Parable of the Good Samaritan

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Christ, in this passage, to speak of the corruption of human nature, and to inquire whether the wound which Satan inflicted on Adam were deadly or curable; nay, as if he had not plainly, and without a figure, declared in another passage, that all are dead, but those whom he quickens by his voice (John 5:25). As little plausibility belongs to another allegory, which, however, has been so highly satisfactory, that it has been admitted by almost universal consent, as if it had been a revelation from heaven. This Samaritan they imagine to be Christ, because he is our guardian; and they tell us that wine was poured, along with oil, into the wound, because Christ cures us by repentance and by a promise of grace. They have contrived a third subtlety, that Christ does not immediately restore health, but sends us to the Church, as an innkeeper, to be gradually cured. I acknowledge that I have no liking for any of these interpretations; but we ought to have a deeper reverence for Scripture than to reckon ourselves at liberty to disguise its natural meaning. And, indeed, any one may see that the curiosity of certain men has led them to contrive these speculations, contrary to the intention of Christ.

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half-dead. He still, it is true, possessed his natural life, but he had lost the supernatural life of grace, as well as the prospect of eternal life, and was powerless to raise himself from the misery of sin by any effort of his own. Neither priest nor Levite, i. e. neither sacrifice nor law of the Old Covenant, could help him, or heal his wounds; they only made him realize more fully his helpless condition. Then the Son of God, moved by compassion, came down from heaven to help poor fallen man, living at enmity with God. He healed his wounds with the wine of His Most Precious Blood and the oil of His grace, and took him to the inn, His Church. When He left this earth to return to heaven, He gave to the guardians of His Church the twofold treasure of His doctrine and His grace, and ordered them to tend the still weak man, until He Himself came back to reward every one according to his works.

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have been found on the road between Jericho and Jerusalem, although others claim that there was "nothing strange about a Samaritan travelling in Jewish territory". William C. Placher points out that such debate misinterprets the biblical genre of a parable, which illustrates a moral rather than a historical point: on reading the story, "we are not inclined to check the story against the police blotter for the Jerusalem-Jericho highway patrol. We recognize that Jesus is telling a story to illustrate a moral point, and that such stories often don't claim to correspond to actual events." The traditionally understood ethical moral of the story would not hold if the parable originally followed the priest-Levite-Israelite sequence of contemporary Jewish stories, as Halévy suggested, for then it would deal strictly with intra-Israelite relations just as did the Lev 19:18 command under discussion.

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Likewise in xxviii.: "Thou shalt love the Lord thy God"; that is, thou shalt make the name of God beloved to the creatures by a righteous conduct toward Gentiles as well as Jews (compare Sifre, Deut. 32). Aaron b. Abraham ibn Ḥayyim of the sixteenth century, in his commentary to Sifre, l.c.; Ḥayyim Vital, the cabalist, in his "Sha'are Ḳedushah", i. 5; and Moses Ḥagis of the eighteenth century, in his work on the 613 commandments, while commenting on Deut. xxiii. 7, teach alike that the law of love of the neighbor includes the non-Israelite as well as the Israelite. There is nowhere a dissenting opinion expressed by Jewish writers. For modern times, see among others the conservative opinion of Plessner's religious catechism, "Dat Mosheh we-Yehudit", p. 258.

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for that individual, when in fact it stood for "hated outsider who worships falsely and desecrates our religion". Today, to remedy this missing context, the story is often recast in a more modern setting where the people are ones in equivalent social groups known not to interact comfortably. Thus, cast appropriately, the parable regains its message to modern listeners: namely, that an individual of a social group they disapprove of can exhibit moral behavior that is superior to individuals of the groups they approve. Christians have used it as an example of Christianity's opposition to racial, ethnic, and sectarian prejudice. For example,

938: 38: 610:'s allegorisation of the Good Samaritan, in which the man is Adam, Jerusalem the heavenly city, Jericho the moon – the symbol of immortality; the thieves are the devil and his angels, who strip the man of immortality by persuading him to sin and so leave him (spiritually) half dead; the priest and Levite represent the Old Testament, the Samaritan Christ, the beast his flesh which he assumed at the Incarnation; the inn is the church and the innkeeper the apostle Paul. Most modern readers would agree with Dodd that this farrago bears no relationship to the real meaning of the parable. 533: 1168: 384: 831:

with the unkind priest and Levite; whereas the third class of Jews—i.e., the ordinary Israelites who, as a rule, follow the Cohen and the Levite are omitted; and therefore suspicion is aroused regarding the original form of the story. If "Samaritan" has been substituted by the anti-Judean gospel-writer for the original "Israelite", no reflection was intended by Jesus upon Jewish teaching concerning the meaning of neighbor; and the lesson implied is that he who is in need must be the object of love.

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addition to the evidence of heavy Lukan editing" indicates the parable and its context were "very probably joined editorially by Luke." A number of other commentators share this opinion, with the consensus of the Jesus Seminar being that verses Luke 10:36–37 were added by Luke to "connect with the lawyer's question." On the other hand, the "keen rabbinic interest in the question of the

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consistent with an orientation to eternal life), Jesus has nullified the worldview that gives rise to such questions as, Who is my neighbor? The purity-holiness matrix has been capsized. And, not surprisingly in the Third Gospel, neighborly love has been concretized in care for one who is, in this parable, self-evidently a social outcast

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is too absurd to deserve refutation. According to them, under the figure of a wounded man is described the condition of Adam after the fall; from which they infer that the power of acting well was not wholly extinguished in him; because he is said to be only half-dead. As if it had been the design of

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made an exception for neglected corpses, the priest and the Levite could have used the law to justify both touching a corpse or ignoring it. In any case, passing by on the other side avoided checking "whether he was dead or alive". Indeed, "it weighed more with them that he might be dead and defiling

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In Jewish culture, contact with a dead body was understood to be defiling. Priests were particularly enjoined to avoid uncleanness. The priest and Levite may therefore have assumed that the fallen traveler was dead and avoided him to keep themselves ritually clean. On the other hand, the depiction of

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As the story reached those who were unaware of its context—i.e., the oppression of the Samaritans, and the bitter hatred that Jesus' listeners and Samaritans had for each other—this aspect of the parable received less and less recognition; uninformed people saw "Samaritan" as merely a convenient name

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voted this parable to be authentic, with 60% of fellows rating it "red" (authentic) and a further 29% rating it "pink" (probably authentic). The paradox of a disliked outsider such as a Samaritan helping a Jew is typical of Jesus' provocative parables, and is a deliberate feature of this parable. In

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with human bones. Due to this hatred, some think that the lawyer's phrase "The one who had mercy on him" (Luke 10:37) may indicate a reluctance to name the Samaritan. Or, on another, more positive note, it may indicate that the lawyer has recognized that both his questions have been answered and now

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to suggest that the parable originally involved "a priest, a Levite, and an Israelite", in line with contemporary Jewish stories, and that Luke changed the parable to be more familiar to a gentile audience." Halévy further suggests that, in real life, it was unlikely that a Samaritan would actually

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Bernard Brandon Scott, a member of the Jesus Seminar, questions the authenticity of the parable's context, suggesting that "the parable originally circulated separately from the question about neighborliness" and that the "existence of the lawyer's question in Mark 12:28–34 and Matthew 22:34–40, in

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The story of the good Samaritan, in the Pauline Gospel of Luke x. 25–37, related to illustrate the meaning of the word "neighbor", possesses a feature which puzzles the student of rabbinical lore. The kind Samaritan who comes to the rescue of the men that had fallen among the robbers, is contrasted

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Others have suggested that Jesus was attempting to convey an anti-establishment message, not necessarily in the sense of rejecting authority figures in general, but in the sense of rejecting religious hypocrisy. By contrasting the noble acts of a despised religion to the crass and selfish acts of a

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On the one hand we are called to play the good Samaritan on life's roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life's highway.

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presupposes the identification of "anyone" as a neighbor, then presses the point that such an identification opens wide the door of loving action. By leaving aside the identity of the wounded man and by portraying the Samaritan traveler as one who performs the law (and so as one whose actions are

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was an important message of the parable. By selecting for the moral protagonist of the story someone whose religion (Samaritanism) was despised by the Jewish audience to which Jesus was speaking, some argue that the parable attempts to downplay religious differences in favor of focusing on moral

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The meaning of the parable for Calvin was, instead, that "compassion, which an enemy showed to a Jew, demonstrates that the guidance and teaching of nature are sufficient to show that man was created for the sake of man. Hence it is inferred that there is a mutual obligation between all men." In

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Jesus Himself is the Good Samaritan, as proved by His treatment of the robbed and wounded human race. Sin and the devil are the robbers who have despoiled man of his robe of innocence and all supernatural gifts, and grievously wounded him in his natural gifts. Thus man lay, weak, helpless, and

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Many see 2 Chronicles 28:8–15 as the model for the Samaritan's neighborly behavior in the parable. In Chronicles, Northern Israelite ancestors of Samaritans treat Judean enemies as fellow-Israelite neighbors. After comparing the earlier account with the later parable presented to the expert in

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argues that to the Jews of the time there were no good Samaritans; in his view, this was half the point of the parable. As Asimov put it, we need to think of the story occurring in Alabama in 1950, with a mayor and a preacher ignoring a man who has been beaten and robbed, with the role of the

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The term "neighbor" has not at all times been thus understood by Jewish teachers. In Tanna debe Eliyahu R. xv. it is said: "Blessed be the Lord who is impartial toward all. He says: 'Thou shalt not defraud thy neighbor. Thy neighbor is like thy brother, and thy brother is like thy neighbor.'"

