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
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
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
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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Verse 9. They are wholly given unto him. The word nethunim (wholly given) is emphatic here, and in Numbers 8:16. As the whole house of Israel at large, so especially (for a reason which will presently appear) the tribe of Levi belonged absolutely to God; and he, as absolutely, made them over to Aaron and the priests for the service of his sanctuary. Cf. Ephesians 4:11, "gave some apostles," etc. The Levites, as gifts from God (nethunim) to their brethren the priests, must be distinguished from the nethinim or serfs of foreign extraction given by the congregation to the Levites to do their most menial work for them (Joshua 9:27).
(9) They are wholly given unto him.—Hebrew, Given, given are they to him. This repetition of the word nethunim (given) is emphatic. The same repetition occurs in Numbers 8:16, where the Levites are represented as “wholly given” to the Lord instead of the firstborn; and in Numbers 3:19 of that chapter, as in Numbers 3:12 of this chapter, they are represented as being given by Him to Aaron and his sons. The word nethunim must not be confounded with Nethinim, the name given at a later date (1Chronicles 9:2; Ezra 2:43; Nehemiah 3:26; Nehemiah 3:31) to the Gibeonites, who were made “hewers of wood and drawers of water for the congregation and for the altar of the Lord” (Joshua 9:27). The tribe of Levi had proved themselves the most zealous for the honour of the Lord at the time of the worship of the golden calf (Exodus 32:26-29), and it was then that Moses gave them the charge to consecrate themselves (literally, to fill their hands, comp. Numbers 3:3 of this chapter) to the Lord. There was, therefore, a special reason for the selection of this tribe, independently of the fact that Moses and Aaron (and consequently the priests, as the descendants of Aaron) belonged to it.
- wholly given unto him] i.e. to Aaron. In Numbers 8:16-19, it is explained that they are first given to Jehovah, and by Him given to the priests; cf. Numbers 18:6. In the present passage LXX. and Sam. read unto me, which is possibly correct. The Heb. rendered ‘wholly given’ is nethûnîm nethûnîm. i.e. ‘given, given.’ In the time of Ezra there was a class of temple slaves inferior to the Levites, and mostly foreigners, who were known as the Nethînîm, meaning ‘the given.’ It seems probable that at a later time these slaves rose in status and importance, and became identified with the Levites. And the passages which speak of the Levites as ‘given’ are an attempt to supply an origin for the name. See art. ‘Nethinim’ in Hastings’ DB. iii. 519. Ryle, Common Ezra and Neh., p. 28.
on the behalf of] Lit. as marg. ‘from.’ The Israelites handed over to the priests a whole tribe from among their number.
And thou shalt give the Levites unto Aaron and to his sons: they [are] wholly given unto him out of the children of Israel.
They are wholly given unto him. — Heb. They are given, they are given. So the ministers of the gospel are called "gifts"; Ephesians 4:8 ; Ephesians 4:11 honoraries; such as Christ bestowed upon his Church at the day of his coronation, and solemn inauguration into his throne, at his wonderful ascension.
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Aaron and his sons - shall wait on their priest's office - It was the business of the priests to offer the different sacrifices to God; to consecrate the shew-bread, pour out the libations, burn the incense, sprinkle the blood of the victims, and bless the people. In a word, they were the servants of God alone.
And thou shalt appoint Aaron and his sons,.... To the priestly office; this was done before, but is renewed for the confirmation of it, and repeated to put them in mind of it, that they be careful to execute it, as follows:
and they shall wait on their priest's office, to do what was peculiar to it, both in the holy and in the most holy place, at the altar, and within, the vail, where the Levites had nothing to do; and this is observed that the priests might take notice, that by the gift of the Levites to them, they were not excused from doing any part of service which was proper to them as priests; for they were given them that they might more readily attend their office, and be wholly employed in it; just as, under the Gospel dispensation, deacons were appointed to take care of the secular affairs of the church, that the apostles might give up themselves to the word of God and prayer, Acts 6:2,
and the stranger that cometh nigh shall be put to death; that comes nigh to perform any part of the priest's office peculiar to him as to offer sacrifice, burn incense, &c. whether he be a common Israelite, or even a Levite, as Korah was; any that was not a priest was reckoned a stranger, and so to be put to death for intruding into the office, as the above mentioned person was: so Aben Ezra interprets it of anyone that came nigh to a priest, to be with him or join with him in the execution of his office, whether an Israelite or a Levite, he shall die: the Targum of Jonathan adds, by flaming fire before the Lord.
They shall wait, in their own persons, not by the Levites.
The stranger, i.e. every one who is of another family than Aaron’s, yea, though he be a Levite. See Numbers 1:53 16:40.
That cometh nigh, to wit, to execute any part of the priest’s office.
Given unto him, to attend upon him and observe his orders, and ease him of part of his burden in things hereafter mentioned.