Paul in Rome: Preaching under House Arrest
Acts 28:17-31
Acts.28.17 - Details
Original Text
Morphology
- Εγενετο: VERB,aor,mid,ind,3,sg
- δε: CONJ
- μετα: PREP
- ημερας: NOUN,acc,pl,f
- τρεις: NUM,acc,pl,f
- συγκαλεσασθαι: VERB,aor,mid,inf
- αυτον: PRON,acc,sg,m
- τους: ART,acc,pl,m
- οντας: PART,pres,act,acc,pl,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- πρωτους·συνελθοντων: ADJ,acc,pl,m+VERB,aor,act,part,gen,pl,m
- δε: CONJ
- αυτων: PRON,gen,pl,m
- ελεγεν: VERB,impf,act,ind,3,sg
- προς: PREP
- αυτους·Εγω: PRON,acc,pl,m+PRON,nom,sg,1
- ανδρες: NOUN,nom,pl,m
- αδελφοι: NOUN,nom,pl,m
- ουδεν: PRON,acc,sg,n
- εναντιον: PREP,gen
- ποιησας: VERB,aor,act,part,nom,m,sg
- τω: ART,dat,sg,m
- λαω: NOUN,dat,sg,m
- η: ART,nom,sg,f
- τοις: ART,dat,pl,n
- εθεσι: NOUN,dat,pl,f
- τοις: ART,dat,pl,n
- πατρωοις: ADJ,dat,pl,m
- δεσμιος: NOUN,nom,sg,m
- εξ: PREP
- Ιεροσολυμων: NOUN,gen,pl,n
- παρεδοθην: VERB,aor,pass,ind,1,sg
- εις: PREP
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- των: ART,gen,pl,m
- Ρωμαιων: NOUN,gen,pl,m
Parallels
- Acts 21:27-33 (structural): Narrative account of Paul's arrest in Jerusalem and the mob scene that led to him being seized and ultimately handed over to Roman soldiers—background for his statement that he was 'delivered... into the hands of the Romans.'
- Acts 22:22-29 (verbal): Paul's defense before the Jerusalem crowd and the later revelation of his Roman citizenship; both passages feature Paul protesting his innocence to Jewish hearers and invoke the Roman authorities' involvement in his custody.
- Acts 24:10-21 (thematic): Paul's formal defense before Governor Felix in which he insists he has done nothing against the Law or the Temple, echoing the claim in Acts 28:17 that he had 'done nothing against our people or their customs.'
- Acts 25:11 (allusion): Paul's appeal to Caesar when faced with Jewish accusations—this verse reflects the procedural consequence mentioned in Acts 28:17 of Paul being delivered to Roman authority as a result of disputes with his fellow Jews.
Alternative generated candidates
- After three days Paul called together the leading Jews; and when they had come together, he said to them, "Brothers and men of Israel, though I have done nothing against the people or the customs of our fathers, I was handed over as a prisoner from Jerusalem into the hands of the Romans.
- After three days Paul called together the leaders of the Jews. When they came together, he said to them, 'Brothers, though I have done nothing against our people or the ancestral customs, I was handed over a prisoner from Jerusalem into the hands of the Romans.'
Acts.28.18 - Details
Original Text
Morphology
- οιτινες: PRO,rel,nom,pl,m
- ανακριναντες: VERB,aor,act,part,nom,pl,m
- με: PRON,acc,sg,1
- εβουλοντο: VERB,impf,mid,ind,3,pl
- απολυσαι: VERB,aor,act,inf
- δια: PREP
- το: ART,acc,sg,n
- μηδεμιαν: ADJ,acc,sg,f
- αιτιαν: NOUN,acc,sg,f
- θανατου: NOUN,gen,sg,m
- υπαρχειν: VERB,pres,act,inf
- εν: PREP
- εμοι·: PRON,dat,sg,1
Parallels
- John 19:4 (quotation): Pilate declares he finds no fault in Jesus—an explicit judicial statement that no capital crime is present, paralleling the Roman examiners' finding that Paul had no charge deserving death.
