The Meaning of Luke 10:34 Explained

Luke 10:34

KJV: 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.

YLT: and having come near, he bound up his wounds, pouring on oil and wine, and having lifted him up on his own beast, he brought him to an inn, and was careful of him;

Darby: and came up to him and bound up his wounds, pouring in oil and wine; and having put him on his own beast, took him to the inn and took care of him.

ASV: and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him.

What is the context of Luke 10:34?

KJV Reverse Interlinear

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. 

What does Luke 10:34 Mean?

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

1  Jesus sends out at once seventy disciples to work miracles, and to preach;
13  pronounces a woe against certain cities
17  The seventy return with joy;
18  he shows them wherein to rejoice,
21  and thanks his Father for his grace;
23  magnifies the happy estate of his church;
25  teaches the lawyer how to attain eternal life,
30  and tells the parable of the good Samaritan;
38  reprimands Martha, and commends Mary her sister

Greek Commentary for Luke 10:34

Bound up his wounds [κατεδησεν τα τραυματα]
First aorist active indicative of καταδεω — katadeō old verb, but here only in the N.T. The verb means “bound down.” We say “bind up.” Medical detail that interested Luke. The word for “wounds” (τραυματα — traumata) here only in the N.T. [source]
Pouring on them oil and wine [επιχεων ελαιον και οινον]
Old verb again, but here only in the N.T. Oil and wine were household remedies even for wounds (soothing oil, antiseptic alcohol). Hippocrates prescribed for ulcers: “Bind with soft wool, and sprinkle with wine and oil.”Set him (επιβιβασας — epibibasas). An old verb επιβιβαζω — epibibazō (επι — epi βιβαζω — bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx.Beast Old word from κταομαι — ktaomai to acquire, and so property The old Attic form was πανδοκειον — pandokeion (from παν — pan all, and δεχομαι — dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα — kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
Set him [επιβιβασας]
An old verb επιβιβαζω — epibibazō (επι — epi βιβαζω — bibazō), to cause to mount. In the N.T. only here and Acts 19:35; Acts 23:24, common in lxx. [source]
Beast [κτηνος]
Old word from κταομαι — ktaomai to acquire, and so property The old Attic form was πανδοκειον — pandokeion (from παν — pan all, and δεχομαι — dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα — kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
An inn [πανδοχειον]
The old Attic form was πανδοκειον — pandokeion (from παν — pan all, and δεχομαι — dechomai to receive). A public place for receiving all comers and a more pretentious caravanserai than a καταλυμα — kataluma like that in Luke 2:7. Here only in the N.T. There are ruins of two inns about halfway between Bethany and Jericho. [source]
Bound up [κατέδησεν]
Only here in New Testament. [source]
Wounds [τραύματα]
Only here in New Testament. [source]
Pouring in [ἐπιχέων]
Rather upon ( ἐπί ), as Rev. Wine to cleanse, and oil to soothe. See Isaiah 1:6. [source]
Oil and wine []
Usual remedies for sores, wounds, etc. Hippocrates prescribes for ulcers, “Bind with soft wool, and sprinkle with wine and oil.” [source]
Beast [κτῆνος]
Perhaps akin to κτῆμα , a possession; since animals anciently constituted wealth, so that a piece of property and a beast were synonymous terms. [source]
Inn [πανδοχεῖον]
Only here in New Testament. From πᾶν , all, and δέχομαι , to receive:a place of common reception. See on inn, Luke 2:7. Remains of two khans, or inns, on the road between Jericho and Jerusalem are mentioned by modern travellers. Porter (“Handbook of Syria and Palestine”) speaks of one about a mile from Bethany, and another farther on, at the most dangerous part of the road, an extensive, ruined caravanserai, called Khan el Almah, situated on the top of a bleak ridge. Concerning the former, Hepworth Dixon (“Holy Land”) says: “About midway in the descent from Bethany to Jericho, in a position commanding a view of the road above and below, … on the very spot where search would be made for them, if no such ruins were suspected of existing, stands a pile of stones, archways, lengths of wall, which the wandering Arabs call Khan Houdjar, and still make use of as their own resting-place for the night. These ruins are those of a noble inn; the lewan, the fountain, and the court, being plainly traceable in the ruins.” [source]

