Luke 10:28

An Exegetical Inquiry into the Semantics of πλησιον and γειτων in Luke’s Gospel

This exegetical study, based on an online philological discussion, explores the semantic range and potential distinctions between the Greek terms πλησιον (neighbor) and γειτων (neighbor) as they appear in the Gospel of Luke, specifically Luke 10:27, 10:30, and 15:9. The initial query raises the question of whether a significant semantic difference exists between these two terms, particularly in light of their usage in different Lukan contexts. The discussion also considers the relationship between φιλας and γειτονας in Luke 15:9, suggesting they might not be entirely synonymous and could represent a broader inclusivity in Jesus’ parables.

The primary exegetical issue under examination is the precise semantic distinction, if any, between πλησιον and γειτων, and how this distinction informs our understanding of the Lukan narrative. Specifically, this inquiry seeks to discern whether Luke employs these terms with consistent, nuanced differences that affect the interpretation of Jesus’ teachings, particularly concerning the concept of “neighbor” in the Great Commandment (Luke 10:27) and its subsequent elaboration in the Parable of the Good Samaritan (Luke 10:29-37), as well as the depiction of communal relationships in the Parable of the Lost Coin (Luke 15:8-10). The question extends to whether these terms function as mere synonyms or if they carry distinct connotations, similar to the debate surrounding ἀγαπάω and φιλέω.

Luke 10:27-28 (Nestle 1904):
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.

Key differences with SBLGNT (2010):

• For Luke 10:27-28, there are no substantive textual differences between Nestle 1904 and SBLGNT 2010 that affect the interpretation of πλησίον or the overall meaning of the passage.

Textual Criticism and Lexical Notes

Regarding Luke 10:27, textual criticism (e.g., NA28) shows a high degree of stability for the passage, with no significant variants affecting the presence or form of πλησίον. This indicates a consistent transmission of the text in this crucial commandment.

Lexical Analysis: πλησίον and γειτων

• πλησίον:
  • According to BDAG (3rd ed., s.v. πλησίον), this term functions both as an adverb meaning ‘near, nearby, close’ and, crucially, as a substantive meaning ‘a close one, a fellow human being, a neighbor’. Its usage as a substantive often carries a strong ethical or theological connotation, referring to anyone with whom one has a reciprocal relationship or obligation. In the Septuagint (LXX), πλησίον is the primary translation for the Hebrew רֵעַ (re’a), which denotes a fellow human, friend, or associate, often in the context of legal or ethical responsibilities (e.g., Lev 19:18).
  • KITTEL (TDNT, s.v. πλησίον) emphasizes its ethical depth, particularly in the Jewish tradition, where “neighbor” (πλησίον) encompasses a broad category of fellow Israelites, and later, through rabbinic interpretation and Jesus’ teaching, extends to all humanity, particularly those in need. The commandment to love one’s πλησίον transcends mere geographical proximity, demanding active benevolence towards any individual whose path intersects one’s own.
• γειτων:
  • BDAG (s.v. γειτων) defines this term as ‘one who lives nearby, a neighbor’. It typically refers to a geographical neighbor, someone dwelling in the same vicinity or locality. The emphasis is on physical proximity and shared dwelling space, rather than necessarily an ethical obligation or deep personal relationship.
  • While KITTEL (TDNT, s.v. γειτων) acknowledges its general meaning of ‘dweller in the same country or village,’ it notes that γειτων lacks the profound ethical and theological weight often associated with πλησίον, especially in cultic or legal contexts. Its usage in the NT, such as in Luke 15:9, points more to a social network based on shared locale rather than a universal humanitarian concern.

Comparison with φίλας and ἀγαπάω/φιλέω

The query appropriately references Luke 15:9, where the woman, having found her lost coin, “calls together her φίλας and γειτονας” (friends and neighbors). Here, φίλας (from φίλος, ‘friend’) clearly denotes individuals with whom she shares a bond of affection or close acquaintance. γειτονας, in this context, refers to those living nearby who might be invited to share in her joy due to their physical proximity, even if they are not necessarily intimate friends. This suggests that φίλας and γειτονας are not strict synonyms; rather, they represent distinct, though overlapping, circles of social connection: friends by choice/bond and neighbors by proximity.