- Luke 23:14-15 (thematic): Pilate, after questioning, seeks to release Jesus because he finds no just cause for execution—theme of Roman authorities recognizing absence of a capital offense, as in Acts 28:18.
- Acts 26:31 (thematic): Agrippa observes that Paul might have been set at liberty had he not appealed to Caesar—another instance where provincial authorities indicate there was no just ground for execution or continued imprisonment.
- Acts 18:14-16 (structural): Gallio refuses to adjudicate the Jews' complaints against Paul and dismisses the case—an earlier example in Acts of a Roman magistrate declining to pursue charges against Paul for lack of appropriate legal cause.
- Acts 25:25-27 (allusion): Festus debates how to proceed with Paul's case and ultimately decides to send him to Caesar because the accusations do not clearly merit death—parallels the procedural judgment in Acts 28:18 that no capital charge existed against Paul.
Alternative generated candidates
- Those who examined me wanted to release me, because there was no ground for capital punishment in me.
- 'After they examined me, they intended to release me, because there was no cause for death in me. But when the Jews objected, I was compelled to appeal to Caesar—not that I had any charge to bring against my nation.'
Acts.28.19 - Details
Original Text
Morphology
- αντιλεγοντων: VERB,pres,act,part,gen,pl,m
- δε: CONJ
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- ηναγκασθην: VERB,aor,pass,ind,1,sg
- επικαλεσασθαι: VERB,aor,mid,inf
- Καισαρα: NOUN,acc,sg,m
- ουχ: PART,neg
- ως: ADV
- του: ART,gen,sg,n
- εθνους: NOUN,gen,sg,n
- μου: PRON,gen,sg,1
- εχων: VERB,pres,act,ptc,nom,sg,m
- τι: PRON,int,nom,sg,n
- κατηγορειν: VERB,pres,act,inf
Parallels
- Acts 25:11 (verbal): Paul uses the same legal move—'I appeal to Caesar'—the identical appeal (ἐπικαλέσασθαι/παρακαλεσάμην Καίσαρα) as the reason he was removed from local jurisdiction.
- Acts 26:6-8 (thematic): Paul defends himself as being judged on account of 'the hope of the promise made to our fathers'—paralleling 28:19–20 where he insists he has no charge against his nation and ties his imprisonment to Israel's hope.
- Acts 24:10-16 (structural): Paul's earlier formal defense before Felix, where he denies wrongdoing against the law or people and appeals to a clear conscience, parallels the claim of innocence toward his own nation in 28:19.
- Romans 9:1-3 (thematic): Paul's strong affirmation of solidarity and sorrow for Israel (willingness to be accursed for their sake) echoes his declaration that he has nothing to accuse his people of and remains bound to their welfare.
Alternative generated candidates
- But when the Jews objected, I was compelled to appeal to Caesar—though I had no charge to bring against my own nation.
- 'For this reason I asked to see you and speak with you. It is because of the hope of Israel that I am wearing this chain.'
Acts.28.20 - Details
Original Text
Morphology
- δια: PREP
- ταυτην: PRON,acc,sg,f
- ουν: CONJ
- την: ART,acc,sg,f
- αιτιαν: NOUN,acc,sg,f
- παρεκαλεσα: VERB,aor,act,ind,1,sg
- υμας: PRON,acc,pl,2
- ιδειν: VERB,aor,act,inf
- και: CONJ
- προσλαλησαι: VERB,aor,act,inf
- ενεκεν: PREP,gen
- γαρ: PART
- της: ART,gen,sg,f
- ελπιδος: NOUN,gen,sg,f
- του: ART,gen,sg,n
- Ισραηλ: NOUN,voc,sg,m
- την: ART,acc,sg,f
- αλυσιν: NOUN,acc,sg,f
- ταυτην: PRON,acc,sg,f
- περικειμαι: VERB,perf,mid/pass,ind,1,sg
Parallels
- Acts 26:6-8 (verbal): Paul before Agrippa says he is on trial 'for the hope of the promise made by God to our fathers,' closely paralleling the language and idea of being bound because of Israel's hope.
