19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 1 He said, “Quick, get out of this place because the Lord is about to destroy 2 the city!” But his sons-in-law thought he was ridiculing them. 3
10:29 But the expert, 17 wanting to justify 18 himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, 19 “A man was going down 20 from Jerusalem 21 to Jericho, 22 and fell into the hands of robbers, who stripped him, beat 23 him up, and went off, leaving him half dead. 24 10:31 Now by chance 25 a priest was going down that road, but 26 when he saw the injured man 27 he passed by 28 on the other side. 29 10:32 So too a Levite, when he came up to 30 the place and saw him, 31 passed by on the other side. 10:33 But 32 a Samaritan 33 who was traveling 34 came to where the injured man 35 was, and when he saw him, he felt compassion for him. 36 10:34 He 37 went up to him 38 and bandaged his wounds, pouring oil 39 and wine on them. Then 40 he put him on 41 his own animal, 42 brought him to an inn, and took care of him. 10:35 The 43 next day he took out two silver coins 44 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.’ 45 10:36 Which of these three do you think became a neighbor 46 to the man who fell into the hands of the robbers?”
10:1 After this 47 the Lord appointed seventy-two 48 others and sent them on ahead of him two by two into every town 49 and place where he himself was about to go.
1 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
2 tn The Hebrew active participle expresses an imminent action.
3 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
4 tn Grk “may mercy and peace and love be multiplied to you.”
5 tn Heb “according to the flesh of our brothers is our flesh.”
6 tn Heb “like their children, our children.”
7 tn Heb “to become slaves” (also later in this verse).
8 tn Heb “there is not power for our hand.” The Hebrew expression used here is rather difficult.
9 sn The poor among the returned exiles were being exploited by their rich countrymen. Moneylenders were loaning large amounts of money, and not only collecting interest on loans which was illegal (Lev 25:36-37; Deut 23:19-20), but also seizing pledges as collateral (Neh 5:3) which was allowed (Deut 24:10). When the debtors missed a payment, the moneylenders would seize their collateral: their fields, vineyards and homes. With no other means of income, the debtors were forced to sell their children into slavery, a common practice at this time (Neh 5:5). Nehemiah himself was one of the moneylenders (Neh 5:10), but he insisted that seizure of collateral from fellow Jewish countrymen was ethically wrong (Neh 5:9).
10 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.
11 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.
12 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
13 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.
14 tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
15 tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
16 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.
17 tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
18 tn Or “vindicate.”
19 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
20 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.
21 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
22 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
23 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.
24 sn That is, in a state between life and death; severely wounded.
25 sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
26 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.
27 tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
28 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.
29 sn The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
30 tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
31 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.
32 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.
33 tn This is at the beginning of the clause, in emphatic position in the Greek text.
34 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).
35 tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
36 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.
37 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.
38 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.
39 sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
40 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.
41 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.
42 sn His own animal refers to a riding animal, presumably a donkey, but not specified.
43 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
44 tn Grk “two denarii.”
45 tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
46 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.
47 tn Grk “And after these things.” Here δέ (de) has not been translated.
48 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.
49 tn Or “city.”
50 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
51 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
52 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.