22:21 “You must not wrong 1 a foreigner 2 nor oppress him, for you were foreigners in the land of Egypt.
10:29 But the expert, 12 wanting to justify 13 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 14 “A man was going down 15 from Jerusalem 16 to Jericho, 17 and fell into the hands of robbers, who stripped him, beat 18 him up, and went off, leaving him half dead. 19 10:31 Now by chance 20 a priest was going down that road, but 21 when he saw the injured man 22 he passed by 23 on the other side. 24 10:32 So too a Levite, when he came up to 25 the place and saw him, 26 passed by on the other side. 10:33 But 27 a Samaritan 28 who was traveling 29 came to where the injured man 30 was, and when he saw him, he felt compassion for him. 31 10:34 He 32 went up to him 33 and bandaged his wounds, pouring oil 34 and wine on them. Then 35 he put him on 36 his own animal, 37 brought him to an inn, and took care of him. 10:35 The 38 next day he took out two silver coins 39 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.’ 40 10:36 Which of these three do you think became a neighbor 41 to the man who fell into the hands of the robbers?” 10:37 The expert in religious law 42 said, “The one who showed mercy 43 to him.” So 44 Jesus said to him, “Go and do 45 the same.”
2:1 My brothers and sisters, 51 do not show prejudice 52 if you possess faith 53 in our glorious Lord Jesus Christ. 54
1 tn Or “oppress.”
2 tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.
3 tn Heb “And when a sojourner sojourns.”
4 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.
5 tn Or “in return.”
6 tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
7 sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.
8 sn That is, “sons of God.”
9 tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.
10 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
11 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.
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.
13 tn Or “vindicate.”
14 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
15 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.
16 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
17 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
18 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.
19 sn That is, in a state between life and death; severely wounded.
20 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
21 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.
22 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
23 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.
24 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
25 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
26 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.
27 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.
28 tn This is at the beginning of the clause, in emphatic position in the Greek text.
29 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).
30 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
31 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.
32 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.
33 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.
34 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
35 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.
36 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.
37 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
38 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
39 tn Grk “two denarii.”
40 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
41 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.
42 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.
43 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.
44 tn Here δέ (de) has been translated as “so” to indicate the concluding summary.
45 tn This recalls the verb of the earlier reply in v. 28.
46 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.
47 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.
48 tn Grk “to those who are members of the family of [the] faith.”
49 tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.
50 tn Grk “what is necessary for the body.”
51 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
52 tn Or “partiality.”
53 tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.
54 tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.
55 tn Or “willing to yield,” “open to persuasion.”
56 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
57 tn Or “sincere.”
58 tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.
59 tn Grk “is sown.”
60 tn Or “for,” or possibly “by.”