Kisah Para Rasul 27:3

27:3 The next day we put in ¹  at Sidon, ²  and Julius, treating Paul kindly, ³  allowed him to go to his friends so they could provide him with what he needed. ⁴ 

Imamat 19:18

19:18 You must not take vengeance or bear a grudge ⁵  against the children of your people, but you must love your neighbor as yourself. ⁶  I am the Lord.

Imamat 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ⁷  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Amsal 24:11-12

24:11 Deliver those being taken away to death,

and hold back those slipping to the slaughter. ⁸ 

24:12 If you say, “But we did not know about this,”

does not the one who evaluates ⁹  hearts consider?

Does not the one who guards your life know?

Will he not repay each person according to his deeds? ¹⁰ 

Matius 10:42

10:42 And whoever gives only a cup of cold water to one of these little ones in the name of a disciple, I tell you the truth, ¹¹  he will never lose his reward.”

Lukas 10:30-37

10:30 Jesus replied, ¹²  “A man was going down ¹³  from Jerusalem ¹⁴  to Jericho, ¹⁵  and fell into the hands of robbers, who stripped him, beat ¹⁶  him up, and went off, leaving him half dead. ¹⁷  10:31 Now by chance ¹⁸  a priest was going down that road, but ¹⁹  when he saw the injured man ²⁰  he passed by ²¹  on the other side. ²²  10:32 So too a Levite, when he came up to ²³  the place and saw him, ²⁴  passed by on the other side. 10:33 But ²⁵  a Samaritan ²⁶  who was traveling ²⁷  came to where the injured man ²⁸  was, and when he saw him, he felt compassion for him. ²⁹  10:34 He ³⁰  went up to him ³¹  and bandaged his wounds, pouring oil ³²  and wine on them. Then ³³  he put him on ³⁴  his own animal, ³⁵  brought him to an inn, and took care of him. 10:35 The ³⁶  next day he took out two silver coins ³⁷  and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’ ³⁸  10:36 Which of these three do you think became a neighbor ³⁹  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ⁴⁰  said, “The one who showed mercy ⁴¹  to him.” So ⁴²  Jesus said to him, “Go and do ⁴³  the same.”

Roma 2:14-15

2:14 For whenever the Gentiles, ⁴⁴  who do not have the law, do by nature ⁴⁵  the things required by the law, ⁴⁶  these who do not have the law are a law to themselves. 2:15 They ⁴⁷  show that the work of the law is written ⁴⁸  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ⁴⁹  them, ⁵⁰ 

Roma 2:27

2:27 And will not the physically uncircumcised man ⁵¹  who keeps the law judge you who, despite ⁵²  the written code ⁵³  and circumcision, transgress the law?

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ⁵⁴ 

[27:3]  ¹ tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”

[27:3]  ² sn Sidon is another seaport 75 mi (120 km) north of Caesarea.

[27:3]  map For location see Map1 A1; JP3 F3; JP4 F3.

[27:3]  ³ tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”

[27:3]  sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).

[27:3]  ⁴ tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.

[19:18]  ⁵ tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).

[19:18]  ⁶ sn Some scholars make a distinction between the verb אָהַב (’ahav, “to love”) with the direct object and the more unusual construction with the preposition לְ (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).

[19:34]  ⁷ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[24:11]  ⁸ tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

[24:11]  sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.

[24:12]  ⁹ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

[24:12]  ¹⁰ sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.

[10:42]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[10:30]  ¹² tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹³ sn The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.

[10:30]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁶ tn Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[10:30]  ¹⁷ sn That is, in a state between life and death; severely wounded.

[10:31]  ¹⁸ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.

[10:31]  ²⁰ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ²¹ sn It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.

[10:31]  ²² sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.

[10:32]  ²³ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ²⁴ tn The clause containing the aorist active participle ἐλθών (elqwn) suggests that the Levite came up to the place, took a look, and then moved on.

[10:33]  ²⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

[10:33]  ²⁶ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ²⁷ tn The participle ὁδεύων (Jodeuwn) has been translated as an adjectival participle (cf. NAB, NASB, TEV); it could also be taken temporally (“while he was traveling,” cf. NRSV, NIV).

[10:33]  ²⁸ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ²⁹ tn “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[10:34]  ³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:34]  ³¹ tn The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ³² sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.

[10:34]  ³⁴ tn It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.

[10:34]  ³⁵ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ³⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ³⁷ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ³⁸ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ³⁹ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.

[10:37]  ⁴⁰ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:37]  ⁴¹ sn The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.

[10:37]  ⁴² tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁴³ tn This recalls the verb of the earlier reply in v. 28.

[2:14]  ⁴⁴ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁴⁵ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ⁴⁶ tn Grk “do by nature the things of the law.”

[2:15]  ⁴⁷ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:15]  ⁴⁸ tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ⁴⁹ tn Or “excuse.”

[2:15]  ⁵⁰ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[2:27]  ⁵¹ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ⁵² tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ⁵³ tn Grk “letter.”

[13:2]  ⁵⁴ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).