- Acts 24:14-15 (thematic): In his defense before Felix Paul describes his faith and 'hope toward God' including belief in a resurrection—contextualizes the 'hope' that leads to his prosecution.
- Philippians 1:13 (verbal): Paul speaks of his 'chains' as evident to others ('my chains in Christ'), echoing the image of being bound with a chain mentioned in Acts 28:20.
- Acts 21:13 (thematic): When Paul tells companions he is ready to be bound and even to die in Jerusalem, it links his imprisonment motif to his mission and the risks he accepts on behalf of Israel and the gospel.
Alternative generated candidates
- For this reason I summoned you, to see you and to speak with you; because for the hope of Israel I am wearing these chains."
- They said to him, 'We have received no letters from Judea about you, nor have any of the brothers who came reported or spoken any evil of you.'
Acts.28.21 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- προς: PREP
- αυτον: PRON,acc,sg,m
- ειπαν·Ημεις: VERB,aor,act,ind,3,pl
- ουτε: CONJ
- γραμματα: NOUN,acc,pl,n
- περι: PREP
- σου: PRON,gen,sg,2
- εδεξαμεθα: VERB,aor,mid,ind,1,pl
- απο: PREP
- της: ART,gen,sg,f
- Ιουδαιας: NOUN,gen,sg,f
- ουτε: CONJ
- παραγενομενος: VERB,aor,mid,part,nom,sg,m
- τις: PRON,nom,sg,?
- των: ART,gen,pl,m
- αδελφων: NOUN,gen,pl,m
- απηγγειλεν: VERB,aor,act,ind,3,sg
- η: ART,nom,sg,f
- ελαλησεν: VERB,aor,act,ind,3,sg
- τι: PRON,int,nom,sg,n
- περι: PREP
- σου: PRON,gen,sg,2
- πονηρον: ADJ,acc,sg,n
Parallels
- Acts 25:18-19 (thematic): Jews bring charges against Paul but are unable to produce conclusive proof or formal accusations from Judea — parallels 28:21's concern with whether official complaints or letters about Paul had been received.
- Acts 24:5-9 (thematic): Greek-speaking Jewish leaders accuse Paul before Felix (calling him a pest and a ringleader) — illustrates the pattern of Jewish accusations against Paul that 28:21 addresses by denying any such reports from Judea.
- Acts 21:27-32 (thematic): A violent uproar in Jerusalem accuses Paul of bringing Greeks into the temple — an example of local hostile reports and charges that contrast with the Roman Jews' claim in 28:21 that no formal reports had come from Judea.
- Acts 26:31-32 (structural): After Paul's defense before Agrippa, the officials conclude there is no conclusive proof deserving death — echoes the procedural concern in 28:21 about whether formal, blameworthy reports from Judea existed.
Alternative generated candidates
- They answered him, "We have received no letters from Judea about you, nor has any one of the brethren who came reported or spoken any evil of you.
- They added, 'But we would like to hear from you what you think, for as to this sect we know that everywhere it is spoken against.'
Acts.28.22 - Details
Original Text
Morphology
- αξιουμεν: VERB,pres,act,ind,1,pl
- δε: CONJ
- παρα: PREP
- σου: PRON,gen,sg,2
- ακουσαι: VERB,aor,act,inf
- α: PRON,nom,sg,n
- φρονεις: VERB,pres,act,ind,2,sg
- περι: PREP
- μεν: PART
- γαρ: PART
- της: ART,gen,sg,f
- αιρεσεως: NOUN,gen,sg,f
- ταυτης: DEM,gen,sg,f
- γνωστον: ADJ,nom,sg,n
- ημιν: PRON,dat,pl,1
- εστιν: VERB,pres,act,ind,3,sg
- οτι: CONJ
- πανταχου: ADV
- αντιλεγεται: VERB,pres,mp,ind,3,sg
Parallels
- Acts 24:5 (verbal): Paul is earlier accused as the leader of 'the sect of the Nazarenes' (αἵρεσις), the same label (αἵρεσιν/αἵρεσις) and hostile framing used by Jewish opponents here.
