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
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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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
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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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Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., Luke 10:1-12. Pronounces woes on Chorazin and Capernaum, Luke 10:13-16. The seventy return, and give account of their mission, Luke 10:17-20. Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, Luke 10:21-24. A lawyer inquires how he shall inherit eternal life, and is answered, Luke 10:25-29. The story of the good Samaritan, Luke 10:30-37. The account of Martha and Mary, Luke 10:38-42.
CHAPTER 10.
THE SEVENTY. THE GOOD SAMARITAN. MARTHA AND MARY.
CHAPTER 10
Luke 10:1. ἑβδομήκοντα] B D M, 42, Syr.cur. Perss. Arm. Vulg. Cant. Verc. Colb. For. Rd. Sax. and many Fathers add δύο here, and most of them likewise at Luke 10:17; Lachmann has adopted the latter in brackets. Supposed to be a more exact fixing of the number in accordance with the relation (12 times 6).
Luke 10:2. Instead of the first οὖν, Lachm. Tisch. have δέ; see on Luke 6:9.
Luke 10:3. ἐγώ] is wanting in A B א, min. Arm. Vulg. ms. codd. of It. Lachm. Tisch. It is from Matthew 10:16.
Luke 10:5. εἰσέρχησθε] Here and at Luke 10:10 εἰσέλθητε must be read, on preponderating evidence. Approved by Griesb., adopted by Lachm. and Tisch. If it were not original, but an alteration, εἰσέρχησθε at Luke 10:8 would not have been acquiesced in.
Luke 10:6 f. Lachm. and Tisch. have rightly deleted μέν after ἐάν, the article before υἱός, and ἐστί, Luke 10:7.
Luke 10:8. δʼ ἄν] Lachm. Tisch. have ἄν, according to evidence not preponderating; and how easily the δʼ, that might be dispensed with, would drop away, since already the connecting particle was found in καί!
Luke 10:11. After ὑμῶν Griesb. has added εἰς τοὺς πόδας ἡμῶν, in accordance with decisive authorities, among which, however, B D R א, min. Sax. It want ἡμῶν, which therefore Lachm. and Tisch. have not adopted with the rest. But it was just this word ἡμῶν that occasioned the omission of the words in question, because the transcriber passed on immediately from ὑμῶν to ἡμῶν. Hence the reading of Griesbach is to be maintained in its integrity.
After ἤγγικεν, Elz. Scholz have ἐφʼ ὑμᾶς, in opposition to authorities so important that it can only appear as a repetition from Luke 10:9.
Luke 10:12. After λέγω Elz. [Tisch. 8 also] has δέ (Lachm. in brackets), opposed to very important evidence. A connective addition.
Luke 10:13. ἐγένοντο] B D L א, min. have ἐγενήθησαν. So Lachm. and Tisch. The Recepta is from Matthew 11:21.
καθήμεναι] Lachm. and Tisch. have καθήμενοι, in accordance with decisive evidence. The Recepta is a grammatical alteration.
Luke 10:15. ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα] Lachm. Tisch. have μὴ ἕως οὐρανοῦ ὑψωθήσῃ, in accordance with B D L Ξ א, Syr.cur. Aeth. Copt. It. To be rejected as at Matthew 11:24.
Luke 10:19. δίδωμι] Tisch. Has δέδωκα, following B C* L X א, vss. Or. Caes. Bas. Cyr. Epiph. Chrys. Rightly; the present tense more readily occurred to the transcribers.
ἀδικήσῃ] Lachm. and Tisch. have ἀδικήσει, on authority so important that ἀδικήσῃ must be regarded as a grammatical alteration.
Luke 10:20. After χαίρ. δέ Elz. has μᾶλλον, in opposition to largely preponderating evidence. An addition for toning down the expression.
Instead of ἐγράφη Tisch. has ἐγγέγραπται, following B L X א, 1, 33, Eus. Bas. Cyr. [Tisch. 8 has ἐνγέγραπται, following א B], But the compound, as well as the perfect tense, looks like a more precise definition of the original ἐγράφη.
Luke 10:21. After πνεύματι B C D K L X Ξ Π א, min. vss. (even Vulg. It.) have τῷ ἁγίῳ. Adopted by Lachm. and Tisch. A pious addition; the transcribers would hardly have omitted the adjective, especially as in Luke 10:20 τὰ πνεύματα had just gone before in an entirely different sense.