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states that there are three points to be noted in this parable: Firstly, the manifold misery of sinners: "A certain man went down from Jerusalem." Secondly, is shown the manifold pity of Christ to the sinner: "A certain Samaritan, as he journeyed, came where he was; and when he saw him he had

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I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road, I said to my wife, "I can see why Jesus used this as the setting for his parable." It's a winding, meandering road. It's really conducive for

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Israel's religious law, one could conclude: "Given the number and significance of these parallels and points of correspondence it is hard to imagine how a first-century scholar of Scripture could hear the parable and not think of the story of the merciful Samaritans of 2 Chronicles 28."

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often spoke of this parable, contrasting the rapacious philosophy of the robbers, and the self-preserving non-involvement of the priest and Levite, with the Samaritan's coming to the aid of the man in need. King also extended the call for neighborly assistance to society at large:

185:, as he travelled, 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, and brought him to an inn, and took care of him. On the next day, when he departed, he took out two 742:

priest and a Levite, two representatives of the Jewish religious establishment, some argue that the parable attempts to downplay the importance of status in the religious hierarchy (or importance of knowledge of scripture) in favor of the practice of religious principles.

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and only the Samaritan among them thanks him, although Luke 9:51–56 depicts Jesus receiving a hostile reception in Samaria. Luke's favorable treatment of Samaritans is in line with the favorable treatment elsewhere in the book of the weak and of outcasts, generally. In

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ambushing. You start out in Jerusalem, which is about 1200 miles—or rather 1200 feet above sea level. And by the time you get down to Jericho, fifteen or twenty minutes later, you're about 2200 feet below sea level. That's a dangerous road.

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In a real-life psychology experiment sometime before 1973, a number of seminary students – in a rush to teach on this parable – failed to stop to help a shabbily dressed person on the side of the road.

898:" may make this argument invalid, in that Luke may be describing a different occurrence of the question being asked. Differences between the gospels suggest that Luke is referring to a different episode from Mark and Matthew, and 1061:, minted 12 March 2003. This coin shows the Good Samaritan with the wounded man, on his horse, as he takes him to an inn for medical attention. An older coin with this theme is the American "Good Samaritan Shilling" of 1652. 189:, 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?" 988:

The parable of the Good Samaritan was one of the most popular in medieval art. The allegorical interpretation was often illustrated, with Christ as the Good Samaritan. Accompanying angels were sometimes also shown. In some

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That Jesus was only tested once in this way is not a necessary assumption. The twist between the lawyer's question and Jesus' answer is entirely in keeping with Jesus' radical stance: he was making the lawyer rethink his

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or in Samaritan cities. In the Gospels, generally, "though the Jews of Jesus' day had no time for the 'half-breed' people of Samaria", Jesus "never spoke disparagingly about them" and "held a benign view of Samaritans".

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also suggests that Jesus' Jewish listeners were to identify with the robbed and wounded man. In his view, the help received from a hated Samaritan is like the kingdom of God received as grace from an unexpected source.

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In the time of Jesus, the road from Jerusalem to Jericho was notorious for its danger and difficulty, and was known as the "Way of Blood" because "of the blood which is often shed there by robbers who robbed people".

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suggested: "Christians are not to love their believing brothers to the exclusion of their non-believing fellowmen. That is ugly. We are to have the example of the good Samaritan consciously in mind at all times."

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The term "good Samaritan" is used as a common metaphor: "The word now applies to any charitable person, especially one who, like the man in the parable, rescues or helps out a needy stranger."

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wrote: "On the basis of this parable we must deal with our own racism but must also seek justice for, and offer assistance to, those in need, regardless of the group to which they belong."

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travel downhill (from Jerusalem to Jericho) may indicate that their temple duties had already been completed, making this explanation less likely, although this is disputed. Since the

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and charitable organizations are named after the Good Samaritan. The word "Samaritan" has also gained, besides the ethnoreligious meaning, the sense of a charitable person.

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True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring.

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He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself."

1161:(1630) shows the Good Samaritan making arrangements with the innkeeper. A later (1633) print by Rembrandt has a reversed and somewhat expanded version of the scene. 430:

The manager of the is the head of the Church, to whom its care has been entrusted. And the fact that the Samaritan promises he will return represents the Savior's

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in 1869, and the German-Israelitish Union of Congregations in 1885, stood on old historical ground when declaring (Lazarus, "Ethics of Judaism", i. 234, 302) that

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This allegorical reading was taught not only by ancient followers of Jesus, but it was virtually universal throughout early Christianity, being advocated by

2808:'Hüter des Bundes' und 'Diener des Herrn' – Samaritaner und Samaritanerinnen im Neuen Testament: Historische und neutestamentlich-exegetische Untersuchungen 1167: 781:. The specific problem is: Why this is supposed to be the whole "modern Jewish view"? And why this is just reported as it was, without a minimum paraphrase? 3790: 5120: 4429: 4424: 5223: 4534: 113: 94:: "And who is my neighbor?" The conclusion is that the neighbor figure in the parable is the one who shows mercy to their fellow man and/or woman. 2702:

Darley, John M.; Batson, C. Daniel (1973). ""From Jerusalem to Jericho": A study of Situational and Dispositional Variables in Helping Behavior".

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writes that "While one cannot exclude that Luke has joined two originally separate narratives, evidence for this is not convincing." The

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other writings, Calvin pointed out that people are not born merely for themselves, but rather "mankind is knit together with a holy knot

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in North Africa. This interpretation is found most completely in two other medieval stained-glass windows, in the French cathedrals at

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Lane, Nathan (2009). "An Echo of Mercy: A Rereading of the Parable of the Good Samaritan". In C. A. Evans; H. D. Zacharias (eds.).

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In addition to these classical interpretations many scholars have drawn additional themes from the story. Some have suggested that

4013: 2342: 1138:, sets a Latin text by Patrick Wilkinson that tells the parable of the Good Samaritan. It was first performed in Geneva in 1963. 2089: 299:

concludes by generally expressing that anyone behaving thus is a (Leviticus 19:18) "neighbor" eligible to inherit eternal life.

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Greek Testament lessons, consisting chiefly of the Sermon on the mount, and the parables of our Lord. With notes and essays

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The injunction to "go and do likewise" has led to the "Good Samaritan" name being applied to many hospitals, such as the

4829: 4591: 4130: 4008: 3858: 3760: 1414:, p. 510a). This debate is reflected in the question by the Jewish Torah expert re the definition of "neighbor" in 997: 392: 2395: 37: 3993: 3923: 3908: 3903: 3863: 2624: 340: 2005:

Ninety-nine Homilies of S. Thomas Aquinas Upon the Epistles and Gospels for Forty-nine Sundays of the Christian Year

532: 5286: 5047: 4574: 4477: 4407: 4168: 4098: 3983: 3968: 3776: 2610: 2022: 1491: 1480: 543:(1647) shows the Good Samaritan tending the injured man while the Levite and priest are also shown in the distance. 648:, where it provides a concrete anchoring for love and indicates an "all embracing reach of solidarity." In Indian 5095: 4606: 4509: 3953: 3918: 3888: 3415:"The Assaulted (Man) on the Jerusalem - Jericho Road : Luke's Creative Interpretation of 2 Chronicles 28:15" 2754:

Evans, Craig A. (2010). "Luke's Good Samaritan and the Chronicler's Good Samaritans". In Thomas R. Hatina (ed.).

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writes that Jesus' final question (which, in something of a "twist", reverses the question originally asked):

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The parable has inspired painting, sculpture, satire, poetry, photography, film, and many others. The phrase "

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around the Good Samaritan's head indicates an allegorical interpretation. The first scene includes an angel.

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to the touch of those whose business was with holy things than that he might be alive and in need of care."

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happens upon him, and though Samaritans and Jews were generally antagonistic toward each other, helps him.

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as unrelated to the parable's original meaning and see the parable as exemplifying the ethics of Jesus.

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The Five Gospels: The Search for the Authentic Words of Jesus : New Translation and Commentary

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refers to the allegorical interpretation in his hymn "How Kind the Good Samaritan", which begins:

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compassion on him." Thirdly, the rule which is given for imitation: "Go, and do thou likewise."

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The Bible in Pastoral Practice: Readings in the Place and Function of Scripture in the Church

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of the parable, the identification of the Good Samaritan as Christ is made explicit with a

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gives the deeper interpretation of this parable, according to the Church Fathers, writing:

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the Greek text, the shock value of the Samaritan's appearance is enhanced by the emphatic

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Samaritans appear elsewhere in the Gospels and Book of Acts. In the Gospel of Luke, Jesus

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described clergy who ignored slavery as "following the example of the priest and Levite".

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is paradise, and Jericho is the world. The robbers are hostile powers. The priest is the

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also, when he came to the place, and saw him, passed by on the other side. But a certain

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Karl Barth's Theological Exegesis: The Hermeneutical Principles of the Romerbrief Period

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The name has consequently been used for a number of charitable organizations, including

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The following is based on the public domain article "Brotherly Love" found in the 1906

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Prejudice and the People of God: How Revelation and Redemption Lead to Reconciliation

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stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"

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had written that "a crown of love is being twined for him who loves his neighbour."

