Luke 10:1-16

The Mission of the Seventy-Two

10:1 After this ¹  the Lord appointed seventy-two ²  others and sent them on ahead of him two by two into every town ³  and place where he himself was about to go. 10:2 He ⁴  said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest ⁵  to send out ⁶  workers into his harvest. 10:3 Go! I ⁷  am sending you out like lambs ⁸  surrounded by wolves. ⁹  10:4 Do not carry ¹⁰  a money bag, ¹¹  a traveler’s bag, ¹²  or sandals, and greet no one on the road. ¹³  10:5 Whenever ¹⁴  you enter a house, ¹⁵  first say, ‘May peace ¹⁶  be on this house!’ 10:6 And if a peace-loving person ¹⁷  is there, your peace will remain on him, but if not, it will return to you. ¹⁸  10:7 Stay ¹⁹  in that same house, eating and drinking what they give you, ²⁰  for the worker deserves his pay. ²¹  Do not move around from house to house. 10:8 Whenever ²²  you enter a town ²³  and the people ²⁴  welcome you, eat what is set before you. 10:9 Heal ²⁵  the sick in that town ²⁶  and say to them, ‘The kingdom of God ²⁷  has come upon ²⁸  you!’ 10:10 But whenever ²⁹  you enter a town ³⁰  and the people ³¹  do not welcome ³²  you, go into its streets ³³  and say, 10:11 ‘Even the dust of your town ³⁴  that clings to our feet we wipe off ³⁵  against you. ³⁶  Nevertheless know this: The kingdom of God has come.’ ³⁷  10:12 I tell you, it will be more bearable on that day for Sodom ³⁸  than for that town! ³⁹ 

10:13 “Woe to you, Chorazin! ⁴⁰  Woe to you, Bethsaida! For if ⁴¹  the miracles ⁴²  done in you had been done in Tyre ⁴³  and Sidon, ⁴⁴  they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, ⁴⁵  will you be exalted to heaven? ⁴⁶  No, you will be thrown down to Hades! ⁴⁷ 

10:16 “The one who listens ⁴⁸  to you listens to me, ⁴⁹  and the one who rejects you rejects me, and the one who rejects me rejects ⁵⁰  the one who sent me.” ⁵¹ 

Luke 24:46-47

24:46 and said to them, “Thus it stands written that the Christ ⁵²  would suffer ⁵³  and would rise from the dead on the third day, 24:47 and repentance ⁵⁴  for the forgiveness of sins would be proclaimed ⁵⁵  in his name to all nations, ⁵⁶  beginning from Jerusalem. ⁵⁷ 

Acts 1:8

1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ⁵⁸  of the earth.”

Acts 11:19-20

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ⁵⁹  went as far as ⁶⁰  Phoenicia, ⁶¹  Cyprus, ⁶²  and Antioch, ⁶³  speaking the message ⁶⁴  to no one but Jews. 11:20 But there were some men from Cyprus ⁶⁵  and Cyrene ⁶⁶  among them who came ⁶⁷  to Antioch ⁶⁸  and began to speak to the Greeks ⁶⁹  too, proclaiming the good news of the Lord Jesus.

Acts 13:46

13:46 Both Paul and Barnabas replied courageously, ⁷⁰  “It was necessary to speak the word of God ⁷¹  to you first. Since you reject it and do not consider yourselves worthy ⁷²  of eternal life, we ⁷³  are turning to the Gentiles. ⁷⁴ 

Acts 28:17-31

Paul Addresses the Jewish Community in Rome

28:17 After three days ⁷⁵  Paul ⁷⁶  called the local Jewish leaders ⁷⁷  together. When they had assembled, he said to them, “Brothers, ⁷⁸  although I had done ⁷⁹  nothing against our people or the customs of our ancestors, ⁸⁰  from Jerusalem ⁸¹  I was handed over as a prisoner to the Romans. ⁸²  28:18 When ⁸³  they had heard my case, ⁸⁴  they wanted to release me, ⁸⁵  because there was no basis for a death sentence ⁸⁶  against me. 28:19 But when the Jews objected, ⁸⁷  I was forced to appeal to Caesar ⁸⁸  – not that I had some charge to bring ⁸⁹  against my own people. ⁹⁰  28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ⁹¹  28:21 They replied, ⁹²  “We have received no letters from Judea about you, nor have any of the brothers come from there ⁹³  and reported or said anything bad about you. 28:22 But we would like to hear from you what you think, for regarding this sect we know ⁹⁴  that people ⁹⁵  everywhere speak against ⁹⁶  it.”