Luke 10:22 is introduced in Elz. Scholz, Lachm. [Tisch. 8] by καὶ στραφείς πρὸς τοὺς μαθητὰς εἶπε. The words are to be retained, in opposition to Griesb. and Tisch. [Tisch. 8 has the words]; they are wanting in B D L M Ξ א, min. vss. (even Vulg. codd. of It.) Ir., but they were omitted partly in accordance with Matthew, partly because, on account of Luke 10:23, they seemed inappropriate in this place. If they had been adopted out of Luke 10:23, κατʼ ἰδίαν also, which in Luke 10:23 is omitted only by D, vss., would have been taken up with them, and the words would be wanting in Luke 10:23 in one set of the authorities.
Luke 10:27. Lachm. and Tisch. have, indeed, ἐξ ὅλης τ. καρδίας σ., but then ἐν ὅλῃ τ. ψυχῇ σ. κ. ἐν ὅλῃ τ. ἰσχύϊ σ. κ. ἐν ὅλῃ τ. διανοίᾳ σ., on evidence so important that the Recepta, which throughout reads ἐκ, must be traced to the LXX. D, min. It. have throughout ἐν, from Matthew 22:37.
Luke 10:29. δικαιοῦν] Lachm. Tisch. have δικαιῶσαι, on decisive evidence.
Luke 10:30. τυγχάνοντα] deleted by Lachm. and Tisch., in accordance with B D L Ξ א, min. Copt. Arm. Vulg. It. It was altogether superfluous, and was therefore passed over; there was no motive for adding it.
For a similar reason γενόμενος, Luke 10:32, is to be maintained, in opposito Tisch. [Tisch.synops. indeed omits it, but Tisch. 8 has restored it].
Luke 10:33. αὐτόν] is wanting in B C L Ξ א, 1, 33, 254, Verc. Vind. Colb. Rd. Bracketed by Lachm., deleted by Tisch. Rightly. It is from Luke 10:31.
Luke 10:35. ἐξελθών] is wanting in B D L X Ξ א, min. Syr. Arr. Perss. Aeth. Copt. Vulg. It. Chrys. Condemned by Griesb. and Schulz (by the latter as “vox molestissima”), deleted by Lachm. and Tisch. To be maintained. The similar ἐκβαλών which follows occasioned the omission of the word, which, besides, appeared cumbrous.
Luke 10:36. οὖν] bracketed by Lachm., deleted by Tisch., in accordance with B L Ξ א, min. vss. A connective addition. The arrangement πλησίον δοκεῖ σοι (Elz. Lachm. have δοκ. σ. πλησ.) is decisively attested.
Instead of παρακαθίσασα, read, with Tisch. in Luke 10:39, παρακαθεσθεῖσα, in accordance with A B C* L Ξ א. The Recepta is the easier reading.
Luke 10:41. τυρβάζῃ] Lachm. [Tisch. 8 also] has θορυβάζῃ, in accordance with B C D L א 1, 33, Bas. Evagr. An interpretation in accordance with the frequently occurring θόρυβος.
The reading ὀλίγων δέ ἐστιν χρεία ἢ ἑνός (B C** L א, 1, 33, Copt. Aeth. Arm. Arr. Fathers) and similar readings have originated from the explanation which takes the passage as meaning one dish.
まだ翻訳がありません。
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 10:1-24.
