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
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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
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
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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
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
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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 law concerning the Sabbatical or seventh year repeated, Leviticus 25:1-7. The law relative to the jubilee, or fiftieth year, and the hallowing of the fiftieth, Leviticus 25:8-12. In the year of jubilee every one to return unto his possessions, Leviticus 25:13. None to oppress another in buying and selling, Leviticus 25:14. Purchases to be rated from jubilee to jubilee, according to the number of years unexpired, Leviticus 25:15-17. Promises to obedience, Leviticus 25:18, Leviticus 25:19. Promises relative to the Sabbatical year, Leviticus 25:20-22. No inheritance must be finally alienated, Leviticus 25:23, Leviticus 25:24. No advantage to be taken of a man's poverty in buying his land, Leviticus 25:25-28. Ordinances relative to the selling of a house in a walled city, Leviticus 25:29, Leviticus 25:30; in a village, Leviticus 25:31. Houses of the Levites may be redeemed at any time, Leviticus 25:32, Leviticus 25:33. The fields of the Levites in the suburbs must not be sold, Leviticus 25:34. No usury to be taken from a poor brother, Leviticus 25:35-38. If an Israelite be sold to an Israelite, he must not be obliged to serve as a slave, Leviticus 25:39, but be as a hired servant or as a sojourner, till the year of jubilee, Leviticus 25:40, when he and his family shall have liberty to depart, Leviticus 25:41; because God claims all Israelites as his servants, having redeemed them from bondage in Egypt, Leviticus 25:42, Leviticus 25:43. The Israelites are permitted to have bond-men and bond-women of the heathens, who, being bought with their money, shall be considered as their property, Leviticus 25:44-46. If an Israelite, grown poor, be sold to a sojourner who has waxed rich, he may be redeemed by one of his relatives, an uncle or uncle's son, Leviticus 25:47-49. In the interim between the jubilees, he may be redeemed; but if not redeemed, he shall go free in the jubilee, Leviticus 25:50-54. Obedience enforced by God's right over them as his servants, Leviticus 25:55.
INTRODUCTION TO Leviticus 25
In this chapter the Israelites are directed, when come into the land of Canaan, to observe every seventh year as a sabbatical year, in which there was to be no tillage of the land, and yet there would be a sufficiency for man and beast, Leviticus 25:1; and every fiftieth year as a year of jubilee, in which also there was to be no tillage of the land, and every man was to return to his possession or estate, which had been sold to another any time before this, Leviticus 25:8; and a promise of safety and plenty in the seventh year is made to encourage the observance of it, Leviticus 25:18; and several laws and rules are delivered out concerning the sale of lands, the redemption of them, and their return to their original owner in the year of jubilee, Leviticus 25:23; and the sale of houses, and the redemption of them, and the difference between those in walled cities and those in villages, with respect thereunto, Leviticus 25:29; and also concerning the houses of the cities of the Levites, and the fields of the suburbs of them, Leviticus 25:32; to which are added some instructions about relieving decayed, persons, and lending and giving to them, without taking usury of them, Leviticus 25:34; and other laws concerning the release of such Israelites as had sold themselves for servants to the Israelites, in the year of jubilee, since none but Heathens were to be bondmen and bondmaids for ever, Leviticus 25:39; and of such who were sold to proselytes, Leviticus 25:47.
Ch. Leviticus 25:1-55. The Sabbatical year. The Year of Jubile, etc. (H and P)
This ch. contains (a) legislation with respect to (1) the sabbatical year, and (2) the year of Jubile; and (b) sundry applications of the law of Jubile to land and individuals, devised in order to relieve the impoverished Israelite. It would have been placed appropriately after ch. 23. The holy seasons here described form a suitable appendix to the list of days to be observed in each year that are contained in the earlier ch.
After seven periods of seven years have passed, each closing with its sabbatical year, the following, viz. the fiftieth, is to be hallowed. Every man shall return to his own possession and to his own family. The land shall not be sold in perpetuity. Only the value of its yield till the next Jubile can at any time be sold. Houses in walled cities are exempt from this law. The connexion between the people and the land is permanent.
This ch. is not one in which it is easy clearly to indicate the parts to be assigned to H and P respectively. The literary analysis, in the absence of historical details relating to the year of Jubile, must remain in a great measure uncertain.
