While they were saying these things, Jesus himself stood among them and said to them, "Peace be with you." NRS

Transcript

1 Luke Translation Notes 36 Ταῦτα δὲ αὐτῶν λαλούντων αὐτὸς ἔστη ἐν μέσῳ αὐτῶν καὶ λέγει αὐτοῖς εἰρήνη ὑμῖν. While they were saying these things, Jesus himself stood among them and said to them, "Peace be with you." While they were talking about this, Jesus himself stood among them and said to them, "Peace be with you." And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. Now whilst they were speaking these things, Jesus stood in the midst of them, and saith to them: Peace be to you; it is I, fear not. While they were telling these things, He Himself stood in their midst and said to them, "Peace be to you." While they were still talking about this, Jesus himself stood among them and said to them, "Peace be with you." They were still talking about all this when he himself stood among them and said to them, 'Peace be with you!' And just as they were telling about it, Jesus himself was suddenly standing there among them. "Peace be with you," he said. While they were saying all this, Jesus appeared to them and said, "Peace be with you." αὐτῶν λαλούντων - Circumstantial participle used in a construction. (Note case!) Note the switch from the tense of ἔστη to the tense of λέγει. Is Jesus following the advice he gave in 10.5? 37 πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν. But they were startled and terrified, thinking they saw a ghost. They were startled and terrified, and thought that they were seeing a ghost. But they were terrified and affrighted, and supposed that they had seen a spirit. But they being troubled and frightened, supposed that they saw a spirit. But they were startled and frightened and thought that they were seeing a spirit. They were startled and frightened, thinking they saw a ghost. In a state of alarm and fright, they thought they were seeing a ghost. But the whole group was startled and frightened, thinking they were seeing a ghost! They thought they were seeing a ghost and were scared half to death. Startled seems a bit too calm for translating πτοηθέντες. What might be a better word to use? Note the text variant for πνεῦμα given in codex D. What word is used? What s the difference between a πνεῦμα and the word used in codex D?

2 38 καὶ εἶπεν αὐτοῖς τί τεταραγμένοι ἐστὲ καὶ διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν; Then he said to them, "Why are you frightened, and why do doubts arise in your hearts? He said to them, "Why are you frightened, and why do doubts arise in your hearts? And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? And he said to them: Why are you troubled, and why do thoughts arise in your hearts? And He said to them, "Why are you troubled, and why do doubts arise in your hearts? He said to them, "Why are you troubled, and why do doubts rise in your minds? But he said, 'Why are you so agitated, and why are these doubts stirring in your hearts? "Why are you frightened?" he asked. "Why are your hearts filled with doubt? He continued with them, "Don't be upset, and don't let all these doubting questions take over. Check out the other use of διαλογισμοὶ in Luke. Is it really doubt that is the issue here? 39 ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα. Look at my hands and my feet; it's me! Touch me and see; a ghost does not have flesh and bones like you see I have." Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have." Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. See my hands and feet, that it is I myself; handle, and see: for a spirit hath not flesh and bones, as you see me to have. "See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have." Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have." See by my hands and my feet that it is I myself. Touch me and see for yourselves; a ghost has no flesh and bones as you can see I have.' Look at my hands. Look at my feet. You can see that it's really me. Touch me and make sure that I am not a ghost, because ghosts don't have bodies, as you see that I do." Look at my hands; look at my feet--it's really me. Touch me. Look me over from head to toe. A ghost doesn't have muscle and bone like this." ψηλαφάω Only 4x in NT; cf. 1 John 1. ἐγώ εἰμι αὐτός How will you translate αὐτός here? Cf., //,

3 40 καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας. When he had said this, he showed them his hands and his feet. And when he had said this, he showed them his hands and his feet. And when he had thus spoken, he shewed them his hands and his feet. And when he had said this, he shewed them his hands and feet. And when He had said this, He showed them His hands and His feet. When he had said this, he showed them his hands and feet. And as he said this he showed them his hands and his feet. As he spoke, he showed them his hands and his feet. As he said this, he showed them his hands and feet. 41 ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς ἔχετέ τι βρώσιμον ἐνθάδε; And while they still could not believe it (because of their joy) and were amazed, he said to them, "Do you have anything here to eat?" While in their joy they were disbelieving and still wondering, he said to them, "Have you anything here to eat?" And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? But while they yet believed not, and wondered for joy, he said: Have you any thing to eat? While they still could not believe it because of their joy and amazement, He said to them, "Have you anything here to eat?" And while they still did not believe it because of joy and amazement, he asked them, "Do you have anything here to eat?" Their joy was so great that they still could not believe it, as they were dumbfounded; so he said to them, 'Have you anything here to eat?' Still they stood there in disbelief, filled with joy and wonder. Then he asked them, "Do you have anything here to eat?" They still couldn't believe what they were seeing. It was too much; it seemed too good to be true. He asked, "Do you have any food here?" ἀπιστούντων αὐτῶν How do you understand this phrase? Is it actual or rhetorical? Cf. notes. ἀπὸ τῆς χαρᾶς For the sense of ἀπό in this context, cf. BDAG ἀπό 5c Why is Jesus asking for something to eat?