- Acts 24:14 (verbal): Paul's defense: he worships 'the Way which they call a sect' (τὴν ὁδόν ἣν αὐτοὶ καλοῦσιν αἵρεσιν) — the same phenomenon of Christianity being dismissed as a sect.
- Acts 5:17 (allusion): The term αἵρεσις is used elsewhere in Acts for Jewish parties (e.g. the Sadducees), showing that 'sect' language is a common Jewish way of classifying and opposing rival groups.
- Acts 17:6–7 (thematic): Enemies in Thessalonica/other cities contend that Christians are disruptive ('these who have turned the world upside down'), paralleling the widespread opposition/complaint expressed in 'it is spoken against everywhere' (πανταχοῦ ἀντιλέγεται).
Alternative generated candidates
- But we desire to hear from you what your view is; for concerning this sect we know that it is spoken against everywhere."
- They fixed a day for him; and many came to his lodging, and from morning until evening he declared and testified about the kingdom of God and persuaded them about Jesus from both the Law of Moses and the Prophets.
Acts.28.23 - Details
Original Text
Morphology
- Ταξαμενοι: PART,nom,pl,m
- δε: CONJ
- αυτω: PRON,dat,sg,m
- ημεραν: NOUN,acc,sg,f
- ηκον: VERB,impf,act,ind,3,pl
- προς: PREP
- αυτον: PRON,acc,sg,m
- εις: PREP
- την: ART,acc,sg,f
- ξενιαν: NOUN,acc,sg,f
- πλειονες: NOUN,nom,pl,f
- οις: PRON,dat,pl,m
- εξετιθετο: VERB,impf,mid,ind,3,sg
- διαμαρτυρομενος: VERB,pres,mid,ptc,nom,m,sg
- την: ART,acc,sg,f
- βασιλειαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- πειθων: VERB,pres,act,part,nom,m,sg
- τε: CONJ
- αυτους: PRON,acc,pl,m
- περι: PREP
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
- απο: PREP
- τε: CONJ
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- Μωυσεως: NOUN,gen,sg,m
- και: CONJ
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
- απο: PREP
- πρωι: ADV
- εως: CONJ
- εσπερας: NOUN,gen,sg,f
Parallels
- Luke 24:27 (verbal): Jesus ‘beginning with Moses and all the Prophets’ explained the things concerning himself — closely parallels Paul’s use of ‘the law of Moses and the prophets’ to explain Jesus.
- Acts 17:2-3 (thematic): Paul went into the synagogue, reasoning from the Scriptures and explaining/proving that Jesus was the Christ — same method and setting of persuasion from Scripture.
- Acts 18:28 (verbal): Apollos ‘explained accurately the things concerning Jesus’ and ‘showed by the Scriptures that the Christ was Jesus’ — language and purpose closely parallel to Acts 28:23.
- Acts 13:27-31 (thematic): Paul in Pisidian Antioch argues from Israel’s history and the prophets that Jesus’ suffering and resurrection fulfill Scripture — similar appeal to Law and Prophets to persuade about Jesus.
Alternative generated candidates
- When they appointed a day, many came to his lodging; and he explained and testified the kingdom of God, persuading them about Jesus from both the law of Moses and the Prophets, from morning until evening.
- Some were persuaded by what he said, but others disbelieved.
