Lukas 10:33-42

10:33 But ¹  a Samaritan ²  who was traveling ³  came to where the injured man ⁴  was, and when he saw him, he felt compassion for him. ⁵  10:34 He ⁶  went up to him ⁷  and bandaged his wounds, pouring oil ⁸  and wine on them. Then ⁹  he put him on ¹⁰  his own animal, ¹¹  brought him to an inn, and took care of him. 10:35 The ¹²  next day he took out two silver coins ¹³  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.’ ¹⁴  10:36 Which of these three do you think became a neighbor ¹⁵  to the man who fell into the hands of the robbers?” 10:37 The expert in religious law ¹⁶  said, “The one who showed mercy ¹⁷  to him.” So ¹⁸  Jesus said to him, “Go and do ¹⁹  the same.”

Jesus and Martha

10:38 Now as they went on their way, Jesus ²⁰  entered a certain village where a woman named Martha welcomed him as a guest. ²¹  10:39 She ²²  had a sister named Mary, who sat ²³  at the Lord’s feet ²⁴  and listened to what he said. 10:40 But Martha was distracted ²⁵  with all the preparations she had to make, ²⁶  so ²⁷  she came up to him and said, “Lord, don’t you care ²⁸  that my sister has left me to do all the work ²⁹  alone? Tell ³⁰  her to help me.” 10:41 But the Lord ³¹  answered her, ³²  “Martha, Martha, ³³  you are worried and troubled ³⁴  about many things, 10:42 but one thing ³⁵  is needed. Mary has chosen the best ³⁶  part; it will not be taken away from her.”

[10:33]  ¹ 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]  ² tn This is at the beginning of the clause, in emphatic position in the Greek text.

[10:33]  ³ 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]  ⁴ tn Grk “he”; the referent (the injured man) has been specified in the translation for clarity.

[10:33]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ sn The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).

[10:34]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn His own animal refers to a riding animal, presumably a donkey, but not specified.

[10:35]  ¹² tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:35]  ¹³ 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]  ¹⁴ tn Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.

[10:36]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Here δέ (de) has been translated as “so” to indicate the concluding summary.

[10:37]  ¹⁹ tn This recalls the verb of the earlier reply in v. 28.

[10:38]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ²¹ 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.

[10:38]  tn For the meaning “to welcome, to have as a guest” see L&N 34.53.

[10:39]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ²³ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “with much serving.”

[10:40]  ²⁷ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ²⁸ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ²⁹ tn Grk “has left me to serve alone.”

[10:40]  ³⁰ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ³¹ 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]  ³² tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ³³ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ³⁴ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ³⁵ 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]  ³⁶ 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”).