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
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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Christ is led to Pilate, and accused by the Jews, Luke 23:1, Luke 23:2. Pilate examines, and pronounces him innocent, Luke 23:3, Luke 23:4. The Jews virulently accuse him, Luke 23:5. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, Luke 23:6-9. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, Luke 23:10, Luke 23:11. Pilate and Herod become friends, Luke 23:12. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, Luke 23:13-20. The Jews clamor for his condemnation, and Pilate gives him up to their will, Luke 23:21-25. Simon bears his cross, Luke 23:26. The people bewail him, and he foretells the destruction of the Jewish state, Luke 23:27-31. He and two malefactors are brought to Calvary, and are crucified, Luke 23:32, Luke 23:33. He prays for his crucifiers, Luke 23:34. He is derided, mocked, and insulted by the rulers, and by the soldiers, Luke 23:35-37. The superscription on the cross, Luke 23:38. The conduct of the two malefactors, to one of whom he promises paradise, Luke 23:39-43. The great darkness, Luke 23:44, Luke 23:45. He gives up the ghost, Luke 23:46. The centurion and many others are greatly affected at his death, Luke 23:47-49. Joseph of Arimathea begs the body, and puts it in his own new tomb, Luke 23:50-53. The women prepare spices and ointments to embalm him, Luke 23:54-56.
CHAPTER 23.
THE PASSION HISTORY CONTINUED.
CHAPTER 23
Luke 23:1. Elz. has ἡγαγεν. But ἤγαγον is decisively attested.
Luke 23:2. After ἔθνος we find ἡμῶν in the more important authorities. So Lachm. and Tisch. As no reason occurred for adding it in the way of gloss, it has more probably been passed over as superfluous.
Luke 23:6. Γαλιλαίαν] is wanting in B L T א, Copt. Tisch. Passed over as superfluous and troublesome.
Luke 23:8. ἐξ ἱκανοῦ] ἐξ ἱκανῶν χρόνων (B D L T א, Lachm. Tisch.) and ἐξ ἱκανοῦ χρόνου (H M X, min. Vulg. It.) are expansions in the way of gloss.
πολλά is wanting in B D K L M [T Π] א, min. vss. Condemned by Griesb., deleted by Tisch. An addition to make the statement more precise, which some cursives have after αὐτοῦ.
Luke 23:11. περιβ. αὐτόν] αὐτόν is wanting in B L T א, 52, Vulg. codd. of It. Bracketed by Lachm., deleted by Tisch. A superfluous exegetical addition, instead of which R S U Γ, min. have αὐτῷ.
Luke 23:15. ἀνέπεμψα γὰρ ὑμᾶς πρ. αὐτόν] B K L M Π א, min. vss. have ἀνέπεμψεν γὰρ αὐτὸν πρὸς ἡμᾶς (B: ὑμᾶς). An alteration in accordance with Luke 23:11. There are yet other attempts at improvement in the authorities.
After Luke 23:16 Elz. Scholz have (Luke 23:17) ἀνάγκην δὲ εἶχεν ἀπολύειν αὐτοῖς κατὰ ἑορτὴν ἕνα. This is wanting in A B K L T Π, Copt. Sahid. Verc., and does not occur in D, Aeth. Syr.cu. till after Luke 23:19. There are many variations also in the details. An old gloss. Condemned also by Griesb., bracketed by Lachm. and [omitted by] Tisch. [8].
Luke 23:19. Instead of βεβλημ. εἰς τ. φ. Tisch. has βληθεὶς ἐν τῇ φυλακῇ, in opposition to preponderating evidence; and the aorist participle is not appropriate grammatically (comp. Buttmann, Neut. Gr. p. 265 [E. T. 309 f.]).
Luke 23:20. οὖν] Lachm. and Tisch. have δέ, on decisive evidence.
Luke 23:21. Elz. Scholz have σταύρωσον, σταύρωσον. But B D א, Or. Eus. Cyr. have σταυρου, σταυρου, which Griesbach approved (as perispomenon), Lachm. and Tisch. adopted (as paroxytone). The Recepta is from Mark 15:13 f.; John 19:6; John 19:15.
Luke 23:23. καὶ τῶν ἀρχιερ.] bracketed by Lachm., condemned also by Rinck, deleted by Tisch. It is wanting in B L א, 130, al. Copt. Sahid. Vulg. codd of It. But for what purpose should it have been added? It would be far easier to overlook it as superfluously straggling after αὐτΩΝ.
Luke 23:24. ὁ δέ] Lachm. and Tisch. have καί, in accordance with B L א, 157, It. The Recepta is from Mark 15:15, whence also, and from Matthew 27:26, αὐτοῖς (Luke 23:25) came in, which Elz. reads after ἀπέλ. δέ.