Acts.28.24 - Details
Original Text
Morphology
- και: CONJ
- οι: ART,nom,pl,m
- μεν: PART
- επειθοντο: VERB,impf,mid,ind,3,pl
- τοις: ART,dat,pl,n
- λεγομενοις: VERB,pres,pass,part,dat,pl,n
- οι: ART,nom,pl,m
- δε: CONJ
- ηπιστουν: VERB,impf,act,ind,3,pl
Parallels
- Isaiah 6:9-10 (quotation): Acts 28:25–27 immediately quotes Isaiah 6:9–10 to explain why some hearers do not believe—Isaiah provides the theological rationale for the divided response noted in v.24.
- Mark 4:11-12 (allusion): Jesus cites the same Isaiah passage when explaining why parables provoke inability to understand; both Mark and Acts connect proclamation with a mixed reception (some grasp, others are hardened).
- Acts 17:32-34 (thematic): At the Areopagus Paul’s message likewise produced a divided reaction—some mocked, some deferred to hear more, and some believed—paralleling the ‘some were persuaded, others disbelieved’ pattern in Acts 28:24.
- John 10:19-21 (thematic): After Jesus’ teaching the crowd was split—some accused him, others defended him—another Lukan/Joannine example of how authoritative proclamation often yields a sharply divided public response.
Alternative generated candidates
- Some were convinced by what was said, but others would not believe.
- As they disagreed among themselves, they began to depart, and Paul took his stand and said one word: 'Well did the Holy Spirit speak through Isaiah the prophet to your fathers,'
Acts.28.25 - Details
Original Text
Morphology
- ασυμφωνοι: ADJ,nom,pl,m
- δε: CONJ
- οντες: VERB,pres,act,part,nom,pl,m
- προς: PREP
- αλληλους: PRON,acc,pl,m
- απελυοντο: VERB,impf,mp,ind,3,pl
- ειποντος: VERB,aor,act,part,gen,sg,m
- του: ART,gen,sg,n
- Παυλου: NOUN,gen,sg,m
- ρημα: NOUN,acc,sg,n
- εν: PREP
- οτι: CONJ
- Καλως: ADV
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- το: ART,acc,sg,n
- αγιον: ADJ,acc,sg,neut
- ελαλησεν: VERB,aor,act,ind,3,sg
- δια: PREP
- Ησαιου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- προφητου: NOUN,gen,sg,m
- προς: PREP
- τους: ART,acc,pl,m
- πατερας: NOUN,acc,pl,m
- υμων: PRON,gen,pl,2
Parallels
- Isaiah 6:9-10 (quotation): Acts 28:25 directly cites Isaiah 6:9–10; Luke explicitly attributes the quoted words to the prophet Isaiah (the Holy Spirit speaking through Isaiah).
- Matthew 13:14-15 (quotation): Jesus quotes Isaiah 6:9–10 when explaining why he speaks in parables and why many will not perceive or understand—same text and theological point about hardening and lack of perception.
- Mark 4:12 (quotation): Mark records Jesus’ citation of Isaiah 6:9–10 in the parable explanation (verbal parallel to Acts’ use of the Isaiah passage about failing to perceive and understand).
- Luke 8:10 (quotation): Luke’s parallel to Mark/Matthew: Jesus cites Isaiah 6:9–10 to explain the parables; the wording and purpose (spiritual dullness/hardening) echo the passage Paul cites in Acts 28:25.
- Romans 11:8 (allusion): Paul paraphrases the same theme—God giving a spirit of stupor/eyes that do not see—echoing Isaiah’s language about hardening and lack of perception (theological parallel in Pauline usage).
Alternative generated candidates
- As they disagreed among themselves, they went away after Paul had made this one statement: "Well did the Holy Spirit speak through Isaiah the prophet to our fathers,
- 'saying, "Go to this people and say, ‘You will indeed hear but never understand; you will indeed see but never perceive.’
