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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Adam Clarke's Commentary and Critical Notes on the Bible
Luke 4 Introduction
Christ's temptation, Luke 4:1-13. Teaches in the synagogues of Galilee, Luke 4:14, Luke 4:15. He preaches in a synagogue at Nazareth, Luke 4:16-28. They attempt to kill him, Luke 4:29, Luke 4:30. He preaches in Capernaum, Luke 4:31, Luke 4:32, and casts out a demon, Luke 4:33-37. Heals Peter's mother-in-law, and various others, Luke 4:38-41. He goes to the desert, and preaches afterwards in the synagogues of Galilee, Luke 4:42-44.
CHAPTER 4.
THE TEMPTATION AND BEGINNINGS OF THE MINISTRY.
Meyer's Critical and Exegetical Commentary on the New Testament
Luke 4 Introduction
CHAPTER 4
Luke 4:1. εἰς τὴν ἔρημον] B D L א, Sahid. codd. of It. have ἐν τῇ ἐρήμῳ. Approved by Griesb., adopted by Lachm. and Tisch. The Recepta is a mechanical alteration in accordance with the parallels.
Luke 4:2. Before ἐπείνασε Elz. Scholz have ὕστερον, in opposition to B D L א, vss. Cyr. Beda. From Matthew 4:2.
Luke 4:3. Following nearly the same evidence, read with Lachm. and Tisch. εἶπεν δέ instead of καὶ εἶπεν.
Luke 4:4. ἀλλʼ ἐπὶ παντὶ ῥήματι Θεοῦ] is wanting in B L א, Sahid. Left out by Tisch. But almost all the versions and Fathers vouch for these words; if they had been added, they would, especially in an expression so well known and frequently quoted, have been more closely and perfectly adapted to Matthew.
Luke 4:5. ὁ διάβολος] is wanting in B D L א, min. Copt. Sahid. Arm. Cant. Condemned by Griesb., deleted by Tisch. An addition from Matthew. There is almost quite as strong evidence against εἰς ὄρος ὑψ., which nevertheless is found in D, but with the addition of λίαν. Lachm. has bracketed εἰς ὄρος ὑψ. Tisch. has rightly deleted it. The expression ἀναγ. by itself seemed to be in need of the more exact definition, and so it was added from Matthew.
Luke 4:7. Instead of πᾶσα, Elz. has πάντα, in opposition to decisive evidence. From Matthew 4:9.
Luke 4:8. Instead of γέγραπται by itself, Elz. has: ὓπαγε ὀπίσω μου σατανᾶ· γέγραπται γάρ. So also has Scholz, but without γάρ; Lachm. has ὓπ. ὀπ. μ. σ. in brackets, and has deleted γάρ. Against ὓπ. ὀπ. μ. σ. are B D L Ξ א, min. and most of the vss. Or. Vigil. Ambr. Bede; against γάρ there is decisive evidence. Both the one and the other, deleted by Tisch., are interpolations; see on Matthew 4:10.
Luke 4:9. Instead of υἱός Elz. has ὁ υἱός, in opposition to evidence so decisive that υἱός without the article is not to be derived from Luke 4:3.
Luke 4:11. Instead of καί Elz. and the Edd. have καὶ ὅτι. As this ὅτι has by no means the preponderance of evidence against it, and as its omission here may be so easily accounted for by its omission in the parallel passage in Matthew, it ought not to have been condemned by Griesb.
Luke 4:17. ἀναπτύξας] A B L Ξ 33, Syr. Copt. Jer. have ἀνοίξας. So Lachm.; but it is an interpretation of the word ἀναπτ., which occurs in the New Testament only in this place.
Luke 4:18. The form εἵνεκεν (Elz. ἕνεκεν) is decisively attested. Not so decisively, but still with preponderating evidence, is εὐαγγελίσασθαι (Elz. εὐαγγελίζεσθαι) also attested.
After ἀπέσταλκέ με Elz. and Scholz (Lachm. in brackets) have ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν, which is not found in B D L Ξ א, min. Copt. Aeth. Vulg. ms. It. Sax. Or. and many Fathers. An addition from the LXX.
