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
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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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
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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
신약 학술 정밀주해 (독일 — K&D 대응)
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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
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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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Verse 6. - Where were white, green, and blue hangings. There is nothing in the original corresponding to "green." The "hangings," or rather awning, was of white cotton (karphas) and violet. Mr. Loftus supposes that it was carried across from the central pillared hall to the detached porticoes, thus shading the guests from the intense heat of the sun ('Chaldaea and Susiana,' p. 375). Fastened with cords of fine linen and purple. Very strong cords would be needed to support the awning if it was carried across as above suggested, over a space of nearly sixty feet. To rings of silver. The exact use of the rings is doubtful. Perhaps they were inserted into the stone work in order that the cords might be made fast to them. Pillars of marble. The pillars at Susa are not of marble, but of a dark-blue limestone. Perhaps the Hebrew shesh designated this stone rather than marble. The beds were of gold and silver. The couches on which the guests reclined are intended (comp. Esther 7:8). These were either covered with gold and silver cloth, or had their actual framework of the precious metals, like those which Xerxes took with him into Greece (see Herod., 9:82). Upon a pavement of red, and blue, and white, and black marble. The four words which follow "pavement" are not adjectives denoting colours, but the names of four different materials. One is shesh, the material of the pillars, which accords with the fact that such pavement slabs as have been found at Susa are, like the columns, of a blue limestone. The other materials are unknown to us, and we cannot say what the exact colours were; but no doubt the general result was a mosaic pavement of four different hues.
(6) Where were white. . . .—This should be [hangings of] “white cotton and blue.” The word translated “cotton” (Heb., carpas) occurs only here. Canon Rawlinson remarks that “white and blue (or violet) were the royal colours of Persia.”
Linen.—White linen; so the word is used, e.g., in 2Chronicles 5:12.
Marble.—White marble, as in the last clause of the verse.
Beds.—That is, the couches. The gold is not to be referred simply to the gold- mbroidered coverings, but to the framework of the couch.
Red and blue . . .—These words are not names of colours, but of actual stones, although the meaning of most is doubtful enough. The first (bahat) is rendered by the LXX. as a stone of emerald colour, and may perhaps be malachite. The second (shesh) is white marble, the third (dar) is pearly, and the last (sokhereth) black.
- there were hangings of white cloth, of green, and of blue] marg. fine cloth, white (or cotton) and blue. The word translated ‘green’ in the text is best rendered cotton, and is of Persian origin.[58] The cords, which by means of silver rings attached the hangings to the pillars, furnished a contrast of colour, viz. fine, white linen, mixed with a reddish purple.
[58] Karpas borrowed by the Greek in the form κάρπασος (Lat. carbasus).
pillars of marble] The remains of the pillars found at Susa are of a dark blue limestone, which the Heb. word may very well denote.
the couches were of gold and silver] i.e. with coverlets of gold and silver work, or possibly with a framework of these materials (so the Targum explains), like those which Herod. (ix. 82) tells us that Xerxes brought with him on his expedition against Greece.
of red, and white, and yellow, and black marble] marg. or, of porphyry, and white marble, and alabaster, and stone of blue colour. For the ‘white and yellow’ of R.V. A.V. had ‘blue and white.’ A mosaic pavement of various costly materials is apparently meant, but the precise meaning of the terms used is uncertain. Perhaps we may take it that each is the name of a material, not a colour, and render porphyry (or alabaster), marble, pearl-stone, and dark paving-stone. We should observe, however, that the second of these is the same word as that used in the description of the pillars (see note), and that the last may mean marble with dark spots or streaks. The LXX. adds that there were crystal couches scattered over with roses.
Esther 1:6. Where were white, green, and blue hangings — Set up like tents. The beds were of gold and silver — On which they sat, or rather lay, at their meat. The beds themselves, it is probable, were of the softest wool; but the bedsteads were of gold and silver, that is, studded with gold and silver, or overlaid with plates of them, as the fashion then was. Upon a pavement of red, and blue, and white, and black marble — The Hebrew words babat and shesh, and dar, and sochereth, signify several sorts of marble, as Bochart hath proved beyond contradiction.
