Lukas 10:25--11:13
Konteks10:25 Now 1 an expert in religious law 2 stood up to test Jesus, 3 saying, “Teacher, what must I do to inherit eternal life?” 4 10:26 He said to him, “What is written in the law? How do you understand it?” 5 10:27 The expert 6 answered, “Love 7 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, 8 and love your neighbor as yourself.” 9 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.”
10:38 Now as they went on their way, Jesus 46 entered a certain village where a woman named Martha welcomed him as a guest. 47 10:39 She 48 had a sister named Mary, who sat 49 at the Lord’s feet 50 and listened to what he said. 10:40 But Martha was distracted 51 with all the preparations she had to make, 52 so 53 she came up to him and said, “Lord, don’t you care 54 that my sister has left me to do all the work 55 alone? Tell 56 her to help me.” 10:41 But the Lord 57 answered her, 58 “Martha, Martha, 59 you are worried and troubled 60 about many things, 10:42 but one thing 61 is needed. Mary has chosen the best 62 part; it will not be taken away from her.”
11:1 Now 63 Jesus 64 was praying in a certain place. When 65 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John 66 taught 67 his disciples.” 11:2 So he said to them, “When you pray, 68 say:
Father, 69 may your name be honored; 70
may your kingdom come. 71
11:3 Give us each day our daily bread, 72
11:4 and forgive us our sins,
for we also forgive everyone who sins 73 against us.
And do not lead us into temptation.” 74
11:5 Then 75 he said to them, “Suppose one of you 76 has a friend, and you go to him 77 at midnight and say to him, ‘Friend, lend me three loaves of bread, 78 11:6 because a friend of mine has stopped here while on a journey, 79 and I have nothing to set before 80 him.’ 11:7 Then 81 he will reply 82 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. 83 I cannot get up and give you anything.’ 84 11:8 I tell you, even though the man inside 85 will not get up and give him anything because he is his friend, yet because of the first man’s 86 sheer persistence 87 he will get up and give him whatever he needs.
11:9 “So 88 I tell you: Ask, 89 and it will be given to you; seek, and you will find; knock, and the door 90 will be opened for you. 11:10 For everyone who asks 91 receives, and the one who seeks finds, and to the one who knocks, the door 92 will be opened. 11:11 What father among you, if your 93 son asks for 94 a fish, will give him a snake 95 instead of a fish? 11:12 Or if he asks for an egg, will give him a scorpion? 96 11:13 If you then, although you are 97 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit 98 to those who ask him!”
[10:25] 1 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] 2 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] 3 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[10:25] 4 sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
[10:26] 5 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] 6 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] 7 tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).
[10:27] 8 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] 9 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] 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] 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.
[10:38] 46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[10:38] 47 tc Most
[10:38] tn For the meaning “to welcome, to have as a guest” see L&N 34.53.
[10:39] 48 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[10:39] 49 tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
[10:39] 50 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] 51 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] 52 tn Grk “with much serving.”
[10:40] 53 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 54 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 55 tn Grk “has left me to serve alone.”
[10:40] 56 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 57 tc Most
[10:41] 58 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 59 sn The double vocative Martha, Martha communicates emotion.
[10:41] 60 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 61 tc Or, with some
[10:42] 62 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”).
[11:1] 63 tn Grk “And it happened that while.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 64 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:1] 65 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[11:1] 66 sn John refers to John the Baptist.
[11:1] 67 sn It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
[11:2] 68 sn When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
[11:2] 69 tc Most
[11:2] sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
[11:2] 70 tn Grk “hallowed be your name.”
[11:2] 71 tc Most
[11:2] sn Your kingdom come represents the hope for the full manifestation of God’s promised rule.
[11:3] 72 tn Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376 s.v.; L&N 67:183, 206.
[11:4] 73 tn Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
[11:4] 74 tc Most
[11:4] tn Or “into a time of testing.”
[11:4] sn The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
[11:5] 75 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:5] 76 tn Grk “Who among you will have a friend and go to him.”
[11:5] 77 tn Grk “he will go to him.”
[11:5] 78 tn The words “of bread” are not in the Greek text, but are implied by ἄρτους (artou", “loaves”).
[11:6] 79 tn Grk “has come to me from the road.”
[11:6] 80 sn The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
[11:7] 81 tn Κἀκεῖνος (kakeino") has been translated “Then he.”
[11:7] 82 tn Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
[11:7] 83 tn Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
[11:7] 84 tn The syntax of vv. 6-7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
[11:8] 85 tn Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
[11:8] 86 tn Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
[11:8] 87 tn The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
[11:9] 88 tn Here καί (kai, from καγώ [kagw]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
[11:9] 89 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[11:9] 90 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:10] 91 sn The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
[11:10] 92 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
[11:11] 93 tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).
[11:11] 94 tc Most
[11:11] 95 sn The snake probably refers to a water snake.
[11:12] 96 sn The two questions of vv. 11-12 expect the answer, “No father would do this!”
[11:13] 97 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
[11:13] 98 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
