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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Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?”
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Which now of these thre thynkest thou was neighbour vnto him that fell into the theves hondes?
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Which nowe of these three, thinkest thou, was neighbour vnto him that fell among the theeues?
Cross-references (4)
Passages linked to Luke 10:36 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 21:28-31 But what do you think? A man had two sons, and he came to the first, and said, ‘Son, go work today in my vineyard.’ He answered, ‘I will not,’ but afterward he changed his mind, and went. He came to the second, and said the same thing. He answered, ‘I’m going, sir,’ but he didn’t go. Which of the two did the will of his father?” They said to him, “The first.” Jesus said to them, “Most certainly I tell you that the tax collectors and the prostitutes are entering into God’s Kingdom before you.
- Luke 7:42 When they couldn’t pay, he forgave them both. Which of them therefore will love him most?”
- Matthew 17:25 He said, “Yes.” When he came into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth receive toll or tribute? From their children, or from strangers?”
- Matthew 22:42 saying, “What do you think of the Christ? Whose son is he?” They said to him, “Of David.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (10 sources)
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John Trapp 1656 · Public Domain 36 Which now of these three, thinkest thou, was…
36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?
Ver. 36. {See Trapp on "Luk 10:29"} God delights to make men their own judges, that they may be self-condemned, αυτοκατακριτοι.
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.
John Gill 1763 · Public Domain And he said, he that showed mercy to him,....…
And he said, he that showed mercy to him,.... Meaning the Samaritan; which he was obliged to declare, though of another country and religion, and accounted as an enemy; yet the case was so plain, as put by Christ, that he could not with any honour or conscience, say otherwise:
then said Jesus unto him, go and do thou likewise; such like acts of beneficence and kindness, though to a person of a different nation and religion, and though even an enemy; and by so doing, thou wilt not only appear to be a good neighbour thyself, but to love thy neighbour as thyself.
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 Which of these was the neighbour to him that…
Which of these was the neighbour to him that fell among the robbers - Which acted the part of a neighbour?
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 36. Which - was neighbour] Which fulfilled the…
Verse 36. Which - was neighbour] Which fulfilled the duty which one neighbour owes to another?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Was neighbour - Showed the kindness of a neighbor,…
Was neighbour - Showed the kindness of a neighbor, or evinced the proper feelings of a neighbor. The lawyer had asked him who was his neighbor? Jesus in this beautiful narrative showed him who and what a neighbor was, and he did this in a way that disarmed his prejudice, deeply affected him in regard to his own duty, and evinced the beauty of religion. Had he “at first” told him that a Samaritan might be a neighbor to a Jew and deserve his kindness, he would have been at once revolted at it; but when, by a beautiful and affecting narrative, he brought the “man himself” to see that it might be, he was constrained to admit it. Here we see the beauty of a parable and its use. It disarmed prejudice, fixed the attention, took the mind gently yet irresistibly, and prevented the possibility of cavil or objection. Compare, also, the address of Nathan to David, 2Sa 12:1-7.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Which . . . was neighbour?--a most dexterous way…
Which . . . was neighbour?--a most dexterous way of putting the question: (1) Turning the question from, "Whom am I to love as my neighbour?" to "Who is the man that shows that love?" (2) Compelling the lawyer to give a reply very different from what he would like--not only condemning his own nation, but those of them who should be the most exemplary. (3) Making him commend one of a deeply hated race. And he does it, but it is almost extorted. For he does not answer, "The Samaritan"--that would have sounded heterodox, heretical--but "He that showed mercy on him." It comes to the same thing, no doubt, but the circumlocution is significant.
