Acts 28:2

28:2 The local inhabitants ¹  showed us extraordinary ²  kindness, for they built a fire and welcomed us all because it had started to rain ³  and was cold.

Matthew 10:40-41

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me. ⁴  10:41 Whoever receives a prophet in the name of a prophet will receive a prophet’s reward. Whoever ⁵  receives a righteous person in the name of a righteous person will receive a righteous person’s reward.

Luke 19:6-9

19:6 So he came down quickly ⁶  and welcomed Jesus ⁷  joyfully. ⁸  19:7 And when the people ⁹  saw it, they all complained, ¹⁰  “He has gone in to be the guest of a man who is a sinner.” ¹¹  19:8 But Zacchaeus stopped and said to the Lord, “Look, Lord, half of my possessions I now give ¹²  to the poor, and if ¹³  I have cheated anyone of anything, I am paying back four times as much!” 19:9 Then ¹⁴  Jesus said to him, “Today salvation ¹⁵  has come to this household, ¹⁶  because he too is a son of Abraham! ¹⁷ 

[28:2]  ¹ tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”

[28:2]  ² tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”

[28:2]  ³ tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”

[10:40]  ⁴ sn The one who sent me refers to God.

[10:41]  ⁵ tn Grk “And whoever.” Here καί (kai) has not been translated.

[19:6]  ⁶ tn Grk “hastening, he came down.” σπεύσας (speusas) has been translated as a participle of manner.

[19:6]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:6]  ⁸ tn The participle χαίρων (cairwn) has been taken as indicating manner.

[19:7]  ⁹ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ¹⁰ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ¹¹ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[19:8]  ¹² sn Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9) and of the lost being saved (v. 10).

[19:8]  ¹³ tn This is a first class condition in the Greek text. It virtually confesses fraud.

[19:9]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ¹⁵ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ¹⁶ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ¹⁷ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.