Lukas 10:1-16
Konteks10:1 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
Lukas 24:46-47
Konteks24:46 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
Kisah Para Rasul 1:8
Konteks1:8 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.”
Kisah Para Rasul 11:19-20
Konteks11:19 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.
Kisah Para Rasul 13:46
Konteks13:46 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
Kisah Para Rasul 28:17-31
Konteks28:17 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]] 12128:30 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 Ë1,13 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.
[10:2] 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] sn Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
[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] 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] 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.
[10:13] 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
[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!”
[10:13] map For location see Map1 A1; JP3 F3; JP4 F3.
[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] map For location see Map1 D2; Map2 C3; Map3 B2.
[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.
[24:47] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[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] sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[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] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[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] sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
[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.
[28:24] 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] sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.
[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] 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
[28:30] 122 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
[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] 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.
