Proverbs 24:17

24:17 Do not rejoice when your enemy falls, ¹ 

and when he stumbles do not let your heart rejoice,

Exodus 23:4-5

23:4 “If you encounter ²  your enemy’s ox or donkey wandering off, you must by all means return ³  it to him. 23:5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him, ⁴  but be sure to help ⁵  him with it. ⁶ 

Matthew 5:44

5:44 But I say to you, love your enemy and ⁷  pray for those who persecute you,

Luke 10:33-36

10:33 But ⁸  a Samaritan ⁹  who was traveling ¹⁰  came to where the injured man ¹¹  was, and when he saw him, he felt compassion for him. ¹²  10:34 He ¹³  went up to him ¹⁴  and bandaged his wounds, pouring oil ¹⁵  and wine on them. Then ¹⁶  he put him on ¹⁷  his own animal, ¹⁸  brought him to an inn, and took care of him. 10:35 The ¹⁹  next day he took out two silver coins ²⁰  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.’ ²¹  10:36 Which of these three do you think became a neighbor ²²  to the man who fell into the hands of the robbers?”

Romans 12:20-21

12:20 Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. ²³  12:21 Do not be overcome by evil, but overcome evil with good.

[24:17]  ¹ sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

[23:4]  ² tn Heb “meet” (so KJV, ASV, NASB).

[23:4]  ³ tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.

[23:5]  ⁴ tn The line reads “you will cease to forsake him” – refrain from leaving your enemy without help.

[23:5]  ⁵ tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (’azav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).

[23:5]  ⁶ sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.

[5:44]  ⁷ tc Most mss ([D] L [W] Θ Ë¹³ 33 Ï lat) read “bless those who curse you, do good to those who hate you, and pray for those who mistreat you,” before “those who persecute you.” But this is surely a motivated reading, importing the longer form of this aphorism from Luke 6:27-28. The shorter text is found in א B ˹ pc sa, as well as several fathers and versional witnesses.

[10:33]  ⁸ 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]  ⁹ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ¹⁰ 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]  ¹¹ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ¹⁹ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ²⁰ tn Grk “two denarii.”

[10:35]  ²¹ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ²² 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.

[12:20]  ²³ sn A quotation from Prov 25:21-22.