SEV Biblia, Chapter 10:30
Y respondiendo Jess, dijo: Un hombre descendía de Jerusaln a Jeric, y cay entre ladrones, los cuales le despojaron; e hirindole, se fueron, dejndole medio muerto.
Clarke's Bible Commentary - Luke 10:30
Verse 30. And Jesus answering] Rather, Then Jesus took him up. This I believe to be the meaning of the word upolabwn; 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.
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.
John Gill's Bible Commentary
Ver. 30. And Jesus answering, said , etc.] The following things; which may either be considered as a narrative of matter of fact, or as a supposed case, and delivered by way of parable; and in either way, though the general design of it is in answer to the lawyer's question, to show who may be called a neighbour; and that a man who is a stranger, and accounted an enemy, yet doing acts of mercy, kindness, and beneficence, to one in distress, ought to be accounted a neighbour: and has a much better title to such a character, than one of the same nation and religion, who takes no notice of a distressed object; yet it may be considered, as representing the sad estate and condition of mankind by the fall, and their recovery by Christ; whereby he shows himself to be their best neighbour, and truest friend: a certain man went down from Jerusalem to Jericho . The distance between these two places, the Jews say f352 , was ten parsas, that is, forty miles; for every parsa was four miles, and ten parsas are expressly said to be forty miles; which must be understood of the lesser miles, otherwise a parsa itself was but a mile: the Jews had two sorts of miles, the greater was 2000 cubits, the lesser 1000 cubits: the man is said to go down from the one to the other, because Jerusalem stood on high ground, and Jericho in a valley. This certain man, may represent mankind failing in Adam, from a state of happiness, into misery: human nature was originally in one man, but one man was created at first, and he had all human nature in him, and was the representative of mankind; he was made upright, but sinned, and fell from his uprightness, and all mankind in him: he may be said to go down, from Jerusalem, which signifies peace, and the vision of it; and was a city compact together, beautiful and well situated; where were the worship of God, and his Shekinah, or divine presence; to Jericho, a city accursed by Joshua, and a very wicked place in the days of Christ: since man by sinning against God, departed from his happy and peaceful state, from a state of peace and tranquillity with God, with the holy angels, and even with the beasts of the field; and also from peace and serenity in his own conscience, as well as from communion with God; and from his pure worship and service, to a sensual, earthly, worldly, wicked, and accursed state: and fell among thieves : in the way to Jericho, was a place called Adomim, which signifies bloods, because much blood was shed there, by the frequent incursions of thieves and robbers, as Jerom observes f354 ; and was about four hours journey from Jericho f355 : and by the man's falling among thieves, may be expressed mankind coming into the hands of sin and Satan, which are as robbers, that steal, kill, and destroy; since these have robbed man of his honour, defaced the image of God in him, and deprived him of the glory of God, and were murderers of him from the beginning: which stripped him of his raiment ; as thieves and robbers are used to do; signifying the loss of original righteousness, by sin, which was a covering to man, in which he could appear before God; and was very ornamental to him, being pure and perfect in its kind, though only a creature's righteousness, and a created one; and which was natural and loseable, as the event has shown: hence man is become a naked creature, has nothing to cover himself with, but stands exposed to the law, justice, and wrath of God; is destitute of a righteousness, nor can he work out one that will stand him in any stead, or justify him before God: and wounded him : which is the common usage of such men; and may set forth the morbid and diseased condition that sin has brought man into; being from the crown of the head, to the sole of the foot, full of wounds, bruises, and putrefying sores; and such as are in themselves mortal, and incurable by any, but the great physician of souls, the Lord Jesus Christ; and yet men are naturally insensible of them, and unconcerned about there: and departed, leaving him half dead ; or near death, as the Arabic version renders it; which may be applied to death natural, spiritual, and eternal: to death natural, which comes by sin, seeing it is but one part, or half of the man that dies this death, namely, his body; and to a spiritual death, or the death of the soul, which is dead in trespasses and sins, whilst the body is alive; and to eternal death, to which men are exposed for sin, and are under the sentence of it, though not executed; and in each of these senses may be said to be half dead: and which is no ways to the advantage of the doctrine of man's freewill, and the powers and abilities of; as if man was not in a spiritual sense so dead, that he can do nothing in a spiritual manner; but the phrase is used, to show the power of sin, and the malice of Satan, and yet that man is still recoverable by the grace of God.