Acts.28.26 - Details
Original Text
Morphology
- λεγων·Πορευθητι: VERB,pres,act,ptc,nom,m,sg + VERB,aor,pass,imp,2,sg
- προς: PREP
- τον: ART,acc,sg,m
- λαον: NOUN,acc,sg,m
- τουτον: PRON,acc,sg,m
- και: CONJ
- ειπον·Ακοη: VERB,aor,act,imp,2,pl + NOUN,nom,sg,f
- ακουσετε: VERB,fut,act,ind,2,pl
- και: CONJ
- ου: PART,neg
- μη: PART
- συνητε: VERB,pres,act,subj,2,pl
- και: CONJ
- βλεποντες: PART,pres,act,nom,pl,m
- βλεψετε: VERB,fut,act,ind,2,pl
- και: CONJ
- ου: PART,neg
- μη: PART
- ιδητε·: VERB,aor,act,subj,2,pl
Parallels
- Isaiah 6:9-10 (quotation): The original prophetic oracle being quoted in Acts 28:26; same wording about hearing without understanding and seeing without perceiving (the commissioning of Isaiah).
- Matthew 13:14-15 (quotation): Jesus cites Isaiah 6:9-10 when explaining why he speaks to the crowds in parables—identical phrases about hearing yet not understanding and seeing yet not perceiving.
- Mark 4:12 (quotation): Parallel to Matthew: Mark records Jesus quoting Isaiah 6:9-10 in the context of the parable of the sower, using virtually the same language about spiritual deafness and blindness.
- Luke 8:10 (quotation): Luke’s parallel account of Jesus’ explanation of the parable of the sower; he explicitly cites the Isaiah passage about hearing without understanding and seeing without perceiving.
- John 12:40 (quotation): John attributes the hardening of some people so they would not believe to the fulfillment of Isaiah’s words (see Isaiah 6:10), using similar wording about eyes and ears being closed.
Alternative generated candidates
- 'Go to this people and say, “You will indeed hear but not understand, and you will indeed see but not perceive.”'
- 'For the heart of this people has grown dull, and their ears are hard of hearing, and they have shut their eyes; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.'"
Acts.28.27 - Details
Original Text
Morphology
- επαχυνθη: VERB,aor,pass,ind,3,sg
- γαρ: PART
- η: ART,nom,sg,f
- καρδια: NOUN,nom,sg,f
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
- τουτου: DEM,gen,sg,m
- και: CONJ
- τοις: ART,dat,pl,n
- ωσιν: VERB,pres,act,subj,3,pl
- βαρεως: ADV
- ηκουσαν: VERB,aor,act,ind,3,pl
- και: CONJ
- τους: ART,acc,pl,m
- οφθαλμους: NOUN,acc,pl,m
- αυτων: PRON,gen,pl,m
- εκαμμυσαν·μηποτε: VERB,aor,act,ind,3,pl+PART
- ιδωσιν: VERB,aor,act,subj,3,pl
- τοις: ART,dat,pl,n
- οφθαλμοις: NOUN,dat,pl,m
- και: CONJ
- τοις: ART,dat,pl,n
- ωσιν: VERB,pres,act,subj,3,pl
- ακουσωσιν: VERB,aor,act,subj,3,pl
- και: CONJ
- τη: ART,dat,sg,f
- καρδια: NOUN,nom,sg,f
- συνωσιν: VERB,pres,act,subj,3,pl
- και: CONJ
- επιστρεψωσιν: VERB,aor,act,subj,3,pl
- και: CONJ
- ιασομαι: VERB,fut,mid,ind,1,sg
- αυτους: PRON,acc,pl,m
Parallels
- Isaiah 6:9-10 (quotation): Acts 28:26-27 directly quotes Isaiah's commission to the prophet about hardening the people's heart, closing eyes and ears so they will not understand and be healed.
- Matthew 13:14-15 (quotation): Jesus cites the same Isaiah passage when explaining why he speaks in parables—the people hear but do not understand, their hearts are hardened.
- John 12:40 (quotation): John explicitly applies Isaiah's words of blindness and hardening to explain the unbelief of those opposed to Jesus, echoing the language used in Acts 28:27.
- Romans 11:8 (verbal): Paul uses similar wording about God giving a spirit of stupor and eyes/ears that do not perceive—an interpretive development of Isaiah's theme to explain Jewish unbelief.