5191: 5171: 5115: 5016: 4991: 4953: 4948: 4734: 4712: 4685: 4557: 4514: 4153: 3065: 1218: 1065: 1043: 1008: 4863: 286:, hated Samaritans to such a degree that they destroyed the Samaritans' temple on 3704: 3606: 3585: 3561: 3550: 3512: 3393: 3330: 3247: 3204:(2000). "The Historical Jesus and the Historical Samaritans: What can be Said?". 3156: 3045: 2868:

Gnanavaram, M. (1993). "'Dalit Theology' and the Parable of the Good Samaritan".

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encourage those who choose to serve and tend to others who are injured or ill.

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Jesus, the Divine Physician: Reflections on the Gospel During the Year of Luke

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The God of Old: The Role of the Lukan Parables in the Purpose of Luke's Gospel

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Parables in the Eye of the Storm: Christ's Response in the Face of Conflict

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Dramatic film adaptations of the Parable of the Good Samaritan include the

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He said to him, "You have answered correctly. Do this, and you will live."

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in response to a provocative question from a lawyer in the context of the

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Global Neighbors: Christian Faith and Moral Obligation in Today's Economy

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A Dictionary of Numismatic Names: Their Official and Popular Designations

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Parable taught by Jesus of Nazareth according to Christian Gospel of Luke

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wrote a poem on the parable ("The Good Samaritan"), of which the third

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The numerous later artistic depictions of the parable include those of

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But he, desiring to justify himself, asked Jesus, "Who is my neighbor?"

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Wilkinson, Frank H. (1957). "Oded: Proto-Type of the Good Samaritan".

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Not Religion but Love: Practicing a Radical Spirituality of Compassion

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Other modern theologians have taken similar positions. For example,

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Stories with Intent: A Comprehensive Guide to the Parables of Jesus

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The Gothic Image: Religious Art In France Of The Thirteenth Century

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Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke

2343:"The Kingdom of Heaven is Like... An Interview With Thomas Purifoy" 1346:) actually referencing Septuagint's translation of the Hebrew word 5072: 5057: 4114: 4060: 936: 869:(1880) shows the Good Samaritan taking the injured man to the inn. 857: 709: 531: 382: 260: 212: 143:

He said to him, "What is written in the law? How do you read it?"

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Rembrandt, Rubens, and the Art of Their Time: Recent Perspectives

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See, e.g., Lane's argument that the lawyer positively alludes to

1130:, was commissioned to write a piece to mark the centenary of the 581:

we must not live for ourselves, but for our neighbors." Earlier,

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The parable of the Good Samaritan is the theme for the Austrian

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The Storytelling God: Seeing the Glory of Jesus in His Parables

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Check All That Apply: Finding Wholeness as a Multiracial Person

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Luke's Wealth Ethics: A Study in Their Coherence and Character

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Wilkinson, John (1975). "The Way from Jerusalem to Jericho".

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The Dictionary of Classical, Biblical, and Literary Allusions

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An event which the first-century historian Josephus records (

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Hear Then the Parable: A Commentary on the Parables of Jesus

3352:"2 Chronicles 28:5-15 and the Parable of the Good Samaritan" 1134:. His resulting work for solo voices, choir, and orchestra, 2217: 2215: 885: 496:

The allegorical interpretation is also traditional in the

2677:. Translated by R. Payne Smith. Oxford: University Press. 1739: 1737: 558:

The allegory which is here contrived by the advocates of

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Kalimi, Isaac (2009). "Robbers on the Road to Jericho".

2024:"XLII. The Doctor of the Law — The Good Samaritan" 1558: 1556: 1554: 1552: 1550: 1548: 128:, the parable is introduced by a question, known as the 2191: 2189: 2187: 2152: 2150: 2148: 2135: 2133: 2131: 2129: 2116: 2114: 2112: 1801: 1799: 784: 1647: 1523: 1521: 1519: 1517: 1515: 1513: 1511: 1452: 1450: 1410:

exclusively refers to the Israelitish neighbor (e.g.,

1340:, with the word in 10:37a usually translated 'mercy' ( 1347: 1047:

Samaritan being played by a poor black sharecropper.

30:"Good Samaritan" redirects here. For other uses, see 976:

is used for a number of hospitals around the world.

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Such a reading of the parable makes it important in

