Jesus answered, “A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion,
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Luke 10:30-33 sits inside this longer paragraph.
Jesus answered, “A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, brought him to an inn, and took care of him. On the next day, when he departed, he took out two denarii, gave them to the host, and said to him, ‘Take care of him. Whatever you spend beyond that, I will repay you when I return.’ Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?”
Parallel Translations
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Jesus answered, “A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.
By chance a certain priest was going down that way. When he saw him, he passed by on the other side.
In the same way a Levite also, when he came to the place, and saw him, passed by on the other side.
But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion,
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Iesus answered and sayde: A certayne man descended from Hierusalem into Hierico and fell in to the hondes of theves which robbed him of his raymet and wounded him and departed levynge him halfe deed.
And by chaunce ther came a certayne preste that same waye and when he sawe him he passed by.
And lykewyse a Levite when he was come nye to the place wet and loked on him and passed by.
Then a certayne Samaritane as he iornyed came nye vnto him and when he sawe him had compassion on him
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And Iesus answered, and saide, A certaine man went downe from Hierusalem to Iericho, and fell among theeues, and they robbed him of his raiment, and wounded him, and departed, leauing him halfe dead.
Nowe so it fell out, that there came downe a certaine Priest that same way, and when he sawe him, he passed by on the other side.
And likewise also a Leuite, when he was come neere to the place, went and looked on him, and passed by on the other side.
Then a certaine Samaritane, as he iourneyed, came neere vnto him, and when he sawe him, he had compassion on him,
Cross-references (36)
- 1 Kings 8:50 (v33) and forgive your people who have sinned against you, and all their transgressions in which they have transgressed against you; and give…
- Luke 7:13 (v33) When the Lord saw her, he had compassion on her, and said to her, “Don’t cry.”
- Jeremiah 38:7-13 (v33) Now when Ebedmelech the Ethiopian, a eunuch, who was in the king’s house, heard that they had put Jeremiah in the dungeon (the king was…
- Proverbs 27:10 (vv32–33) Don’t forsake your friend and your father’s friend. Don’t go to your brother’s house in the day of your disaster. A neighbor who is near is…
- Matthew 18:33 (v33) Shouldn’t you also have had mercy on your fellow servant, even as I had mercy on you?’
Show all 35 cross-references
- Matthew 10:5 (v33) Jesus sent these twelve out, and commanded them, saying, “Don’t go among the Gentiles, and don’t enter into any city of the Samaritans.
- John 4:9 (v33) The Samaritan woman therefore said to him, “How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?” (For Jews have no…
- Exodus 2:6 (v33) She opened it, and saw the child, and behold, the baby cried. She had compassion on him, and said, “This is one of the Hebrews’ children.”
- Psalms 69:20 (v31) Reproach has broken my heart, and I am full of heaviness. I looked for some to take pity, but there was none; for comforters, but I found…
- Jeremiah 39:16-18 (v33) “Go, and speak to Ebedmelech the Ethiopian, saying, ‘Yahweh of Armies, the God of Israel, says: “Behold, I will bring my words on this city…
- John 8:48 (v33) Then the Jews answered him, “Don’t we say well that you are a Samaritan, and have a demon?”
- Acts 18:17 (v32) Then all the Greeks seized Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn’t care about any of…
- 1 John 3:16-18 (v31) By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. But whoever has the…
- Psalms 109:25 (v32) I have also become a reproach to them. When they see me, they shake their head.
- Proverbs 21:13 (v31) Whoever stops his ears at the cry of the poor, he will also cry out, but shall not be heard.
- Jeremiah 5:31 (v31) The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end…
- Hosea 6:9 (v31) As gangs of robbers wait to ambush a man, so the company of priests murder on the path toward Shechem, committing shameful crimes.
- Luke 9:52-53 (v33) and sent messengers before his face. They went and entered into a village of the Samaritans, so as to prepare for him. They didn’t receive…
- Luke 17:16-18 (v33) He fell on his face at Jesus’ feet, giving him thanks; and he was a Samaritan. Jesus answered, “Weren’t the ten cleansed? But where are the…
- Ruth 2:3 (v31) She went, and came and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to Boaz, who…
- Psalms 88:4 (v30) I am counted among those who go down into the pit. I am like a man who has no help,
- Psalms 142:4 (v31) Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul.
