Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Duyệt qua nhiều chú giải trong phạm vi công cộng và scripture.how bản dịch tiếng Hàn theo sách và chương. Chuyển đổi giữa các nguồn chú giải, đọc bản dịch một mình hoặc so sánh nó với văn bản gốc.
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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
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
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
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
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Aaron is commanded to offer, on the eighth day, a sin-offering and a burnt-offering, Leviticus 9:1, Leviticus 9:2. The people are commanded also to offer a sin-offering, a burnt-offering, peace-offerings, and a meat-offering, Leviticus 9:3, Leviticus 9:4. They do as they were commanded; and Moses promises that God shall appear among them, Leviticus 9:5, Leviticus 9:6. Aaron is commanded to make an atonement for the people, Leviticus 9:7. He and his sons prepare and offer the different sacrifices, Leviticus 9:8-21. Aaron and Moses bless the congregation, Leviticus 9:22, Leviticus 9:23. And the fire of the Lord consumes the sacrifice, Leviticus 9:24.
INTRODUCTION TO Leviticus 9
Aaron and his sons, being consecrated to and invested with the priest's office, are called upon to the exercise of it, to offer a sin offering and a burnt offering for themselves, and all sorts of offerings, a sin offering, a burnt offering, peace offerings, and a meat offering, for the people; and a promise is made for their encouragement, that the glory of the Lord would appear to them, Leviticus 9:1 and which were in their course accordingly offered; first, Aaron's sin offering for himself, Leviticus 9:8 then his burnt offering, Leviticus 9:12 after that the several offerings of the people before mentioned, Leviticus 9:15 when Aaron and Moses blessed the people, the one as soon as he had done offering, and both together when they came out of the tabernacle, Leviticus 9:22 upon which a fire came forth from the Lord, and consumed the burnt offering upon the altar, Leviticus 9:24.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Le 9:1-24.
Le 9:1-24.
THE PRIESTS' ENTRY INTO OFFICE.
1-7. Moses called . . . Take thee a young calf for a sin offering--The directions in these sacred things were still given by Moses, the circumstances being extraordinary. But he was only the medium of communicating the divine will to the newly made priests. The first of their official acts was the sacrifice of another sin offering to atone for the defects of the inauguration services; and yet that sacrifice did not consist of a bullock--the sacrifice appointed for some particular transgression, but of a calf, perhaps not without a significant reference to Aaron's sin in the golden calf
[Ex 32:22-24].
Then followed a burnt offering, expressive of their voluntary and entire self-devotement to the divine service. The newly consecrated priests having done this on their own account, they were called to offer a sin offering and burnt offering for the people, ending the ceremonial by a peace offering, which was a sacred feast. This injunction, "to make atonement for himself and for the people" (Septuagint, "for thy family"), at the commencement of his sacred functions, furnishes a striking evidence of the divine origin of the Jewish system of worship. In all false or corrupt forms of religion, the studied policy has been to inspire the people with an idea of the sanctity of the priesthood as in point of purity and favor with the Divinity far above the level of other men. But among the Hebrews the priests were required to offer for the expiation of their own sins as well as the humblest of the people. This imperfection of Aaron's priesthood, however, does not extend to the gospel dispensation: for our great High Priest, who has entered for us into "the true tabernacle," "knew no sin"
(Heb 10:10, 11).
Leviticus 9:1
On the eighth day - i. e., on the first day after the week of consecration.
On the eighth day - This was the first day after their consecration, before which they were deemed unfit to minister in holy things, being considered as in a state of imperfection. "All creatures," says Ainsworth, "for the most part were in their uncleanness and imperfection seven days, and perfected on the eighth; as children by circumcision, Leviticus 12:2, Leviticus 12:3; young beasts for sacrifice, Leviticus 22:27; persons that were unclean by leprosies, issues, and the like, Leviticus 14:8-10; Leviticus 15:13, Leviticus 15:14; Numbers 6:9, Numbers 6:10. So here, the priests, until the eighth day, were not admitted to minister in their office."
And it came to pass on the eighth day,.... When the seven days of consecration were ended, as Ben Gersom, the day following them, so soon was Aaron called to the execution of his office; and so both the Targum of Jonathan and Jarchi make it to be the eighth day of the consecration, or the day after the anointing of Aaron and his sons, and which they both say was the beginning, or first day of Nisan, the day the tabernacle was erected by Moses: but that seems to have been set up before the consecration; rather this was, as Aben Ezra says, the eighth day of the month Nisan or March, and was the eighth day of the consecration, which began at the first day, on which day the tabernacle was set up, Exodus 40:2,
that Moses, called Aaron and his sons, and the elders of Israel; Aaron and his sons to enter upon their office, by offering sacrifices for themselves, and for the people, and the elders to be witnesses thereof.
Moses commands Aaron to offer a sin-offering, and burnt-offering, and peace and meat offering; the congregation drawing near, and so the glory of the Lord should appear to them; to make atonement for himself and the people, Leviticus 9:1-7. Aaron’s offering for himself, Leviticus 9:8-14; for the people, Leviticus 9:15-21, whom he blesses, first by prayer to God, and then by solemn declaration to them; the glory of God appears; fire from heaven consumes the sacrifice; the people shout and are amazed, Leviticus 9:22-24.
The eighth day, to wit, from the first day of his consecration, or when the seven days of his consecration were ended, Leviticus 8:33,35, as appears from Exodus 29:30, Ezekiel 43:27. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Leviticus 12:2,3 14:8-10 15:13,14 22:27.
All the congregation were called to be witnesses of Aaron’s instalment into his office, to prevent their murmurings and contempt, which being done, the elders were now sufficient to be witnesses of Aaron’s first execution of his office.
Aaron and his sons, having been solemnly consecrated to the priesthood, are in this chapter entering upon the execution of their office, the very next day after their consecration was completed. I. Moses (no doubt by direction from God) appoints a meeting between God and his priests, as the representatives of his people, ordering them to attend him, and assuring them that he would appear to them, Le 9:1-7. II. The meeting is held according to the appointment. 1. Aaron attends on God by sacrifice, offering a sin-offering and burnt-offering for himself (Le 9:8-14), and then the offerings for the people, whom he blessed in the name of the Lord, Le 9:15-22. 2. God signifies his acceptance, (1.) Of their persons, by showing them his glory, Le 9:23. (2.) Of their sacrifices, by consuming them with fire from heaven, Le 9:24.