5144: 5081: 5040: 4962: 4901: 4775: 4694: 4620: 4543: 4500: 4443: 4373: 4139: 4053: 4032: 3806: 1897: 879: 269:in the time of Jesus. Jericho is just north of the 169:Jesus answered, "A certain man was going down from 2756:Biblical Interpretation in Early Christian Gospels 3084:"The Many Faces of the Good Samaritan—Most Wrong" 2675:A Commentary Upon the Gospel According to S. Luke 2546:Pillar of Fire: America in the King Years 1963-65 343:, and many Samaritans come to believe in him. In 3231:. Translated by Joseph T. Lienhard. CUA Press. 1074: 924:The unexpected appearance of the Samaritan led 908: 698: 661: 628: 601: 556: 506: 449: 404: 244: 167: 134: 4435:Names and titles of Jesus in the New Testament 3308:The Cambridge Companion to Liberation Theology 3037:Early Christian Literature and Intertextuality 2382: 2257: 1921: 916: 890:at the beginning of the sentence in verse 33. 347:, he instructs his disciples not to preach to 4879: 4099: 3784: 2445:Ballard, Paul H.; Holmes, Stephen R. (2006). 2293: 793:that contextualizes different points of view. 779:to certain ideas, incidents, or controversies 195:Then Jesus said to him, "Go and do likewise." 8: 3763:—Promotes October 13 as "Good Samaritan Day" 2704:Journal of Personality and Social Psychology 2370: 1850: 1705: 3563:The Historical Jesus: A Comprehensive Guide 3490:Scott, Susan; Fleischer, Roland E. (1997). 2950:Hicks, Douglas A.; Valeri, Mark R. (2008). 1708:, Chapter 2. Christian sources about Jesus. 673: 672:, "A Time to Break the Silence", quoted in 463:, and in the fourth and fifth centuries by 5121:Distributional cost-effectiveness analysis 4886: 4872: 4864: 4430:New Testament places associated with Jesus 4425:Historical background of the New Testament 4106: 4092: 4084: 3791: 3777: 3769: 3192:: CS1 maint: location missing publisher ( 2870:Journal for the Study of the New Testament 2103: 1969: 1717: 1050:The story's theme is portrayed throughout 3757:—Charity helping people with disabilities 3430: 2715: 2221: 1909: 1817: 1671: 1502: 1394: 1366: 1225:as in the parable of the Good Samaritan. 809:Learn how and when to remove this message 4757:Jacob (paternal grandfather per Matthew) 3267:Placher, William C. (October 11, 1995). 2612:Commentary upon the Acts of the Apostles 2329: 2029:A Practical Commentary on Holy Scripture 2000:"Homily XXVI: The sinner succored" 1588: 515:And heals the wounds the soul receives. 339:, Jesus has an extended dialogue with a 3631:"The Good Samaritan: Forgotten Symbols" 3176:Martin Luther King, Jr (3 April 1968), 2233: 2065: 1957: 1945: 1743: 1720:, pp. 401–470, The Gospel of John. 1659: 1611: 1468: 1435: 1370: 1324: 1299: 1221:—drawing inspiration from the Biblical 1144: 192:He said, "He who showed mercy on him." 3560:Theissen, Gerd; Merz, Annette (1998). 3185: 2305: 2195: 2077: 2053: 1981: 1885: 1873: 1562: 1539: 1527: 1390: 1386: 1378: 1374: 1208:, when establishing a duty of care in 1098: 568: 439: 4975:Charitable trust / Registered charity 2588:The Language and Imagery of the Bible 2466:Barton, John; Muddiman, John (2001). 2156: 2139: 2120: 2041: 1805: 1790: 1778: 1755: 1456: 1411: 1382: 847: 636: 615: 488: 7: 5012:Public-benefit nonprofit corporation 4997:Mutual-benefit nonprofit corporation 3107:Lunney, Mark; Oliphant, Ken (2008). 2317: 2281: 2269: 2245: 1933: 1623: 1353: 1348: 1077:He's been a fool, perhaps, and would 1059:Christian Charity commemorative coin 943:Legacy Good Samaritan Medical Center 406:The man who was going down is Adam. 3356:The Westminster Theological Journal 3008:Ephemerides Theologicae Lovanienses 2396:"Donoghue v. Stevenson Case Report" 1635: 1174:The good Samaritan, after Delacroix 1085:An honest man whom men called soft, 970:The Samaritan Befrienders Hong Kong 402:described the allegory as follows: 387:In this folio from the 6th-century 32:The Good Samaritan (disambiguation) 4748:(traditional maternal grandfather) 4742:(traditional maternal grandmother) 3287:Medieval Art: A Topical Dictionary 3275:. pp. 924–925. Archived from 1263:Life of Jesus in the New Testament 511:To him who fell among the thieves! 78:come by, both avoiding the man. A 25: 5231:Master of Nonprofit Organizations 3496:. Pennsylvania State University. 3071:When I Was King: And Other Verses 2977:Miscellaneous Writings on Slavery 1835:"99. How Kind the Good Samaritan" 1323:.). For a different opinion, see 714:Parable of the Good Samaritan by 242:, described the road as follows: 4848: 4847: 3082:Levine, Amy-Jill (Winter 2012). 2609:(1844). Henery Beveridge (ed.). 1185: 1166: 1147: 1109:also wrote a poem on the theme. 1089:No doubt in business ways he oft 1087:While laughing in their sleeves— 764: 442:, p. 136, Homily 34, para 3 4895:Charitable giving and practices 4754:(paternal grandfather per Luke) 3469:Scott, Bernard Brandon (1989). 3311:. Cambridge: University Press. 2814:(PhD). University of Paderborn. 2784:Frazier, Sundee Tucker (2001). 2585:Caird, George Bradford (1980). 2527:Brainard, John Gardiner Calkins 1248:Christian–Jewish reconciliation 606:quotes as a cautionary example 5219:List of charitable foundations 4458:Quest for the historical Jesus 3731:Biblical art on the Internet: 3392:Schaeffer, Francis A. (2006). 3332:The Historical Figure of Jesus 3137:. New York: Harper & Row. 3077:. Sydney: Angus and Robertson. 2988:Studying the Parables of Jesus 2682:Damore, Meagan (1 June 2015). 2655:Clarke, James Freeman (1886). 2503:Society of Biblical Literature 2494:Journal of Biblical Literature 1107:John Gardiner Calkins Brainard 1081:But he was one who never could 229:Road from Jerusalem to Jericho 1: 5292:Samaritan culture and history 5002:Non-governmental organization 3587:The Authentic Gospel of Jesus 3448:Schönborn, Christoph (2008). 3305:Rowland, Christopher (2007). 3044:Lass, Abraham Harold (1988). 2929:Hays, Christopher M. (2010). 966:Sisters of the Good Samaritan 537:Parable of the Good Samaritan 513:Thus Jesus pities fallen man, 273:, with Jerusalem to the west. 60:parable of the Good Samaritan 49: 4835:Sexuality and marital status 3552:Geschichte des Volkes Israel 3419:Hervormde Teologiese Studies 3179:I've Been to the Mountaintop 3110:Tort Law: Text and Materials 2733:Ellisen, Stanley A. (2001). 2637:What is Liberation Theology? 2564:Burnett, Richard E. (2004). 1091:Had fallen amongst thieves. 1079:Have prospered had he tried, 886: 317:I've Been to the Mountaintop 282:Jesus' target audience, the 254:I've Been to the Mountaintop 165:Jesus replies with a story: 97:Some Christians, such as 3909:New Wine into Old Wineskins 3555:. Vol. Bd 1. G. Grote. 3511:Smith, John Hunter (1884). 2819:Frey, Albert Romer (2009). 2532:Occasional Pieces of Poetry 2519:10.15699/jbl.1353.2016.3129 2511:10.15699/jbl.1353.2016.3129 2472:. Oxford University Press. 2469:The Oxford Bible Commentary 1648:Martin Luther King, Jr 1968 509:How kind the good Samaritan 447:John Welch further states: 267:the Roman Province of Judea 5313: 5172:Charity / thrift / op shop 5048:Charity (Christian virtue) 4408:Five Discourses of Matthew 3660:The Biblical Archaeologist 2985:Jones, Peter Rhea (1999). 