Luke 10:25–42

Footnotes

1. 83 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 ( 1).
2. 84 Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
3. 85 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
4. 86 The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
5. 87 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.
6. 88 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.
7. 89 Grk “You will love.” The future indicative is used here with imperatival force (see and ).
8. 90 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.
9. 91 This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
10. 92 Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
11. 93 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.
12. 94 Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
13. 95 Or “vindicate.” 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).
14. 96 Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
15. 97 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.
16. 98 For location see ; ; ; ; ; ; ; ; .
17. 99 For location see ; ; ; ; ; .
18. 100 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.
19. 101 That is, in a state between life and death; severely wounded.
20. 102 The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
21. 103 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.
22. 104 Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
23. 105 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.
24. 106 The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
25. 107 Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
26. 108 The clause containing the aorist active participle ἐλθών (elthōn) suggests that the Levite came up to the place, took a look, and then moved on.
27. 109 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.
28. 110 This is at the beginning of the clause, in emphatic position in the Greek text.
29. 111 The participle ὁδεύων (hodeuōn) has been translated as an adjectival participle (cf. , , ); it could also be taken temporally (“while he was traveling,” cf. , ).
30. 112 Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
31. 113 “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. 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.
32. 114 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.
33. 115 The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
34. 116 The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
35. 117 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.
36. 118 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.
37. 119 His own animal refers to a riding animal, presumably a donkey, but not specified.
38. 120 Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
39. 121 Grk “two denarii.” 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.
40. 122 Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
41. 123 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.
42. 124 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.
43. 125 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.
44. 126 Here δέ (de) has been translated as “so” to indicate the concluding summary.
45. 127 This recalls the verb of the earlier reply in v. 28.
46. 128 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
47. 129 Most have “into the house” (𝔓3vid א C L Ξ 33 579 ) or “into her house” (א1 A C2 D W Θ Ψ 070 f1, 13 𝔐 lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see ). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in 𝔓45, 75 B sa. For the meaning “to welcome, to have as a guest” see L&N 34.53.
48. 130 Here καί (kai) has not been translated because of differences between Greek and English style.
49. 131 This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
50. 132 The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
51. 133 The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
52. 134 Grk “with much serving.”
53. 135 Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
54. 136 The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
55. 137 Grk “has left me to serve alone.”
56. 138 The conjunction οὖν (oun, “then, therefore”) has not been translated here.
57. 139 Most (A B* C D W Θ Ψ f1, 13 𝔐 it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (𝔓3, [45],75 א B2 L 579 892 lat sa).
58. 140 Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
59. 141 The double vocative Martha, Martha communicates emotion.
60. 142 Or “upset.” Here the meanings of μεριμνάω (merimnaō) and θορυβάζομαι (thorubazomai) reinforce each other (L&N 25.234).
61. 143 Or, with some (𝔓3 [א] B C2 L 070vid f1 33 [579] ), “few things are needed—or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (𝔓45, 75 A C* W Θ Ψ f13 𝔐 lat sa).
62. 144 Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to , this could also be treated as a positive for comparative (“better”).