In fact, from the nature of the matters which are here dealt with we conclude that in all probability the present form of the ch. is the result of much editing. That use has been made of the Priestly Code is clear from the occurrence of many words which are favourites with P, e.g. (Leviticus 25:9) ‘atonement’ (kippûrîm), (Leviticus 25:10 and passim) ‘possession’ (’ăhuzzah), (Leviticus 25:6 and passim) ‘stranger’ (tôshâb), and such expressions as (Leviticus 25:30) ‘throughout his generations,’ (Leviticus 25:41; Leviticus 25:54) ‘he and his children with him,’ (Leviticus 25:46) ‘your children after you.’ Moreover, the legal relations connected with buying, selling, redemption, etc. are akin to that code. On the other hand, that an enactment relating to the sabbatical year dates from much earlier times than P is shewn by its occurrence in the legislation of Exodus 23:10 f. (E).
That some such compulsory relinquishing and resumption of land in private ownership at fixed periods were not unknown, at any rate among other nations, is clear from the analogous customs described by Sir H. Maine, Village Communities in the East and West, pp. 77–99, 107–113, etc., and by J. Fenton, Early Hebrew Life, pp. 24–26, 29–32, and specially 64–70. The underlying principle seems to have been that lands belonging to a village are to be recognised as belonging to the inhabitants collectively, and are only to be held by any individual temporarily and then to be restored to the use of the community in general. It may well, however, be doubted whether the Hebrew law of Jubile was ever in actual force. The picture of oppression so graphically drawn by the prophets (Isaiah 3:15; Amos 2:7 f., Leviticus 5:11) makes it difficult to suppose that while they severely condemn the rich men who ‘grind the faces of the poor,’ they would not refer to this law, if it existed.
The contents of the ch. may be thus subdivided:
(1) Leviticus 25:2-7, the sabbatical year; (2) Leviticus 25:8-17; Leviticus 25:23, the year of Jubile (Leviticus 25:18-22 are an insertion, see note there); (3) Leviticus 25:24-34, redemption of land and of Levites’ houses; (4) Leviticus 25:35-38, prohibition of usury in the case of a poor Israelite; (5) Leviticus 25:39-46, prohibition of permanent servitude of one Israelite to another; (6) Leviticus 25:47-55, Israelites who are slaves of resident foreigners to be redeemed.
Le 25:1-7.
第七年目の安息
安息の年とヨベルの年は、律法の宗教的遵守の全体を貫く大いなる安息制度に属するが、形式的に宗教的な根拠よりもむしろ道徳的な根拠の上に立っている。それゆえ、それらがここで、厳密には宗教的遵守の領域の内に入る定められた時から区別されて置かれているのは、理由のないことではない。
And the Lord spake unto Moses in Mount Sinai,.... Not when Moses was with the Lord on that mount forty days, but after he came down from thence, even after the tabernacle was set up, while the children of Israel where encamped about that mountain, and before they took their journey from thence; for they continued some time in the wilderness of Sinai, and here it was the Lord spoke to Moses; for the words may be rendered "by" or "near Mount Sinai" (g); and so Josephus (h) says, the following laws were delivered to Moses, when Israel was encamped under Mount Sinai:
saying; as follows.
(g) "apud seu juxta montem", Piscator; so Ainsworth, Patrick, &c. (h) Antiqu. l. 3. c. 12. sect. 3.
The land not to be tilled, but rest the seventh year; and that which grew of itself in the field or vineyard to be meat for them and their cattle, Leviticus 25:1-7. The jubilee on the day of atonement; a year of liberty and restoration; a year of rest to the land; of the peculiar blessing of God on it, Leviticus 25:8-22. Sold inheritances to be redeemed at any time; but now to be restored; a dwelling-house in a walled city only excepted, Leviticus 25:23-34. Kindness to the poor; usury forbidden; an Israelite must not be a bond-man or maid, but a hired servant till the year of jubilee; bond-men or maids to be taken from the heathen; an inheritance for ever, Leviticus 25:35-46 Of an Israelite that should sell himself to a stranger, Leviticus 25:47-55.
1491
i.e. Near Mount Sinai. So the Hebrew particle beth is sometimes used, as Genesis 27:13 Joshua 5:13 Judges 8:5 2 Chronicles 33:20, compared with 2 Kings 21:18. So there is no need to disturb the order of the history in this place.
この章の律法はカナンのイスラエル人の土地と財産に関する。その占有と譲渡は、宗教的礼拝の取り扱いと同様に、神の指示の下になければならなかった。幕屋が聖なる家であったように、カナンは聖なる地であったからである。そしてその理由により、他の何よりも、それはすべての地の栄光であった。神がこの地に対して持たれた特別の所有権と、それを処分する権利のしるしとして、神は次のことを定められた。 一、第七年ごとに土地の耕作を休む安息の年とすること（レビ25:1-7）。これにおいて神は彼らから信仰と従順の特別な実例を期待され、彼らも神から養いにおける力と善良さの特別な実例を期待できた（レビ25:18-22）。 二、第五十年ごとにヨベルの年とすること。すなわち、