ルカの福音書 10:1-24（Lu 10:1-24）。
七十人の弟子の派遣と、彼らの帰還。
我らが主の終わりが近づくにつれ、来たるべき御国を確立するための準備は加速し、拡大される。
1. 主は—この任命は真に主権的な行為であったので、ここではふさわしい称号である[ベンゲル（Bengel）]。
他に七十人をも—正確には「他の者たち（数も）、七十人」である。おそらく荒野で御霊が下ったイスラエルの七十人の長老を暗示しているのであろう（民数記 11:24, 25（Nu 11:24, 25））。
十二人の派遣とは異なり、この使命は明らかに全く一時的なものであった。すべての指示は、短く急ぎの開拓使命にふさわしい。これは、主が後で同じ「町々村々」（ルカの福音書 10:1（Lu 10:1））をご自身で訪問される際、時間の不足から今は十分に成し遂げられない、来たるべき出来事に対する一般的な準備を補うためのものであった。他方、十二人に与えられた指示は、七十人に与えられたすべてを含むだけでなく、世界的な、また恒久的な効果を見据える。したがって、彼らがこのただ一度の伝道旅行から戻った後、七十人については我々は二度と読むことはない。
After these things ― 十二人の使徒たちの任命の後、また前の諸章に記されている出来事の後のことである。
Other seventy ― 使徒たちのほかに選ばれた七十人のことである。彼らは使徒たちとは異なる目的のために任命された。使徒たちの務めは、主と共にいること、主の教えを聞くこと、主の奇跡、苦しみ、死、復活、昇天の証人となることであり、それによって「その後」、これらのすべての事柄を世界に宣べ伝えるためであった。七十人たちは、直ちに、しかも主ご自身が来ようとしておられる場所を中心に伝道するために遣わされた。彼らは一時的な目的のために任命されたのであり、村々や町々に入って、主の来られる道を備えるためであった。「七十」という数は、ユダヤ人の間で好まれた数であった。こうして、エジプトに入ったヤコブの家族は七十人から成っていた(Genesis 46:27)。モーセが自分を助けるために任命した長老たちの数も同じであり(Numbers 11:16, Numbers 11:25)、国民の大サンヘドリン、すなわち評議会を構成する数も同じであった。我々の救い主がこの数をもって任命されたのは、この数がユダヤ人の間でしばしば現れたという事実を念頭に置いてのこと、あるいはその働きを助けるために七十人を任命したモーセの例にならってのことであった可能性がなくはない。しかし、この職務が「一時的な」ものであり、特定の目的を持っていたことは明らかである。したがって当然、今になってこの職務の「継続」、あるいはキリスト教の伝道職の中にそれに並ぶものを見いだそうと試みることは適切ではない。
Two and two ― このように彼らを二人ずつ遣わしたことには、大きな知恵があった。それは疑いなく、彼らが互いの助言によって助け合い、迫害と試練の中で互いを支え、慰め合うことができるようにするためであった。主はここで、「信仰の友」を持ち、打ち明け話のできる助け手となる者を持つことの適切さを示されたのである。すべてのクリスチャンは、とりわけすべての伝道者は、そのような友を必要としており、自分の心のうちを打ち明け、自分の感情と祈りを分かち合うことのできる相手を求めるべきである。
The Lord appointed other seventy - Rather, seventy others, not other seventy, as our translation has it, which seems to intimate that he had appointed seventy before this time, though, probably, the word other has a reference to the twelve chosen first: he not only chose twelve disciples to be constantly with him; but he chose seventy others to go before him. Our blessed Lord formed every thing in his Church on the model of the Jewish Church; and why? Because it was the pattern shown by God himself, the Divine form, which pointed out the heavenly substance which now began to be established in its place. As he before had chosen twelve apostles, in reference to the twelve patriarchs, who were the chiefs of the twelve tribes, and the heads of the Jewish Church, he now publicly appointed (for so the word ανεδειξεν means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the government of the people. Exodus 18:19; Exodus 24:1-9. These Christ sent by two and two:
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To teach them the necessity of concord among the ministers of righteousness.
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That in the mouths of two witnesses every thing might be established. And,
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That they might comfort and support each other in their difficult labor. See on Mark 6:7 (note).
Several MSS. and versions have seventy-two. Sometimes the Jews chose six out of each tribe: this was the number of the great Sanhedrin. The names of these seventy disciples are found in the margin of some ancient MSS., but this authority is questionable.
本章には次の事柄が記されている。一、七十人の弟子たちに対し、福音を宣べ伝え、奇跡によってそれを裏付けるようキリストが与えた十分な委任。ならびに、その任務の執行にあたって自らをどう振る舞うべきかについて与えられた十分な指示、およびその中にある大きな励まし（ルカ 10:1-16）。二、七十人の弟子たちが、その働きの成功について主人に報告したこと、およびそれに基づくキリストの語り（ルカ 10:17-24）。三、天への道について、ある律法学者と交わされたキリストの語り。ならびに、親切を示す機会のある者、また親切を受ける機会のある者を、だれでも隣人として見るよう、一つのたとえによってその律法学者に与えられた教え（ルカ 10:25-37）。四、マルタの家でのキリストのもてなし。世のことを気にかけるマルタへの責め、および魂のことを気にかけるマリヤへの称賛（ルカ 10:38-42）。