- Ecclesiastes 9:11 (v31) I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet…
- Jeremiah 51:52 (v30) “Therefore behold, the days come,” says Yahweh, “that I will execute judgment on her engraved images; and through all her land the wounded…
- Hosea 5:1 (v31) “Listen to this, you priests! Listen, house of Israel, and give ear, house of the king! For the judgment is against you; for you have been…
- Malachi 1:10 (v31) “Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you,”…
- Luke 18:31 (v30) He took the twelve aside, and said to them, “Behold, we are going up to Jerusalem, and all the things that are written through the prophets…
- 2 Timothy 3:2 (v32) For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy,
- 2 Samuel 1:6 (v31) The young man who told him said, “As I happened by chance on Mount Gilboa, behold, Saul was leaning on his spear; and behold, the chariots…
- Job 6:14-21 (v31) “To him who is ready to faint, kindness should be shown from his friend; even to him who forsakes the fear of the Almighty. My brothers…
- Psalms 38:10-11 (v31) My heart throbs. My strength fails me. As for the light of my eyes, it has also left me. My lovers and my friends stand aloof from my…
- Proverbs 24:11-12 (v31) Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! If you say, “Behold, we didn’t…
- Ezekiel 30:24 (v30) I will strengthen the arms of the king of Babylon, and put my sword in his hand; but I will break the arms of Pharaoh, and he will groan…
- Luke 19:28 (v30) Having said these things, he went on ahead, going up to Jerusalem.
- James 2:13-16 (v31) For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. What good is it, my brothers, if a man says he…
35 distinct cross-references across this passage (36 total citations).
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain On vv30–33 30 And Jesus answering said, A certain man went…
30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
Ver. 30. And Jesus answering] Gr. υπολαβων. Taking the tale out of his mouth, being ready with his answer. For he is that Palmoni Hammedabber, in Dan 8:13, that prime prolocutor.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v30 It is certain that the principal scope of our…
It is certain that the principal scope of our Saviour in this history, or parable, was to convince the lawyer, that every one is our neighbour to whom God offereth us an opportunity of doing good, whether he be of our nation or region or not. Every object of our mercy is our neighbour, whom God requireth us to love as ourselves. This was quite contrary to the common doctrine of the scribes’ and Pharisees’ interpreting the law, Thou shalt love thy neighbour as thyself, and excellently served our Saviour’s design, to show this lawyer that he understood not, much less observed, the law of God in that manner, as that he could justify himself from the violation of it. He also by the by showeth him, that the Samaritans, whom the Jews so much abhorred, better understood the law of God, than the ecclesiastical guides of those times, who yet pretended to be teachers of it to others; for some of them by the light of nature discerned themselves obliged to do good to every one that stood in need of their help, or if not by the light of nature, yet by the light of revelation in the law of Moses; but the scribes and Pharisees, by their false interpretation of the Divine law, had taught people to omit a great part of their duty required by the Divine law, and so could not hope to be justified, or to obtain eternal life and salvation, from the observation of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv30–33 And by chance there came down a certain priest…
And by chance there came down a certain priest that way,.... Who had been at Jerusalem, to take his turn in the courses, and was now returning to Jericho, where the stationary men were, to which he belonged: for it is said (t), that
"the former prophets appointed twenty and four courses; and for every course there was a station at Jerusalem, of priests, and of Levites, and of Israelites; and when the time of the course came to go up, the priests and Levites went up to Jerusalem. The Rabbins teach, that there were twenty four courses in the land of Israel, and there were twelve at Jericho.''
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And which is elsewhere (u) related thus;
"the former prophets appointed four and twenty courses, and for every course there was a station at Jerusalem, of priests, of Levites, and of Israelites; the tradition is, that four and twenty thousand were the station from Jerusalem, and half a station from Jericho; though Jericho was able to furnish out a perfect station itself; but for the sake of dividing the glory to Jerusalem, it produced but half a station.''