- 2 Corinthians 3:14 (thematic): Paul speaks of a 'veil' remaining over Israel's mind in the reading of the Scriptures, thematically parallel to Isaiah/Acts' motif of hardened hearts and spiritual blindness.
Alternative generated candidates
- For the heart of this people has grown dull, and their ears are hard of hearing; they have shut their eyes, lest they should see with their eyes, and hear with their ears, and understand with their heart and turn—so that I would heal them.
- Therefore I want you to know that this salvation of God has been sent to the Gentiles; they will listen.'
Acts.28.28 - Details
Original Text
Morphology
- γνωστον: ADJ,nom,sg,n
- ουν: CONJ
- εστω: VERB,pres,act,imp,3,sg
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- τοις: ART,dat,pl,n
- εθνεσιν: NOUN,dat,pl,n
- απεσταλη: VERB,aor,pass,ind,3,sg
- τουτο: PRON,nom,sg,n
- το: ART,acc,sg,n
- σωτηριον: NOUN,nom,sg,n
- του: ART,gen,sg,n
- θεου·αυτοι: NOUN,gen,sg,m+PRON,nom,pl,m
- και: CONJ
- ακουσονται: VERB,fut,pass,ind,3,pl
Parallels
- Acts 13:46 (thematic): Paul and Barnabas declare they must turn to the Gentiles after Jewish rejection—same theme of the message of salvation being directed to the Gentiles.
- Acts 22:21 (verbal): Paul recounts his commission: 'I will send you far hence unto the Gentiles,' echoing the language of being 'sent' to the Gentiles in Acts 28:28.
- Romans 11:11 (verbal): Paul states that through Israel's stumble 'salvation has come to the Gentiles,' paralleling the claim that God's salvation is sent to the Gentiles.
- Isaiah 49:6 (allusion): The Servant's mission 'to be a light to the nations/Gentiles' provides the prophetic basis for the Gentile mission reflected in Acts 28:28 (and cited elsewhere in Acts).
- Acts 15:14 (thematic): At the Jerusalem council it is reported that God 'visited the Gentiles, to take out of them a people for his name,' affirming that salvation is intended for the Gentiles as stated in Acts 28:28.
Alternative generated candidates
- Therefore let it be known to you that the salvation of God has been sent to the Gentiles; they will listen."
- He stayed two full years in his own rented quarters and welcomed all who came to him; proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance.
Acts.28.30 - Details
Original Text
Morphology
- Ενεμεινεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- διετιαν: NOUN,acc,sg,f
- ολην: ADJ,acc,sg,f
- εν: PREP
- ιδιω: ADJ,dat,sg,m
- μισθωματι: NOUN,dat,sg,n
- και: CONJ
- απεδεχετο: VERB,impf,mid,ind,3,sg
- παντας: ADJ,acc,pl,m
- τους: ART,acc,pl,m
- εισπορευομενους: VERB,pres,mid,part,acc,pl,m
- προς: PREP
- αυτον: PRON,acc,sg,m
Parallels
- Acts 28:16 (verbal): Same chapter/scene: Paul is earlier described as being allowed to live by himself with a soldier guard—parallels the later statement that he stayed in his own rented quarters and received visitors.
- Acts 24:23 (structural): Felix leaves Paul in custody but grants him some liberty and permits his friends to visit—comparable situation of constrained freedom yet private lodging and access by visitors.
- Acts 20:20 (thematic): Paul’s ministry ‘from house to house’ connects thematically with his continuing ministry and hospitality while living in a private rented residence in Rome.
- Philippians 1:12-14 (thematic): Paul portrays his custody as an occasion for the advance of the gospel and increased boldness among visitors and preachers—echoing Acts’ note that he received all who came to him during his stay.
- Acts 2:46 (thematic): The early Christian practice of meeting in homes and receiving all who came parallels the motif of hospitality and house-based ministry reflected in Paul’s two‑year residence.
