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
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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
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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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
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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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
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The Treasury of David
Charles H. Spurgeon · 1885
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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
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Trapp's Complete Commentary
John Trapp · 1660
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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.
尚無翻譯。
路 10:1-24.
差遣七十個門徒，以及他們的歸回。
隨著主的結局日近，為建立將臨之國度所作的準備也加快步伐、擴大範圍。
1. 主——此處用這個稱呼十分恰當，因為這項任命確是真正屬主權威的行動〔BENGEL〕。
又設立七十個人——更恰當地說「另設立一些人（其數目也）七十」；可能是暗指曠野中受靈降臨的以色列七十個長老
（民 11:24, 25）。
這使命與十二使徒的使命不同，顯然只是暫時的。一切指示都符合一次短暫而匆忙的開路使命——旨在補足主其後親自到訪「各城各鄉」
（路 10:1） 時，因時間不足而無法完成的普遍預備工作；而對十二使徒的指示，則除了涵蓋對七十人的一切之外，更著眼於普世的和長久的效果。因此，這七十人完成這唯一一次的傳道旅程歸來之後，我們再未讀到他們的事。
這事以後——即設立十二使徒之後，以及前幾章所記載的事之後。
七十個人——使徒以外的另外七十人。他們受設立的目的與使徒不同。使徒要常與祂同在，聽祂的教訓，作祂神蹟、受苦、受死、復活與升天的見證人，好叫他們「然後」出去向世人傳揚這一切事。這七十人卻是立刻被差出去傳道，而且主要是在祂自己將要到的各處。他們是為一個暫時的目的受設立的。他們要進入鄉村城鎮，為祂的來臨預備道路。「七十」這個數目是猶太人喜愛的數字。例如：雅各家下到埃及的共有七十人（Genesis 46:27）；摩西設立幫助他的長老數目也是七十（Numbers 11:16, Numbers 11:25）；組成大公會（即國家的議會）的人數也是七十。我們的救主設立這個數目，很可能是考慮到這數字在猶太人中間屢屢出現，或是效法摩西的榜樣——摩西曾設立七十人幫助他工作；但顯然這職分是「暫時的」，有其特定的目的；因此，如今若想在基督教的傳道職分中尋找這職分的「延續」或對應物，自然是不恰當的。
兩個兩個地——這樣差遣他們大有智慧。這樣行無疑是為叫他們能以互相商議、彼此扶助，並在逼迫和試煉中互相扶持安慰。我們的主藉此顯明了擁有「一位敬虔之友」的合宜之處——這樣的朋友可以作知己與幫助。每個基督徒，尤其是每位傳道人，都需要這樣的朋友，並應當尋找一位可以傾心吐意、可以與他交融感受與禱告的人。
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.
在本章中我們看到：一、基督賜給七十個門徒的充分使命，要他們去傳福音，並以神蹟印證；他又給他們詳盡的指示，教他們如何履行使命，並在其中賜下極大的鼓勵（路十1-16）。二、七十個門徒向主人回報他們此行的成果，以及基督就此所作的談論（路十17-24）。三、基督與一個律法師關於通往天堂之路的談話，以及基督藉一個比喻教導他：凡他有機會施恩或領恩的人，都當看為自己的鄰舍（路十25-37）。四、基督在馬大家裏的款待，他對馬大為世事掛慮的責備，以及他對馬利亞關心自己靈魂的稱讚（路十38-42）。