Lukas 6:27-28

6:27 “But I say to you who are listening: Love your enemies, ¹  do good to those who hate you, 6:28 bless those who curse you, pray for those who mistreat ²  you.

Lukas 10:32-37

10:32 So too a Levite, when he came up to ³  the place and saw him, ⁴  passed by on the other side. 10:33 But ⁵  a Samaritan ⁶  who was traveling ⁷  came to where the injured man ⁸  was, and when he saw him, he felt compassion for him. ⁹  10:34 He ¹⁰  went up to him ¹¹  and bandaged his wounds, pouring oil ¹²  and wine on them. Then ¹³  he put him on ¹⁴  his own animal, ¹⁵  brought him to an inn, and took care of him. 10:35 The ¹⁶  next day he took out two silver coins ¹⁷  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.’ ¹⁸  10:36 Which of these three do you think became a neighbor ¹⁹  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ²⁰  said, “The one who showed mercy ²¹  to him.” So ²²  Jesus said to him, “Go and do ²³  the same.”

[6:27]  ¹ sn Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.

[6:28]  ² tn The substantival participle ἐπηρεαζόντων (ephreazontwn), sometimes translated “those who abuse” (NRSV), is better rendered “those who mistreat,” a more general term (see L&N 88.129).

[10:32]  ³ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ⁴ 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]  ⁵ 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]  ⁶ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ⁷ 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]  ⁸ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ⁹ 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.

[10:33]  sn Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.

[10:34]  ¹⁰ 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]  ¹¹ 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]  ¹² sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ¹³ 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]  ¹⁴ 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]  ¹⁵ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ¹⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹⁷ tn Grk “two denarii.”

[10:35]  sn The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.

[10:35]  ¹⁸ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ²³ tn This recalls the verb of the earlier reply in v. 28.