The analogy to ἀγαπάω and φιλέω (love) in John’s Gospel is insightful. While both verbs translate as “to love,” scholarly consensus often notes that ἀγαπάω typically signifies a more volitional, principled, and unconditional love, whereas φιλέω often denotes affection, friendship, or fondness. This nuance, though debated, suggests that ancient Greek could express different shades of meaning for seemingly similar concepts. In the case of πλησίον and γειτων, the distinction appears to be more consistent: πλησίον (fellow human/ethical neighbor) possesses a broader, more profound ethical and theological scope than γειτων (geographical neighbor).

Translation Variants and Grammatical & Rhetorical Analysis

English translations of πλησίον in Luke 10:27 predominantly use “neighbor” (e.g., KJV, ESV, NIV, NRSV). This choice effectively conveys the traditional understanding of the commandment from the Old Testament. However, some translations might occasionally opt for a more expansive rendering to capture the ethical breadth, such as “fellow man” or “fellow human being,” though this is less common for this specific verse.

Grammatically, in Luke 10:27, τὸν πλησίον σου is an accusative direct object, indicating the recipient of the love, parallel to Κύριον τὸν θεόν σου. The genitive σου (“your”) indicates the possessive relationship, defining *whose* neighbor or fellow human is to be loved. Rhetorically, Jesus’ use of πλησίον in the commandment, followed by the lawyer’s question “And who is my πλησίον?” (Luke 10:29), sets up the entire Parable of the Good Samaritan. The parable then redefines πλησίον not by shared identity or proximity, but by active compassion and mercy. This rhetorical move emphasizes that the term is not merely descriptive but prescriptive, demanding action and broadening the circle of ethical responsibility.

In contrast, γειτων in Luke 15:9 (and 14:12) refers to a more straightforward social group defined by physical proximity. The woman calls her φίλας (friends) and γειτονας (neighbors) to rejoice with her. Here, γειτονας functions as a regular plural noun, denoting a collection of individuals living near her. The grammatical function is direct object. Rhetorically, the inclusion of γειτονας alongside φίλας underscores the communal aspect of the celebration. It highlights that joy is meant to be shared not only with those bound by deep affection but also with the wider community one interacts with daily, even if less intimately. This illustrates a distinct semantic domain for γειτων, rooted in immediate social context, compared to the potentially universal and ethically charged domain of πλησίον.

Conclusions and Translation Suggestions

Based on the lexical and contextual analysis, a discernible semantic distinction exists between πλησίον and γειτων in Luke’s Gospel. πλησίον carries a broader, ethical-religious sense of “fellow human being” or “one to whom one has an obligation,” especially when connected to the Law and Jesus’ reinterpretation of it. Its scope is not limited by geography or social status but is defined by the call to love and compassion. Conversely, γειτων maintains a more specific, geographical connotation, denoting “one living nearby,” a residential neighbor, often encountered in everyday social interactions. The inclusion of both φίλας and γειτονας in Luke 15:9 further supports this, showing distinct yet complementary social categories.

Therefore, while “neighbor” is a viable translation for both, a nuanced understanding requires appreciating their distinct emphases. For Luke 10:27, the ethical and universal scope of πλησίον is paramount, inviting a translation that reflects this broad sense of humanity.

1. “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your fellow human being as yourself.”
   This translation emphasizes the broad, ethical scope of the commandment, extending beyond mere physical proximity to encompass all humanity to whom one owes a moral obligation.
2. “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.”
   This remains the most common and traditional translation, effectively capturing the sense of immediate relation and obligation, consistent with the Mosaic Law context, while allowing for Jesus’ redefinition of the term.
3. “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and the one close to you as yourself.”
   This rendering attempts to capture the etymological sense of ‘nearness’ inherent in πλησίον, suggesting both physical and relational proximity, which Jesus then expands to an ethical imperative.