2882:10.1177/0142064X9301505005 2487:Bourgel, Jonathan (2016). 2383:Scott & Fleischer 1997 2258:Lunney & Oliphant 2008 1922:Barton & Muddiman 2001 1342: 917:Barton & Muddiman 2001 880: 838:Accordingly, the synod at 820: 749: 738:character and good works. 29: 5096:Animal Charity Evaluators 4843: 4121: 4019:Wise and Foolish Builders 3919:Pharisee and the Publican 3755:Good Samaritan Industries 3751:Good Samaritan websites: 3703:Wilson, Jared C. (2014). 3605:Ware, A. Charles (2001). 3395:The Mark of the Christian 3350:Spencer, F.Scott (1984). 2843:; Hoover, Roy W. (1993). 2400:scottishlawreports.org.uk 2294:Ballard & Holmes 2006 1900:, p. 311, Sermon 68. 1352:, 'covenantal loyalty', ( 1206:English law of negligence 252:Martin Luther King Jr., " 126:Gospel of Luke chapter 10 4635:In comparative mythology 4033:Non-canonical / disputed 3413:Scheffler, Eben (2013). 3020:10.2143/ETL.85.1.2040693 2805:Fresta, Michael (2011). 2535:. E. Bliss and E. White. 2371:Darley & Batson 1973 2019:Knecht, Friedrich Justus 1898:Cyril of Alexandria 1859 1851:Theissen & Merz 1998 1706:Theissen & Merz 1998 1389:, pp. 150–52, 253; 1123:DVD Bible study series. 1042:, biochemist and author 554:'s allegorical reading: 4788:Interactions with women 4024:Workers in the Vineyard 2634:Carroll, Denis (1987). 2007:. Church Press Company. 1406:Several recognize that 1083:Pass by the other side. 1040:Lost in Non-Translation 984:Art and popular culture 974:Good Samaritan Hospital 904:Oxford Bible Commentary 674:Hicks & Valeri 2008 541:Balthasar van Cortbemde 498:Eastern Orthodox Church 5214:Ethics of philanthropy 5207:Psychological barriers 5007:Nonprofit organization 4798:Mary, sister of Martha 4418:Oral gospel traditions 3432:10.4102/hts.v69i1.2010 3398:. InterVarsity Press. 3088:Christian Ethics Today 2991:. Smyth & Helwys. 2790:. InterVarsity Press. 2549:. Simon and Schuster. 2424:Andrews, Dave (2012). 2104:Funk & Hoover 1993 1718:Funk & Hoover 1993 1193:Christian Charity coin 1126:The English composer, 1104: 950: 933:As a metaphor and name 922: 870: 730: 703: 679: 670:Martin Luther King Jr. 656:Martin Luther King Jr. 642: 621: 574: 544: 518: 494: 445: 396: 313:Martin Luther King Jr. 274: 259: 236:Martin Luther King Jr. 225: 206: 163: 55: 5032:Voluntary association 5027:Religious corporation 4525:Life of Christ Museum 4520:Life of Christ in art 3740:The Expert in the Law 3735:Assault and First Aid 3284:Ross, Leslie (1996). 3273:The Christian Century 2763:Forbes, Greg (2000). 1136:Cantata Misericordium 1029:George Frederic Watts 940: 861: 787:by rewriting it in a 750:Further information: 713: 706:Other interpretations 550:was not impressed by 535: 386: 315:, in his April 1968 " 264: 216: 40: 5177:Click-to-donate site 5041:Charity and religion 4341:Sayings on the cross 4299:Entry into Jerusalem 3934:Rich man and Lazarus 3647:The Expository Times 3269:"Is the Bible True?" 3246:Penney, Sue (1995). 3182:, Memphis, Tennessee 3153:Marshall, I . Howard 1768:2 Chronicles 28:8–15 1373:, pp. 317–349; 1211:Donoghue v Stevenson 1097:The Good Samaritan, 896:greatest commandment 752:Jewish views on love 391:, the cross-bearing 278:Samaritans and Jesus 238:, on the day before 4830:Race and appearance 4768:(traditional uncle) 4674:Jesus the Splendour 4316:Agony in the Garden 4231:Sermon on the Mount 4004:Unforgiving Servant 3979:Tree and its Fruits 3531:. Wm. B. Eerdmans. 3161:. Wm. B. Eerdmans. 2914:. Wm. B. Eerdmans. 2841:Funk, Robert Walter 2667:Cyril of Alexandria 2570:. Wm. B. Eerdmans. 2451:. Wm. B. Eerdmans. 2373:, pp. 100–108. 2347:holidayatthesea.com 2236:, pp. 924–925. 2106:, pp. 271–400. 1853:, pp. 321–322. 1591:, pp. 449–450. 1219:neighbour principle 978:Good Samaritan laws 824:Jewish Encyclopedia 735:religious tolerance 646:liberation theology 583:Cyril of Alexandria 467:in Constantinople, 379:Allegorical reading 360:Priests and Levites 202:World English Bible 159:World English Bible 5202:Effective altruism 5187:Donor-advised fund 5152:Alternative giving 5131:Giving What We Can 5106:Charity assessment 5083:Charity evaluation 4919:Charity (practice) 4815:Rejection of Jesus 4492:Christ myth theory 4309:Farewell Discourse 3894:Master and Servant 3829:Drawing in the Net 3761:Good Samaritan Day 3566:. Fortress Press. 3475:. Fortress Press. 3454:. Ignatius Press. 3158:The Gospel of Luke 2956:. Wm B. Eerdmans. 2911:The Gospel of Luke 2658:Every-day Religion 2430:. Wipf and Stock. 1614:, p. 213–215. 1393:, pp. 20–21; 1385:, pp. 32–42; 1381:, pp. 47–53; 1356:, pp. 74–84) 1278:Digital samaritans 1155:The Good Samaritan 1052:Marvel's Daredevil 951: 871: 863:The Good Samaritan 746:Modern Jewish view 731: 545: 397: 275: 226: 209:Historical context 136:Behold, a certain 56: 42:The Good Samaritan 5287:Parables of Jesus 5274: 5273: 5246:Visiting the sick 5111:Charity Navigator 5091:Aid effectiveness 5022:Social enterprise 4944:Humanity (virtue) 4861: 4860: 4783:Language of Jesus 4730:Brothers of Jesus 4602:Session of Christ 4478:Mara bar Serapion 4279:Great Commandment 4174:Flight into Egypt 4081: 4080: 4014:Wicked Husbandmen 3899:Mote and the Beam 3824:Counting the cost 3807:Canonical Gospels 3800:Parables of Jesus 3716:978-1-4335-3671-7 3640:. pp. 26–33. 3629:(February 2007). 3618:978-0-8254-3946-9 3597:978-0-14-191260-8 3573:978-0-8006-3123-9 3538:978-0-8028-4241-1 3503:978-0-915773-10-7 3482:978-1-4514-0418-0 3461:978-1-58617-180-3 3405:978-0-8308-3407-5 3342:978-0-14-192822-7 3318:978-1-139-82805-5 3297:978-0-313-29329-0 3259:978-0-435-30466-9 3238:978-0-8132-0094-1 3168:978-0-8028-3512-3 3120:978-0-19-921136-4 3057:978-0-449-14565-4 2998:978-1-57312-167-5 2963:978-0-8028-6033-0 2942:978-3-16-150269-9 2921:978-0-8028-2315-1 2856:978-0-02-541949-0 2832:978-1-115-68411-8 2797:978-0-8308-2247-8 2776:978-1-84127-131-6 2769:. A&C Black. 2746:978-0-8254-2527-1 2647:978-0-85342-812-1 2598:978-0-7156-1444-0 2577:978-0-8028-0999-5 2556:978-1-4165-5870-5 2458:978-0-8028-3115-6 2437:978-1-61097-851-4 1972:, pp. 59–83. 1505:, pp. 10–24. 1273:Ministry of Jesus 1258:Great Commandment 1000:bearing a cross. 962:Samaritan's Purse 819: 818: 811: 773:This article may 720:St. Paul's Church 589:Francis Schaeffer 256:" (April 3, 1968) 240:his assassination 130:Great Commandment 92:Great Commandment 16:(Redirected from 5304: 5266:Warm-glow giving 5261:Wall of kindness 5251:Voluntary sector 4888: 4881: 4874: 4865: 4851: 4850: 4726:(alleged father) 4580:Person of Christ 4453:Historical Jesus 4284:Olivet Discourse 4212:Great Commission 4108: 4101: 4094: 4085: 3959:Talents or minas 3834:Faithful Servant 3819:Budding Fig Tree 3793: 3786: 3779: 3770: 3720: 3699: 3654: 3641: 3622: 3601: 3577: 3556: 3542: 3523:Snodgrass, Klyne 3518: 3507: 3486: 3465: 3444: 3434: 3409: 3388: 3386: 3384: 3376: 3346: 3322: 3301: 3280: 3263: 3242: 3228:Homilies on Luke 3221: 3197: 3191: 3183: 3172: 3148: 3124: 3103: 3078: 3076: 3061: 3050:. Random House. 3040: 3031: 3002: 2981: 2967: 2946: 2935:. Mohr Siebeck. 2925: 2901: 2864: 2836: 2825:. BiblioBazaar. 