So that it is no wonder to hear of priests and Levites passing to and fro in this road. Nor was this a chance matter with respect to God, by whose providence all things are ordered, directed, and governed; nor any wonderful thing with respect to men, which fell out in an uncommon way, beyond expectation; the phrase only signifies, that so it came to pass:
and when he saw him, he passed by on the other side: when he saw him naked, and in such a bloody condition, he might take him for one really dead, and therefore crossed the way on purpose, lest he should any ways touch him, and be defiled by him, and so break the law, and incur the penalty of it, mentioned in Num 19:16 or to shun so horrible a sight; or rather, through hardness of heart, and want of compassion.
(t) T. Bab. Taanith, fol. 27. 1. (u) T. Hieros. Pesachim, fol. 30. 3. & Taanith, fol. 67. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv30, 31, 33 From Jerusalem to Jericho - The road from Jerusalem…
From Jerusalem to Jericho - The road from Jerusalem to Jericho (about eighteen miles from it) lay through desert and rocky places: so many robberies and murders were committed therein, that it was called the bloody way. Jericho was situated in the valley: hence the phrase of going down to it. About twelve thousand priests and Levites dwelt there, who all attended the service of the temple.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv30, 31, 33 Verse 30. And Jesus answering] Rather, Then Jesus took…
Verse 30. And Jesus answering] Rather, Then Jesus took him up. This I believe to be the meaning of the word υπολαβων; he threw out a challenge, and our Lord took him up on his own ground. See WAKEFIELD'S Testament.
A certain man went down from Jerusalem] Or, A certain man of Jerusalem going down to Jericho. This was the most public road in all Judea, as it was the grand thoroughfare between these two cities for the courses of priests, twelve thousand of whom are said to have resided at Jericho. See Lightfoot.
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Fell among thieves] At this time the whole land of Judea was much infested with hordes of banditti; and it is not unlikely that many robberies might have been committed on that very road to which our Lord refers.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v33 Luk 10:33-37. But a certain Samaritan, &c. — Soon…
Luk 10:33-37. But a certain Samaritan, &c. — Soon after this, a Samaritan happened to come that way, and seeing a fellow-creature lying on the road naked and wounded, went up to him; and though he found it was one of a different nation, who professed a religion opposed to his own, the violent hatred of all such persons, that had been instilled into his mind from his earliest years, and all other objections, were immediately silenced by the feelings of pity awakened at the sight of the man’s distress; his bowels yearned toward the Jew, and he hastened, with great tenderness, to give him assistance. It was admirably well judged, to represent the distress on the side of the Jew, and the mercy on that of the Samaritan. For the case being thus proposed, self-interest would make the very scribe sensible how amiable such a conduct was, and would lay him open to our Lord’s inference. Had it been put the other way, prejudice might more easily have interposed, before the heart could have been affected. And went to him and bound up his wounds, &c. — It seems this humane traveller, according to the custom of those times, carried his provisions along with him; for he was able, though in the fields, to give the wounded man some wine to recruit his spirits. Moreover, he carefully bound up his wounds, pouring in oil and wine, which, when well beaten together, are said to be one of the best balsams that can be applied to a fresh wound; then, setting him on his own beast, he walked by him on foot and supported him. In this manner did the good Samaritan carry the Jew, his enemy, to the first inn he could find, where he carefully attended him all that night; and on the morrow, when he was going away, he delivered him over to the care of the host, with a particular recommendation to be very kind to him. And, that nothing necessary for his recovery might be wanting, he gave the host what money he could spare, a sum about equal to fifteen pence with us, desiring him, at the same time, to lay out more, if more were needful, and promising to pay the whole at his return. It seems he was afraid the mercenary temper of the host might have hindered him from furnishing what was necessary, if he had no prospect of being repaid. Thus we see, “All the circumstances of this beautiful parable are formed with the finest skill imaginable, to work the conviction designed; so that had the lawyer been ever so much disposed to reckon none his neighbours but men of his own religion, it was not in his power to do it on this occasion. And, although favours from a Samaritan had always been represented to him as an abomination, more detestable than the eating of swine’s flesh, he was obliged to acknowledge, that not the priest or the Levite, but this Samaritan, by discharging a great office of humanity toward the Jew in distress, was truly his neighbour, and deserved his love more than some of his own nation, who sustained the most venerable characters; that the like humanity was due from any Israelite to a Samaritan who stood in need of it; and that all men are neighbours to all men, how much soever they may be distinguished from one another in respect of country, or kindred, or language, or religion. Mankind are intimately knit together by their common wants and weaknesses, being so formed that they cannot live without the