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
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
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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 teaches the necessity of avoiding offenses, Luke 17:1, Luke 17:2. How to treat an offending brother, Luke 17:3, Luke 17:4. The efficacy of faith, Luke 17:5, Luke 17:6. No man by his services or obedience can profit his Maker, Luke 17:7-10. He cleanses ten lepers, Luke 17:11-19. The Pharisees inquire when the kingdom of God shall commence; Christ answers them, and corrects their improper views of the subject, vv. 20-37.
CHAPTER 17.
A COLLECTION OF SAYINGS, INCLUDING THE PARABLE OF EXTRA SERVICE.
This chapter gives the impression of being a group of fragments with little connection in place, time, or topic, and nothing is gained for exegesis by ingenious attempts at logical or topical concatenation. If we view the group of parables in chaps. 15, 16 as a mass which has grown around the parable of the Lost Sheep as its nucleus, and reflect that that parable with the sayings in Luke 17:1-4 is found in Matthew 18, we may with some measure of confidence draw the inference that the discourse on humility at Capernaum was the original locus of at least these elements of Luke’s narrative. That they are mixed up with so much matter foreign to Mt.’s record speaks to extensive transformation of the tradition of our Lord’s words by the time it reached Lk.’s hands (vide Weizsäcker, Untersuchungen, p. 177).
CHAPTER 17
Luke 17:1. Instead of τοῦ μή Elz. has merely μή. But τοῦ is decisively attested. Tischendorf has the arrangement τοῦ τὰ σκ. μὴ ἐλθ., following B L X א; the usual order of the words was favoured because of Matthew 18:7.
οὐαὶ δέ] B D L א, min. vss. Lachm. Have πλὴν οὐαί. From Matthew 18:7.
Luke 17:2. μύλος ὀνικός] B D L א, min. vss., including Vulg. It., have λίθος μυλικός. Recommended by Griesbach, adopted by Lachm. and Tisch.; the Recepta is from Matthew 18:6.
Luke 17:3. δέ] is wanting in B D L X א, min. vss., also Vulg. It. Condemned by Griesb., deleted by Rinck, Lachm. Tisch. A connective addition, in accordance with Matthew 18:15, from which place, moreover, εἰς σέ is intruded, in Elz. Scholz, after ἁμάρτῃ.
Luke 17:4. ἁμάρτῃ] Decisive authorities have ἁμαρτήσῃ. Approved by Griesb., adopted by Lachm. and Tisch.; ἁμάρτῃ is a mechanical repetition from Luke 17:3.
The second τῆς ἡμέρας has such important evidence against it, that Rinck, Lachm. Tisch. have rightly deleted it. An exegetical addition to balance the previous clause.
After ἐπιστρέψῃ Elz. adds ἐπὶ σέ. In any case wrong; since A B D L X Λ א, min. Clem. have πρός σε (approved by Griesb., adopted by Lachm. and Tisch.), while E F G H K M S U V Γ Δ, min. vss. Or. Dam. have nothing at all (so Griesb. Matth. Scholz). πρός σε is preponderatingly attested; it was variously supplied (ἐπί, εἰς) when passed over as superfluous.
Luke 17:6. Instead of εἴχετε there is stronger evidence in favour of ἔχετε (so Tisch.); the former is an emendation.
Luke 17:7. ἀνάπεσαι] Between this form and ἀνάπεσε (Matth. Lachm. Tisch.), the authorities are very much divided. The former was corrected by the latter as in Luke 14:10.
Luke 17:9. ἐκείνῳ] is not found in decisive witnesses; deleted by Lachm. and Tisch. An addition for the sake of more precise statement, which, moreover, is accomplished in Elz. by adding αὐτῷ after διαταχθ.
οὐ δοκῶ] is wanting in B L X א, min. Copt. Arm. Aeth. Verc. Cypr. Bracketed by Lachm., deleted by Tisch. But how easily might the following οὕτω become an occasion for the omission! For the addition just of these superfluous and yet peculiar words there was no reason.
