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
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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
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
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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
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Exodus 28:36. On the golden plate fixed upon Aaron’s forehead, like a half coronet, reaching, as the Jews say, from ear to ear, must be engraved, Holiness to the Lord — Aaron must hereby be reminded, that God is holy, and that his priests must be holy. The high-priest must be consecrated to God, and so must all his ministrations. All that attend in God’s house must have holiness to the Lord engraven upon their foreheads, that is, they must be holy, devoted to the Lord, and designing his glory in all they do. This must appear in their forehead, in an open profession of their relation to God, as those that are not ashamed to own it, and in a conversation answerable to it. It must likewise be engraven like the engravings of a signet, so deep, so durable; not painted, so as it may be washed off, but sincere and lasting.
MacLaren's Expositions of Holy Scripture
Three Inscriptions With One Meaning
Ancora nessuna traduzione.
Exodus 28:36. Thou shalt make a plate of pure gold— The word rendered plate, properly signifies a flower; and, probably, this plate was formed with indentations or rays like a flower. It is called in the next chapter, Exodus 28:6. נזר nezer, a crown, a mark of separation, or distinguished dignity, either priestly or regal. It was to be fastened with a blue lace upon the fore-front of the mitre, which was to be made of fine linen, Exo 28:39 something like the Turkish turbans, of which form were anciently the diadems of kings. Justin (lib. 15: cap. 3.) tells us, that Alexander the Great took his diadem from his head to bind up the wounds of Lysimachus. Upon the plate, thus bound upon the mitre, was to be engraved HOLINESS TO JEHOVAH; and it was always to be worn upon Aaron's forehead, i.e. upon the part of the mitre which covered the front of his forehead, Exo 28:38 not only to remind him of the solemnity of the service to which he was consecrated, but also to shew that he was the intercessor for the people; and, in that capacity, the type of HIM, who, being essentially holy and undefiled, intercedes for, and makes acceptable to God, all his believing people. See Hebrews 7:25; Hebrews 7:28. For an exact description of the mitre, as well as the other parts of the sacerdotal dress, we refer to Josephus, b. 3: ch. 7.
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And thou shalt make a plate [of] pure gold, and grave upon it, [like] the engravings of a signet, HOLINESS TO THE LORD.
HOLINESS TO THE LORD. — Hence it was not lawful for the high priest, say the Jews, to put off his bonnet to whomsoever he met, were he never so great a man; lest the name and glory of God, whose person he sustained, should seem to submit to any man.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
37. mitre--crown-like cap for the head, not covering the entire head, but adhering closely to it, composed of fine linen. The Scripture has not described its form, but from JOSEPHUS we may gather that it was conical in shape, as he distinguishes the mitres of the common priests by saying that they were not conical--that it was encircled with swathes of blue embroidered, and that it was covered by one piece of fine linen to hide the seams.
A blue lace - The plate was fastened upon a blue band or fillet, so tied round the mitre as to show the plate in front.
The mitre - A twisted band of linen Exodus 28:39 coiled into a cap, to which the name mitre, in its original sense, closely answers, but which, in modern usage, would rather be called a turban.
And thou shalt put it on a blue lace,.... The plate of gold:
that it may be upon the mitre; either the plate or the lace; the lace is the nearest antecedent, but it seems by what follows it should be the plate:
upon the forefront of the mitre it shall be; the plate of gold; the mitre was of linen, a wrap of linen about the head, and was like a turban on it, in the top of it; it did not come down low upon the forehead, but left that bare for this plate of gold to be put upon it. Jarchi seems to understand all this of the lace, by comparing it with the following verse, and Exodus 39:31 as if the plate was represented as in the lace, and the lace upon the plate and upon the mitre above; all which he thinks is to be reconciled by observing, that the plate had three holes, and in every hole was a blue lace, and each lace was divided into two parts, so that there were six in all, two laces at each end of the plate, and two in the middle, by which they were fastened upon the top of the mitre, by which it was kept from falling off; and of this middle lace, he thinks, the text is to be understood. The Targum of Jonathan observes, that this plate was put on a blue lace, to make atonement for the impudent.
HOLY TO YAHWEH] The high priest, in virtue of his office, was brought specially near to Jehovah, and was thus specially ‘holy’ to Him. Cf., in other connexions, Exodus 30:37, Exodus 31:15, Leviticus 27:23; Leviticus 27:30 Zechariah 14:10. Jos. (BJ. v. 5, 7), and Pseudo-Aristeas (ap. Swete, Introd. to O.T. in Greek, p. 536), say that the inscription was written in ‘sacred,’ or ‘holy,’ characters, by which they mean doubtless the older Hebrew characters, such as are found on old Heb. seals, as also on the Moabite stone, and in Phoen. inscriptions, before they had changed into the later ‘square’ characters.