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Matthew Henry's Complete Commentary

Matthew Henry · 1714

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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

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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

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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

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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

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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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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

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구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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The Expositor's Greek Testament

ed. W. Robertson Nicoll (다저자) · 1910

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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

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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Luke Kabanata 24 서론

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Matthew Henry's Complete Commentary

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Our Lord Jesus went gloriously down to death, in spite of the malice of his enemies, who did all they could to make his death ignominious; but he rose again more gloriously, of which we have an account in this chapter; and the proofs and evidences of Christ's resurrection are more fully related by this evangelist than they were by Matthew and Mark. Here is, I. Assurance given by two angels, to the woman who visited the sepulchre, that the Lord Jesus was risen from the dead, according to his own word, to which the angels refer them (Lu 24:1-7), and the report of this to the apostles, Lu 24:8-11. II. The visit which Peter made to the sepulchre, and his discoveries there, Lu 24:12. III. Christ's conference with the two disciples that were going to Emmaus, and his making himself known to them, Lu 24:13-35. IV. His appearing to the eleven disciples themselves, the same day at evening, Lu 24:39-46. V. The farewell he gave them, his ascension into heaven, and the joy and praise of his disciples whom he left behind, Lu 24:50-53.

Adam Clarke's Commentary and Critical Notes on the Bible

Luke 24 Introduction

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The women coming early to the sepulchre on the first day of the week, bringing their spices, find the stone rolled away, and the tomb empty, Luke 24:1-3. They see a vision of angels, who announce Christ's resurrection, Luke 24:4-8. The women return and tell this to the eleven, Luke 24:9, Luke 24:10. They believe not, but Peter goes and examines the tomb, Luke 24:11, Luke 24:12. Christ, unknown, appears to two of the disciples who were going to Emmaus, and converses with them, vv. 13-29. While they are eating together, he makes himself known, and immediately disappears, Luke 24:30, Luke 24:31. They return to Jerusalem, and announce his resurrection to the rest of the disciples, Luke 24:32-35. Jesus himself appears to them, and gives them the fullest proof of the reality of his resurrection, Luke 24:36-43. He preaches to them, and gives them the promise of the Holy Spirit, Luke 24:44-49. He takes them to Bethany, and ascends to heaven in their sight, Luke 24:50, Luke 24:51. They worship him, and return to Jerusalem, Luke 24:52, Luke 24:53.

The Expositor's Greek Testament

Luke 24 Introduction

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CHAPTER 24.

THE RESURRECTION.

In this narrative Lk. diverges widely from Mt. and Mk. both as to the appearances of the Risen Christ he reports and as to the scene of these. Specially noticeable is the limitation of the Christophanies to the neighbourhood of Jerusalem, Galilee being left out of account.

Meyer's Critical and Exegetical Commentary on the New Testament

Luke 24 Introduction

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CHAPTER 24

Luke 24:1. The reading βαθέως (Lachm. Tisch.), instead of the Recepta βαθέος, is so decisively attested by A B C D א, etc., that the adjective form βαθέος must appear as the alteration of ignorant transcribers.

καί τινες σὺν αὐταῖς] is wanting in B C* L א 33, Copt. Aeth. Vulg. It. (not Brix.) Dionys. Alex. Eus. Aug. Suspected by Griesb., deleted by Lachm. and Tisch. A supplementary addition, in accordance with Luke 24:10, for which occasion seemed the rather to be given that Luke neither mentions Salome (Mark 16:1) in this place nor at Luke 24:10. D has further expanded the addition.

Luke 24:3. Instead of καὶ εἰσελθοῦσαι is to be read, with Lachm. and Tisch., on preponderating evidence, εἰσελθοῦσαι δέ. The former is from Mark.

Luke 24:4. ἐσθήσεσιν ἀστρ.] Lachm. Tisch. have ἐσθῆτι ἀστραπτούσῃ, in accordance with B D א, Syr. al. Vulg. It. Eus. But the accustomed singular expression easily forced itself in.

