Leviticus 19:18

19:18 You must not take vengeance or bear a grudge ¹  against the children of your people, but you must love your neighbor as yourself. ²  I am the Lord.

Leviticus 19:34

19:34 The foreigner who resides with you must be to you like a native citizen among you; so ³  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Mark 12:31

12:31 The second is: ‘Love your neighbor as yourself.’ ⁴  There is no other commandment greater than these.”

Mark 12:33

12:33 And to love him with all your heart, with all your mind, and with all your strength ⁵  and to love your neighbor as yourself ⁶  is more important than all burnt offerings and sacrifices.”

Luke 10:27-37

10:27 The expert ⁷  answered, “Love ⁸  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ⁹  and love your neighbor as yourself.” ¹⁰  10:28 Jesus ¹¹  said to him, “You have answered correctly; ¹²  do this, and you will live.”

10:29 But the expert, ¹³  wanting to justify ¹⁴  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ¹⁵  “A man was going down ¹⁶  from Jerusalem ¹⁷  to Jericho, ¹⁸  and fell into the hands of robbers, who stripped him, beat ¹⁹  him up, and went off, leaving him half dead. ²⁰  10:31 Now by chance ²¹  a priest was going down that road, but ²²  when he saw the injured man ²³  he passed by ²⁴  on the other side. ²⁵  10:32 So too a Levite, when he came up to ²⁶  the place and saw him, ²⁷  passed by on the other side. 10:33 But ²⁸  a Samaritan ²⁹  who was traveling ³⁰  came to where the injured man ³¹  was, and when he saw him, he felt compassion for him. ³²  10:34 He ³³  went up to him ³⁴  and bandaged his wounds, pouring oil ³⁵  and wine on them. Then ³⁶  he put him on ³⁷  his own animal, ³⁸  brought him to an inn, and took care of him. 10:35 The ³⁹  next day he took out two silver coins ⁴⁰  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.’ ⁴¹  10:36 Which of these three do you think became a neighbor ⁴²  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ⁴³  said, “The one who showed mercy ⁴⁴  to him.” So ⁴⁵  Jesus said to him, “Go and do ⁴⁶  the same.”

Luke 10:1

The Mission of the Seventy-Two

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.

Luke 1:5

Birth Announcement of John the Baptist

1:5 During the reign ⁵⁰  of Herod ⁵¹  king of Judea, there lived a priest named Zechariah who belonged to ⁵²  the priestly division of Abijah, ⁵³  and he had a wife named Elizabeth, ⁵⁴  who was a descendant of Aaron. ⁵⁵ 

[19:18]  ¹ tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).

[19:18]  ² sn Some scholars make a distinction between the verb אָהַב (’ahav, “to love”) with the direct object and the more unusual construction with the preposition לְ (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).

[19:34]  ³ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[12:31]  ⁴ sn A quotation from Lev 19:18.

[12:33]  ⁵ sn A quotation from Deut 6:5.

[12:33]  ⁶ sn A quotation from Lev 19:18.

[10:27]  ⁷ 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]  ⁸ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “vindicate.”

[10:30]  ¹⁵ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁶ 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]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁸ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁹ 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]  ²⁰ sn That is, in a state between life and death; severely wounded.

[10:31]  ²¹ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ²² 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]  ²³ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ³⁰ 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]  ³¹ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ³² 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.

[10:34]  ³³ 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]  ³⁴ 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]  ³⁵ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ³⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁴⁰ tn Grk “two denarii.”

[10:35]  ⁴¹ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁴⁶ tn This recalls the verb of the earlier reply in v. 28.

[10:1]  ⁴⁷ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  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 Ë^1,13 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.

[10:1]  ⁴⁹ tn Or “city.”

[1:5]  ⁵⁰ tn Grk “It happened that in the days.” 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.

[1:5]  ⁵¹ sn Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.

[1:5]  ⁵² tn Grk “of”; but the meaning of the preposition ἐκ (ek) is more accurately expressed in contemporary English by the relative clause “who belonged to.”

[1:5]  ⁵³ sn There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10.

[1:5]  ⁵⁴ tn Grk “and her name was Elizabeth.”

[1:5]  ⁵⁵ tn Grk “a wife of the daughters of Aaron.”