28:23 They set ⁹⁷  a day to meet with him, ⁹⁸  and they came to him where he was staying ⁹⁹  in even greater numbers. ¹⁰⁰  From morning until evening he explained things ¹⁰¹  to them, ¹⁰²  testifying ¹⁰³  about the kingdom of God ¹⁰⁴  and trying to convince ¹⁰⁵  them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced ¹⁰⁶  by what he said, ¹⁰⁷  but others refused ¹⁰⁸  to believe. 28:25 So they began to leave, ¹⁰⁹  unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors ¹¹⁰  through the prophet Isaiah 28:26 when he said,

‘Go to this people and say,

“You will keep on hearing, ¹¹¹  but will never understand,

and you will keep on looking, ¹¹²  but will never perceive.

28:27 For the heart of this people has become dull, ¹¹³ 

and their ears are hard of hearing, ¹¹⁴ 

and they have closed their eyes,

so that they would not see with their eyes

and hear with their ears

and understand with their heart

and turn, ¹¹⁵  and I would heal them.”’ ¹¹⁶ 

28:28 “Therefore be advised ¹¹⁷  that this salvation from God ¹¹⁸  has been sent to the Gentiles; ¹¹⁹  they ¹²⁰  will listen!”

28:29 [[EMPTY]] ¹²¹ 

28:30 Paul ¹²²  lived ¹²³  there two whole years in his own rented quarters ¹²⁴  and welcomed ¹²⁵  all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ¹²⁶  with complete boldness ¹²⁷  and without restriction. ¹²⁸ 

[10:1]  ¹ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ² tc There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13-17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1-6.

[10:1]  ³ tn Or “city.”

[10:2]  ⁴ tn Here δέ (de) has not been translated.

[10:2]  ⁵ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[10:2]  ⁶ tn Grk “to thrust out.”

[10:3]  ⁷ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:3]  ⁸ sn On the imagery of lambs see Isa 40:11, Ezek 34:11-31, and John 10:1-18.

[10:3]  ⁹ sn This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.

[10:4]  ¹⁰ sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹¹ tn Traditionally, “a purse.”

[10:4]  ¹² tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹³ tn Or “no one along the way.”

[10:5]  ¹⁴ tn Here δέ (de) has not been translated.

[10:5]  ¹⁵ tn Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”

[10:5]  ¹⁶ sn The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.

[10:6]  ¹⁷ tn Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.

[10:6]  ¹⁸ sn The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:7]  ¹⁹ tn Here δέ (de) has not been translated.

[10:7]  ²⁰ tn Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).

[10:7]  ²¹ sn On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.

[10:8]  ²² tn Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.

[10:8]  ²³ tn Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10-12.

[10:8]  ²⁴ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:9]  ²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ²⁶ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ²⁷ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[10:9]  ²⁸ tn Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizw) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see BDAG 270 s.v. ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91; and D. L. Bock, Luke [BECNT], 2:1000; cf. also NAB “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14-23, especially the parable of vv. 21-23.

[10:10]  ²⁹ tn Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”

[10:10]  ³⁰ tn Or “city.”

[10:10]  ³¹ tn Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.

[10:10]  ³² sn More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.

[10:10]  ³³ tn The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.

[10:11]  ³⁴ tn Or “city.”

[10:11]  ³⁵ sn See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.

[10:11]  ³⁶ tn Here ὑμῖν (Jumin) has been translated as a dative of disadvantage.

[10:11]  ³⁷ tn Or “has come near.” As in v. 9 (see above), the combination of ἐγγίζω (engizw) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see BDAG 270 s.v. ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” ExpTim 64 [Dec 1952]: 89-91).