Luke 24:5. τὸ πρόσωπον] τὰ πρόσωπα is attested by a preponderance of authorities. So Tisch. It is the more to be preferred in proportion as the singular suggested itself the more readily to the transcribers.

Luke 24:10. Elz. Lachm. Tisch. have ἦσαν δέ; Griesb.: ἦν δέ, on too feeble evidence. The words are wanting altogether in A D Γ and a few vss. The connection has not been apprehended, and for the restoration thereof, sometimes ἦσαν δέ has been omitted (in order to connect it closely with what has preceded), sometimes al has been intercalated afterwards (before ἔλεγον), sometimes both have been done. This αἵ is, with Lachm. Tisch., on decisive evidence, to be deleted.

After the second Μαρία is to be inserted ἡ, with Lachm. and Tisch., on preponderating evidence.

Luke 24:12 is wanting in D, Syr.jer. Cant. 24 :Verc. Rd. Rejected by Schulz and Rinck. Bracketed by Lachm. and [deleted by] Tisch. [8]. But even if the great attestation is not in itself sufficient to justify a decision in favour of its genuineness (comp. on Luke 24:36; Luke 24:39; Luke 24:51 f.), still an interpolator from John 20:5 ff. would have mentioned not only Peter, but also the ἄλλος μαθητής (comp. Luke 24:24); and the words ὀθόνια, παρακύπτειν, and ἀπῆλθε πρὸς ἑαυτ. (John, loc. cit.) might, indeed, have been suggested to Luke from a source emanating from a Johannine tradition; on the other hand, it is just the incompleteness of the notice, as well as the want of agreement in the contents with Luke 24:24, that would furnish a very obvious occasion for objection and for deletion. Κείμενα is suspicious, as it is wanting in B א, min. Copt. Sahid. Syr.cu. Eus.; in other authorities it is placed after μόνα.

Luke 24:18. Elz. Lachm. have ἐν Ἱερουσ. But decisive authorities are in favour of Ἱερουσ. simply (Griesb. Matth. Scholz, Tisch.); ἐν is an exegetic insertion. The exceedingly weakly attested εἰς, which nevertheless Griesb. has commended, proceeds from the last syllable of παροικεῖς.

Luke 24:21. After ἀλλά γε read, with Lachm. and Tisch., καί (B D L א), which disappeared because it could be dispensed with.

Luke 24:28. προσεποιεῖτο] A B D L א, min. have προσεποιήσατο. Commended by Griesb., adopted by Lachm. Tisch. A correction, in accordance with the preceding and following aorists.

Luke 24:29. After κέκλικεν is to be adopted ἤδη. It is found in B L א, min. Arr. Copt. Syr. Slav. ms. Vulg. It., was easily passed over by occasion of the following Η Ημερα, and perhaps if it had been added, would rather have been annexed to the foregoing ὅτι πρὸς ἑσπ. ἐστί.

Luke 24:32. καὶ ὡς] Lachm. and Tisch. have merely ὡς, in accordance with B D L א 33, also codd. of It. Ambr. Aug. Or. (which, however, omit ὡς ἐλ. ἡμ.). Rightly; καί was inserted for the connection, and in several versions even supplanted the ὡς.

Luke 24:36. After εἰρήνη ὑμῖν Lachm. has in brackets ἐγώ εἰμι, μὴ φοβεῖσθε, following G Ρ, min. vss. Ambr. Aug. An addition from John 6:20. But, moreover, the preceding κ. λέγ. αὐτοῖς· εἰρ. ὑμῖν, although it is wanting only in D and codd. of It. (deleted by Tisch.), is extremely open to the suspicion of being added from John 20:19. See also Lachm. in the Stud. u. Krit. 1830, p. 843. A reason for its omission, if it had been original, would be hard to perceive.

Luke 24:38. Instead of ἐν ταῖς καρδ. B D, codd. of It. al. Lachm. and Tisch. have the singular; the plural is an amendment.

