast upon them, and, 1. One of them must be a sin-offering for the people (Le 16:5,7-9), and the blood of it must be sprinkled before the mercy-seat (Le 16:15-17), and then some of the blood of both the sin-offerings must be sprinkled upon the altar, Le 16:18,19. 2. The other must be a scape-goat (Le 16:10), the sins of Israel must be confessed over him, and then he must be sent away into the wilderness (Le 16:20-22), and he that brought him away must be ceremonially unclean, Le 16:26. V. The burnt-offerings were then to be offered, the fat of the sin-offerings burnt on the altar, and their flesh burnt without the camp, Le 16:23-25,27,28. VI. The people were to observe the day religiously by a holy rest and holy mourning for sin; and this was to be a statute for ever, Le 16:29-34, etc.