assistance of each other, and therefore the relation that subsists between them is as extensive as their natures; and the obligations under which they lie, to aid one another by mutual good offices, are as strong and urgent as every man’s own manifold necessities. By this admirable parable, therefore, our Lord has powerfully recommended that universal benevolence, which is so familiar in the mouths, but foreign to the hearts of many ignorant pretenders to religion and morality. It would appear that the presumption of the Jews in matters of religion exceeded all bounds; for though the Supreme Being pays little regard to mere outward worship, and is much more delighted with the inward homage of a holy and benevolent mind, yet because they prayed daily in his temple, and offered sacrifices there, and carried about his precepts written on their phylacteries, and had God and the law always in their mouths, they made no doubt but they worshipped God acceptably, notwithstanding they were so enormously wicked, that they would not put themselves to the smallest expense or trouble, though they could have saved life by it; and therefore had no real love to God or their neighbour. This monstrous presumption being entirely subversive of true religion, our Lord thought fit to condemn it in the severest manner, and to brand it with the blackest and most lasting note of infamy in the above charming parable.” — Macknight. Jesus, having finished the parable, said to the lawyer, Which now of these three was neighbour, &c. — Which acted the part of a neighbour? And he said, He that showed mercy on him — This reply the lawyer made without hesitation, being greatly struck with the truth and evidence of the case. Indeed he could not for shame say otherwise. In speaking thus, however, he condemned himself, and overthrew his own false notion of the neighbour to whom his love was due. Go, and do thou likewise — Show mercy and kindness to every one that stands in need of thy assistance, whether he be an Israelite, a heathen, or a Samaritan; and when works of charity are to be performed, reckon every man thy neighbour, not inquiring what he believes, but what he suffers. Reader, let us attend to, and diligently put in practice, our Lord’s advice to this lawyer: let us go and do likewise, regarding every man as our neighbour who needs our assistance. Let us renounce that bigotry and party zeal which would contract our hearts into an insensibility for all the human race, but a small number, whose sentiments and practices are so much our own, that our love to them is but self-love reflected. With an honest openness of mind let us always remember the kindred between man and man, and cultivate that happy instinct whereby, in the original constitution of our nature, God has strongly bound us to each other.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv30–33 Jesus answering - Jesus answered him in a very…
Jesus answering - Jesus answered him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found anywhere, he made the lawyer his own judge in the case, and constrained him to admit what at first he would probably have denied. He compelled him to acknowledge that a Samaritan - of a race most hated of all people by the Jews - had shown the kindness of a neighbor, while a “priest” and a “Levite” had denied it “to their own countrymen.”
From Jerusalem to Jericho - Jericho was situated about 15 miles to the northeast of Jerusalem, and about 8 miles west of the river Jordan. See the notes at Mat 20:29.
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Fell among thieves - Fell among “robbers.” The word “thieves” means those who merely take “property.” These were highwaymen and not merely took the property, but endangered the life. They were “robbers.” From Jerusalem to Jericho the country was rocky and mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and there was much traveling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed 40,000 men who had been employed in building the temple, a large part of whom became highwaymen (Josephus “Antiquities,” xv. 7). The following remarks of Professor Hackett, who visited Palestine in 1852, will furnish a good illustration of the scene of this parable. It is remarkable that a parable uttered more than eighteen hundred years ago might still be appropriately located in this region.
Professor Hackett (“Illustrations of Scripture,” p. 215, 216) says of this region: “It is famous at the present day as the haunt of thieves and robbers. No part of the traveler’s journey is so dangerous as the expedition to Jericho and the Dead Sea. The Oriental pilgrims who repair to the Jordan have the protection of an escort of Turkish soldiers; and others who would make the same journey must either go in company with them, or provide for their safety by procuring a special guard. I was so fortunate as to be able to accompany the great caravan at the time of the annual pilgrimage. Yet, in spite of every precaution, hardly a season passes in which some luckless wayfarer is not killed or robbed in going down from Jerusalem to Jericho. The place derives its hostile character from its terrible wildness and desolation. If we might conceive of the ocean as being suddenly congealed and petrified when its waves are tossed mountain high, and dashing in wild confusion against each other, we should then have some idea of the aspect of the desert in which the Saviour has placed so truthfully the parable of the good Samaritan. The ravines, the almost inaccessible cliffs, the caverns, furnish admirable lurking-places for robbers. They can rush forth unexpectedly upon their victims, and escape as soon almost beyond the possibility of pursuit.