Luke 24:39. αὐτὸς ἐγώ εἰμι] Several different arrangements of the words occur in the MSS. and vss. Lachm. and Tisch. have ἐγώ εἰμι αὐτός, in accordance with B L א 33.

Luke 24:40 is wanting only in D, codd. of It. Syr.cu., but is deleted by Tisch., and comes under the same suspicion of being added from John (Luke 20:20) as the words κ. λέγ. αὐτ. εἰρ. ὑμ., Luke 24:36.

Luke 24:42. καὶ ἀπὸ μελισσ. κηρ.] suspected by Griesb., deleted by Lachm. Tisch., in accordance with A B D L Π א, Cant. Clem. Or. Eus. Epiph. Ath. Cyr. An ancient omission on the part of a transcriber, probably only occasioned by καὶ … καὶ The peculiarity of the food betrays no interpolation; καὶ ἄρτου or καὶ ἄρτον (comp. John 21:9) would rather have been added.

Luke 24:46. καὶ οὕτως ἔδει] is wanting in B C* D L א, Copt. Aeth. Arr. codd. of It. Fathers. Suspected by Griesbach and Rinck, bracketed by Lachm., deleted by Tisch. An addition in the way of gloss.

Luke 24:47. ἀρξάμενον] The reading ἀρξάμενον in B C* L N X א 33, Copt. Aeth. Tisch. is to help out the construction, in connection with the omission of δέ, Luke 24:48 (which Tisch., following B C* L א, has deleted).

Luke 24:51 f. The omission of καὶ ἀνεφέρετο εἰς τ. οὐρανόν, and at the same time of προσκυνήσαντες αὐτόν in the same set of authorities (D, Cant. 24 :Verc. Corb. Rd. Aug.), throws on both (the former is wanting also in א*) the grave suspicion (comp. on Luke 24:36; Luke 24:39) of being added for the sake of completeness.

Luke 24:53. In a few authorities αἰνοῦντες καί is wanting (which Griesb., in accordance with B C* L א, Ar. p., regards as suspicious); in others καὶ εὐλογοῦντες (which Tisch., in accordance with D, codd. of It. Copt. Aug., has kept out). The Recepta is to be maintained, since αἰνεῖν τ. Θεόν is especially frequent in Luke, but neither αἰνοῦτες nor εὐλογοῦντες offered occasion for an addition by way of gloss. But κ. εὐλ. might easily drop out in consequence of the homoeoteleuton in αἰνοῦντες and εὐλογοῦντες.

The People's New Testament

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Luke Kabanata 24 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Lu 24:1-12.

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Lu 24:1-12.

ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE.

(See on

Mr 16:1-8;

and

Mt 28:1-5).

Barnes' Notes on the Bible

Luke 24:1

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See the notes at Matthew 28:1-11.

Adam Clarke's Commentary and Critical Notes on the Bible

Luke 24:1

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Bringing the spices - To embalm the body of our Lord: but Nicodemus and Joseph of Arimathea had done this before the body was laid in the tomb. See John 19:39, John 19:40. But there was a second embalming found necessary: the first must have been hastily and imperfectly performed; the spices now brought by the women were intended to complete the preceding operation.

And certain others with them - This clause is wanting in BCL, two others; Coptic, Ethiopic, Vulgate, and in all the Itala except two. Dionysius Alexandrinus, and Eusebius also omit it. The omission is approved by Mill, Bengel, Wetstein, Griesbach, and others. Bishop Pearce thinks it should be left out for the following reasons:

  1. "They who came to the sepulchre, as is here said, being the same with those who, in Luke 23:55, are called the women which came with him from Galilee, there was no room for Luke (I think) to add as here, and some others came with them; because the words in Luke 23:55, to which these refer, include all that can be supposed to be designed by the words in question.

  2. Luke has named no particular woman here, and therefore he could not add and some others, etc., these words necessarily requiring that the names of the women should have preceded, as is the case in Luke 24:10, where, when Mary Magdalene, the other Mary, and Joanna, had been named, it is very rightly added, and other women that were with them."