Luke 23:26. Σίμωνος κ.τ.λ.] Lachm. and Tisch. have Σίμωνά τινα Κυρηναῖον ἐρχόμενον, on important evidence indeed; but the parallels suggested the accusative. Elz. has τοῦ before ἐρχ., in opposition to decisive evidence.
Luke 23:27. αἵ καί] Lachm. has merely αἵ Since the authorities against καί are decisive (A B C* D L X, min. Syr. Copt. Sahid. Arm. Vulg. It. Theophyl.), it is to be deleted, and to be explained from αἵ having been written twice, or as an arbitrary addition, from the well-known usage in Luke. In א αἳ καί is wanting.
Luke 23:29. ἐθήλασαν] B C* L א, min. It. have ἔθρεψαν, to which, moreover, C** D approach with ἐξέθρεψαν. ἔθρεψ. is to be adopted, with Lachm. and Tisch. The Recepta is an interpretation.
Luke 23:34. ὁ δὲ Ἰησοῦς … ποιοῦσιν] bracketed by Lachm. The words are wanting in B D* א** 38, 435, Sahid. Cant. 23 :Verc. Variations in details. An ancient omission, according to the parallels, which have not this prayer. It bears, moreover, the stamp of originality in itself; it is also attested by Clem. Hom. xi. 20, and belongs to the peculiar features of the history of the passion which Luke has retained.
κλῆρον] Tisch. has κλήρους, following A X, min. Syr.cu. [according to Tisch. 8, Syr.cu. favours either reading, but κλήρους is vouched for by Syr. jer. and by the text (not the margin) of Syr.p.] Slav. Vulg. It. Aug.; the singular is from the parallel and Psalm 22:19.
Luke 23:35. The καί after δέ is wanting in D א, min. Vulg. It. Eus. Lachm. Tisch. The subsequent σὺν αὐτοῖς is wanting in B C D L Q X א, min. Syr. Pers.p. Ar.p. Erp. Copt. Aeth. Cant. 23 :Colb. Corb. Rd. Bracketed by Lachm.; σὺν αὐτοῖς is to be deleted; it was added in order, according to the parallels, to allow the mocking by the people also to take place; καί, however, is to be maintained, partly on account of its preponderating attestation, partly because it suggested the addition of σὺν αὐτοῖς, but appeared inappropriate without this addition.
Luke 23:36. καί] after προσερχ. is, on preponderating evidence, with Tisch. (Lachm. has only bracketed it), to be deleted. A connective addition.
Luke 23:38. γεγραμμένη] Since B L א, Copt. Sahid. have not this at all, while A D Q have ἐπιγεγρ. (so Lachm.), and C* X, min. have γεγρ. after αὐτῷ, the word is, with Tisch., to be deleted as an exegetical addition.
γράμμασιν … Ἐβρ.] is wanting in B C* L, Copt. Sahid. Syr.cu. Verc. Deleted by Tisch., by Lachm. only bracketed. It is a very ancient addition from John 19:20.
οὖτός ἐστιν] is wanting in C, Colb., and is found in others, sometimes with (D, 124, Cant. Corb.), sometimes without ἐστίν (B L א, Verc.), not until after Ἰουδαίων; hence there is a strong suspicion of its being a supplement. Lachm. and Tisch. have ὁ βασιλεὺς τ. Ἰουδ. ουτος, although Lachm. brackets οὗτος.
Luke 23:39. εἰ σὺ εἶ] Tisch. has οὐχὶ σὺ εἶ, according to B C* L א, vss.; the Recepta is from Luke 23:37, whence also the λέγων, which precedes these words, and which is wanting in B L, has intruded.
Luke 23:42. κύριε] is wanting in B C* D L M* א, min. Copt. Sahid. Syr.jer. Cant. Verc. Or. (once). Bracketed by Lachm., deleted by Tisch. An addition, which Q, Corb. Brix. Syr.cu. Hil. have before μνήσθ.[259]
Luke 23:44. ἦν δέ] Lachm. Tisch. have καὶ ἦν ἤδη, in accordance with sufficient evidence. Both the insertion of δέ and the omission of ἤδη were occasioned by the parallels.
Luke 23:45. καὶ ἐσκοτ. ὁ ἤλιος] appeared unsuitable after Luke 23:44, and was therefore in C**? 33 (not by Marcion, according to Epiphanius) omitted (which omission Griesb. commended), while others put in its place, as a gloss on what precedes, τοῦ ἡλίου ἑκλείποντος (B) or ἐκλιπ. (C* L א, min. vss. Or.; so Tisch.).
Luke 23:46. παραθήσομαι] παρατίθεμαι (commended by Griesb., adopted by Lachm. and Tisch.) is decisively attested. The Recepta is from LXX. Psalm 31:5.
Luke 23:48. ΘΕΩΡΟῦΝΤΕς] Lachm. and Tisch. have ΘΕΩΡΉΣΑΝΤΕς, which is founded on B C D L R X א, min. Colb.