Luke 17:10. The second ὅτι is wanting in A B D L א, min. Slav. Vulg. It. Or. and other Fathers. Suspected by Griesb., deleted by Lachm. and Tisch. A connective addition.
Luke 17:11. διὰ μέσου] D has merely μέσον, which, dependent on διήρχετο, is to be considered as an exegetic marginal note. The μέσον written on the margin occasioned the readings διὰ μέσον (B L 28, א, Lachm. [Tisch. 8]), which usus loquendi is foreign to the New Testament, and ἀνὰ μέσον (1:13. 69. al).
Luke 17:23. Before the second ἰδού Elz. Scholz, Lachm. have ἤ, but in opposition to B D K L X Π א, min. Slav. Vulg. ms. Theophylact. An addition, according to the analogy of Matthew 24:23. Tisch. has the arrangement ἰδοὺ ἐκεῖ, ἰδοὺ ὧδε, following B L, Copt., and in any case it occurred more naturally to the transcribers, partly on its own account, partly following Luke 17:21 and Matthew 24:23, to place ὧδε first.
Luke 17:24. After ἔσται Elz. has καί; bracketed by Lachm., deleted by Tisch. A very easily occurring addition (comp. Luke 17:26), which has preponderating evidence against it. Comp. on Matthew 24:27.
ἐν τῇ ἡμέρᾳ αὐτοῦ] is, indeed, deleted by Lachm., but is wanting only in B D, 220, codd. of It., and is to be maintained. If it had been added, ἐν τῇ παρουσίᾳ αὐτοῦ would have been written, according to Matthew 24:27, and this would have had not merely a few (248, codd. of It. Ambr.), but preponderating authorities. The omission may easily have arisen by means of the homoeoteleuton ἀνθρωπΟΥ … αὐτΟΥ.
Luke 17:27. ἐξεγαμίζοντο] Lachm. Tisch., on preponderating evidence, have ἐγαμίζοντο. Rightly; the former is a kind of gloss, following Matthew 24:38.
Luke 17:30. Here also, as at Luke 6:23, τὰ αὐτά, is to be read, in accordance with B D K X Π א** min.
Luke 17:34 f. The articles before εἷς and before μία in Elz. Tisch. (the second also in Scholz, Lachm. [Tisch. 8]) have such strong evidence against them, that they appear to have been added, according to the analogy of ὁ ἕτερος and ἡ ἑτέρα.
After Luke 17:35 Elz. Scholz have (Luke 17:36): Δύο ἔσονται ἐν τῷ ἀγρῷ· ὁ εἷς παραληφθήσεται, κ. ὁ ἕτερος ἀφεθής. Against such decisive evidence, that we cannot suppose an omission occasioned by the homoeoteleuton (Scholz), but an interpolation from Matthew 24:24.
συναχθήσονται οἱ ἀετοί] Tisch. has καὶ οἱ ἀετοὶ ἐπισυναχθήσονται, on very important evidence. The Recepta is from Matthew 24:28.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Lu 17:1-10.
ルカの福音書 17:1-10（Lu 17:1-10）。
つまずき、信仰、謙遜。
1, 2. （マタイの福音書 18:6, 7（Mt 18:6, 7）を見よ。）
It is impossible ― それは起こらないではすまされない、ということである。事態はそうなっているので、「それは起こるであろう」。これらの節については、Matthew 18:6-7 の注解で説明しているので、それを参照されたい。
It is impossible but that offenses will come - Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on Matthew 18:6 (note).
本章には次の事柄が記されている。一、キリストが弟子たちと交わしたいくつかの特別な語り。その中で、つまずきを与えないように気をつけること、また自分に対して加えられた危害を赦すことを教え（ルカ 17:1-4）、信仰が増し加わるように祈ることを励まし（ルカ 17:5,6）、続いて、神のためにどんな奉仕をしたとしても謙遜であることを教えられる（ルカ 17:7-10）。二、十人のらい病人のきよめ、ならびにその中のただ一人、しかもサマリヤ人からだけ受けた感謝（ルカ 17:11-19）。三、パリサイ人たちの、神の国はいつ現れるのかという問いに応じて、弟子たちと交わされた語り（ルカ 17:20-37）。