Luke 10:21-42

10:21 On that same occasion ¹  Jesus ²  rejoiced ³  in the Holy Spirit and said, “I praise ⁴  you, Father, Lord ⁵  of heaven and earth, because ⁶  you have hidden these things from the wise ⁷  and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will. ⁸  10:22 All things have been given to me by my Father. ⁹  No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides ¹⁰  to reveal him.”

10:23 Then ¹¹  Jesus ¹²  turned ¹³  to his ¹⁴  disciples and said privately, “Blessed ¹⁵  are the eyes that see what you see! 10:24 For I tell you that many prophets and kings longed to see ¹⁶  what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25 Now ¹⁷  an expert in religious law ¹⁸  stood up to test Jesus, ¹⁹  saying, “Teacher, what must I do to inherit eternal life?” ²⁰  10:26 He said to him, “What is written in the law? How do you understand it?” ²¹  10:27 The expert ²²  answered, “Love ²³  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ²⁴  and love your neighbor as yourself.” ²⁵  10:28 Jesus ²⁶  said to him, “You have answered correctly; ²⁷  do this, and you will live.”

10:29 But the expert, ²⁸  wanting to justify ²⁹  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ³⁰  “A man was going down ³¹  from Jerusalem ³²  to Jericho, ³³  and fell into the hands of robbers, who stripped him, beat ³⁴  him up, and went off, leaving him half dead. ³⁵  10:31 Now by chance ³⁶  a priest was going down that road, but ³⁷  when he saw the injured man ³⁸  he passed by ³⁹  on the other side. ⁴⁰  10:32 So too a Levite, when he came up to ⁴¹  the place and saw him, ⁴²  passed by on the other side. 10:33 But ⁴³  a Samaritan ⁴⁴  who was traveling ⁴⁵  came to where the injured man ⁴⁶  was, and when he saw him, he felt compassion for him. ⁴⁷  10:34 He ⁴⁸  went up to him ⁴⁹  and bandaged his wounds, pouring oil ⁵⁰  and wine on them. Then ⁵¹  he put him on ⁵²  his own animal, ⁵³  brought him to an inn, and took care of him. 10:35 The ⁵⁴  next day he took out two silver coins ⁵⁵  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.’ ⁵⁶  10:36 Which of these three do you think became a neighbor ⁵⁷  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ⁵⁸  said, “The one who showed mercy ⁵⁹  to him.” So ⁶⁰  Jesus said to him, “Go and do ⁶¹  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ⁶²  entered a certain village where a woman named Martha welcomed him as a guest. ⁶³  10:39 She ⁶⁴  had a sister named Mary, who sat ⁶⁵  at the Lord’s feet ⁶⁶  and listened to what he said. 10:40 But Martha was distracted ⁶⁷  with all the preparations she had to make, ⁶⁸  so ⁶⁹  she came up to him and said, “Lord, don’t you care ⁷⁰  that my sister has left me to do all the work ⁷¹  alone? Tell ⁷²  her to help me.” 10:41 But the Lord ⁷³  answered her, ⁷⁴  “Martha, Martha, ⁷⁵  you are worried and troubled ⁷⁶  about many things, 10:42 but one thing ⁷⁷  is needed. Mary has chosen the best ⁷⁸  part; it will not be taken away from her.”

[10:21]  ¹ tn Grk “In that same hour” (L&N 67.1).

[10:21]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:21]  ³ sn Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.

[10:21]  ⁴ tn Or “thank.”

[10:21]  ⁵ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[10:21]  ⁶ tn Or “that.”

[10:21]  ⁷ sn See 1 Cor 1:26-31.

[10:21]  ⁸ tn Grk “for (to do) thus was well pleasing before you,” BDAG 325 s.v. ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.

[10:22]  ⁹ sn This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.

[10:22]  ¹⁰ tn Or “wishes”; or “intends”; or “plans” (cf. BDAG 182 s.v. βούλομαι 2.b). Here it is the Son who has sovereignty.

[10:23]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:23]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:23]  ¹³ tn Grk “turning to the disciples, he said.” The participle στραφείς (strafei") has been translated as a finite verb due to requirements of contemporary English style.

[10:23]  ¹⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[10:23]  ¹⁵ sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.

[10:24]  ¹⁶ sn This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.

[10:25]  ¹⁷ tn 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 (BDAG 468 s.v. 1).

[10:25]  ¹⁸ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ²⁰ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:26]  ²¹ 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.

[10:27]  ²² 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]  ²³ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Or “vindicate.”

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

[10:30]  ³¹ 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]  ³² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ³³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ³⁴ 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]  ³⁵ sn That is, in a state between life and death; severely wounded.

[10:31]  ³⁶ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ³⁷ 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]  ³⁸ tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ⁴⁵ 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]  ⁴⁶ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ⁵¹ 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]  ⁵² 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]  ⁵³ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ⁵⁴ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ⁵⁵ tn Grk “two denarii.”

[10:35]  ⁵⁶ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁶¹ tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ⁶² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ⁶³ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï 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 TCGNT 129). 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 Ì^45,75 B sa.

[10:39]  ⁶⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁶⁵ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ⁶⁶ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[10:40]  ⁶⁷ sn 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.

[10:40]  ⁶⁸ tn Grk “with much serving.”

[10:40]  ⁶⁹ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁷⁰ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁷¹ tn Grk “has left me to serve alone.”

[10:40]  ⁷² tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ⁷³ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ⁷⁴ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ⁷⁵ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ⁷⁶ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ⁷⁷ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “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 (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ⁷⁸ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).