Matthew Henry Commentary
Verses 25-37 - If we speak of eternal life, and the way to it, in a careless manner we take the name of God in vain. No one will ever love God and his neighbour with any measure of pure, spiritual love, who is not made partaker of converting grace. But the proud heart of man strives har against these convictions. Christ gave an instance of a poor Jew i distress, relieved by a good Samaritan. This poor man fell amon thieves, who left him about to die of his wounds. He was slighted by those who should have been his friends, and was cared for by stranger, a Samaritan, of the nation which the Jews most despised an detested, and would have no dealings with. It is lamentable to observ how selfishness governs all ranks; how many excuses men will make to avoid trouble or expense in relieving others. But the true Christia has the law of love written in his heart. The Spirit of Christ dwell in him; Christ's image is renewed in his soul. The parable is beautiful explanation of the law of loving our neighbour as ourselves without regard to nation, party, or any other distinction. It also set forth the kindness and love of God our Saviour toward sinful, miserabl men. We were like this poor, distressed traveller. Satan, our enemy has robbed us, and wounded us: such is the mischief sin has done us The blessed Jesus had compassion on us. The believer considers tha Jesus loved him, and gave his life for him, when an enemy and a rebel and having shown him mercy, he bids him go and do likewise. It is the duty of us all , in our places, and according to our ability, to succour, help, and relieve all that are in distress and necessity.
Greek Textus Receptus
υπολαβων 5274 5631 V-2AAP-NSM δε 1161 CONJ ο 3588 T-NSM ιησους 2424 N-NSM ειπεν 2036 5627 V-2AAI-3S ανθρωπος 444 N-NSM τις 5100 X-NSM κατεβαινεν 2597 5707 V-IAI-3S απο 575 PREP ιερουσαλημ 2419 N-PRI εις 1519 PREP ιεριχω 2410 N-PRI και 2532 CONJ λησταις 3027 N-DPM περιεπεσεν 4045 5627 V-2AAI-3S οι 3739 R-NPM και 2532 CONJ εκδυσαντες 1562 5660 V-AAP-NPM αυτον 846 P-ASM και 2532 CONJ πληγας 4127 N-APF επιθεντες 2007 5631 V-2AAP-NPM απηλθον 565 5627 V-2AAI-3P αφεντες 863 5631 V-2AAP-NPM ημιθανη 2253 A-ASM τυγχανοντα 5177 5723 V-PAP-ASM
Vincent's NT Word Studies
30. Answering (upolabwn). Used by Luke only, and in this sense only here. See on ch. vii. 43. It means, strictly, to take up; and hence, of conversation, to take up another's discourse and reply.Fell among. See on Jas. i. 2.
Thieves (lhstaiv). See on Matt. xxvi. 55; and Luke xxiii. 39-43. These were not petty stealers, but men of violence, as was shown by their treatment of the traveler. The road from Jerusalem to Jericho passed through a wilderness (Josh. xvi. 1), which was so notorious for robberies and murders that a portion of it was called "the red or bloody way," and was protected by a fort and a Roman garrison.
Stripped. Not of his clothing only, but of all that he had.
Wounded (plhgav epiqentev). Lit., having laid on blows. Blows or stripes is the usual sense of the word in the New Testament. See ch. xii. 48; Acts xvi. 23. It has the metaphorical sense of plagues in Apoc. xv. 1, 6, 8, etc.
Half dead (hmiqanh tugcanonta). The full force of the expression cannot be rendered into English. The word tugcanonta throws an element of chance into the case. Lit., happening to be half dead; or "leaving him half dead, as it chanced;" his condition being a matter of unconcern to these robbers. The word hJmiqanh, half dead, occurs nowhere else in the New Testament. The best texts, however, omit tugcanonta.
Robertson's NT Word Studies
10:30 {Made answer} (hupolabwn). Second aorist active participle of hupolambanw (see #7:43), to take up literally, and qen in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. {Was going down} (katebainen). Imperfect active describing the journey. {Fell among robbers} (leistais periepesen). Second aorist ingressive active indicative of peripiptw, old verb with associative instrumental case, to fall among and to be encompassed by (peri, around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way." These were bandits, not petty thieves. {Stripped} (ekdusantes). Of his clothing as well as of his money, the meanest sort of robbers. {Beat him} (plegas epiqentes). Second aorist active participle of epitiqemi, a common verb. Literally, "placing strokes or blows" (plegas, plagues) upon him. See #Lu 12:48; Ac 16:23; Re 15:1,6,8 for "plagues." {Half-dead} (hemiqane). Late word from hemi, half, and qneskw, to die. Only here in the N.T. Vivid picture of the robbery.
