Lukas 9:51--10:37
Konteks9:51 Now when 1 the days drew near 2 for him to be taken up, 3 Jesus 4 set out resolutely 5 to go to Jerusalem. 6 9:52 He 7 sent messengers on ahead of him. 8 As they went along, 9 they entered a Samaritan village to make things ready in advance 10 for him, 9:53 but the villagers 11 refused to welcome 12 him, because he was determined to go to Jerusalem. 13 9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume 14 them?” 15 9:55 But Jesus 16 turned and rebuked them, 17 9:56 and they went on to another village.
9:57 As 18 they were walking 19 along the road, someone said to him, “I will follow you wherever you go.” 20 9:58 Jesus said to him, “Foxes have dens and the birds in the sky 21 have nests, but the Son of Man has no place to lay his head.” 22 9:59 Jesus 23 said to another, “Follow me.” But he replied, 24 “Lord, first let me go and bury my father.” 9:60 But Jesus 25 said to him, “Let the dead bury their own dead, 26 but as for you, go and proclaim the kingdom of God.” 27 9:61 Yet 28 another said, “I will follow you, Lord, but first let me say goodbye to my family.” 29 9:62 Jesus 30 said to him, “No one who puts his 31 hand to the plow and looks back 32 is fit for the kingdom of God.” 33
10:1 After this 34 the Lord appointed seventy-two 35 others and sent them on ahead of him two by two into every town 36 and place where he himself was about to go. 10:2 He 37 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest 38 to send out 39 workers into his harvest. 10:3 Go! I 40 am sending you out like lambs 41 surrounded by wolves. 42 10:4 Do not carry 43 a money bag, 44 a traveler’s bag, 45 or sandals, and greet no one on the road. 46 10:5 Whenever 47 you enter a house, 48 first say, ‘May peace 49 be on this house!’ 10:6 And if a peace-loving person 50 is there, your peace will remain on him, but if not, it will return to you. 51 10:7 Stay 52 in that same house, eating and drinking what they give you, 53 for the worker deserves his pay. 54 Do not move around from house to house. 10:8 Whenever 55 you enter a town 56 and the people 57 welcome you, eat what is set before you. 10:9 Heal 58 the sick in that town 59 and say to them, ‘The kingdom of God 60 has come upon 61 you!’ 10:10 But whenever 62 you enter a town 63 and the people 64 do not welcome 65 you, go into its streets 66 and say, 10:11 ‘Even the dust of your town 67 that clings to our feet we wipe off 68 against you. 69 Nevertheless know this: The kingdom of God has come.’ 70 10:12 I tell you, it will be more bearable on that day for Sodom 71 than for that town! 72
10:13 “Woe to you, Chorazin! 73 Woe to you, Bethsaida! For if 74 the miracles 75 done in you had been done in Tyre 76 and Sidon, 77 they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, 78 will you be exalted to heaven? 79 No, you will be thrown down to Hades! 80
10:16 “The one who listens 81 to you listens to me, 82 and the one who rejects you rejects me, and the one who rejects me rejects 83 the one who sent me.” 84
10:17 Then 85 the seventy-two 86 returned with joy, saying, “Lord, even the demons submit to 87 us in your name!” 88 10:18 So 89 he said to them, “I saw 90 Satan fall 91 like lightning 92 from heaven. 10:19 Look, I have given you authority to tread 93 on snakes and scorpions 94 and on the full force of the enemy, 95 and nothing will 96 hurt you. 10:20 Nevertheless, do not rejoice that 97 the spirits submit to you, but rejoice 98 that your names stand written 99 in heaven.”
10:21 On that same occasion 100 Jesus 101 rejoiced 102 in the Holy Spirit and said, “I praise 103 you, Father, Lord 104 of heaven and earth, because 105 you have hidden these things from the wise 106 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. 107 10:22 All things have been given to me by my Father. 108 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides 109 to reveal him.”
10:23 Then 110 Jesus 111 turned 112 to his 113 disciples and said privately, “Blessed 114 are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see 115 what you see but did not see it, and to hear what you hear but did not hear it.”
10:25 Now 116 an expert in religious law 117 stood up to test Jesus, 118 saying, “Teacher, what must I do to inherit eternal life?” 119 10:26 He said to him, “What is written in the law? How do you understand it?” 120 10:27 The expert 121 answered, “Love 122 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 123 and love your neighbor as yourself.” 124 10:28 Jesus 125 said to him, “You have answered correctly; 126 do this, and you will live.”
10:29 But the expert, 127 wanting to justify 128 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 129 “A man was going down 130 from Jerusalem 131 to Jericho, 132 and fell into the hands of robbers, who stripped him, beat 133 him up, and went off, leaving him half dead. 134 10:31 Now by chance 135 a priest was going down that road, but 136 when he saw the injured man 137 he passed by 138 on the other side. 139 10:32 So too a Levite, when he came up to 140 the place and saw him, 141 passed by on the other side. 10:33 But 142 a Samaritan 143 who was traveling 144 came to where the injured man 145 was, and when he saw him, he felt compassion for him. 146 10:34 He 147 went up to him 148 and bandaged his wounds, pouring oil 149 and wine on them. Then 150 he put him on 151 his own animal, 152 brought him to an inn, and took care of him. 10:35 The 153 next day he took out two silver coins 154 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.’ 155 10:36 Which of these three do you think became a neighbor 156 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 157 said, “The one who showed mercy 158 to him.” So 159 Jesus said to him, “Go and do 160 the same.”