“Every circumstance in this parable, therefore, was full of significance to those who heard it. The Saviour delivered it near Bethany, on the border of the frightful desert, Luk 10:25, Luk 10:38. Jericho was a sacerdotal city. The passing of priests and Levites between that place and Jerusalem was an everyday occurrence. The idea of a caravanserai or ‘inn’ on the way was not invented, probably, for the sake of the allegory, but borrowed from the landscape. There are the ruins now of such a shelter for the benighted or unfortunate on one of the heights which overlook the infested road. Thus it is that the instructions of our Lord derive often the form and much of their pertinence from the accidental connections of time and place.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv30–31 A certain man, &c. This some would have to…
A certain man, &c. This some would have to be a history: others rather judge it spoken by way of parable, to teach us to perform offices of charity towards all men without exception. (Witham) --- Were we to adhere to the mere words of this parable, it would seem to follow, that only those who do us good were to be esteemed our neighbours; for the context seems to intimate, that the Levite and the priest were not neighbours to the man who fell among the robbers, because they did not assist him. But according to the opinion of most fathers, the intent of this parable is the shew, that every person who has need of our assistance is our neighbour. (Maldonatus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv30, 31, 33 A certain man--a Jew.
A certain man--a Jew.
from Jerusalem to Jericho--a distance of nineteen miles northeast, a deep and very fertile hollow--"the Temple of Judea" [TRENCH].
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thieves--"robbers." The road, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv30–33 30. A certain man—This man is doubtless to be…
30. A certain man—This man is doubtless to be supposed a Jew, since he goes from Jerusalem. But our Lord chooses to state him to be simply and purely a
man. Went down from Jerusalem to Jericho—From the heights of the mountains upon which Jerusalem was built, to the vale of the Jordan, in which Jericho stood, (eighteen miles distant,) is almost a constant descent. This man, we may suppose, takes the usual route. Starting from what is now St. Stephen’s gate, through the eastern wall of Jerusalem, he crosses the garden and the southern slopes of the Mount of Olives to Bethany. Thence he proceeds through the road, once the channel of a stream and now a deep ravine; and at about ten miles from the city he enters that gloomy road through the desert wilderness called by St. Jerome the bloody way, and which from that time to the present has been the haunt of Arab and other robbers. “If we might conceive the ocean,” says Professor Hackett, “as being suddenly congealed when its waves are tossed mountain-high and pitching in wild confusion against each other, we should then have some idea of the scene of the desert in which the Saviour has placed so truthful a parable as that of the good Samaritan. The ravines, the almost inaccessible cliffs, the caverns, furnish admirable lurking-places for robbers; they can rush forth upon their victims unexpectedly and escape as soon almost beyond the possibility of pursuit.” Scarce a season at the present day passes in which some murder does not vindicate its title to the name of the bloody way.
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Should the traveller have escaped unharmed, as the priest and Levite did, in due time there would open before him in rare beauty the plains of Jericho and the distant towers of that city of palms. It had been lately raised to its highest pitch of splendour by Herod the Great, who here built a favourite palace; and here, smitten, not by the vengeance of man, but by the hand of God, he died a most loathsome and terrible death. At the present day scarce do the ruins themselves remain to tell the spot where its towers, walls, and palaces stood.
Thieves—Rather robbers. The thief takes by stealth, the robber by force.
Stripped him of his raiment—The word raiment is not in the Greek. The stripping included, by force of the word, his property as well as his
raiment. Half dead—So near dead as to be unable to help himself; and yet not without hope if he were but helped.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv30–33 30. A certain man] Clearly, as the tenor of…
30. A certain man] Clearly, as the tenor of the Parable implies, a Jew.
went down from Jerusalem to Jericho] A rocky, dangerous gorge (Jos. B. J. IV. 8, § 3), haunted by marauding Bedawin, and known as ‘the bloody way’ (Adommim, Jerome, De loc. Hebr. and on Jer_3:2). The “went down” is strictly accurate, for the road descends very rapidly from Jerusalem to the Jordan valley. The distance is about 21 miles. For Jericho, see Luk_19:1.