2815: 2813: 2801: 2780: 2759: 2750: 2729: 2726:10.1037/h0034449 2719: 2698: 2696: 2694: 2678: 2662: 2651: 2630: 2616: 2602: 2581: 2560: 2536: 2522: 2483: 2462: 2441: 2410: 2409: 2407: 2406: 2392: 2386: 2380: 2374: 2368: 2362: 2361: 2359: 2358: 2349:. Archived from 2339: 2333: 2327: 2321: 2315: 2309: 2303: 2297: 2291: 2285: 2279: 2273: 2267: 2261: 2255: 2249: 2243: 2237: 2231: 2225: 2219: 2210: 2205: 2199: 2193: 2182: 2180:Matthew 22:34–40 2177: 2171: 2166: 2160: 2154: 2143: 2137: 2124: 2118: 2107: 2101: 2092: 2090:"Brotherly Love" 2087: 2081: 2075: 2069: 2063: 2057: 2051: 2045: 2039: 2033: 2032: 2026: 2015: 2009: 2008: 2002: 1991: 1985: 1979: 1973: 1967: 1961: 1955: 1949: 1943: 1937: 1931: 1925: 1919: 1913: 1907: 1901: 1895: 1889: 1883: 1877: 1871: 1865: 1860: 1854: 1848: 1842: 1841: 1827: 1821: 1815: 1809: 1803: 1794: 1788: 1782: 1776: 1770: 1765: 1759: 1753: 1747: 1741: 1732: 1727: 1721: 1715: 1709: 1703: 1697: 1692: 1686: 1681: 1675: 1669: 1663: 1657: 1651: 1645: 1639: 1633: 1627: 1621: 1615: 1609: 1603: 1598: 1592: 1586: 1577: 1572: 1566: 1560: 1543: 1537: 1531: 1525: 1506: 1500: 1494: 1489: 1483: 1478: 1472: 1466: 1460: 1454: 1445: 1440: 1423: 1404: 1398: 1363: 1357: 1351: 1350: 1345: 1344: 1334: 1328: 1322: 1320: 1304: 1243:Christian ethics 1238:Bystander effect 1189: 1170: 1151: 1128:Benjamin Britten 1102: 1064:Australian poet 1025:Johann Carl Loth 1013:Vincent van Gogh 991:Eastern Orthodox 947:Portland, Oregon 920: 911:presuppositions. 889: 883: 882: 845: 814: 807: 803: 800: 794: 790:balanced fashion 768: 767: 760: 677: 640: 619: 580: 572: 492: 491:, pp. 26–33 443: 429: 332:heals ten lepers 257: 204: 161: 54: 51: 21: 5312: 5311: 5307: 5306: 5305: 5303: 5302: 5301: 5277: 5276: 5275: 5270: 5256:Volunteer grant 5197:Earning to give 5157:Benefit concert 5140: 5136:GreatNonprofits 5077: 5036: 4966: 4958: 4897: 4892: 4862: 4857: 4839: 4771: 4690: 4622:In other faiths 4616: 4539: 4535:Transfiguration 4496: 4439: 4369: 4269:Transfiguration 4143: 4135: 4117: 4112: 4082: 4077: 4049: 4028: 3944:Sheep and Goats 3869:Hidden Treasure 3839:Friend at Night 3814:Barren Fig Tree 3802: 3797: 3728: 3723: 3717: 3702: 3672:10.2307/3209407 3657: 3644: 3625: 3619: 3604: 3598: 3580: 3574: 3559: 3547:Stade, Bernhard 3545: 3539: 3521: 3510: 3504: 3489: 3483: 3468: 3462: 3447: 3412: 3406: 3391: 3382: 3380: 3374: 3349: 3343: 3325: 3319: 3304: 3298: 3283: 3266: 3260: 3245: 3239: 3225:Origen (1996). 3224: 3200: 3184: 3175: 3169: 3151: 3145: 3127: 3121: 3113:. Oxford: OUP. 3106: 3081: 3074: 3064: 3058: 3043: 3034: 3005: 2999: 2984: 2970: 2964: 2949: 2943: 2928: 2922: 2904: 2867: 2857: 2839: 2833: 2818: 2811: 2804: 2798: 2783: 2777: 2762: 2753: 2747: 2732: 2701: 2692: 2690: 2681: 2671:"Sermon LXVIII" 2665: 2654: 2648: 2633: 2619: 2605: 2599: 2584: 2578: 2563: 2557: 2539: 2525: 2486: 2480: 2465: 2459: 2444: 2438: 2423: 2419: 2414: 2413: 2404: 2402: 2394: 2393: 2389: 2381: 2377: 2369: 2365: 2356: 2354: 2341: 2340: 2336: 2328: 2324: 2316: 2312: 2304: 2300: 2292: 2288: 2280: 2276: 2268: 2264: 2256: 2252: 2244: 2240: 2232: 2228: 2220: 2213: 2206: 2202: 2194: 2185: 2178: 2174: 2167: 2163: 2155: 2146: 2138: 2127: 2119: 2110: 2102: 2095: 2088: 2084: 2076: 2072: 2064: 2060: 2052: 2048: 2040: 2036: 2017: 2016: 2012: 1995:Aquinas, Thomas 1993: 1992: 1988: 1980: 1976: 1970:Gnanavaram 1993 1968: 1964: 1956: 1952: 1944: 1940: 1932: 1928: 1920: 1916: 1908: 1904: 1896: 1892: 1884: 1880: 1872: 1868: 1861: 1857: 1849: 1845: 1829: 1828: 1824: 1816: 1812: 1804: 1797: 1789: 1785: 1777: 1773: 1766: 1762: 1758:, pp. 231. 1754: 1750: 1742: 1735: 1728: 1724: 1716: 1712: 1704: 1700: 1693: 1689: 1682: 1678: 1670: 1666: 1658: 1654: 1646: 1642: 1634: 1630: 1622: 1618: 1610: 1606: 1601:Leviticus 19:18 1599: 1595: 1587: 1580: 1573: 1569: 1561: 1546: 1538: 1534: 1526: 1509: 1501: 1497: 1490: 1486: 1479: 1475: 1467: 1463: 1455: 1448: 1441: 1437: 1432: 1427: 1426: 1416:Leviticus 19:18 1408:Leviticus 19:18 1405: 1401: 1397:, pp. 1–8 1377:, p. 152; 1364: 1360: 1335: 1331: 1318: 1307: 1305: 1301: 1296: 1291: 1231: 1202: 1195: 1190: 1181: 1171: 1162: 1152: 1121:Modern Parables 1103: 1096: 1093: 1090: 1088: 1086: 1084: 1082: 1080: 1078: 986: 935: 921: 915: 900:Klyne Snodgrass 856: 843: 828: 815: 804: 798: 795: 785:help improve it 782: 769: 765: 758: 748: 708: 684: 678: 668: 641: 635: 620: 614: 578: 573: 567: 530: 528:Ethical reading 517: 514: 512: 510: 493: 487: 444: 438: 427: 389:Rossano Gospels 381: 376: 362: 341:Samaritan woman 325:Klyne Snodgrass 280: 258: 251: 231: 211: 205: 200:Luke 10:30–37, 199: 162: 157:Luke 10:25–29, 156: 122: 52: 35: 28: 23: 22: 15: 12: 11: 5: 5310: 5308: 5300: 5299: 5297:Gospel of Luke 5294: 5289: 5279: 5278: 5272: 5271: 5269: 5268: 5263: 5258: 5253: 5248: 5243: 5238: 5236:Matching funds 5233: 5228: 5227: 5226: 5216: 5211: 5210: 5209: 5199: 5194: 5189: 5184: 5179: 5174: 5169: 5164: 5159: 5154: 5148: 5146: 5145:Further topics 5142: 5141: 5139: 5138: 5133: 5128: 5123: 5118: 5113: 5108: 5103: 5098: 5093: 5087: 5085: 5079: 5078: 5076: 5075: 5070: 5065: 5060: 5055: 5050: 5044: 5042: 5038: 5037: 5035: 5034: 5029: 5024: 5019: 5014: 5009: 5004: 4999: 4994: 4989: 4988: 4987: 4977: 4971: 4969: 4960: 4959: 4957: 4956: 4951: 4946: 4941: 4936: 4931: 4926: 4921: 4916: 4911: 4905: 4903: 4899: 4898: 4893: 4891: 4890: 4883: 4876: 4868: 4859: 4858: 4856: 4855: 4844: 4841: 4840: 4838: 4837: 4832: 4827: 4822: 4817: 4812: 4807: 4802: 4801: 4800: 4795: 4793:Mary Magdalene 4785: 4779: 4777: 4773: 4772: 4770: 4769: 4763: 4758: 4755: 4749: 4743: 4737: 4732: 4727: 4721: 4716: 4715:(legal father) 4710: 4704: 4698: 4696: 4692: 4691: 4689: 4688: 4683: 4678: 4677: 4676: 4666: 4661: 4660: 4659: 4649: 4648: 4647: 4637: 4632: 4626: 4624: 4618: 4617: 4615: 4614: 4609: 4604: 4599: 4594: 4589: 4588: 4587: 4582: 4577: 4567: 4566: 4565: 4560: 4549: 4547: 4541: 4540: 4538: 4537: 4532: 4527: 4522: 4517: 4512: 4506: 4504: 4498: 4497: 4495: 4494: 4489: 4488: 4487: 4486: 4485: 4480: 4475: 4470: 4460: 4449: 4447: 4441: 4440: 4438: 4437: 4432: 4427: 4422: 4421: 4420: 4415: 4413:Gospel harmony 4410: 4405: 4400: 4395: 4390: 4379: 4377: 4371: 4370: 4368: 4367: 4362: 4357: 4356: 4355: 4345: 4344: 4343: 4333: 4328: 4323: 4318: 4313: 4312: 4311: 4301: 4296: 4291: 4286: 4281: 4276: 4271: 4266: 4261: 4256: 4255: 4254: 4244: 4243: 4242: 4228: 4227: 4226: 4216: 4215: 4214: 4209: 4199: 4194: 4189: 4184: 4178: 4177: 4176: 4171: 4166: 4156: 4150: 4148: 4137: 4136: 4134: 4133: 4131:List of topics 4128: 4122: 4119: 4118: 4113: 4111: 4110: 4103: 4096: 4088: 4079: 4078: 4076: 4075: 4070: 4069: 4068: 4057: 4055: 4051: 4050: 4048: 4047: 4042: 4036: 4034: 4030: 4029: 4027: 4026: 4021: 4016: 4011: 4006: 4001: 3999:Unjust Steward 3996: 3991: 3986: 3981: 3976: 3971: 3966: 3961: 3956: 3951: 3946: 3941: 3936: 3931: 3926: 3921: 3916: 3911: 3906: 3901: 3896: 3891: 3886: 3881: 3876: 3871: 3866: 3861: 3856: 3854:Grain of Wheat 3851: 3846: 3844:Good Samaritan 3841: 3836: 3831: 3826: 3821: 3816: 3810: 3808: 3804: 3803: 3798: 3796: 3795: 3788: 3781: 3773: 3767: 3766: 3765: 3764: 3758: 3749: 3748: 3747: 3742: 3737: 3727: 3726:External links 3724: 3722: 3721: 3715: 3700: 3655: 3642: 3627:Welch, John W. 3623: 3617: 3602: 3596: 3578: 3572: 3557: 3543: 3537: 3519: 3508: 3502: 3487: 3481: 3466: 3460: 3445: 3410: 3404: 3389: 3362:(2): 317–349. 