Reverse Greek Commentary Search for Luke 10:34

Matthew 1:1 Christ [Χριστός]
Properly an adjective, not a noun, and meaning anointed ( Χρίω , to anoint). It is a translation of the Hebrew Messiah, the king and spiritual ruler from David's race, promised under that name in the Old Testament (Psalm 2:2; Daniel 9:25, Daniel 9:26). Hence Andrew says to Simon, “We have found the Messiah, which is, being interpreted, Christ (John 1:41; compare Acts 4:27; Acts 10:38; Acts 19:28). To us “Christ “has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article. In this passage it omits the article, because it occurs in the heading of the chapter, and expresses the evangelist's own faith in Jesus as the Messiah. Anointing was applied to kings (1 Samuel 9:16; 1 Samuel 10:1), to prophets (1 Kings 19:16), and to priests (Exodus 29:29; Exodus 40:15; Leviticus 16:32) at their inauguration. “The Lord's anointed” was a common title of the king (1 Samuel 12:3, 1 Samuel 12:5; 2 Samuel 1:14, 2 Samuel 1:16). Prophets are called “Messiahs,” or anointed ones (1 Chronicles 16:22; Psalm 105:15). Cyrus is also called “the Lord's Anointed,” because called to the throne to deliver the Jews out of captivity (Isaiah 45:1). Hence the word” Christ” was representative of our Lord, who united in himself the offices of king, prophet, and priest. -DIVIDER-
-DIVIDER-
It is interesting to see how anointing attaches to our Lord in other and minor particulars. Anointing was an act of hospitality and a sign of festivity and cheerfulness. Jesus was anointed by the woman when a guest in the house of Simon the Pharisee, and rebuked his host for omitting this mark of respect toward hint (Luke 7:35, Luke 7:46). In the Epistle to the Hebrews (Hebrews 1:8, Hebrews 1:9), the words of the Messianic psalm (Psalm 45:7) are applied to Jesus, “God, even thy God, hath anointed thee with the oil of gladness above thy fellows.”-DIVIDER-
Anointing was practised upon the sick (Mark 6:13; Luke 10:34:; James 5:14). Jesus, “the Great Physician,” is described by Isaiah (Isaiah 61:1, Isaiah 61:2; compare Luke 4:18) as anointed by God to bind up the broken-hearted, and to give the mournful the oil of joy for mourning. He himself anointed the eyes of the blind man (John 9:6, John 9:11); and the twelve, in his name, “anointed with oil many that were sick, and healed them” (Mark 6:13). -DIVIDER-
-DIVIDER-
Anointing was practised upon the dead. Of her who brake the alabaster upon his head at Bethany, Jesus said, “She hath anointed my body aforehand for the burying” (Mark 14:8; see, also, Luke 23:56). [source]

Mark 6:13 They cast out many demons and they anointed with oil [εχεβαλλον και ηλειπον ελαιωι]
Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of αλειπω ελαιωι — aleiphō elaiōi used in connection with healing save in James 5:14. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See note on Luke 10:34 for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether αλειπω — aleiphō in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word αλειπω — aleiphō can be translated rub or anoint without any ceremony. “Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century” (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor. [source]
Luke 19:35 Set Jesus thereon [επεβιβασαν τον Ιησουν]
First aorist active. Old verb, to cause to mount, causative verb from βαινω — bainō to go. In the N.T. only here and Luke 10:34; Acts 23:24. [source]
Acts 23:24 Beasts [κτηνη]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν — diasōzō old verb, to save through (ινα — dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
1 Corinthians 15:39 Of beasts [κτηνων]
Old word, from κταομαι — ktaomai to possess, and so property. See note on Luke 10:34. Of birds (πτηνων — ptēnōn). Old word from πετομαι — petomai to fly, winged, flying. Only here in N.T. [source]
1 Timothy 3:5 Shall he take care of [ἐπιμελήσεται]
Only here and Luke 10:34. [source]
Revelation 18:13 Cattle [κτήνη]
See on Luke 10:34. [source]

What do the individual words in Luke 10:34 mean?

and having approached he bound up the wounds of him pouring on oil wine having put then him on the own beast he brought to an inn took care
καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον οἶνον ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν εἰς πανδοχεῖον ἐπεμελήθη

προσελθὼν  having  approached 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: προσέρχομαι  
Sense: to come to, approach.
κατέδησεν  he  bound  up 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: καταδέω  
Sense: to bind up.
τραύματα  wounds 
Parse: Noun, Accusative Neuter Plural
Root: τραῦμα  
Sense: a wound.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐπιχέων  pouring  on 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἐπιχέω  
Sense: to pour upon.
ἔλαιον  oil 
Parse: Noun, Accusative Neuter Singular
Root: ἔλαιον  
Sense: olive oil.
οἶνον  wine 
Parse: Noun, Accusative Masculine Singular
Root: οἶνος  
Sense: wine.
ἐπιβιβάσας  having  put 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἐπιβιβάζω  
Sense: to cause to mount.
ἴδιον  own 
Parse: Adjective, Accusative Neuter Singular
Root: ἴδιος  
Sense: pertaining to one’s self, one’s own, belonging to one’s self.
κτῆνος  beast 
Parse: Noun, Accusative Neuter Singular
Root: κτῆνος  
Sense: a beast.
ἤγαγεν  he  brought 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἄγω  
Sense: to lead, take with one.
πανδοχεῖον  an  inn 
Parse: Noun, Accusative Neuter Singular
Root: πανδοκεῖον 
Sense: an inn, a public house for the reception of strangers.
ἐπεμελήθη  took  care 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἐπιμελέομαι  
Sense: to take care of a person or thing.