Lukas 7:30

7:30 However, the Pharisees ¹  and the experts in religious law ²  rejected God’s purpose ³  for themselves, because they had not been baptized ⁴  by John. ⁵ ) ⁶ 

Lukas 10:25-37

The Parable of the Good Samaritan

10:25 Now ⁷  an expert in religious law ⁸  stood up to test Jesus, ⁹  saying, “Teacher, what must I do to inherit eternal life?” ¹⁰  10:26 He said to him, “What is written in the law? How do you understand it?” ¹¹  10:27 The expert ¹²  answered, “Love ¹³  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ¹⁴  and love your neighbor as yourself.” ¹⁵  10:28 Jesus ¹⁶  said to him, “You have answered correctly; ¹⁷  do this, and you will live.”

10:29 But the expert, ¹⁸  wanting to justify ¹⁹  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ²⁰  “A man was going down ²¹  from Jerusalem ²²  to Jericho, ²³  and fell into the hands of robbers, who stripped him, beat ²⁴  him up, and went off, leaving him half dead. ²⁵  10:31 Now by chance ²⁶  a priest was going down that road, but ²⁷  when he saw the injured man ²⁸  he passed by ²⁹  on the other side. ³⁰  10:32 So too a Levite, when he came up to ³¹  the place and saw him, ³²  passed by on the other side. 10:33 But ³³  a Samaritan ³⁴  who was traveling ³⁵  came to where the injured man ³⁶  was, and when he saw him, he felt compassion for him. ³⁷  10:34 He ³⁸  went up to him ³⁹  and bandaged his wounds, pouring oil ⁴⁰  and wine on them. Then ⁴¹  he put him on ⁴²  his own animal, ⁴³  brought him to an inn, and took care of him. 10:35 The ⁴⁴  next day he took out two silver coins ⁴⁵  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.’ ⁴⁶  10:36 Which of these three do you think became a neighbor ⁴⁷  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ⁴⁸  said, “The one who showed mercy ⁴⁹  to him.” So ⁵⁰  Jesus said to him, “Go and do ⁵¹  the same.”

Lukas 11:45-46

11:45 One of the experts in religious law ⁵²  answered him, “Teacher, when you say these things you insult ⁵³  us too.” 11:46 But Jesus ⁵⁴  replied, ⁵⁵  “Woe to you experts in religious law as well! ⁵⁶  You load people ⁵⁷  down with burdens difficult to bear, yet you yourselves refuse to touch ⁵⁸  the burdens with even one of your fingers!

Lukas 11:52

11:52 Woe to you experts in religious law! You have taken away ⁵⁹  the key to knowledge! You did not go in yourselves, and you hindered ⁶⁰  those who were going in.”

Lukas 14:3

14:3 So ⁶¹  Jesus asked ⁶²  the experts in religious law ⁶³  and the Pharisees, “Is it lawful to heal on the Sabbath ⁶⁴  or not?”

Titus 3:13

3:13 Make every effort to help ⁶⁵  Zenas the lawyer ⁶⁶  and Apollos on their way; make sure they have what they need. ⁶⁷ 

[7:30]  ¹ sn See the note on Pharisees in 5:17.

[7:30]  ² tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ³ tn Or “plan.”

[7:30]  ⁴ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁵ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁶ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[10:25]  ⁷ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ⁸ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹⁰ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26]  ¹¹ tn Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[10:27]  ¹² tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ¹³ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ¹⁴ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ¹⁵ tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[10:28]  ¹⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹⁷ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[10:29]  ¹⁸ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

[10:29]  ¹⁹ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[10:30]  ²⁰ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ²¹ 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]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ²³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ²⁴ 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]  ²⁵ sn That is, in a state between life and death; severely wounded.

[10:31]  ²⁶ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ²⁷ 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]  ²⁸ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ³² 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]  ³³ 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]  ³⁴ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ³⁵ 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]  ³⁶ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ⁴¹ 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]  ⁴² 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]  ⁴³ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ⁴⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁴⁵ 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]  ⁴⁶ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁵¹ tn This recalls the verb of the earlier reply in v. 28.

[11:45]  ⁵² sn That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.

[11:45]  ⁵³ tn For this term, see Matt 22;6; Luke 18:32; Acts 14:5; 1 Thess 2:2.

[11:46]  ⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁵⁵ tn Grk “said.”

[11:46]  ⁵⁶ tn Here “as well” is used to translate καί (kai) at the beginning of the statement.

[11:46]  ⁵⁷ tn Grk “men.” This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[11:46]  ⁵⁸ tn Grk “you yourselves do not touch.” This could mean one of two things: (1) Either they make others do what they themselves do not (through various technical exceptions) or (2) they make no effort to help the others fulfill what they are required to do. Considering the care these religious figures are said to have given to the law, the second option is more likely (see L&N 18.11).

[11:52]  ⁵⁹ sn You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.

[11:52]  ⁶⁰ tn Or “you tried to prevent.”

[14:3]  ⁶¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events (Jesus’ question was prompted by the man’s appearance).

[14:3]  ⁶² tn Grk “Jesus, answering, said.” This is redundant in contemporary English. In addition, since the context does not describe a previous question to Jesus (although one may well be implied), the phrase has been translated here as “Jesus asked.”

[14:3]  ⁶³ tn That is, experts in the interpretation of the Mosaic law (traditionally, “lawyers”).

[14:3]  ⁶⁴ sn “Is it lawful to heal on the Sabbath or not?” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17? Has repentance come (13:6-9)?

[3:13]  ⁶⁵ tn Grk “Eagerly help.”

[3:13]  ⁶⁶ tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

[3:13]  ⁶⁷ tn Grk “that nothing may be lacking for them.”