4 42 οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος So they gave him a piece of broiled fish, They gave him a piece of broiled fish, And they gave him a piece of a broiled fish, and of an honeycomb. And they offered him a piece of a broiled fish, and a honeycomb. They gave Him a piece of a broiled fish; They gave him a piece of broiled fish, And they offered him a piece of grilled fish, They gave him a piece of broiled fish, They gave him a piece of leftover fish they had cooked. ἰχθύος ὀπτοῦ μέρος Be sure to carefully not the cases of each of these words and their functions. Think of it as: μέρος (acc D.O.) ἰχθύος (gen of content) ὀπτοῦ (gen adj modifying fish) > piece of broiled fish Note the variant readings of the and. Check the explanation given in Metzger s Commentary. 43 καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν. and he took it and ate it in front of them. and he took it and ate in their presence. And he took it, and did eat before them. And when he had eaten before them, taking the remains, he gave to them. and He took it and ate it before them. and he took it and ate it in their presence. which he took and ate before their eyes. and he ate it as they watched. He took it and ate it right before their eyes. ἐνώπιον αὐτῶν Note the context. Does this phrase go with λαβὼν or ἔφαγεν?

5 44 Εἶπεν δὲ πρὸς αὐτούς οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωϋσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς περὶ ἐμοῦ. Then he said to them, "These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled." Then he said to them, "These are my words that I spoke to you while I was still with you-- that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled." And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. And he said to them: These are the words which I spoke to you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and in the prophets, and in the psalms, concerning me. Now He said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled." He said to them, "This is what I told you while I was still with you: Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms." Then he told them, 'This is what I meant when I said, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms, was destined to be fulfilled.' Then he said, "When I was with you before, I told you that everything written about me in the law of Moses and the prophets and in the Psalms must be fulfilled." Then he said, "Everything I told you while I was with you comes to this: All the things written about me in the Law of Moses, in the Prophets, and in the Psalms have to be fulfilled." Οὗτοι οἱ λόγοι μου οὓς Since οὓς begins a new (subordinate) clause, it is clear that one needs to supply a main verb to the first clause: Οὗτοι [εἰσιν] οἱ λόγοι μου οὓς ὢν from - position: function: δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα - Following δεῖ we find πληρωθῆναι in mood. γεγραμμένα must therefore be in the case and functioning as: Note the threefold characterization of Scripture as ἐν τῷ νόμῳ Μωϋσέως καὶ τοῖς προφήταις καὶ ψαλμοῖς

6 45 τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς Then he opened their minds so they could understand the scriptures, Then he opened their minds to understand the scriptures, Then opened he their understanding, that they might understand the scriptures, Then he opened their understanding, that they might understand the scriptures. Then He opened their minds to understand the Scriptures, Then he opened their minds so they could understand the Scriptures. He then opened their minds to understand the scriptures, Then he opened their minds to understand the Scriptures. He went on to open their understanding of the Word of God, showing them how to read their Bibles this way. 46 καὶ εἶπεν αὐτοῖς ὅτι οὕτως γέγραπται παθεῖν τὸν χριστὸν καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, and said to them, "Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and he said to them, "Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And he said to them: Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead, the third day: and He said to them, "Thus it is written, that the Christ would suffer and rise again from the dead the third day, He told them, "This is what is written: The Christ will suffer and rise from the dead on the third day, and he said to them, 'So it is written that the Christ would suffer and on the third day rise from the dead, And he said, "Yes, it was written long ago that the Messiah would suffer and die and rise from the dead on the third day. He said, "You can see now how it is written that the Messiah suffers, rises from the dead on the third day, Has the appropriately rendered the tense of γέγραπται? Following γέγραπται are the mood verbs παθεῖν ἀναστῆναι κηρυχθῆναι (v47) which indicate the move to indirect discourse.

7 47 καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη. ἀρξάμενοι ἀπὸ Ἰερουσαλὴμ and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And that penance and remission of sins should be preached in his name, unto all nations, beginning at Jerusalem. and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. and that, in his name, repentance for the forgiveness of sins would be preached to all nations, beginning from Jerusalem. It was also written that this message would be proclaimed in the authority of his name to all the nations, beginning in Jerusalem: 'There is forgiveness of sins for all who repent.' and then a total life-change through the forgiveness of sins is proclaimed in his name to all nations--starting from here, from Jerusalem! κηρυχθῆναι is also in mood and continues the indirect discourse construction following γέγραπται, but the case of μετάνοιαν indicates that it has now become the subject. ἐπὶ τῷ ὀνόματι For the grammatical use, and hence also the meaning of this common NT phrase, cf. BDAG ἐπί, 17 εἰς ἄφεσιν For this phrase and the sense of εἰς, cf. BDAG εἰς 4f and 4e. Compare the difference of this usage with that of εἰς πάντα τὰ ἔθνη (BDAG εἰς 1a). Note the punctuation issue which really is a text critical issue. The Greek edition suggests a major break after ἔθνη, and the participle in the next phrase, ἀρξάμενοι ἀπὸ Ἰερουσαλὴμ, would actually go with ὑμεῖς of v48. The English translations, however, all include that phrase as a conclusion to v47, a reading that is supported by the text variants which all appear to be attempts to clarify the phrase. There is a difference in meaning, but it does not seem significant. 48 ὑμεῖς μάρτυρες τούτων. You are witnesses of these things. You are witnesses of these things. And ye are witnesses of these things. And you are witnesses of these things. "You are witnesses of these things. You are witnesses of these things. You are witnesses to this. You are witnesses of all these things. You're the first to hear and see it. You're the witnesses. ὑμεῖς μάρτυρες - You will need to supply a verb of being.