Luke’s Demonstration to Theophilus: The Gospel and the Acts of the Apostles According to Codex Bezae 9781472550637, 9780567438881

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Preface

This edition of Luke’s work in Codex Bezae was originally published by Fragmenta Editorial (Barcelona) with a Catalan translation, introduction and notes (Lluc. Demostració a Teòfil: Evangeli i Fets dels Apòstols segons el Còdex Beza, 2009), and won the Ciutat de Barcelona prize 2009 for the best translation of a foreign work into Catalan. In this English version, the same Greek text is used, with the Catalan replaced by an English translation. Bringing the Gospel of Luke and the Acts of the Apostles together within the covers of one book represents an important milestone in the history of the transmission of Luke’s writing. Although there are reasons to be confident that this was the way in which Luke wanted Theophilus, to whom he addressed the work, to read the two volumes, no examples combining them have survived in any early manuscript. In fact, the works of the early Church make no reference at all to the existence of a combined edition of Luke’s Gospel and the Acts. Furthermore, it appears that no attempt has been made to place the two books next to each other in any printed edition of the New Testament. Here, we do not seek simply to present the two books together because they were written by the same author, but also as a way of reflecting the close relationship that exists between the two books, which, in effect, represent two volumes of a single work. It has taken nearly 2,000 years for Luke’s work to be read once again in the way that we believe it was intended, having been taken apart as early as the second century and treated as two books with distinct literary genres (a gospel and a book of ‘acts’). As a single and unified work, Luke’s writing can be seen, in contrast, to be a sustained ‘demonstration’, in the classical sense of a setting out of the truth about a person and events in which they were involved. It would have been written in two parts for a well-educated, Greek-speaking person of high social standing, Theophilus, who was arguably the third son of the High Priest Annas, brother-in-law of Caiaphas and High Priest himself from 37 to 41 ce. Not only does this edition represent the first to present Luke’s work as a combined unit, but it is also the only one that uses for its text a Greek–Latin bilingual manuscript known as Codex Bezae (D05/d5, ca 400 ce), which traditionally has been rejected as the work of a careless and inventive scribe. This rejection is, we believe, due to a failure to recognize its readings for what they are. Detailed and thorough analysis of Luke’s work in Codex Bezae reveals that, far from being a late revision, the text can lay claim to being the oldest form of his writing in existence. Through this edition readers have access to the continuous Greek text of Luke’s work in Codex Bezae with an English translation on facing pages. It is quite possible to read the English text on its own, without reference to the Greek. The experience of Catalan readers has been that the short lines and the use of an unfamiliar manuscript

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bring Luke’s text to life and enhance the enjoyment of the work, an experience we hope English-speaking readers may share. In the Introduction, we have included more detailed observations concerning Luke and his two-volume work, and we have set out further information about Codex Bezae so that readers may be able to understand the reasons for publishing the work in this way and better appreciate the value of the text. Observations relating to variations between Codex Bezae and other manuscripts on which current editions of the New Testament are based, together with explanations about particular verses or interesting aspects of Luke’s message, have been presented in the notes to the translation to be found at the end of each volume. As authors, we initially worked on Codex Bezae independently and from different perspectives: Josep Rius-Camps (Barcelona, Spain) as a patristic scholar, with a long-standing interest in the theology and text of Luke’s writings; and Jenny ReadHeimerdinger (Lampeter, Wales) as a linguist, drawn to Luke’s text by an interest in first-century Judaism. Our collaboration from 1994 onwards resulted in a commentary in four volumes on the text of Acts (The Message of Acts in Codex Bezae: A Comparison with the Alexandrian Tradition, 4 vols [T&T Clark, London, 2004–2009]). It is partly to support that work on Acts that we have produced this edition and translation of the Greek text of Codex Bezae, with the ‘Gospel’ standing as an indispensable first part of Luke’s writing to prepare for ‘Acts’ as the second part. We would like to take this opportunity to thank our colleagues, students, families and communities for their encouragement and support, people who have made this work possible and to whom we express our profound gratitude. To Ines and Ignasi Moreta, the editors of Fragmenta Editorial, goes the credit of having dared to take the bold and creative initiative of bringing out the first edition of Luke–Acts in Codex Bezae with a Catalan translation. Helen Dunn was a particular inspiration in translating the Greek text of Acts for the English edition, with her insightfulness and ready grasp of the narrator’s unique tone in Codex Bezae. The preparatory work of Sid Phipps on the introductory Catalan material was greatly appreciated. Janet Walker, and the members of the Embsay Greek group, Margaret Foster, Linda Gartland and Mary Jones, were wonderfully perceptive and alert guinea-pig readers of the English translation, who have no responsibility for any remaining incongruities or clumsiness of the language arising from our own shortcomings alone. Our warm thanks go to Enric Muñarch for his encouragement, support and skilled technical assistance in preparing the manuscript for publication. And for the publication of this English edition, we are immensely indebted to all those at Bloomsbury T&T Clark who have worked so hard and so patiently to bring the work to completion. Josep Rius-Camps Jenny Read-Heimerdinger