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thieves] Rather, “robbers,” “brigands.” Palestine was notorious for these plundering Arabs. Herod the Great had rendered real service to the country in extirpating them from their haunts, but they constantly sprung up again, and even the Romans could not effectually put them down (Jos. Antt. Luk_20:6, § 1; B. J. xi. 12, § 5). On this very road an English baronet—Sir Frederic Henniker—was stripped and murdered by Arab robbers in 1820. “He was probably thinking of the Parable of the Samaritan when the assassin’s stroke laid him low,” Porter’s Palestine, I. 151.
wounded him] Rather, laying blows on him.
half dead] Some MSS. omit the τυγχάνοντα, ‘chancing to be still alive.’ So far as the robbers were concerned, it was a mere accident that any life was left in him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv30–33 (30) A certain man went down.—Better, was going down.…
(30) A certain man went down.—Better, was going down. We enter here upon the first of a series of parables, which differ from those in St. Matthew in having more the character of actual human histories, illustrating a truth, rather than mere similitudes (“parables” in the usual sense of the word) composed for the purpose of illustration. There is obviously no reason why we should not believe them to have been (as in one case the mention of a proper name seems to imply, Lazarus, in Luk_16:20) statements of facts that had actually happened, and which had come under our Lord’s observation as He travelled on His work of preaching the gospel of the Kingdom.
From Jerusalem to Jericho.—The journey was one of about twenty-one miles, for the most part through a rocky and desert country, with caves that were then haunted by bands of robbers, as they have been, more or less, in later times by predatory Arabs. In Jerome’s time it was known as the “red” or the “bloody” way, in consequence of the frequency of such crimes.
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Fell among thieves.—Better, robbers, as elsewhere.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv30–33 And Jesus answering said. For reply the Master told…
And Jesus answering said. For reply the Master told him and the listening by-standers the parable-story we know so well as the "good Samaritan the parable, which has been "the consolation of the wanderer and the sufferer, of the outcast and the heretic, in every age and country" (Stanley). The story was one of those parables especially loved by Luke (and Paul), in which instruction is conveyed, not by types, but by example. It was very probably a simple recital of a fact which had happened, and at some period in the Lord"s life had come under his own observation. The local scenery, the characters of the story, would all lead to the supposition that the parable was spoken in or near Jerusalem. A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. We are not told who the traveller was, Jew or Gentile; not a word about his rank, descent, or religion; simply that he was a man, a human being. It seems, however, from the whole tone of the story, most probable that the wounded traveller was a Jew. The way he was travelling was the road leading down from Jerusalem to Jericho, a distance of twenty-one miles not the only way, but the most direct. It was a rugged, rocky pass, well adapted for the purposes of thieves and desperadoes, and was known, owing to the many dark deeds of which it had been the scene, as "The Way of Blood." The Lord"s words tell the story. The traveller, likely enough a Jew peddler, bad fallen among thieves, who had robbed him, and then had left their victim dying or dead, what cared they? lying in the pass.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On v30 30–37. A certain man. A Jew of Jerusalem. Went…
30–37. A certain man. A Jew of Jerusalem. Went down. It was a constant descent from Jerusalem to Jericho, over 3,000 feet in eighteen miles. Fell among robbers. The road is a dark, desolate, mountain pass, dangerous then, so beset by robbers still that no traveler dares go through it without a guard. Which stripped him. Not only of raiment, but of all he had; then left him, stunned, bleeding, unconscious, nearly dead.
A certain priest. Jericho was a city of priests. A priest ought to be a holy man. The law commanded mercy and help to a neighbor (Exod. 23:4–5; Deut. 22:1–4). The priest and Levite both disregarded the law in passing the poor sufferer.
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Likewise a Levite. A temple minister. He probably excused himself by the example of his priest.
A certain Samaritan. The hereditary enemy of the Jews; despised and hated by the latter. “The Jews and Samaritans have no dealings” (John 4:9). If any man had excuse for passing the wounded Jew by it was the Samaritan. But he, unlike the priest and Levite, had compassion. His compassion leads to action, to self-denial, and inconvenience. He dresses the man's wounds, sets him on his own beast, carries him to the inn, and when he left, left money for his care. For ancient inns, see note on Luke 2:7.