Luke 4:23. Instead of εἰς Καπ. (Tisch. following B [and א]: εἰς τὴν Καπ.) Elz. Scholz have ἐν τῇ Καπ., in opposition. to B D L א, min. Marcion, the reading in these authorities being εἰς. An amendment. Comp. the following ἐν τῇ πατρ. σ.
Luke 4:25. ἐπὶ ἔτη] B D, min. vss. have merely ἔτη. So Lachm. But how easily ΕΠΙ would drop out as superfluous, and that too when standing before ETH, a word not unlike ΕΠΙ in form!
Luke 4:26. Σιδῶνος] A B C D L X Γ א, min. vss., including Vulg. It. Or., have Σιδωνίας. Approved by Griesb., adopted by Lachm. and Tisch. From the LXX. 1 Kings 17:9.
Luke 4:29. Before ὀφρύος Elz. and Lachm. (the latter by mistake) have τῆς, in opposition to decisive evidence.
Instead of ὥστε Elz. and Scholz have εἰς τό, in opposition to B D L א, min. Marcion, Or. An interpretation.
Luke 4:35. ἐξ] B D L V Ξ א, min. Vulg. It. Or. have ἀπʼ. Approved by Griesb. and Schulz. Adopted by Lachm. and Tisch. Rightly; Luke always expresses himself thus. See immediately afterwards the expression ἐξῆλθεν ἀπʼ αὐτοῦ, which is in correspondence with Christ’s command.
Luke 4:38. ἐκ] B C D L Q א, min. Or. Cant, have ἀπό. Approved by Griesb., adopted by Tisch. Rightly; ἐκ is from Mark 1:29.
The article before πενθερά (in Elz.) has decisive evidence against it.
Luke 4:40. ἐπιθείς] Lachm. and Tisch, have ἐπιτιθείς, following B D Q Ξ, min. Vulg. It. Or. ἐπιθείς was the form most familiar to the transcribers.
Luke 4:41. κράζοντα] Lachm. Tisch. have κραυγάζοντα, following A D E G H Q U V Γ Δ, min. Or. Rightly; the more current word was inserted. After σὺ εἶ Elz. Scholz have ὁ Χριστός, which has such weighty evidence against it that it must be regarded as a gloss.
Luke 4:42. Instead of ἐπεζήτουν Elz. has ἐζήτουν, in opposition to decisive evidence.
Luke 4:43. εἰς τοῦτο ἀπέσταλμαι] Lachm. and Tisch. have ἐπὶ τοῦτο ἀπεστάλην. Rightly; ἐπί is in B L א, min., and ἀπεστάλην in B D L X א, min. Both the εἰς and the perfect form are taken from Mark 1:38, Elz.
Ancora nessuna traduzione.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 4:1-13.
Lu 4:1-13.
TEMPTATION OF CHRIST.
(See on
Mt 4:1-11.)
On the temptation of Jesus, see the notes at Matthew 4:1-11.
Was led by the Spirit - Or, And was carried about, ηγετο. Matthew says, ανηχθη, he was brought up. Mark says, the Spirit driveth him εκβαλλει - putteth him forth. But each of the evangelists attributes this to the Holy Ghost, not to Satan. It may be useful to remark here, that, during the forty days and forty nights in which he is said to have been tempted by the devil, he is carried about, continually sustained and supported, by the Holy Ghost. Let those who are tempted by Satan look for, and, in virtue of the power and intercession of Christ, claim, the same support; and it matters little how many days they may be assaulted by the devil, while they are carried about by the Spirit of God.
We left Christ newly baptized, and owned by a voice from heaven and the descent of the Holy Ghost upon him. Now, in this chapter, we have, I. A further preparation of him for his public ministry by his being tempted in the wilderness, of which we had the same account before in Matthew as we have here, Lu 4:1-13. II. His entrance upon his public work in Galilee (Lu 4:14,15), particularly, 1. At Nazareth, the city where he had been bred up (Lu 4:16-30), which we had no account of before in Matthew. 2. At Capernaum, where, having preached to admiration (Lu 4:31-32), he cast the devil out of a man that was possessed (Lu 4:33-37), cured Peter's mother-in-law of a fever (Lu 4:38,39), and many others that were sick and possessed (Lu 4:40,41), and then went and did the same in other cities of Galilee, Lu 4:42-44.