the Week of Proper 15 / Ordinary 20
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Bahasa Indonesia Sehari-hari
Yehezkiel 44:18
Bible Study Resources
Concordances:
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- AmericanEncyclopedias:
- InternationalParallel Translations
Mereka harus memakai destar lenan dan memakai celana lenan, tetapi jangan memakai ikat pinggang yang menimbulkan keringat.
Hendaklah destar dari pada kain rami ada pada kepalanya dan seluar dari pada kain rami pada kakinya; dan jangan mereka itu berpakaikan pakaian yang indah-indah itu apabila mereka itu berpeluh.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
bonnets: Exodus 28:40, Exodus 28:41, Exodus 39:28, 1 Corinthians 11:4-10
linen breeches: Exodus 28:42, Exodus 28:43, 1 Corinthians 14:40, with anything that causeth sweat, or, in sweating places, Heb. in, or with sweat.
Reciprocal: Exodus 39:27 - coats Leviticus 6:10 - linen garment Leviticus 16:4 - holy linen coat Revelation 15:6 - clothed
Cross-References
He sayde vnto hym agayne: O let not my lord be angry that I speake: What yf there shall thirtie be founde there? And he sayde: I wyll do nothyng yf I fynde thirtie there.
And he sayde: O let not my Lorde be angry, and I wyll speake yet but this once: What if ten shalbe found there? He aunswered, I wil not destroy [them] for tennes sake.
Thou therfore shalt be ouer my house, and accordyng to thy worde shall all my people be ruled: only in the [kynges] seate wyll I be aboue thee.
And moreouer Pharao said vnto Ioseph: I am Pharao, and without thee shal no man lyft vp his hande or foote in all the lande of Egypt.
My lorde asked his seruauntes, saying: haue ye a father, or a brother?
Then saydest thou vnto thy seruauntes: except your youngest brother come with you, loke that ye see my face no more.
And Aaron aunswered, Let not the wrath of my Lorde waxe fierce: thou knowest the people that they are [euen] set on mischiefe.
The woman sayde: Let thyne handmayde speake one worde vnto my lorde the king. And he sayde: Say on.
But the queene Uasthi would not come at the kinges worde by his chamberlaynes: Then was the king very wroth, and his indignation kindled in hym.
Marke wel O Iob, and heare me: hold thee still, and I will speake.
Gill's Notes on the Bible
And they shall have linen bonnets upon their heads,.... Denoting gravity and modesty, subjection to God, and authority among men under him; and also purity of doctrine, and clearness of light and knowledge:
and shall have linen breeches upon their loins; expressive of chastity; see Exodus 28:40:
they shall not gird themselves with anything that causeth sweat; so not with wool, which is apt to cause sweat; and is thought to be the reason why it is forbidden in the preceding verse; and so this girdle must be different from the priest's girdle under the law, for that had wool in it: sweat is of an ill smell, and very offensive; and may denote unsound doctrine and immorality in life and conversation, which give offence, and cause the ministry to be blamed, to which is opposed the girdle of truth and holiness, Ephesians 6:14. The Talmudic doctors interpret this of the place of girding, which is liable to sweat; and they say o,
"they used not to gird neither below the loins, nor above the arm holes; but over against, or about the armholes;''
which is observed by Jarchi and Kimchi on the text; and the Targum is,
"they shall not gird upon or about the loins, but about the heart;''
that is, about the breast or paps; hence Christ our great High Priest is described as girt about the paps with a golden girdle, Revelation 1:13 so these are girt that are made priests by him; denoting their hearty zeal and affection for the truths of his Gospel, and the honour of his name, and their readiness to serve and glorify him: or,
they shall not gird themselves loosely p; in a negligent manner, which is both indecent, and hinders business.
o T. Bab. Zevachim, fol. 18. 2. & 19. 1. p לא יחגרו ביוע "non cingent seipsos modo instabili, nempe neglectim circumponendo cingulum nimis laxum", Gussetius, p. 315. The Tigurine version is, "quae non adstringent arctius".
Barnes' Notes on the Bible
Regulations as to the priests’ services. The garments of the priests are defined and various rules prescribed in the Law are repeated with some additions in order to denote additional care to avoid uncleanness.
Ezekiel 44:18
The material of which the four vestments of the ordinary priest were made was “linen,” or, more accurately, “byssus,” the cotton stuff of Egypt. The two special qualities of the byssus - white and shining - are characteristic, and on them part of the symbolic meaning depended. Compare Revelation 19:8.
Ezekiel 44:19
They shall not sanctify the people - They shall not touch the people with their holy garments. The word “sanctify” is used because the effect of touching was to separate as holy the persons or things so touched (Exodus 29:37; Exodus 30:29; compare Leviticus 6:18). The priests wore the distinctive dress, only while performing in the temple strictly sacrificial services.
The holy chambers; see Ezekiel 42:1 ff.
Ezekiel 44:22
Restrictions and exceptions intended to mark the holiness of the office of a priest, imposing on him additional (compare the marginal reference) obligations to purity, and communicating it in some degree to his wife. In the Christian Church all the members are “priests” 1 Peter 2:5; Revelation 1:6; Revelation 20:6. Hence, the directions for maintaining the holiness of the “priesthood” in the new order, represent the necessity for holiness in all Christians, and the exclusion of the “uncircumcised in heart and in flesh” is equivalent to the exclusion of “all that defileth” from the New Jerusalem Revelation 21:27.
Ezekiel 44:24
There was in Herod’s Temple a council of priests, whose special duty it was to regulate every thing connected with the sanctuary. They did not ordinarily busy themselves with criminal questions, although they took a leading part in the condemnation of Jesus Mark 15:1.
Ezekiel 44:28
It shall be unto them - The remains of the sacrifices were a chief source of the priests’ support. The burnt-offerings being entirely consumed, the priests had the skins, which yielded a considerable revenue; meat-offerings and drink-offerings belonged entirely to them. sin-offerings and trepass-offerings, except in particular cases, also belonged to the priests and were partaken of in the temple. Of the peace-offerings a portion dedicated to the Lord by waving was left for the priests, and the rest eaten by the officers and their friends, either in the courts of the temple, or at least within Jerusalem. The kitchen-courts (K, Plan II Ezek. Ezekiel 46:21-24), were provided in order to prepare these public meals.
Ezekiel 44:30
Oblation - Offering, margin “heave-offering” (see Ezekiel 45:1; Exodus 25:2; Exodus 29:27; Notes and Pref. to Leviticus).