Esther 1:6. Where were white, green, and blue hangings— See Exodus 24:10. Dr. Shaw, after having said that the floors in the Levant are laid with painted tiles or plaister of terras, informs us in a note, that a pavement like this is mentioned in Esther, a pavement of red, and blue, and white, and black marble. But this is not the happiest of the Doctor's illustrations, since floors of different-coloured marble are common now in the east. Dr. Russel tells us, that they pave their courts at Aleppo with marble, and often with a mixture of yellow and white, red and black, by way of ornament; this of Ahasuerus is generally supposed to have been of that kind; since there is a great difference in point of magnificence between a pavement of marble, and one of painted tiles; and consequently the palace of so mighty a monarch as Ahasuerus is rather to be supposed paved with marble; besides, the historian is giving an account of the pavement of a court-yard, not of a room. See 1 Kings 7:7. Dr. Shaw refers to this passage in the same page on another account. He says, the eastern chambers, in houses of better fashion, are covered and adorned from the middle of the wall downwards, "with velvet or damask hangings, of white, blue, red, green, or other colours, (Esther 1:6.) suspended upon hooks, or taken down at pleasure." Here again this ingenious author seems to have been less exact, and should rather, I imagine, have referred to the present passage, when he told us, that "the courts or quadrangles of their houses, when a large company is to be received into them, are commonly sheltered from the heat and inclemency of the weather, by a velum, umbrella, or veil, which, being expanded upon ropes from one side of the parapet-wall to the other, maybe folded or unfolded at pleasure." See Travels, p. 209. Though there are some things in this passage which cannot be determined without difficulty, yet it is extremely plain that the company were entertained in a court of the palace of Ahasuerus; which agrees with Dr. Shaw's account, that when much company is to be admitted to a feast the court is the place of their reception. Now, though their chambers are hung with velvet or damask hangings, it does not appear that on such occasions their courts are thus adorned; but there is a veil stretched out over-head to shelter them from the inclemency of the weather; and, indeed, to something of this sort it is commonly supposed these words refer, though no one has given a better illustration of this piece of ancient history than Dr. Shaw has undesignedly done in his account of their receiving company, when the number is large, in these courts, and covering them with veils expanded on ropes. See Observations, p. 102 and Scheuchzer, tom. 6: p. 12.
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[Where were] white, green, and blue, [hangings], fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds [were of] gold and silver, upon a pavement of red, and blue, and white, and black, marble.
Where were white, green, and blue hangings — Rich and royal tapestry, set forth with variety of colours, pleasant to the eye.
Fastened with cords of fine linen — More precious than silk.
And pillars of marble — To bear up the hangings, that the guests might the better behold them, and be defended by them from wind, dust, and heat.
The beds — Whereon they sat at meat (which was the manner of all those Eastern parts), their bodies so composed, as that the upper part thereof being somewhat bent and bowed, the rest lay along.
Were of gold and silver — The bedsteads were. See Amos 6:4 ; Amos 2:8 ; Jeremiah 23:40 .
Upon a pavement of red, and blue, and white, and black, marble — Or, porphyry or crystal. All very costly and stately; and these are those things that made us desirous to live longer here, as Charles V told the duke of Venice; who had showed him his fair palace richly furnished, Haec sunt quae nos faciunt invitos mori. These are what they make for us, [who are] unwilling to die. But what said Nugas, the Scythian prince, to certain ambassadors who brought him brave and rich presents? Will these save a man from sickness? Will they stave off death? Do not these outward gauds festivities and gaieties carry away the heart from the love and care of better things? (Val. Max. Christian). Solomon saith as much in his sacred retractations; and Charles V (who besides other territories and dominions, had twenty-eight kingdoms) voluntarily gave over the empire as a burden; and cursing his honours in his old age, his trophies, riches, royalties, said to them all, Abite hinc, abite longe, Be gone, all of you; get you hence. Abi perdita bestia quae me perdidisti, as Cornelius Agrippa said on his death bed, to his familiar devil, Be packing, thou wretched beast, that hast undone me for ever.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
7. they gave them drink in vessels of gold--There is reason to believe from this account, as well as from
Es 5:6; 7:2, 7, 8,
where the drinking of wine occupies by far the most prominent place in the description, that this was a banquet rather than a feast.
The beds; for in those eastern countries and ancient times they did not sit at tables, as we do, but rested or leaned upon beds; of which we have many testimonies, both in Scripture, as Esther 7:8 Amos 2:8 6:4 John 13:23, and in all other authors.