Two pence was two days' wages, and there was promise of more.
Which of these three … proved neighbour? The stranger became the neighbor. So we are to be neighbors to all who need help. Christian love must know no narrow bounds of race or sect. Genuine philanthropy is a Christian spirit.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On v33 The story concluded:
The story concluded:
v. 33. But a certain Samaritan, as he journeyed, came where he was; and when lie saw him, he had compassion on him,
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v. 34. and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.
v. 35. And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
v. 36. Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves?
v. 37. And he said, He that showed mercy on him. Then said Jesus unto him, Go; and do thou likewise.
The first two travelers had been Jews, and men of influence in the Jewish nation at that. This man that came last was a Samaritan, of whom the average Jew, as, for instance, this lawyer, believed anything but good. But this Samaritan, who had set out on a long journey, and was presumably in a hurry to cover as much ground as possible, yet when he came to the victim of the hold-up and saw his condition, was filled with the deepest compassion. But he wasted no time, neither in anxious solicitude for his own welfare nor in idle lamenting over’ the man’s misfortune. He acted. He went to the man, washed out his wounds with wine, on account of its antiseptic, cleansing properties, and also with oil, on account of its soothing, cooling qualities. He bound up the wounds to prevent further loss of blood; he placed him upon his own beast of burden, his pack-mule; he took him to an inn by the wayside, where a host could take care of his wants; he took the best care of the feverish man during the night. And when, on the next day, he was obliged to continue his journey, he paid the host in advance for the keep of two more days, two denarii (about 34 or 35 cents). Thus he gave the poor sick man into the charge of the innkeeper, with the promise to pay any additional expense, when he came by here again. It is implied that he expects to return to this inn on his return; he is known as a regular customer. After this detailed, vivid picture there was hardly need of the question of Jesus as to who of the three travelers had proved himself a true neighbor to him that fell into the hands of the brigands. But the lawyer answered willingly and correctly enough: He that showed mercy toward him. And the word of Jesus made the application of the whole story: Go, and thou do likewise. The lesson was clear. There is no need of spending much time in looking for neighbors. Every one whom the Lord places near us, brings us into contact with, and who is in actual need, is one toward whom we can and ought to show mercy. For the chance of which we are apt to speak is God’s way of bringing suffering to our attention. If we should harden our hearts in such a case and refuse to do what is so obviously our duty under the circumstances, we deny our neighbor the help which the Lord demands of us and thus become murderers in the sight of God. Not that we are commanded to encourage idleness and loafing; But we have homes, institutions, in which poor, sick, orphans, and other unfortunate people are taken care of. Not all of us can go and tend to the service of these people. On account of the labors of our calling we would have neither the time nor the ability to do so. But we engage people that have the proper training for the work, and then see to it that the charity account of such institution does not suffer with a chronic shortage. That is the service of mercy, a blessed service.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv31, 33 By chance
By chance
This was not something that any person had planned.
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a certain priest
This expression introduces a new person in the story, but does not identify him by name. (See: Introduction of New and Old Participants)
when he saw him
"when the priest saw the injured man." A priest is a very religious person, so the audience would assume that he would help the injured man. Since he did not, this phrase could be stated as "but when he saw him" to call attention to this unexpected result. (See: Assumed Knowledge and Implicit Information)
he passed by on the other side
It is implied that he did not help the man. AT: "he did not help the injured man but instead walked past him on the other side of the road" (See: Assumed Knowledge and Implicit Information)
a Levite ... the other side
The Levite served in the temple. He would be expected to help his fellow Jewish man. Since he did not, it may are helpful to state that. AT: "a Levite ... the other side and did not help him" (See: Assumed Knowledge and Implicit Information)
translationWords
priest
Levi
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv30–33 10:30-37 Jesus’ parable shows that true neighbors love even…
10:30-37 Jesus’ parable shows that true neighbors love even their enemies (10:29). Authentic spirituality is not based on ethnic identity or religious associations, but on love for God and for others.
10:30 The road from Jerusalem down to Jericho dropped 3,300 feet (1,000 meters) through rugged terrain where robbers often lay in wait for travelers.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.