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
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
웨슬리안 전권 주석
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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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Luke 7:1-10. See the notes at Matthew 8:5-13.
Adam Clarke's Commentary and Critical Notes on the Bible
Luke 7 Introduction
Christ heals the servant of a centurion, who is commended for his faith, Luke 7:1-10. Raises a widow's son to life at Nain, Luke 7:11-17. John Baptist hears of his fame, and sends two of his disciples to inquire whether he was the Christ, Luke 7:18-23. Christ's character of John, Luke 7:24-30. The obstinate blindness and capriciousness of the Jews, Luke 7:31-35. A Pharisee invites him to his house, where a woman anoints his head with oil, and washes his feet with her tears, Luke 7:36-38. The Pharisee is offended, Luke 7:39. Our Lord reproves him by a parable, and vindicates the woman, Luke 7:40-46; and pronounces her sins forgiven, Luke 7:47-50.
CHAPTER 7.
THE CENTURION OF CAPERNAUM. THE WIDOW’S SON AT NAIN. THE BAPTIST. IN THE HOUSE OF SIMON.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 7 Introduction
CHAPTER 7
Luke 7:1. ἐπεὶ δέ] Lachm. and Tisch. have ἐπειδή, following A B C* X 254, 299. This evidence is decisive, especially as D (comp. codd. of It.) is not opposed, for it has καὶ ἐγένετο ὅτε. K has ἐπειδὴ δέ, whence is explained the rise of the Recepta.
Luke 7:4. παρέξῃ] So also Lachm. and Tisch. The Recepta is παρέξει, in opposition to decisive evidence.
Luke 7:10. ἀσθενοῦντα] is not found, indeed, in B L א, min. Copt. codd. of It. (deleted by Lachm. and Tisch.); but it is to be maintained, as the evidence in its favour is preponderating; the omission is very easily to be explained from the possibility of dispensing with the word, but there was no reason to suggest its addition.
Luke 7:11. Instead of ἐν τῷ ἑξῆς, which Griesb. has approved, and Lachm. has in the margin, the edd. have ἐν τῇ ἑξῆς. The evidence for the two readings is about equally balanced. We must come to a conclusion according to the usage of Luke, who expresses “on the following day” by τῇ ἑξῆς, always without ἐν (Acts 21:1; Acts 25:17; Acts 27:18; moreover, in Luke 9:37, where ἐν is to be deleted); we must therefore read in this place ἐν τῷ ἑξῆς. Comp. Luke 8:1. Otherwise Schulz.
ἱκανοί] is wanting in B D F L א, min. and most of the vss. Bracketed by Lachm. It is to be retained (even against Rinck, Lucubr. Crit. p. 321), the more so on account of the frequency of the simple οἱ μαθηταὶ αὐτοῦ, and the facility, therefore, wherewith ΙΚΑΝΟΙ might be passed over by occasion of the following letters ΚΑΙΟ.
Luke 7:12. After ἱκανός Elz. Scholz. Tisch. have ἦν, which is condemned by Griesb., deleted by Lachm.; it is wanting in authorities so important that it appears as supplementary, as also does the ἦν, which Lachm. Tisch. read before χήρα, although this latter has still stronger attestation.
Luke 7:16. ἐγήγερται] A B C L Ξ א, min. have ἠγέρθη, in favour of which, moreover, D bears witness by ἐξηγέρθη. On this evidence it is, with Lachm. and Tisch., to be preferred.
Luke 7:21. Instead of αὐτῇ δέ, Tisch. has ἐκείνῃ on evidence too feeble, and without sufficient internal reason.
Elz. Scholz have τὸ βλέπειν. This τό might, in consequence of the preceding ἐχαρίσα ΤΟ, have just as easily dropt out as slipped in. But on the ground of the decidedly preponderating counter evidence, it is by Lachm. and Tisch. rightly deleted.
Luke 7:22. ὅτι] is wanting, it is true, in important authorities (although they are not preponderating), and is deleted by Lachm.; but the omission is explained from Matthew 11:5.
Luke 7:24-26. Instead of ἐξεληλύθατε, A B D L Ξ א (yet in Luke 7:26 not A also) have ἐξήλθατε; so Lachm. It is from Matthew 11:7-9.
Luke 7:27. ἐγώ] is wanting in B D L Ξ א, min. Copt. Arm. Vulg. codd. of It. Marcion, and is left out by Lachm. and Tisch. An addition from Matth.
Luke 7:28. προφήτης] is deleted, indeed, by Lachm. (in accordance with B K L M X Ξ א, min. vss. and Fathers), but was omitted in accordance with Matthew 11:11, from which place, on the other hand, was added τοῦ βαπτιστοῦ (rightly deleted by Tisch.).
Luke 7:31. Before τίνι Elz. has εἶπε δὲ ὁ κύριος, in opposition to decisive evidence. An exegetical addition, in respect of which the preceding passage was taken as historical narration.
Luke 7:32. Instead of καὶ λέγουσιν, Tisch. has, on too feeble evidence, λέγοντες.
Luke 7:34. The arrangement φίλος τελων. is decisively attested. The reverse order (Elz.) is from Matth.
Luke 7:35. πάντων] Lachm. and Tisch. Synops. [not Tisch. 8] have this immediately after ἀπό, but in opposition to preponderating evidence. It was omitted in accordance with Matthew 11:19 (so still in D F L M X, min. Arm. Syr.), and then restored to the position suggested by the most ordinary use.
Luke 7:36. The readings τὸν οἶκον and κατεκλίθη (Lachm. Tisch.) are, on important evidence, to be adopted; ἀνακλ. was more familiar to the transcribers; Luke alone has κατακλ.
Luke 7:37. ἥτις ἦν] is found in different positions. B L Ξ א, vss. Lachm. Tisch. rightly have it after γυνή. In D it is wanting, and from this omission, which is to be explained from the possibility of dispensing with the words, arose their restoration before ἁμαρτ., to which they appeared to belong.
Instead of ἀνάκειται is to be read, with Lachm. and Tisch., κατάκειται. Comp. on Luke 7:36.
Luke 7:42. δέ, both here and at Luke 7:43, has authorities so important against it that it appears to have been inserted as a connective particle; it is deleted by Tisch.
εἰπέ is wanting in B D L Ξ א, min. Syr. Arr. Perss. Copt. Aeth. Vulg. It. Aug. Suspected by Griesb., deleted by Lachm. and Tisch. But why should it have been added? The entire superfluousness of it was the evident cause of its omission.
Luke 7:44. After θριξί Elz. has τῆς κεφαλῆς, in opposition to decisive evidence. An addition from Luke 7:38.
Pas encore de traduction.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 7:1-10.
Lu 7:1-10.
CENTURION'S SERVANT HEALED.
(See on
Mt 8:5-13.)
In the audience of the people - In the hearing of the people.
In this chapter we have, I. Christ confirming the doctrine he had preached in the former chapter, with two glorious miracles—the curing of one at a distance, and that was the centurion's servant (Lu 7:1-10), and the raising of one to life that was dead, the widow's son at Nain, Lu 7:11-18. II. Christ confirming the faith of John who was now in prison, and of some of his disciples, by sending him a short account of the miracles he wrought, in answer to a question he received from him (Lu 7:19-23), to which he adds an honourable testimony concerning John, and a just reproof to the men of that generation for the contempt they put upon him and his doctrine, Lu 7:24-35. III. Christ comforting a poor penitent that applied herself to him, all in tears of godly sorrow for sin, assuring her that her sins were pardoned, and justifying himself in the favour he showed her against the cavils of a proud Pharisee, Lu 7:36-50.