[9:51] 1 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[9:51] 2 tn Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35).
[9:51] 3 sn Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9.
[9:51] 4 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:51] 5 tn Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
[9:51] 6 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:52] 7 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 8 tn Grk “sent messengers before his face,” an idiom.
[9:52] 9 tn Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuqente") has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
[9:52] 10 tn Or “to prepare (things) for him.”
[9:53] 11 tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
[9:53] 12 tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).
[9:53] 13 tn Grk “because his face was set toward Jerusalem.”
[9:53] sn Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.
[9:54] 15 tc Most
[9:54] sn An allusion to 2 Kgs 1:10, 12, 14.
[9:55] 16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:55] 17 tc Many
[9:55] sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
[9:57] 18 tn Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:57] 19 tn Grk “going,” but “walking” is an accurate description of how they traveled about.
[9:57] 20 tc Most
[9:57] sn The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
[9:58] 21 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[9:58] 22 sn Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
[9:59] 23 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[9:60] 25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[9:60] 26 sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20
[9:60] 27 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[9:61] 28 tn Grk “And another also said.”
[9:61] 29 tn Grk “to those in my house.”
[9:62] 30 tn Here δέ (de) has not been translated.
[9:62] 31 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[9:62] 32 sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
[9:62] 33 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[10:1] 34 tn Grk “And after these things.” Here δέ (de) has not been translated.
[10:1] 35 tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì75 B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.
[10:2] 37 tn Here δέ (de) has not been translated.
[10:2] 38 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
[10:2] 39 tn Grk “to thrust out.”
[10:3] 40 tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[10:3] 41 sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.
[10:3] 42 sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
[10:4] 43 sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
[10:4] 44 tn Traditionally, “a purse.”
[10:4] 45 tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).
[10:4] 46 tn Or “no one along the way.”
[10:5] 47 tn Here δέ (de) has not been translated.
[10:5] 48 tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
[10:5] 49 sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
[10:6] 50 tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
[10:6] 51 sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
[10:7] 52 tn Here δέ (de) has not been translated.
[10:7] 53 tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
[10:7] 54 sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
[10:8] 55 tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:8] 56 tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.
[10:8] 57 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:9] 58 tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:9] sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
[10:9] 59 tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.
[10:9] 60 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[10:9] 61 tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.
[10:10] 62 tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
[10:10] 64 tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
[10:10] 65 sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
[10:10] 66 tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
[10:11] 68 sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
[10:11] 69 tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.
[10:11] 70 tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).
[10:12] 71 sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
[10:13] 73 sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after
[10:13] 74 tn This introduces a second class (contrary to fact) condition in the Greek text.
[10:13] 75 tn Or “powerful deeds.”
[10:13] 76 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[10:13] 77 sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”
[10:13] map For location see Map1 A1; JP3 F3; JP4 F3.
[10:15] 78 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[10:15] map For location see Map1 D2; Map2 C3; Map3 B2.
[10:15] 79 tn The interrogative particle introducing this question expects a negative reply.
[10:15] 80 sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).
[10:16] 81 tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
[10:16] 82 sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
[10:16] 83 tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.
[10:16] 84 sn The one who sent me refers to God.
[10:17] 85 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:17] 86 tc See the tc note on the number “seventy-two” in Luke 10:1.
[10:17] 87 tn Or “the demons obey”; see L&N 36.18.
[10:17] 88 tn The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
[10:18] 89 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18-20 follows from the positive report of the messengers in v. 17.
[10:18] 90 tn This is an imperfect tense verb.
[10:18] 91 tn In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
[10:18] 92 tn This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [BECNT], 2:1006-7).
[10:19] 93 tn Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
[10:19] 94 sn Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6.
[10:19] 95 tn Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation.
[10:19] sn The enemy is a reference to Satan (mentioned in v. 18).
[10:19] 96 tn This is an emphatic double negative in the Greek text.
[10:20] 97 tn Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
[10:20] 98 tn The verb here is a present imperative, so the call is to an attitude of rejoicing.
[10:20] 99 tn The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
[10:21] 100 tn Grk “In that same hour” (L&N 67.1).
[10:21] 101 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:21] 102 sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.
[10:21] 104 sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.
[10:21] 106 sn See 1 Cor 1:26-31.
[10:21] 107 tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
[10:22] 108 sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
[10:22] 109 tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.
[10:23] 110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[10:23] 111 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:23] 112 tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.
[10:23] 113 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[10:23] 114 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
[10:24] 115 sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
[10:25] 116 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] 117 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] 118 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 119 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 120 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] 121 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] 122 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 123 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] 124 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] 125 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[10:28] 126 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] 127 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] 128 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] 129 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
[10:30] 130 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] 131 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:30] 132 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[10:30] 133 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] 134 sn That is, in a state between life and death; severely wounded.
[10:31] 135 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
[10:31] 136 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] 137 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
[10:31] 138 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] 139 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] 140 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
[10:32] 141 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] 142 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] 143 tn This is at the beginning of the clause, in emphatic position in the Greek text.
[10:33] 144 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] 145 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
[10:33] 146 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] 147 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] 148 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] 149 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
[10:34] 150 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] 151 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] 152 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
[10:35] 153 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[10:35] 154 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] 155 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
[10:36] 156 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] 157 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] 158 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] 159 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
[10:37] 160 tn This recalls the verb of the earlier reply in v. 28.