A has omitted ΘΕΩΡ. Τ. Γ. The aorist is logically necessary.
After ΤΎΠΤ. Elz. Scholz have ἙΑΥΤῶΝ, in opposition to A B C* D L א, in spite of which authorities Lachm. has nevertheless retained it. A superfluous addition, instead of which U X Γ have ΑὐΤῶΝ.
Luke 23:49. ΑὐΤΟῦ] Lachm. and Tisch. have ΑὐΤῷ, which is sufficiently attested by A B L P, 33, 64, for ΑὐΤΟῦ to be traced to the inaccuracy of the transcribers. Before ΜΑΚΡ. Lachm. Tisch. have ἈΠΌ, in accordance with B D L א. From the parallels.
Luke 23:51. Elz. Scholz have Ὅς ΚΑῚ ΠΡΟΣΕΔΈΧΕΤΟ ΚΑῚ ΑὐΤΌς. But B C D L א, 69, Copt. codd. of It. have merely Ὃς ΠΡΟΣΕΔΈΧΕΤΟ. So Lachm. Tisch. From Matthew and Mark was written on the margin sometimes only ΚΑΊ, sometimes ΚΑῚ ΑὐΤΌς, both of which readings are combined in the Recepta. There are many other variations, which together make the Recepta so much the more suspicious.
Luke 23:53. Lachm. Tisch. have deleted the first ΑὐΤΌ, in accordance, indeed, with B C D L א, min. Vulg. It. (not Ver.); but being superfluous, and being regarded as awkwardly in the way, it was easily passed over.
ἜΘΗΚ. ΑὐΤΌ] Lachm. and Tisch. have ἜΘΗΚ. ΑὐΤΌΝ, in accordance with B C D א, Vulg. It. Copt. Rightly; ΑὐΤΌ is a repetition from what precedes.
Luke 23:54. ΠΑΡΑΣΚΕΥΉ-G0-] Lachm. Tisch. have ΠΑΡΑΣΚΕΥῆς, in accordance with B C* L א, min. Vulg. codd. of It. Copt. Sahid. Since even the evidence of D is not in favour of the Recepta (it has πρὸ σαββάτου), the authorities in favour of the genitive are all the stronger, especially as παρασκευή was easily regarded by the transcribers as a name. Hence the genitive is to be preferred.
The καί before σάββ. is, with Lachm. and Tisch., in accordance with B C* L א, min. vss., to be retained. It slipt out in consequence of the omission of the entire clause κ. σάββ. ἐπεφ. (so still D, Colb.), and then was restored without the superfluous καί.
Luke 23:55. Elz. Scholz have δὲ καὶ γυναῖκες. Certainly erroneous, since the decisive authorities have sometimes left out καί altogether (so Tisch.), sometimes have instead of it αἱ (so Lachm.). The latter is right. From δὲ αἱ arose the δὲ καί so frequent in Luke. But the article is necessary, in accordance with Luke 23:49.
[259] Still in connection with this deletion of the κύρις is to be read previously with Tisch., following B C* L א* Copt. Sahid.: καὶ ἔλεγεν· Ἰησοῦ.
まだ翻訳がありません。
ルカの福音書 23:1-5（Lu 23:1-5）。
ピラトの前のイエス。
（マルコの福音書 15:1-5（Mr 15:1-5）; およびヨハネの福音書 18:28-19:22（Joh 18:28-19:22）の注解を見よ。）
Matthew 27:1-2 の注解を参照されたい。
The whole multitude - It seems most probable that the chief priests, elders, scribes, and captains of the temple, together with their servants, dependents, and other persons hired for the purpose, made up the multitude mentioned here. The common people were generally favourers of Christ; and for this reason the Jewish rulers caused him to be apprehended in the night, and in the absence of the people, Luke 22:6, and it was now but just the break of day, Luke 22:66.
本章はキリストの苦しみと死の歴史を続け、完結させる。本章には次の事柄が記されている。一、ローマ総督ピラトの前での訴追（ルカ 23:1-5）。二、同じくローマの下にあったガリラヤの分封王ヘロデの前での尋問（ルカ 23:6-12）。三、イエスを釈放しようとするピラトの民衆との格闘、彼の無実についての繰り返されたあかし、しかしついに彼らの強要に屈して十字架刑に定めたこと（ルカ 23:13-25）。四、十字架につけるために引いて行く途上で起こったこと、ならびに従う民衆に対するキリストの語り（ルカ 23:26-31）。五、刑の場で起こったこと、そこでキリストに加えられた辱しめ（ルカ 23:32-38）。六、キリストが十字架にかかっている間の、一人の強盗の回心（ルカ 23:39-43）。七、キリストの死、およびそれに伴った奇跡（ルカ 23:44-49）。八、キリストの葬り（ルカ 23:50-56）。