[10:12]  ³⁸ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ³⁹ tn Or “city.”

[10:13]  ⁴⁰ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ⁴¹ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ⁴² tn Or “powerful deeds.”

[10:13]  ⁴³ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ⁴⁴ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:15]  ⁴⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  ⁴⁶ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ⁴⁷ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:16]  ⁴⁸ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ⁴⁹ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁵⁰ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ⁵¹ sn The one who sent me refers to God.

[24:46]  ⁵² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁵³ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[24:47]  ⁵⁴ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁵⁵ tn Or “preached,” “announced.”

[24:47]  ⁵⁶ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁵⁷ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[1:8]  ⁵⁸ tn Or “to the ends.”

[11:19]  ⁵⁹ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ⁶⁰ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ⁶¹ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ⁶² tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  ⁶³ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  ⁶⁴ tn Grk “word.”

[11:20]  ⁶⁵ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ⁶⁶ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ⁶⁷ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ⁶⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ⁶⁹ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[13:46]  ⁷⁰ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ⁷¹ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ⁷² tn Or “and consider yourselves unworthy.”

[13:46]  ⁷³ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ⁷⁴ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[28:17]  ⁷⁵ tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[28:17]  ⁷⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[28:17]  ⁷⁷ tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”

[28:17]  ⁷⁸ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[28:17]  ⁷⁹ tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.

[28:17]  ⁸⁰ tn Or “forefathers”; Grk “fathers.”

[28:17]  ⁸¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[28:17]  ⁸² tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”

[28:18]  ⁸³ tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.

[28:18]  ⁸⁴ tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”

[28:18]  ⁸⁵ sn They wanted to release me. See Acts 25:23-27.

[28:18]  ⁸⁶ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[28:19]  ⁸⁷ tn That is, objected to my release.

[28:19]  ⁸⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ⁸⁹ tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ⁹⁰ tn Or “my own nation.”

[28:20]  ⁹¹ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[28:21]  ⁹² tn Grk “they said to him.”

[28:21]  ⁹³ tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.

[28:22]  ⁹⁴ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ⁹⁵ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ⁹⁶ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:23]  ⁹⁷ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ⁹⁸ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ⁹⁹ tn Or “came to him in his rented quarters.”

[28:23]  ¹⁰⁰ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ¹⁰¹ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ¹⁰² tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ¹⁰³ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ¹⁰⁴ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ¹⁰⁵ tn Or “persuade.”

[28:24]  ¹⁰⁶ tn Or “persuaded.”

[28:24]  ¹⁰⁷ tn Grk “by the things spoken.”

[28:24]  ¹⁰⁸ sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).

[28:25]  ¹⁰⁹ tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.

[28:25]  ¹¹⁰ tn Or “forefathers”; Grk “fathers.”

[28:26]  ¹¹¹ tn Grk “you will hear with hearing” (an idiom).

[28:26]  ¹¹² tn Or “seeing”; Grk “you will look by looking” (an idiom).

[28:27]  ¹¹³ tn Or “insensitive.”

[28:27]  ¹¹⁴ tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).

[28:27]  ¹¹⁵ sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.

[28:27]  ¹¹⁶ sn A quotation from Isa 6:9-10.

[28:28]  ¹¹⁷ tn Grk “Therefore let it be known to you.”

[28:28]  ¹¹⁸ tn Or “of God.”

[28:28]  ¹¹⁹ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ¹²⁰ tn Grk “they also.”

[28:29]  ¹²¹ tc Some later mss include 28:29: “When he had said these things, the Jews departed, having a great dispute among themselves.” Verse 29 is lacking in Ì^74vid א A B E Ψ 048 33 81 1175 1739 2464 pc and a number of versions. They are included (with a few minor variations) in Ï it and some versions. This verse is almost certainly not a part of the original text of Acts, as it lacks the best credentials. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[28:30]  ¹²² tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ¹²³ tn Or “stayed.”

[28:30]  ¹²⁴ tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”

[28:30]  ¹²⁵ tn Or “and received.”

[28:31]  ¹²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ¹²⁷ tn Or “openness.”

[28:31]  ¹²⁸ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.