Jesus then applied the teaching of the parable to the lawyer by asking him which of the three passersby behaved as a neighbor. He reversed the lawyer"s original question ( Luke 10:29) and focused attention where it should have been, on the subject showing love rather than the object receiving it. The priest and the Levite had avoided contamination and ritual uncleanness, while the Samaritan had contracted it. Yet the two Jews had not showed compassion, whereas the true neighbor had. [source][source][source]
Context Summary
Luke 10:25-37 - The Man Who Loved His Neighbor
This parable was probably suggested by the journey up to Jerusalem. It may be founded on an actual occurrence. Notice how the Master answered the inquiry, Who is my neighbor? He said in effect: The question is not, Who will "neighbor" you? but, Whom will you "neighbor?" You ought to ask, Who wants my help? Neighborhood consists, not in what you receive, but in what you give. It is independent of race, creed and the ordinary sentiment of pity. Love overleaps all these distinctions and risks its very life in order to render help. In fact, this parable is a very poem of Love. It is to be compared with 1 Corinthians 13:1-13.
Notice those two clauses, He took care of him and Take care of him, Luke 10:34-35. It is thus that our Lord deals with us. When we are too far gone to ask for His help, He comes to our side and restores our ebbing life; and He raises up others to do the same. At the best, we are pilgrims and refresh ourselves in inns, but the home awaits us yonder! Begin by loving with your "strength" and you will end with the "heart!" [source]
Chapter Summary: Luke 10
1Jesus sends out at once seventy disciples to work miracles, and to preach; 13pronounces a woe against certain cities 17The seventy return with joy; 18he shows them wherein to rejoice, 21and thanks his Father for his grace; 23magnifies the happy estate of his church; 25teaches the lawyer how to attain eternal life, 30and tells the parable of the good Samaritan; 38reprimands Martha, and commends Mary her sister
Greek Commentary for Luke 10:36
Proved neighbour to him that fell [πλησιον γεγονεναι του εμπεσοντος] Second perfect infinitive of γινομαι ginomai and second aorist active participle of εμπιπτω empiptō Objective genitive, became neighbour to the one, etc. Jesus has changed the lawyer‘s standpoint and has put it up to him to decide which of “these three” (τουτων των τριων toutōn tōn triōn priest, Levite, Samaritan) acted like a neighbour to the wounded man. [source]
Was neighbor [πλησίον γεγονέναι] More correctly, has become neighbor. Jesus throws himself back to the time of the story. So Rev., proved neighbor. “The neighbor Jews became strangers. The stranger Samaritan became neighbor to the wounded traveller” (Alford). [source]
Reverse Greek Commentary Search for Luke 10:36
1 Timothy 3:6Lest [τυπωτεις] “That not.” Being puffed up (τυποω tuphōtheis). First aorist passive participle of τυπος tuphoō old word (from εμπεσηι εις tuphos smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1 Timothy 6:4; 2 Timothy 3:4. He fall into Second aorist active subjunctive with εμπιπτω hina mē negative purpose, of εν empiptō old verb, to fall into. Note both εις en and κριμα του διαβολου eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα krima tou diabolou). See note on Romans 3:8 for του διαβολου krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
1 Timothy 3:6He fall into [ινα μη] Second aorist active subjunctive with εμπιπτω hina mē negative purpose, of εν empiptō old verb, to fall into. Note both εις en and κριμα του διαβολου eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα krima tou diabolou). See note on Romans 3:8 for του διαβολου krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
What do the individual words in Luke 10:36 mean?
Whichof these-threea neighborseemsto youto have beenof the [one]having fallenamongtherobbers
Greek Commentary for Luke 10:36
Second perfect infinitive of γινομαι ginomai and second aorist active participle of εμπιπτω empiptō Objective genitive, became neighbour to the one, etc. Jesus has changed the lawyer‘s standpoint and has put it up to him to decide which of “these three” (τουτων των τριων toutōn tōn triōn priest, Levite, Samaritan) acted like a neighbour to the wounded man. [source]
More correctly, has become neighbor. Jesus throws himself back to the time of the story. So Rev., proved neighbor. “The neighbor Jews became strangers. The stranger Samaritan became neighbor to the wounded traveller” (Alford). [source]
Reverse Greek Commentary Search for Luke 10:36
“That not.” Being puffed up (τυποω tuphōtheis). First aorist passive participle of τυπος tuphoō old word (from εμπεσηι εις tuphos smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1 Timothy 6:4; 2 Timothy 3:4. He fall into Second aorist active subjunctive with εμπιπτω hina mē negative purpose, of εν empiptō old verb, to fall into. Note both εις en and κριμα του διαβολου eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα krima tou diabolou). See note on Romans 3:8 for του διαβολου krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
Second aorist active subjunctive with εμπιπτω hina mē negative purpose, of εν empiptō old verb, to fall into. Note both εις en and κριμα του διαβολου eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα krima tou diabolou). See note on Romans 3:8 for του διαβολου krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]