1) some 1998 commentary from Dallas Willard, Ph.D., professional philosopher, author;
2) some 1st century translation (Hebrew-ish aramaic to imperial Greek) from Luke, M.D., professional physician, reporter-historiographer;
3) some 21st century translating (Luke's Greek to Yiddish-English) from Aristotle's feminist subject, yours truly.
Of course the words good Samaritan do not occur in the story. . . [T]hat phrase would have been what we call an “oxymoron”: a combination of words that makes no sense. For the Jews generally, at that time, we could say that “the only good Samaritan was a dead Samaritan.”...
[T]he aim of the popular teacher [at the] time was not to impart information, but to make a significant change in the lives of the hearers. Of course that may require an information transfer, but it is a peculiarly modern [and I add, “masculinist”] notion that the aim of teaching is to bring people to know things that may have no effect at all on their learners.
In our day learners usually think of themselves as containers of some sort, with purely passive space to be filled by the information the teacher possesses and wishes to transfer—the “from jug to mug model.” The teacher is to fill in empty parts of the receptacle with “truth” that may or may not later make some difference to the life of the one who has it. The teacher must get the information into them. We then “test” the patients to see if they “got it” by checking whether they can reproduce it in language rather than watching how they live. [Notice the lack of agency of the learner by this “masculinist” way of “teaching.” Notice the sexist nature of the metaphorical language in this paragraph.]
2) [the punctuation, italics, bold font, and line spacings are mine, not at all Luke's Greek, to show correspondence with the translating after 3 below]:
νομικός τις ἀνέστη ἐκπειράζων αὐτὸν.
λέγων: “διδάσκαλε τί ποιήσας ζωὴν αἰώνιον κληρονομήσω”
ὁ δὲ εἶπεν πρὸς αὐτόν: “ἐν τῷ νόμῳ τί γέγραπται πῶς ἀναγινώσκεις.”
ὁ δὲ ἀποκριθεὶς εἶπεν:
“ἀγαπήσεις κύριον τὸν θεόν σου,
ἐξ ὅλης τῆς καρδίας σου,
καὶ ἐν ὅλῃ τῇ ψυχῇ σου,
καὶ ἐν ὅλῃ τῇ ἰσχύϊ σου,
καὶ ἐν ὅλῃ τῇ διανοίᾳ σου;
καὶ τὸν πλησίον σου ὡς σεαυτόν.”
εἶπεν δὲ αὐτῷ: “ὀρθῶς ἀπεκρίθης τοῦτο ποίει καὶ ζήσῃ.”
ὁ δὲ—θέλων δικαιῶσαι ἑαυτὸν—εἶπεν πρὸς τὸν Ἰησοῦν: “καὶ τίς ἐστίν μου πλησίον.”
ὑπολαβὼν ὁ Ἰησοῦς εἶπεν:
ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰεριχὼ. καὶ λῃσταῖς περιέπεσεν οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ
κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν ἐν τῇ ὁδῷ ἐκείνῃ.
καὶ ἰδὼν: αὐτὸν ἀντιπαρῆλθεν.
ὁμοίως δὲ καὶ Λευίτης γενόμενος κατὰ τὸν τόπον ἐλθὼν
καὶ ἰδὼν: ἀντιπαρῆλθεν.
Σαμαρίτης δέ τις ὁδεύων ἦλθεν κατ' αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν ἔδωκεν δύο δηνάρια τῷ πανδοχεῖ καὶ εἶπεν “ἐπιμελήθητι αὐτοῦ καὶ ὅ τι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι.
τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς.”
ὁ δὲ εἶπεν ὁ ποιήσας τὸ ἔλεος μετ' αὐτοῦ.
εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς πορεύου καὶ σὺ ποίει ὁμοίως.
3) [This is the voice of the woman, that Greek-speaking woman whose mother was Greek but whose father was a Jew. The woman whose daughter had been up at the temple--no, not The Temple--where she got addicted to the spirits and they to her. The woman who begged Joshua, or whatever his name is (we never know her name). The woman's reading Luke's Greek aloud. It's not Joshua's Hebrew-aramaic. It sounds goyish; she sounds: English-Yiddish-ish, perhaps. Treyf, unkosher, an unclean taste in the mouth, perhaps]:
Look at that:
There’s a Toyre-Enforcer [Rules Enforcer] getting shtolts [uppity], testing him.
He states his case rhetorically: “Lerer [Teacher, Rev], What do I do to make the ebik my yerushe [the ageless life my entitlement]?”
“In the Toyre [the Rules of Torah], what’s written? How do you read it?”
Balebos [Master], your own God, fully
out of your own heart, fully
in your own person, fully
in your own strength, fully
through your own thinking; and
that shokhn [close associate] of yours as your very own self.”
“Straight answer. That’s what you do to make it, and to live on ebik.”
Now—the fellow desires Gerekhtikeyt [Lady Justice] for himself;—so he says this to that Joshua: “So what is this shokhn [close associate] of mine?”
Throwing such simple notions under the bus, that Joshua says:
“There’s this Ben-Odem [a mere human] going down from Yerusholayim [
Jerusalem] to . He trips and falls down around bandits [gang bangers]; they—stripping him; beating, raping, leaving—dump him half toyt [dead]. Jericho
As Balebos [Master] would have it, there’s this koyen [priest] going in the path down from Yerusholayim [
Look at that: he’s going on the opposite side.
Same way with a Leyvi [a Levite]; as birth would have it, he’s leaving the place.
Look at that: he’s going on the opposite side.
Now there’s a half-goyish zoyne [a mongrel whore from the
West Bank] going up the path where he is. She looks and her gederem [her stomach] retches. She goes over, bandages his gashes, pours on oil and wine. She puts him on her very own mule, carries him into a lodge, cares for him. On the next day, she takes out her tashngelt [two Roman coins] for the proprietor of the lodge. She says: “Care for him. What further costs there are, I myself, and just as soon as I get back, will repay you.”
So what is the shokhn? Of the three, what do you think is the shokhn of that one so unfortunate enough to be born, born only to fall into the gang of bandits?”
He says: “The maker of rakhmones [of mercy], the one who, to him, merakhem zayn [does mercy].”
That Joshua says to him: “Same way to you: go, make, do.”