3347: 3341: 3327:Sanders, E. P. 3323: 3317: 3302: 3296: 3281: 3279:on 2004-10-13. 3264: 3258: 3243: 3237: 3222: 3212:(2): 202–232. 3202:Meier, John P. 3198: 3173: 3167: 3149: 3143: 3125: 3119: 3104: 3079: 3062: 3056: 3041: 3032: 3003: 2997: 2982: 2980:. J.P. Jewett. 2968: 2962: 2947: 2941: 2926: 2920: 2906:Green, Joel B. 2902: 2865: 2855: 2837: 2831: 2816: 2802: 2796: 2781: 2775: 2760: 2751: 2745: 2730: 2717:10.1.1.315.252 2710:(1): 100–108. 2699: 2679: 2663: 2652: 2646: 2631: 2617: 2603: 2597: 2582: 2576: 2561: 2555: 2541:Branch, Taylor 2537: 2523: 2484: 2478: 2463: 2457: 2442: 2436: 2420: 2418: 2415: 2412: 2411: 2387: 2375: 2363: 2334: 2322: 2310: 2298: 2286: 2284:, p. 105. 2274: 2272:, p. 195. 2262: 2260:, p. 465. 2250: 2238: 2226: 2224:, p. 348. 2222:Snodgrass 2008 2211: 2200: 2183: 2172: 2161: 2159:, p. 191. 2144: 2142:, p. 199. 2125: 2123:, p. 294. 2108: 2093: 2082: 2070: 2068:, p. 117. 2058: 2056:, p. 346. 2046: 2044:, p. 136. 2034: 2010: 1986: 1984:, p. 302. 1974: 1962: 1950: 1938: 1926: 1924:, p. 942. 1914: 1910:Schaeffer 2006 1902: 1890: 1888:, p. 531. 1878: 1866: 1855: 1843: 1822: 1818:Schönborn 2008 1810: 1808:, p. 148. 1795: 1793:, p. 430. 1783: 1771: 1760: 1748: 1746:, p. 142. 1733: 1730:Matthew 10:5–8 1722: 1710: 1698: 1687: 1676: 1674:, p. 361. 1672:Snodgrass 2008 1664: 1652: 1640: 1638:, p. 635. 1628: 1616: 1604: 1593: 1578: 1567: 1565:, p. 152. 1544: 1532: 1507: 1503:Wilkinson 1975 1495: 1484: 1473: 1461: 1459:, p. 165. 1446: 1434: 1433: 1431: 1428: 1425: 1424: 1399: 1395:Scheffler 2013 1369:, p. 94; 1367:Wilkinson 1957 1358: 1329: 1327:, p. 505 1314:The Jewish War 1298: 1297: 1295: 1292: 1290: 1287: 1286: 1285: 1280: 1275: 1270: 1265: 1260: 1255: 1250: 1245: 1240: 1235: 1234:Brotherly love 1230: 1227: 1201: 1200:Legal presence 1198: 1197: 1196: 1191: 1184: 1182: 1172: 1165: 1163: 1153: 1146: 1094: 1075: 1021:Domenico Fetti 985: 982: 934: 931: 913: 855: 852: 817: 816: 772: 770: 763: 747: 744: 707: 704: 687:Thomas Aquinas 683: 680: 666: 650:Dalit theology 633: 612: 565: 529: 526: 507: 485: 471:in Milan, and 436: 380: 377: 375: 374:Interpretation 372: 361: 358: 279: 276: 249: 230: 227: 217:The road from 210: 207: 197: 154: 121: 118: 110:Good Samaritan 68:Gospel of Luke 46:Jacob Jordaens 26: 24: 18:Good samaritan 14: 13: 10: 9: 6: 4: 3: 2: 5309: 5298: 5295: 5293: 5290: 5288: 5285: 5284: 5282: 5267: 5264: 5262: 5259: 5257: 5254: 5252: 5249: 5247: 5244: 5242: 5239: 5237: 5234: 5232: 5229: 5225: 5222: 5221: 5220: 5217: 5215: 5212: 5208: 5205: 5204: 5203: 5200: 5198: 5195: 5193: 5190: 5188: 5185: 5183: 5180: 5178: 5175: 5173: 5170: 5168: 5167:Charity fraud 5165: 5163: 5162:Caffè sospeso 5160: 5158: 5155: 5153: 5150: 5149: 5147: 5143: 5137: 5134: 5132: 5129: 5127: 5124: 5122: 5119: 5117: 5114: 5112: 5109: 5107: 5104: 5102: 5099: 5097: 5094: 5092: 5089: 5088: 5086: 5084: 5080: 5074: 5071: 5069: 5066: 5064: 5061: 5059: 5056: 5054: 5051: 5049: 5046: 5045: 5043: 5039: 5033: 5030: 5028: 5025: 5023: 5020: 5018: 5015: 5013: 5010: 5008: 5005: 5003: 5000: 4998: 4995: 4993: 4990: 4986: 4983: 4982: 4981: 4978: 4976: 4973: 4972: 4970: 4968: 4967:organizations 4961: 4955: 4952: 4950: 4947: 4945: 4942: 4940: 4937: 4935: 4932: 4930: 4927: 4925: 4922: 4920: 4917: 4915: 4912: 4910: 4907: 4906: 4904: 4900: 4896: 4889: 4884: 4882: 4877: 4875: 4870: 4869: 4866: 4854: 4846: 4845: 4842: 4836: 4833: 4831: 4828: 4826: 4825:Mental health 4823: 4821: 4818: 4816: 4813: 4811: 4808: 4806: 4803: 4799: 4796: 4794: 4791: 4790: 4789: 4786: 4784: 4781: 4780: 4778: 4774: 4767: 4764: 4762: 4759: 4756: 4753: 4750: 4747: 4744: 4741: 4738: 4736: 4733: 4731: 4728: 4725: 4722: 4720: 4717: 4714: 4711: 4708: 4705: 4703: 4700: 4699: 4697: 4693: 4687: 4684: 4682: 4679: 4675: 4672: 4671: 4670: 4667: 4665: 4662: 4658: 4655: 4654: 4653: 4650: 4646: 4645:In the Talmud 4643: 4642: 4641: 4638: 4636: 4633: 4631: 4628: 4627: 4625: 4623: 4619: 4613: 4612:Cosmic Christ 4610: 4608: 4605: 4603: 4600: 4598: 4597:Second Coming 4595: 4593: 4590: 4586: 4585:Pre-existence 4583: 4581: 4578: 4576: 4573: 4572: 4571: 4568: 4564: 4561: 4559: 4556: 4555: 4554: 4551: 4550: 4548: 4546: 4542: 4536: 4533: 4531: 4528: 4526: 4523: 4521: 4518: 4516: 4513: 4511: 4508: 4507: 4505: 4503: 4499: 4493: 4490: 4484: 4481: 4479: 4476: 4474: 4471: 4469: 4466: 4465: 4464: 4461: 4459: 4456: 4455: 4454: 4451: 4450: 4448: 4446: 4442: 4436: 4433: 4431: 4428: 4426: 4423: 4419: 4416: 4414: 4411: 4409: 4406: 4404: 4401: 4399: 4396: 4394: 4391: 4389: 4386: 4385: 4384: 4381: 4380: 4378: 4376: 4375:New Testament 4372: 4366: 4363: 4361: 4358: 4354: 4351: 4350: 4349: 4346: 4342: 4339: 4338: 4337: 4334: 4332: 4329: 4327: 4324: 4322: 4319: 4317: 4314: 4310: 4307: 4306: 4305: 4302: 4300: 4297: 4295: 4292: 4290: 4287: 4285: 4282: 4280: 4277: 4275: 4272: 4270: 4267: 4265: 4262: 4260: 4257: 4253: 4252:Lord's Prayer 4250: 4249: 4248: 4245: 4241: 4238: 4237: 4236: 4232: 4229: 4225: 4222: 4221: 4220: 4217: 4213: 4210: 4208: 4205: 4204: 4203: 4200: 4198: 4195: 4193: 4190: 4188: 4187:Unknown years 4185: 4182: 4179: 4175: 4172: 4170: 4169:Date of birth 4167: 4165: 4162: 4161: 4160: 4157: 4155: 4152: 4151: 4149: 4147: 4142: 4138: 4132: 4129: 4127: 4124: 4123: 4120: 4116: 4109: 4104: 4102: 4097: 4095: 4090: 4089: 4086: 4074: 4071: 4067: 4064: 4063: 4062: 4059: 4058: 4056: 4052: 4046: 4043: 4041: 4038: 4037: 4035: 4031: 4025: 4022: 4020: 4017: 4015: 4012: 4010: 4009:Wedding Feast 4007: 4005: 4002: 4000: 3997: 3995: 3992: 3990: 3987: 3985: 3982: 3980: 3977: 3975: 3972: 3970: 3967: 3965: 3962: 3960: 3957: 3955: 3952: 3950: 3947: 3945: 3942: 3940: 3937: 3935: 3932: 3930: 3927: 3925: 3922: 3920: 3917: 3915: 3912: 3910: 3907: 3905: 3902: 3900: 3897: 3895: 3892: 3890: 3887: 3885: 3882: 3880: 3877: 3875: 3872: 3870: 3867: 3865: 3862: 3860: 3859:Great Banquet 3857: 3855: 3852: 3850: 3849:Good Shepherd 3847: 3845: 3842: 3840: 3837: 3835: 3832: 3830: 3827: 3825: 3822: 3820: 3817: 3815: 3812: 3811: 3809: 3805: 3801: 3794: 3789: 3787: 3782: 3780: 3775: 3774: 3771: 3762: 3759: 3756: 3753: 3752: 3750: 3746: 3743: 3741: 3738: 3736: 3733: 3732: 3730: 3729: 3725: 3718: 3712: 3708: 3707: 3701: 3697: 3693: 3689: 3685: 3681: 3677: 3673: 3669: 3665: 3661: 3656: 3652: 3648: 3643: 3639: 3637: 3632: 3628: 3624: 3620: 3614: 3610: 3609: 3603: 3599: 3593: 3589: 3588: 3583: 3579: 3575: 3569: 3565: 3564: 3558: 3554: 3553: 3548: 3544: 3540: 3534: 3530: 3529: 3524: 3520: 3516: 3515: 3509: 3505: 3499: 3495: 3494: 3488: 3484: 3478: 3474: 3473: 3467: 3463: 3457: 3453: 3452: 3446: 3442: 3438: 3433: 3428: 3424: 3420: 3416: 3411: 3407: 3401: 3397: 3396: 3390: 3379: 3373: 3369: 3365: 3361: 3357: 3353: 3348: 3344: 3338: 3334: 3333: 3328: 3324: 3320: 3314: 3310: 3309: 3303: 3299: 3293: 3290:. Greenwood. 3289: 3288: 3282: 3278: 3274: 3270: 3265: 3261: 3255: 3252:. Heinemann. 