Luke Chapter 10 · Verse 32
And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
Original Language Analysis
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
3 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
γενόμενος
when he was
G1096
γενόμενος
when he was
Strong's:
G1096
Word #:
5 of 12
to cause to be ("gen"-erate), i.e., (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
κατὰ
at
G2596
κατὰ
at
Strong's:
G2596
Word #:
6 of 12
(prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)
τὸν
G3588
τὸν
Strong's:
G3588
Word #:
7 of 12
the (sometimes to be supplied, at others omitted, in english idiom)
τόπον
the place
G5117
τόπον
the place
Strong's:
G5117
Word #:
8 of 12
a spot (general in space, but limited by occupancy; whereas g5561 is a large but participle locality), i.e., location (as a position, home, tract, etc
ἐλθὼν
came
G2064
ἐλθὼν
came
Strong's:
G2064
Word #:
9 of 12
to come or go (in a great variety of applications, literally and figuratively)
καὶ
and
G2532
καὶ
and
Strong's:
G2532
Word #:
10 of 12
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Cross References
Acts 18:17Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.Psalms 109:25I became also a reproach unto them: when they looked upon me they shaked their heads.Proverbs 27:10Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
Historical Context
Levites occupied a middle position in Jewish religious hierarchy between priests (who alone could offer sacrifices) and ordinary Israelites. They served in temple support roles: gatekeepers, musicians, teachers, administrators. Their religious knowledge and daily involvement in temple worship should have produced exemplary moral character. That both priest and Levite—those most schooled in God's law and most engaged in religious service—failed to show mercy devastates any confidence in self-righteousness through religious activity.
Questions for Reflection
- Why does closer examination of need without responding make guilt worse rather than better?
- How does Jesus' inclusion of both priest and Levite demolish the idea that religious knowledge or service equals genuine righteousness?
- What modern equivalents exist to these religious leaders who knew truth but failed to practice love?
Analysis & Commentary
And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. The repetition intensifies the indictment. The Levite likewise (homoiōs, ὁμοίως) follows the priest's example—religious caste solidarity in neglect. But there's a subtle difference: the Levite came and looked on him (elthōn kata ton topon kai idōn, ἐλθὼν κατὰ τὸν τόπον καὶ ἰδών), suggesting closer approach and more careful examination than the priest's passing glance.
This makes the Levite's failure even more culpable. He came to the place (perhaps hoping for valuables?), saw the extent of the injuries, assessed the situation—and still passed by on the other side (antiparēlthen, ἀντιπαρῆλθεν). Knowledge increased responsibility; closer proximity heightened guilt. The Levite couldn't claim ignorance or distance—he investigated and rejected helping.
Why include both priest and Levite? Jesus systematically demolishes religious pretension. These represented the temple hierarchy: priests (descendants of Aaron) performed sacrifices; Levites (from Levi's tribe) assisted in temple service, music, and teaching. Together they constitute Israel's spiritual leadership. If even they fail to love their neighbor, who can claim righteousness? The parable anticipates Jesus' later condemnation of scribes and Pharisees (Matthew 23)—religious position doesn't equal spiritual reality. Paul later makes this explicit: having the law doesn't justify; doing it does (Romans 2:13)—and no one does it perfectly except Christ.