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 36. Which… was neighbour?—Dr. Trench, and other commentators of…
36. Which… was neighbour?—Dr. Trench, and other commentators of the present day, with doubtful correctness, we think, say that our Lord here reverses the question. The lawyer, they suppose, asks, Who is to be held as a neighbour to be loved? Whereas the real present form of the question is, Who becomes my neighbour by loving? Our Lord supposes the lawyer to identify himself with the wounded Jew; and thereby proceeds to force him by the parable to confess that even a Samaritan may be and is his neighbour. Neighbourship, then, depends not upon blood, or sect, or profession, but upon humanity. If the Samaritan, in spite of his being a Samaritan, may, as a man, with the true sympathies of a man, be my neighbour, then any being within the unity of the species, by his very being human, is my neighbour. And all this the Saviour clinches with his Go and do thou likewise. Deal with a Samaritan as this Samaritan deals with a Jew; and so you will, Jew and Samaritan, be neighbours. And then the lawyer finds himself placed upon that high platform by which the divine law of love, ignoring the divisions of race, nation, and color, unites mankind into one neighbourship and brotherhood. It is not without propriety that Luke, a Gentile, should furnish this most beautiful parable.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (36) Which now of these three . . .?—There…
(36) Which now of these three . . .?—There is a certain subtle discernment in the form of the question. The point under discussion was as to whom the Jew should look on as his neighbour. It is answered indirectly by the narrative, which showed who had proved himself a neighbour to the Jew. The Samaritan had shown himself a better interpreter of the commandment than the orthodox scribe. He had recognised a neighbour even in the Jew. The Jew therefore should recognise a neighbour even in the Samaritan. From the human point of view there is something noble in the manner in which our Lord thus singles out the Samaritan as a type of excellence, after His own recent repulse (Luk_9:53) by men of the same race; something also courageous in His doing so after He had been recently reproached as being Himself a Samaritan (Joh_8:48). It may be noted that His journey, “as it were in secret” (Joh_7:10), to the Feast of Tabernacles, must have probably led Him through Samaria, and that in all probability He must have spent the first day of the Feast in that country. (See Note on Joh_8:48.)
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 Vers. 36, 37. Which now of these three, thinkest…
Vers. 36, 37. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that showed mercy on him. The deep pathos of the little story, the meaning of which the trained-scholar mind of the lawyer at once grasped, went right home to the]mart. The Jewish scribe, in spite of prejudice anti jealousy, was too noble not to confess that the Galilaean Master"s estimate of a neighbour was the true one, and the estimate of the Jerusalem schools the wrong one; so at once he replies, "He that showed mercy on him. " Even then, in that hour of the noblest confession his lips had ever made, the lawyer trained in those strange and mistaken schools, the outcome of which is the Talmud, could not force himself to name the hated Samaritan name, but paraphrases it in this titan. The scene closes with the Lord"s charge, "Then imitate that act." Go, and do thou likewise. The parable thus answers the question Who is my neighbour? Any one, it replies, who needs help, and whom I have power and opportunity to help, no matter what his rank, race, or religion may be. Neighbourhood is made coextensive with humanity; any human being is my neighbour who needs aid, or to whom I can render aid. But it answers the other and the still larger and deeper question with which the scene which called the parable out began. "Master," asked the lawyer (ver. 25), "what shall I do to inherit eternal life?" Or in other words, "What is the virtue which saves?" The Scriptures teach that without holiness no one shall see the Lord, that is, shall inherit eternal life; and in this parable two kinds of holiness are set before us the one spurious, the other genuine. The spurious holiness is that of the priest and Levite, two officially holy persons; spurious holiness is sanctity divorced from charity. In the person of the Samaritan the nature of true sanctity is exhibited; we are taught that the way to please God, the way to genuine holiness, is the practice of charity. Another and a very different exposition of this great and loving parable treats it as a Divine allegory. It commends itself to the present generation less than the plain matter-of-fact exegesis adopted in the foregoing notes. In the allegory, the wounded traveller represents mankind at large, stripped by the devil and his angels; he is left by them grievously wounded, yet not dead outright. Priest and Levite were alike powerless to help. "Many passed us by," once wrote a devout mediaeval writer, "and there was none to save." Moses and his Law, Aaron and his sacrifices, patriarch, prophet, and priest, these were powerless. Only the true Samaritan (Christ), beholding, was moved with compassion and poured oil into the wounds. Among the ancients, Chrysostom and Clement of Alexandria and Augustine might be cited as good examples of these allegorical expositors. Among mediaeval Churchmen, Bernard and his devout school. Although this method of exposition has not been adopted here, still an exegesis which has commended itself so heartily to learned and devout Churchmen in all the Christian ages deserves at least a more respectful mention than the scornful allusion or the contemptuous silence with which it is nowadays too often dismissed. Godet, for instance, describes this allegorical interpretation adopted by the Fathers as rivalling that of the Gnostics.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Which of these three do you think ... robbers?
Which of these three do you think ... robbers?
This could be written as two questions. AT: "What do you think? Which of these three men was a neighbor ... robbers?"
Read full note →
was a neighbor
"showed himself to be a true neighbor"
to him who fell among the robbers
"to the man whom the robbers attacked"
Go and do the same
It might be helpful to give more information. AT: "In the same way, you should also go and help everyone you can" (See: Ellipsis)
translationWords
neighbor
mercy
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.