Keluaran 22:21

22:21 “You must not wrong ¹  a foreigner ²  nor oppress him, for you were foreigners in the land of Egypt.

Imamat 19:33-34

19:33 When a foreigner resides ³  with you in your land, you must not oppress him. 19:34 The foreigner who resides with you must be to you like a native citizen among you; so ⁴  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

Lukas 6:35

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁵  Then ⁶  your reward will be great, and you will be sons ⁷  of the Most High, ⁸  because he is kind to ungrateful and evil people. ⁹ 

Lukas 10:28-37

10:28 Jesus ¹⁰  said to him, “You have answered correctly; ¹¹  do this, and you will live.”

10:29 But the expert, ¹²  wanting to justify ¹³  himself, said to Jesus, “And who is my neighbor?” 10:30 Jesus replied, ¹⁴  “A man was going down ¹⁵  from Jerusalem ¹⁶  to Jericho, ¹⁷  and fell into the hands of robbers, who stripped him, beat ¹⁸  him up, and went off, leaving him half dead. ¹⁹  10:31 Now by chance ²⁰  a priest was going down that road, but ²¹  when he saw the injured man ²²  he passed by ²³  on the other side. ²⁴  10:32 So too a Levite, when he came up to ²⁵  the place and saw him, ²⁶  passed by on the other side. 10:33 But ²⁷  a Samaritan ²⁸  who was traveling ²⁹  came to where the injured man ³⁰  was, and when he saw him, he felt compassion for him. ³¹  10:34 He ³²  went up to him ³³  and bandaged his wounds, pouring oil ³⁴  and wine on them. Then ³⁵  he put him on ³⁶  his own animal, ³⁷  brought him to an inn, and took care of him. 10:35 The ³⁸  next day he took out two silver coins ³⁹  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.’ ⁴⁰  10:36 Which of these three do you think became a neighbor ⁴¹  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ⁴²  said, “The one who showed mercy ⁴³  to him.” So ⁴⁴  Jesus said to him, “Go and do ⁴⁵  the same.”

Lukas 17:18

17:18 Was no one found to turn back and give praise to God except this foreigner?” ⁴⁶ 

Galatia 6:10

6:10 So then, ⁴⁷  whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith. ⁴⁸ 

Yakobus 2:15-16

2:15 If a brother or sister ⁴⁹  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ⁵⁰  what good is it?

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁵¹  do not show prejudice ⁵²  if you possess faith ⁵³  in our glorious Lord Jesus Christ. ⁵⁴ 

Yohanes 3:17-18

3:17 For God did not send his Son into the world to condemn the world, ⁵⁵  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ⁵⁶  The one who does not believe has been condemned ⁵⁷  already, because he has not believed in the name of the one and only ⁵⁸  Son of God.

[22:21]  ¹ tn Or “oppress.”

[22:21]  ² tn Or “alien,” both here and in 23:9. This individual is a resident foreigner; he lives in the land but, aside from provisions such as this, might easily be without legal rights.

[19:33]  ³ tn Heb “And when a sojourner sojourns.”

[19:34]  ⁴ tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[6:35]  ⁵ tn Or “in return.”

[6:35]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁷ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁸ sn That is, “sons of God.”

[6:35]  ⁹ tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[10:28]  ¹⁰ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “vindicate.”

[10:29]  sn The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1-4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).

[10:30]  ¹⁴ tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”

[10:30]  ¹⁵ 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]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:30]  ¹⁷ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[10:30]  ¹⁸ 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]  ¹⁹ sn That is, in a state between life and death; severely wounded.

[10:31]  ²⁰ sn The phrase by chance adds an initial note of hope and fortune to the expectation in the story.

[10:31]  ²¹ 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]  ²² tn Grk “him”; the referent (the injured man) has been specified in the translation for clarity.

[10:31]  ²³ 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]  ²⁴ 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]  ²⁵ tn Here κατά (kata) has been translated “up to”; it could also be translated “upon.”

[10:32]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ²⁹ 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]  ³⁰ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ³⁵ 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]  ³⁶ 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]  ³⁷ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ³⁸ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ³⁹ 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]  ⁴⁰ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ⁴⁵ tn This recalls the verb of the earlier reply in v. 28.

[17:18]  ⁴⁶ sn Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.

[6:10]  ⁴⁷ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what Paul has been arguing.

[6:10]  ⁴⁸ tn Grk “to those who are members of the family of [the] faith.”

[2:15]  ⁴⁹ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ⁵⁰ tn Grk “what is necessary for the body.”

[2:1]  ⁵¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁵² tn Or “partiality.”

[2:1]  ⁵³ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁵⁴ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[3:17]  ⁵⁵ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ⁵⁶ tn Grk “judged.”

[3:18]  ⁵⁷ tn Grk “judged.”

[3:18]  ⁵⁸ tn See the note on the term “one and only” in 3:16.