Lukas 9:52-56

9:52 He ¹  sent messengers on ahead of him. ²  As they went along, ³  they entered a Samaritan village to make things ready in advance ⁴  for him, 9:53 but the villagers ⁵  refused to welcome ⁶  him, because he was determined to go to Jerusalem. ⁷  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 ⁸  them?” ⁹  9:55 But Jesus ¹⁰  turned and rebuked them, ¹¹  9:56 and they went on to another village.

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.”

Lukas 17:11-19

The Grateful Leper

17:11 Now on ⁴⁴  the way to Jerusalem, ⁴⁵  Jesus ⁴⁶  was passing along ⁴⁷  between Samaria and Galilee. 17:12 As ⁴⁸  he was entering ⁴⁹  a village, ten men with leprosy ⁵⁰  met him. They ⁵¹  stood at a distance, 17:13 raised their voices and said, “Jesus, Master, have mercy ⁵²  on us.” 17:14 When ⁵³  he saw them he said, “Go ⁵⁴  and show yourselves to the priests.” ⁵⁵  And ⁵⁶  as they went along, they were cleansed. 17:15 Then one of them, when he saw he was healed, turned back, praising ⁵⁷  God with a loud voice. 17:16 He ⁵⁸  fell with his face to the ground ⁵⁹  at Jesus’ feet and thanked him. ⁶⁰  (Now ⁶¹  he was a Samaritan.) ⁶²  17:17 Then ⁶³  Jesus said, ⁶⁴  “Were ⁶⁵  not ten cleansed? Where are the other ⁶⁶  nine? 17:18 Was no one found to turn back and give praise to God except this foreigner?” ⁶⁷  17:19 Then ⁶⁸  he said to the man, ⁶⁹  “Get up and go your way. Your faith has made you well.” ⁷⁰ 

[9:52]  ¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[9:52]  ² tn Grk “sent messengers before his face,” an idiom.

[9:52]  ³ 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]  ⁴ tn Or “to prepare (things) for him.”

[9:53]  ⁵ tn Grk “they”; the referent (the villagers) has been specified in the translation for clarity.

[9:53]  ⁶ tn Or “did not receive”; this verb, δέχομαι (decomai), is a term of hospitality or welcome (L&N 34.53).

[9:53]  ⁷ 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]  ⁸ tn Or “destroy.”

[9:54]  ⁹ tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

[9:54]  sn An allusion to 2 Kgs 1:10, 12, 14.

[9:55]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹¹ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[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.

[17:11]  ⁴⁴ tn Grk “Now it happened that on.” 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.

[17:11]  ⁴⁵ sn This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48, the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem.

[17:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[17:11]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ⁴⁷ tn Or “was traveling about.”

[17:12]  ⁴⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:12]  ⁴⁹ tn The participle εἰσερχομένου (eisercomenou) is taken temporally.

[17:12]  ⁵⁰ sn The ten men with leprosy would have been unable to approach Jesus (Lev 13:45-46; Num 5:2-3). The ancient term for leprosy covered a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[17:12]  ⁵¹ tn Grk “leprosy, who.” Because of the length and complexity of the Greek sentence, the relative pronoun was replaced with a personal pronoun and a new sentence started at this point in the translation.

[17:13]  ⁵² sn “Have mercy on us” is a request to heal them (Luke 18:38-39; 16:24; Matt 9:27; 15:22; 17:15; 20:31-32; Mark 10:47-49).

[17:14]  ⁵³ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ⁵⁴ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ⁵⁵ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ⁵⁶ tn Grk “And it happened that as.” 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.

[17:15]  ⁵⁷ tn Grk “glorifying God.”

[17:16]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ⁵⁹ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ⁶⁰ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ⁶¹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ⁶² sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[17:17]  ⁶³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:17]  ⁶⁴ tn Grk “Jesus answering said”; this is redundant in contemporary English and has been simplified in the translation.

[17:17]  ⁶⁵ tn The Greek construction used here (οὐχί, ouci) expects a positive reply.

[17:17]  ⁶⁶ tn The word “other” is implied in the context.

[17:18]  ⁶⁷ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[17:19]  ⁶⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:19]  ⁶⁹ tn Grk “to him”; the referent has been specified in the translation for clarity.

[17:19]  ⁷⁰ tn Or “has delivered you”; Grk “has saved you.” The remark about faith suggests the benefit of trusting in Jesus’ ability to deliver. Apparently the Samaritan benefited from the healing in a way the other nine did not.