Luke 10:1

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.

Luke 10:9

10:9 Heal ⁴  the sick in that town ⁵  and say to them, ‘The kingdom of God ⁶  has come upon ⁷  you!’

Luke 10:11

10:11 ‘Even the dust of your town ⁸  that clings to our feet we wipe off ⁹  against you. ¹⁰  Nevertheless know this: The kingdom of God has come.’ ¹¹ 

Luke 16:16

16:16 “The law and the prophets were in force ¹²  until John; ¹³  since then, ¹⁴  the good news of the kingdom of God ¹⁵  has been proclaimed, and everyone is urged to enter it. ¹⁶ 

Matthew 3:2

3:2 “Repent, ¹⁷  for the kingdom of heaven is near.”

Matthew 10:7-8

10:7 As you go, preach this message: ‘The kingdom of heaven is near!’ 10:8 Heal the sick, raise the dead, ¹⁸  cleanse lepers, cast out demons. Freely you received, freely give.

Matthew 13:19

13:19 When anyone hears the word about the kingdom and does not understand it, the evil one ¹⁹  comes and snatches what was sown in his heart; ²⁰  this is the seed sown along the path.

Matthew 24:14

24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, ²¹  and then the end will come.

Mark 1:14-15

Preaching in Galilee and the Call of the Disciples

1:14 Now after John was imprisoned, ²²  Jesus went into Galilee and proclaimed the gospel ²³  of God. ²⁴  1:15 He ²⁵  said, “The time is fulfilled and the kingdom of God ²⁶  is near. Repent and believe the gospel!”

Mark 6:12

6:12 So ²⁷  they went out and preached that all should repent.

Mark 16:15

16:15 He said to them, “Go into all the world and preach the gospel to every creature.

Hebrews 2:3-4

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 2:4 while God confirmed their witness ²⁸  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ²⁹  according to his will.

[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.”

[10:9]  ⁴ 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]  ⁵ tn Grk “in it”; the referent (that town) has been specified in the translation for clarity.

[10:9]  ⁶ 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]  ⁷ 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.

[10:11]  ⁸ tn Or “city.”

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

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

[10:11]  ¹¹ 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).

[16:16]  ¹² tn There is no verb in the Greek text; one must be supplied. Some translations (NASB, NIV) supply “proclaimed” based on the parallelism with the proclamation of the kingdom. The transitional nature of this verse, however, seems to call for something more like “in effect” (NRSV) or, as used here, “in force.” Further, Greek generally can omit one of two kinds of verbs – either the equative verb or one that is already mentioned in the preceding context (ExSyn 39).

[16:16]  ¹³ sn John refers to John the Baptist.

[16:16]  ¹⁴ sn Until John; since then. This verse indicates a shift in era, from law to kingdom.

[16:16]  ¹⁵ 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.

[16:16]  ¹⁶ tn Many translations have “entereth violently into it” (ASV) or “is forcing his way into it” (NASB, NIV). This is not true of everyone. It is better to read the verb here as passive rather than middle, and in a softened sense of “be urged.” See Gen 33:11; Judg 13:15-16; 19:7; 2 Sam 3:25, 27 in the LXX. This fits the context well because it agrees with Jesus’ attempt to persuade his opponents to respond morally. For further discussion and details, see D. L. Bock, Luke (BECNT), 2:1352-53.

[3:2]  ¹⁷ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[10:8]  ¹⁸ tc The majority of Byzantine minuscules, along with a few other witnesses (C³ K L Γ Θ 700* al), lack νεκροὺς ἐγείρετε (nekrou" ejgeirete, “raise the dead”), most likely because of oversight due to a string of similar endings (-ετε in the second person imperatives, occurring five times in v. 8). The longer version of this verse is found in several diverse and ancient witnesses such as א B C* (D) N 0281^vid Ë^1,13 33 565 al lat; P W Δ 348 have a word-order variation, but nevertheless include νεκροὺς ἐγείρετε. Although some Byzantine-text proponents charge the Alexandrian witnesses with theologically-motivated alterations toward heterodoxy, it is interesting to find a variant such as this in which the charge could be reversed (do the Byzantine scribes have something against the miracle of resurrection?). In reality, such charges of wholesale theologically-motivated changes toward heterodoxy are immediately suspect due to lack of evidence of intentional changes (here the change is evidently due to accidental omission).

[13:19]  ¹⁹ sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

[13:19]  ²⁰ sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

[24:14]  ²¹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[1:14]  ²² tn Or “arrested,” “taken into custody” (see L&N 37.12).

[1:14]  ²³ tc Most witnesses, especially later ones (A D W Ï lat), have τῆς βασιλείας (ths basileias) between τὸ εὐαγγέλιον (to euangelion) and τοῦ θεοῦ (tou qeou): “the gospel of the kingdom of God.” On the one hand, it is perhaps possible that τῆς βασιλείας was omitted to conform the expression to that which is found in the epistles (cf. Rom 1:1; 15:16; 2 Cor 11:7; 1 Thess 2:2, 8, 9; 1 Pet 4:17). On the other hand, this expression, “the gospel of God,” occurs nowhere else in the Gospels, while “the gospel of the kingdom” is a Matthean expression (Matt 4:23; 9:35; 24:14), and “kingdom of God” is pervasive in the synoptic Gospels (occurring over 50 times). Scribes would thus be more prone to add τῆς βασιλείας than to omit it. Further, the external support for the shorter reading (א B L Θ Ë^1,13 28* 33 565 579 892 2427 sa) is significantly stronger than that for the longer reading. There is little doubt, therefore, that the shorter reading is authentic.

[1:14]  ²⁴ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[1:15]  ²⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ²⁶ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[6:12]  ²⁷ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[2:4]  ²⁸ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ²⁹ tn Grk “and distributions of the Holy Spirit.”