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
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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
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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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The coat was a loose and large garment made with sleeves, worn under the ephod, reaching down to the feet, which was girt with a girdle, Leviticus 8:7.
Verse 39. - THE TUNIC AND GIRDLE. From the outer garments, which were the most important and distinctive, a transition is now made to the inner ones, in which there was nothing very remarkable. The linen drawers are for the present omitted, as not peculiar to the high priest. Directions are given for the tunic and the girdle. The former is to be woven in some peculiar way - so as to be diapered, as some think - and the latter is to be "the work of the embroiderer." Verse 39. - Thou shalt embroider. This is certainly not the meaning of the Hebrew. Some peculiar mode of weaving the coat is intended. The coat. Rather, "the tunic" or "shirt." The keloneth was a long linen gown or cassock, worn immediately over the drawers. It reached to the feet, and had tightly-fitting sleeves (Joseph. Ant. Jud. 3:7, § 2). Whether it showed beneath the "robe of the ephod," or not, is uncertain; but the sleeves must certainly have been visible. The keloneth was white. Thou shalt make the mitre of fine linen. This direction had not been previously given. It is a little out of place. Thou shalt make the girdle of needlework. Literally, "of the work of the embroiderer." The girdle was worn directly over the linen shirt, and under "the robe of the ephod." It would seem that it was not seen at all, unless its ends hung down below "the robe of the ephod." It was however to be artistically embroidered (See Exodus 39:29.)
CHAPTER 28:40-43
In addition to the distinguishing dress of the high priest, Aaron was also to wear, as the official costume of a priest, a body-coat ( cetoneth) made of byssus, and woven in checks or cubes; the head-band (for the diadem), also made of simple byssus; and a girdle ( abnet, of uncertain etymology, and only applied to the priest's girdle) of variegated work, i.e., made of yarn, of the same four colours as the holy things were to be made of (cf. Exodus 39:29).
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- THE INNER TUNIC OR “COAT.”
(39) The garments hitherto described have been the outer garments. To these are now added the inner ones, of which there was but little to be said. They consisted of linen drawers (Exodus 28:42-43), a linen tunic or shirt, woven in a peculiar way, and, to confine the tunic, a girdle, which was to be of many colours (Exodus 39:29), and ornamented with embroidery.
Thou shalt embroider.—It is generally agreed that this is a wrong rendering. Kalisch translates, “thou shalt weave.” Gesenius, “thou shalt work in chequer.” Canon Cook, “thou shalt weave in diaper work.” The word used, which is a rare one, probably designates some peculiar kind of weaving.
The coat.—“Coat” is an unfortunate translation. The ketôneth (comp. Gr. χιτών) was a long white linen tunic or shirt, having tight-fitting sleeves, and reaching nearly to the feet. The sleeves must certainly have shown, as they were the only covering of the priest’s arms; and the lower part of the tunic probably showed below the “robe of the ephod.”
- THE INNER GIRDLE.
It appears from Exodus 39:29 that the girdle was to be “of fine twined linen, and blue, and purple, and scarlet,” like the ephod (Exodus 28:6). It was not, however, to be woven of these colours, but to have them worked into it with the needle. As it was worn immediately above the tunic and underneath the robe of the ephod (Leviticus 8:7), little, if any, of it could have been seen. Perhaps, however, the ends may have depended below the robe of the ephod.
- The high priest’s tunic, turban, and sash. With vv. 39–42 compare (condensed) Exodus 39:27-29.
the coat] the tunic. This was made of fine linen, the ‘work of the weaver’ (Exodus 39:27), woven in one piece. Josephus says (Ant. iii. 7. 2) that it reached down to the feet, fitted close to the body, and had tight sleeves: it had a narrow aperture about the neck, and was girt about the breast by a sash (see below). It would thus resemble a cassock or dressing-gown (see ill. of an ordinary tunic in DB. i. 624b). Linen, as a clean and cool material, was much prized in antiquity (cf. on Exodus 25:4); and was worn in particular by priests both in Egypt Hdt. ii. 37; Wilk.-B. ii. 159), and also often elsewhere (see Di.).
chequer work] what exactly is denoted by shibbçẓ is uncertain; but not improbably something of the nature of a ‘check,’ obtained by the weaver alternating threads of different colours in warp and woof; or, if the threads were all of the same colour, quilted or honey-combed work (cf. Ges. Thes. 1356; Kennedy, EB. iv. 5288). The tunic was only the ‘work of the (ordinary) weaver’ (Exodus 39:27), which was not as elaborate as the two other kinds described on Exodus 26:1; but it was something more than perfectly plain weaving. Work of the same kind is mentioned also in v. 4, Psalm 45:13 (‘chequer-work of gold (-thread),’ but the text is doubtful); and, of plaited settings of gems (‘rosettes’), vv. 11, 13, 14, 20, Exodus 39:6; Exodus 39:13; Exodus 39:16; Exodus 39:18†.