Alternative generated candidates
- Paul remained two full years in his own rented house and welcomed all who came to him,
- He was there two whole years in his own hired house, receiving all who came to him,
Acts.28.31 - Details
Original Text
Morphology
- κηρυσσων: PART,pres,act,nom,sg,m
- την: ART,acc,sg,f
- βασιλειαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- και: CONJ
- διδασκων: VERB,pres,act,ptc,nom,sg,m
- τα: ART,acc,pl,n
- περι: PREP
- του: ART,gen,sg,n
- κυριου: NOUN,gen,sg,m
- Ιησου: NOUN,gen,sg,m
- Χριστου: NOUN,gen,sg,m
- μετα: PREP
- πασης: ADJ,gen,sg,f
- παρρησιας: NOUN,gen,sg,f
- ακωλυτως: ADV
Parallels
- Acts 28:23 (verbal): Same scene earlier in the chapter: Paul expounds the kingdom of God and persuades about Jesus from the Law and the Prophets — nearly identical wording and emphasis on teaching about Jesus and the kingdom.
- Acts 19:8 (verbal): Paul 'entered the synagogue and spoke boldly for three months, arguing and persuading about the kingdom of God' — combines the phrase 'kingdom of God' with speaking 'boldly' (παρρησίᾳ), closely paralleling 28:31.
- Luke 9:2 (thematic): Jesus sends the Twelve 'to proclaim the kingdom of God' — establishes the mission to preach the kingdom that underlies Acts' depiction of apostolic proclamation.
- Acts 5:42 (verbal): The apostles 'ceased not to teach and to preach Jesus Christ' (daily, in temple and from house to house) — echoes the combined activity of preaching the kingdom and teaching about Jesus in 28:31.
- Acts 4:29–31 (allusion): The disciples pray for boldness and are filled with the Holy Spirit so they 'spoke the word of God with boldness' — provides an explicit background for the 'with all boldness/unhindered' language of 28:31.
Alternative generated candidates
- proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness, unhindered.
- proclaiming the kingdom of God and teaching about the Lord Jesus Christ with complete confidence, unhindered.
After three days Paul summoned the leaders of the Jews. When they came together he said to them, "Brothers, though I have done nothing against the people or the customs of our fathers, I was delivered as a prisoner from Jerusalem into the hands of the Romans."
Who, when they had examined me, wished to release me, because there was no cause for death in me. But when the Jews objected, I was compelled to appeal to Caesar—not because I had any charge to bring against my own nation.
Therefore I asked to see you and to speak with you; for this very reason I wear this chain: for the hope of Israel.
They replied, "We have received no letters from Judea concerning you, nor has any of the brothers who came reported or spoken any evil of you." But they said, "We would like to hear from you what your views are; for in respect to this sect it is known to us that everywhere it is spoken against."
When they appointed a day, many came to him at his lodging. From morning until evening he explained and solemnly testified about the kingdom of God, trying to persuade them about Jesus both from the Law of Moses and from the Prophets.
Some were persuaded by what he said, but others disbelieved.
As they disagreed among themselves they went away; and Paul spoke the single concluding word: "The Holy Spirit spoke rightly to your fathers by the prophet Isaiah,
‘Go to this people and say, You will indeed hear, but you will not understand; you will indeed see, but you will not perceive. For the heart of this people has grown dull, and their ears are heavy of hearing, and they have shut their eyes; lest they should see with their eyes and hear with their ears and understand with their heart and turn— and I would heal them.’"
Therefore let it be known to you that this salvation of God has been sent to the Gentiles, and they will listen.
When he had said these things, the Jews departed, having a great dispute among themselves.
Paul remained two full years in his own rented lodging and welcomed all who came to him. He proclaimed the kingdom of God and taught about the Lord Jesus Christ with all boldness and without hindrance.
He proclaimed the kingdom of God and taught about the Lord Jesus Christ, teaching with boldness and unhindered.