3251: 3250: 3244: 3240: 3234: 3230: 3229: 3223: 3219: 3215: 3211: 3207: 3203: 3199: 3195: 3189: 3181: 3180: 3174: 3170: 3164: 3160: 3159: 3154: 3150: 3146: 3144:9780064300322 3140: 3136: 3135: 3130: 3126: 3122: 3116: 3112: 3111: 3105: 3101: 3097: 3093: 3089: 3085: 3080: 3073: 3072: 3067: 3066:Lawson, Henry 3063: 3059: 3053: 3049: 3048: 3042: 3038: 3033: 3029: 3025: 3021: 3017: 3013: 3009: 3004: 3000: 2994: 2990: 2989: 2983: 2979: 2978: 2973: 2969: 2965: 2959: 2955: 2954: 2948: 2944: 2938: 2934: 2933: 2927: 2923: 2917: 2913: 2912: 2907: 2903: 2899: 2895: 2891: 2887: 2883: 2879: 2876:(50): 59–83. 2875: 2871: 2866: 2862: 2861:Jesus Seminar 2858: 2852: 2849:. Macmillan. 2848: 2847: 2842: 2838: 2834: 2828: 2824: 2823: 2817: 2810: 2809: 2803: 2799: 2793: 2789: 2788: 2782: 2778: 2772: 2768: 2767: 2761: 2757: 2752: 2748: 2742: 2738: 2737: 2731: 2727: 2723: 2718: 2713: 2709: 2705: 2700: 2689: 2685: 2680: 2676: 2672: 2668: 2664: 2660: 2659: 2653: 2649: 2643: 2640:. Gracewing. 2639: 2638: 2632: 2628: 2627: 2622: 2618: 2614: 2613: 2608: 2604: 2600: 2594: 2591:. Duckworth. 2590: 2589: 2583: 2579: 2573: 2569: 2568: 2562: 2558: 2552: 2548: 2547: 2542: 2538: 2534: 2533: 2528: 2524: 2520: 2516: 2512: 2508: 2504: 2500: 2496: 2495: 2490: 2485: 2481: 2479:0-19-875500-7 2475: 2471: 2470: 2464: 2460: 2454: 2450: 2449: 2443: 2439: 2433: 2429: 2428: 2422: 2421: 2416: 2401: 2397: 2391: 2388: 2385:, p. 68. 2384: 2379: 2376: 2372: 2367: 2364: 2353:on 2011-07-12 2352: 2348: 2344: 2338: 2335: 2332:, p. 79. 2331: 2330:Brainard 1825 2326: 2323: 2320:, p. 95. 2319: 2314: 2311: 2307: 2302: 2299: 2296:, p. 55. 2295: 2290: 2287: 2283: 2278: 2275: 2271: 2266: 2263: 2259: 2254: 2251: 2247: 2242: 2239: 2235: 2230: 2227: 2223: 2218: 2216: 2212: 2209: 2208:Luke 10:36–37 2204: 2201: 2198:, p. 57. 2197: 2192: 2190: 2188: 2184: 2181: 2176: 2173: 2170: 2169:Mark 12:28–34 2165: 2162: 2158: 2153: 2151: 2149: 2145: 2141: 2136: 2134: 2132: 2130: 2126: 2122: 2117: 2115: 2113: 2109: 2105: 2100: 2098: 2094: 2091: 2086: 2083: 2080:, p. 88. 2079: 2074: 2071: 2067: 2062: 2059: 2055: 2050: 2047: 2043: 2038: 2035: 2030: 2025: 2020: 2014: 2011: 2006: 2001: 1996: 1990: 1987: 1983: 1978: 1975: 1971: 1966: 1963: 1960:, p. 57. 1959: 1954: 1951: 1948:, p. 43. 1947: 1942: 1939: 1936:, p. 21. 1935: 1930: 1927: 1923: 1918: 1915: 1911: 1906: 1903: 1899: 1894: 1891: 1887: 1882: 1879: 1876:, p. 54. 1875: 1870: 1867: 1864: 1859: 1856: 1852: 1847: 1844: 1840: 1836: 1832: 1826: 1823: 1820:, p. 16. 1819: 1814: 1811: 1807: 1802: 1800: 1796: 1792: 1787: 1784: 1781:, p. 39. 1780: 1775: 1772: 1769: 1764: 1761: 1757: 1752: 1749: 1745: 1740: 1738: 1734: 1731: 1726: 1723: 1719: 1714: 1711: 1707: 1702: 1699: 1696: 1691: 1688: 1685: 1684:Luke 17:11–19 1680: 1677: 1673: 1668: 1665: 1661: 1656: 1653: 1649: 1644: 1641: 1637: 1632: 1629: 1626:, p. 16. 1625: 1620: 1617: 1613: 1608: 1605: 1602: 1597: 1594: 1590: 1589:Marshall 1978 1585: 1583: 1579: 1576: 1571: 1568: 1564: 1559: 1557: 1555: 1553: 1551: 1549: 1545: 1542:, p. 28. 1541: 1536: 1533: 1530:, p. 63. 1529: 1524: 1522: 1520: 1518: 1516: 1514: 1512: 1508: 1504: 1499: 1496: 1493: 1492:Luke 10:30–37 1488: 1485: 1482: 1481:Luke 10:25–29 1477: 1474: 1470: 1465: 1462: 1458: 1453: 1451: 1447: 1444: 1443:Luke 10:25–37 1439: 1436: 1429: 1421: 1417: 1413: 1409: 1403: 1400: 1396: 1392: 1388: 1384: 1380: 1376: 1372: 1368: 1362: 1359: 1355: 1339: 1333: 1330: 1326: 1316: 1315: 1310: 1303: 1300: 1293: 1288: 1284: 1281: 1279: 1276: 1274: 1271: 1269: 1266: 1264: 1261: 1259: 1256: 1254: 1251: 1249: 1246: 1244: 1241: 1239: 1236: 1233: 1232: 1228: 1226: 1224: 1220: 1216: 1213: 1212: 1207: 1199: 1194: 1188: 1183: 1179: 1175: 1169: 1164: 1160: 1156: 1150: 1145: 1143: 1139: 1137: 1133: 1129: 1124: 1122: 1118: 1115: 1110: 1108: 1101:, p. 132 1100: 1092: 1073: 1071: 1067: 1062: 1060: 1055: 1053: 1048: 1045: 1041: 1038:In his essay 1036: 1034: 1033:Giacomo Conti 1030: 1026: 1022: 1018: 1014: 1010: 1006: 1001: 999: 995: 992: 983: 981: 979: 975: 971: 967: 963: 959: 954: 948: 944: 939: 932: 930: 927: 926:Joseph Halévy 919:, p. 942 918: 912: 907: 905: 901: 897: 891: 888: 876: 875:Jesus Seminar 868: 864: 860: 853: 851: 849: 841: 836: 832: 827: 825: 813: 810: 802: 792: 791: 786: 780: 778: 771: 762: 761: 757: 753: 745: 743: 739: 736: 729: 725: 721: 717: 712: 705: 702: 697: 695: 694:Justus Knecht 691: 688: 682:Catholic view 681: 675: 671: 665: 660: 657: 653: 651: 647: 639:, p. 432 638: 632: 627: 625: 624:Joel B. 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Crossway. 3705: 3666:(1): 10–24. 3663: 3659: 3650: 3646: 3634: 3607: 3586: 3582:Vermes, Geza 3562: 3551: 3527: 3513: 3492: 3471: 3450: 3422: 3418: 3394: 3381:. Retrieved 3359: 3355: 3331: 3307: 3286: 3277:the original 3272: 3249:Christianity 3248: 3227: 3209: 3205: 3178: 3157: 3133: 3109: 3094:(1): 20–21. 3091: 3087: 3070: 3046: 3036: 3014:(1): 47–53. 3011: 3007: 2987: 2976: 2972:Jay, William 2952: 2931: 2910: 2873: 2869: 2859:– via 2845: 2821: 2807: 2786: 2765: 2755: 2735: 2707: 2703: 2691:. Retrieved 2687: 2674: 2657: 2636: 2625: 2621:Calvin, Jean 2611: 2607:Calvin, Jean 2587: 2566: 2545: 2531: 2498: 2492: 2468: 2447: 2426: 2403:. Retrieved 2399: 2390: 2378: 2366: 2355:. Retrieved 2351:the original 2346: 2337: 2325: 2313: 2301: 2289: 2277: 2265: 2253: 2241: 2234:Placher 1995 2229: 2203: 2175: 2164: 2085: 2073: 2066:Andrews 2012 2061: 2049: 2037: 2031:. B. 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Penguin. 3335:. Penguin. 3129:Mâle, Emile 2505:: 505–523. 2306:Damore 2015 2196:Forbes 2000 2078:Wilson 2014 2054:Clarke 1886 1982:Branch 2007 1886:Calvin 1844 1874:Calvin 1845 1839:Olney Hymns 1563:Vermes 2004 1540:Penney 1995 1528:Forbes 2000 1391:Levine 2012 1387:Fresta 2011 1379:Kalimi 2009 1375:Vermes 2004 1365:See, e.g., 1338:Exodus 34:6 1253:Golden Rule 1223:Golden Rule 1099:Lawson 1906 972:. The name 728:Nova Scotia 597:G. B. Caird 569:Calvin 1845 548:John Calvin 521:Robert Funk 502:John Newton 440:Origen 1996 309:William Jay 307:campaigner 74:and then a 53: 1616 5281:Categories 5224:wealthiest 4980:Foundation 4965:charitable 4924:Compassion 4607:Son of God 4502:Depictions 4240:Beatitudes 4197:Temptation 4141:Chronology 3954:Strong Man 3889:Lost Sheep 3611:. Kregel. 3383:22 October 2739:. Kregel. 2693:22 October 2661:. Ticknor. 2405:2019-11-09 2357:2009-01-31 2157:Scott 1989 2140:Scott 1989 2121:Jones 1999 2042:Smith 1884 1806:Caird 1980 1791:Green 1997 1779:Evans 2010 1756:Meier 2000 1575:Luke 10:37 1457:Caird 1980 1420:Luke 10:29 1412:Stade 1888 1383:Evans 2010 1289:References 1283:Samaritans 1215:Lord Atkin 1114:short film 1017:Aimé Morot 958:Samaritans 867:Aimé Morot 848:Stade 1888 637:Green 1997 616:Caird 1980 489:Welch 2007 465:Chrysostom 323:" person. 321:mixed-race 86:tells the 4963:Types of 4820:Criticism 4805:Christmas 4681:Mandaeism 4657:Ahmadiyya 4365:Ascension 4289:Anointing 4224:Disciples 4207:Selecting 4045:Empty Jar 3974:True Vine 3929:Rich Fool 3884:Lost Coin 3696:165978577 3680:0006-0895 3441:2072-8050 3368:0043-4388 3100:0098-9444 3028:0013-9513 2898:145334242 2890:0142-064X 2712:CiteSeerX 2318:Frey 2009 2282:Ross 1996 2270:Mâle 1972 2246:Lass 1988 1934:Hays 2010 1863:John 5:25 1624:Ware 2001 1430:Citations 1354:Lane 2009 1268:Matthew 5 1159:Rembrandt 1132:Red Cross 1117:Samaritan 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Parable of the Good Samaritan

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