a turban] Heb. miẓnépheth, something wound round (the cogn. verb occurs in Isaiah 22:5; see RVm.), i.e. what we call not a ‘mitre,’ but a turban. It was of fine white linen (v. 39); and probably was folded many times round the head: the Talm. says that it contained 16 cubits (= 24 ft.) length of material. Except in Ezekiel 21:26 [Heb. 31], where it denotes the royal turban of the Jewish king (Zedekiah), the word occurs only here and elsewhere in P of the high priest’s turban. See further (esp. with reference to Jos.’s statements) the very full art. Mitre in EB. RVm. silk for shçsh, as in AV. of Proverbs 31:22. The rend. is not probable: though ‘white silk’ was used for shçsh by Luther.
a girdle] a sash; Heb. ’abnçṭ, only of the sash worn by the priests, and (Isaiah 22:21) by a high officer of state. It was made (see the next note) of richly coloured material: Jos. (Ant. iii. 7. 2) adds that it was four fingers broad, wound twice round the body, beginning at the breast, and tied in front in a bow: the ends reached the ankles, but while the priest was officiating, they were thrown over the left shoulder so as not to be in his way (EB. ii. 1735; see ill. in Braun, de vest. sacerdd. opp. to p. 404). According to the Talmud, it was 32 cubits (48 ft.) long. It is thus very inadequately described as a ‘girdle.’
the work of the embroiderer] or variegator (see on Exodus 26:1): the "", Exodus 39:29, prefixes ‘fine twined linen, and blue, and purple, and scarlet.’ The materials and work were thus the same as those of the screens at the entrances to the Tent and the court (Exodus 26:36, Exodus 27:16).
Exodus 28:39. The embroidered coat of fine linen — Was the innermost of the priestly garments, it reached to the feet, and the sleeves to the wrists, and was bound to the body with a girdle or sash of needle-work. The mitre or diadem was of linen, such as kings anciently wore in the East, typifying the kingly office of Christ.
Exodus 28:39. And thou shalt embroider the coat of fine linen— This was the inmost of the vestments, which reached down to the heels, with sleeves to the wrists. The girdle or sash was used to gird the priest's coat close to him, which was tucked up also in the girdle when he officiated, that it might not encumber him in his service.
Note; 1. From the golden plate on Aaron's forehead we may learn, (1.) That God's ministers must never be ashamed of their profession. (2.) That they who appear before God should have holiness written on their hearts. (3.) That true holiness is not a superficial thing, but deeply engraven and durable. 2. His linen mitre or diadem may remind us, that our High-Priest is also our King; he not only atones for our sins, but will subdue all our enemies within or without us.
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And thou shall embroider the coat of fine linen,.... Which was a distinct garment from the ephod, and from the robe of the ephod, and was the innermost of all; it was made of fine linen, curiously wrought in the weaving of it: according to some, it was full of a sort of eyelet holes; but as the word is that, from whence comes that for ouches, Exodus 28:6. Jarchi thinks it was full of holes, like those ouches or sockets, in which the stones were set; and so this coat was decked and adorned with gems and precious stones stuck in those holes or ouches: but rather it was figured with such little cornered holes as are in the stomach of animals that chew the cud, called the "reticulum"; being in the form of network, as Maimonides (i) observes, and which is approved by Braunius (k): this was an emblem of the righteousness of Christ, comparable to fine linen richly embroidered, decked and adorned with jewels, and curiously wrought, see Revelation 19:8,
and thou shalt make the mitre of fine linen: which was a wrap of linen sixteen cubits long, as Maimonides (l) says, both for the high priest, and for common priests, which only differed in the manner of wrapping them; that for the high priest was wrapped fold upon fold, as a roller for a plaster, and so the mitre was flat upon the head, and was like a turban, and did not rise up into a point; but those of the common priests were so wrapped, as that they arose up like a night cap, or a high crowned hat. The mitre, hat, or cap, though a token of honour, yet also of servitude; and may denote, that the people of the Jews were in a state of servitude, and point at the obscurity and darkness of that dispensation; they not clearly discerning divine mysteries, and wanting boldness and freedom to look up to God; or it may denote that the priests under the law were servants, and that Christ, our great High Priest, should appear in the form of one; and may also point at the intenseness of the mind in them and him on business, being deaf to everything else. The Targum of Jonathan says, the coat of fine linen was to atone for the shedding of innocent blood, and the mitre to atone for those who have elated thoughts, are puffed up with pride and vain conceit:
and thou shall make the girdle of needlework; to gird about the embroidered coat, which Josephus (m) says was four fingers broad; but, according to Maimonides (n), it was about three fingers broad, and thirty two cubits long, which they wound about and about; and though we translate it "needlework", it should rather be the "work of the embroiderer", as Ainsworth renders it: and this was not wrought by the needle, but in weaving; for, as Maimonides (o) observes,"they did not make any of the priests' garments with needlework, but the work of the weaver, according to Exodus 39:27.''This girdle may denote the strength, readiness, faithfulness, and integrity of Christ in the performance of his priestly office; see Isaiah 11:5.
(i) Cele Hamikdash, c. 8. sect. 16. (k) De Vestitu Sacerdot. Heb. l. 1. c. 17. p. 379, 380. (l) Ut supra, (Cele Hamikdash) c. 8. sect. 19. (m) Antiqu. l. 3. c. 7. sect. 2.((n) Ut supra. (Cele Hamikdash, c. 8. sect. 19.) (o) lbid.