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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- 21,603 / 22,101
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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
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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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
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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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
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
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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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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The law of the peace-offering in general, Leviticus 3:1-5. That of the peace-offering taken from the flock, Leviticus 3:6-11; and the same when the offering is a goat, Leviticus 3:12-17.
INTRODUCTION TO Leviticus 3
This chapter contains the law of the peace offerings, and gives an account what they consisted of, and of the various rites and ceremonies used at them, as of the bullock and the rites appertaining to that, Leviticus 3:1 and of the lamb, and of the rites peculiar to it, Leviticus 3:6 and of the goat, and of the rites belonging to it, Leviticus 3:12 and the chapter is concluded with a law forbidding the eating of fat and blood throughout their dwellings for ever, Leviticus 3:17.
Le 3:1-17。
牛群的平安祭。
1. 人献供物为平安祭——"平安"在圣经中泛指兴旺与幸福，因此平安祭是为健康或其他思惠而自愿献上的感恩之祭。从这个角度看，它是感恩性质的，是为已领受的思惠献上的感恩标记，有时也是许愿性质的，是在祈求将来所盼望的思惠时献上的。
牛群——这种祭既有节庆的性质，无论公牛母牛，只要没有残疾，都可使用，因为两者作食物同样适宜；若献祭者的境况允许，也可献一只牛犊。
平安祭（如同燔祭，利未记 1:3；以及素祭 מנחה mı̂nchāh，利未记 2:1）在此被提及，仿佛在律法颁布之前它已是人所熟知的。“平安祭”一名似比“感谢祭”更为可取，后者在我们圣经的旁注中出现于多处。“感谢祭”看来是平安祭下一个从属类别的恰当名称。
Peace-offering - שלמים shelamim, an offering to make peace between God and man; see on Leviticus 7 (note), and Genesis 14:18 (note).
And if his oblation be a sacrifice of peace offering,.... The Targums of Onkelos and Jonathan render it, the "sacrifice of holinesses", or "sanctifications"; so called, not because they were more holy than other sacrifices; for they were what the Jews (c) call the lighter holy things, in distinction from the most holy things, such as the meat offerings were, Leviticus 2:10 but as Ainsworth suggests, either because none but holy persons might eat of them, Leviticus 7:19 though this also was enjoined in other sacrifices, or because hereby the name of God was sanctified. These offerings were either by way of thanksgiving for favours received, or for free devotion, or as a vow, and in order to obtain for himself that offered and family health and safety, peace and prosperity, see Leviticus 7:11 all which the word used signifies; and these sacrifices are by the Septuagint called "sacrifices of salvation" or "health", because offered either in gratitude for it, or to enjoy it; or else they were offered to make peace and reconciliation, and therefore are called peace offerings, and that they were for this purpose is certain from Ezekiel 45:15 and Gersom says they had their name from hence, because they bring peace between God and men; they were a kind of a pacific festival between God, the priests, and the owner, and were typical of Christ, who has made peace for us by his blood and sacrifice. There is something very offensive to God in sin, it being a breach of his law, and contrary to his nature and will, provoking to the eyes of his glory, deserving of wrath, and death itself, and so not only sets man at a distance from him, but creates an enmity between them; hence a peace offering became necessary; such an one man could not bring acceptable to God; for neither his repentance nor good works would do; but Christ has offered up himself a sacrifice, and thereby has made reconciliation for sin and sinners, and procured peace with God for them; the consequence of which is spiritual peace here, and eternal peace hereafter; and so is a "sacrifice of peaces", as the Hebrew phrase here may be literally rendered, and is the proper antitype and full completion of this sort of sacrifice:
if he offer it of the herd; that is, a bullock:
whether it be a male or female; as it might be either; showing, as some think, that in Christ Jesus, and in the Gospel churches, and under the Gospel dispensation, there is no distinction of male and female, with respect to blessings and privileges, Galatians 3:28 or rather as others, denoting both strength and weakness in Christ; strength in his obedience, and weakness in his sufferings; strong he was as the man of God's right hand made so by him, and yet was crucified through weakness:
he shall offer it without blemish before the Lord: signifying the perfection and purity of Christ's sacrifice of peace offering in the sight of God: "before the Lord"; this, according to Gersom, was on the west side of the court.
(c) Misn. Zebachim, c. 5. sect. 7.
Concerning thank-offerings: of bullocks, male or female, without blemish; the manner of this oblation, Leviticus 3:1-5. Of small cattle, male or female, without blemish; a lamb, Leviticus 3:6-11; a goat, Leviticus 3:12-16. All fat the Lord’s; the fat and blood not to be eat, 16, 17.
Which was an offering for peace and prosperity, and the favour and blessing of God, either,
-
Obtained; and so this was a thank-offering, as Leviticus 7:12,16; or,
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Desired; and so it was a kind of supplication to God, as Judges 20:26 1 Chronicles 21:26. Whether it be a male or female; which were allowed here, though not in burnt-offerings, because those principally respected the honour of God, who is to be served with the best; but the peace-offerings did primarily respect the benefit of the offerer, and therefore the choice was left to himself.
本章记载有关平安祭的律法：I. 若从牛群中献，或公牛或母牛，利3:1-5。II. 若从羊群中献，或绵羊（利3:6-11）或山羊，利3:12-17。关于各等的条例大致相同，却仍再三申述，为要表明我们当何等谨慎，使一切事奉皆照着所定的条例而行，并表明神何等喜悦这样行的事奉；同时也暗示我们何等需要「命上加命、令上加令」的训诲。