INTRODUCTION This edition of the writings of Luke (Gospel and the Acts of the Apostles) is based principally on the Greek text of Codex Bezae and presents the work as a single book in two volumes. We set out here the reasons for choosing this manuscript, and for bringing together the two writings as a unified book, as they are not the usual choices and some explanation will be helpful to justify our decisions. Most of the current English translations of Luke’s work are based on an edition of the Greek text that relies on other early manuscripts, which, despite their many differences, are broadly similar. Codex Bezae stands out from them because Luke’s text varies so much from the form it has in the other manuscripts, especially for Acts. That fact alone causes it to be generally regarded with distrust. In all the Greek manuscripts, even in Codex Bezae, the Gospel is separated from Acts, usually by the Gospel of John, but in Codex Bezae by the Gospel of Mark and some of the epistles. In the following sections, we will look at various aspects of the issues affecting Luke’s work. These have been written with the non-specialist in mind. In addition to background information and discussion, they contain information useful for understanding aspects of the translation and the layout of the text. Some of the information can be found in the introductory material in the successive volumes of our textual commentary on Acts, The Message of Acts in Codex Bezae.1 Further studies specific to selected topics are listed in the Bibliography at the end of this Introduction.

1. The Greek New Testament The current edition of the New Testament (NT) in Greek2 that serves modern translations is not based on any one manuscript but on a comparison of the main ones. The problem facing an editor of the Greek NT is that up to the time of printing in the 15th century, after which uniform copies could be made, copies were made by hand, and of the 5,000 or so manuscripts (whole or fragmentary) that are extant today there are innumerable differences among them. While many of these are minor, a large number are significant and affect the meaning. There is no agreement among scholars as to which manuscript or group of manuscripts represents the original text, nor even as 1 J. Rius-Camps and J. Read-Heimerdinger, The Message of Acts in Codex Bezae: A Comparison with the Alexandrian Tradition, 4 vols (London: T&T Clark, 2004–2009). 2 B. Aland et al. (eds), Novum Testamentum Graece (27th edn; Stuttgart: Deutsche Bibelgesellschaft, 1993); Ibid., The Greek New Testament (4th edn; Stuttgart: Deutsche Bibelgesellschaft/United Bible Societies, 1993).

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to the best method for retrieving the original text from among the many variants (vll).3 The method preferred by most editors today is the so-called ‘eclectic’ method, which involves considering each place of variation independently and, applying a range of predetermined criteria, choosing the reading that is judged to be most likely to be original, whatever the age or provenance or general character of the manuscript it is found in.4 Alongside the application of some objective, one could say scientific, criteria, there is inevitably a subjective element to this judgement, not least because, in order for readings to be measured against what an author is most likely to have written, there must already exist some fairly clear notion of that author’s style, theology, purpose and so on. And since most linguists, theologians and exegetes who are responsible for determining such things work from the standard Greek edition of the NT, there is inevitably something of a circular process at work. On top of that, since the end of the 19th century, the judgement of successive editors has also been coloured by their presumption that two manuscripts in particular have preserved the oldest readings. These two are Codex Sinaiticus ()01) and Codex Vaticanus (B03), which, both dating from the middle of the 4th century and largely sharing the same text, represent what is referred to as the Alexandrian text (AT). It is unusual that one of their readings is rejected in favour of that of another manuscript. The AT is a form of text that was already present, partially at least, in many of the earlier fragmentary manuscripts. It had come to dominate the manuscripts by the 4th century and it continued to be the form most frequently reproduced until the 8th century when it was overtaken by a later development, the Byzantine (or Syrian) text. It was largely adopted by the editors of the early translations (referred to as ‘versions’, e.g. in Latin, Syriac or Coptic), who sought to eliminate, from the 4th century onwards, the proliferation of variants among the different copies that were circulating. It is also found among the NT quotations of the early Church Fathers. The AT is not, however, the only form of text found in the earliest witnesses (a collective term to refer to Greek manuscripts as well as versions in other languages that have the continuous NT text, or else some kind of quotation, e.g. from the writings of the Fathers or the Church lectionaries). There is another form that, although less common, is found among the earliest manuscripts in Greek as well as in the first versions from a wide geographical area and before they were standardized, and in addition in the writings of the earliest Church Fathers. This text is known, for historical reasons 3 The use of the term ‘original text’ to refer to the goal of textual criticism has been challenged by some who prefer the concept of an ‘Initial Text’ (Ausgangstext): ‘a stage of a text’s history that stands between its literary formation, on the one hand, and the archetype of the extant manuscripts, on the other’ (M. W. Holmes, ‘From “Original Text” to “Initial Text”: the Traditional Goal of New Testament Textual Criticism in Contemporary Discussion’, in B. D. Ehrman and M. W. Holmes [eds], The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis [Leiden: Brill, 2012], pp.637–88). 4 For a history and presentation of the method, see E. J. Epp, ‘The Eclectic Method in New Testament Textual Criticism: Solution or Symptom?’, HTR 69, 1976, pp.211–57. Reprinted in Ibid., Perspectives on New Testament Textual Criticism: Collected Essays, 1962–2004 (Leiden: Brill, 2005), pp.125– 74.

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but somewhat inaccurately, as the ‘Western’ text (WT). Unlike the AT, the WT is not a homogenous text that largely transmits the same readings, but it is rather a collection of witnesses whose chief characteristic is that they differ, at by and large the same places, from the AT. The distance of these manuscripts from the AT is variable; the only Greek manuscript that is consistently different is Codex Bezae (D05), a bilingual (Greek– Latin) manuscript of around 400 ce, of which chiefly the Gospels and Acts are extant, with some considerable gaps (lacunae). Because D05 is so different, and because a high proportion of its readings are not found in any other witness, and furthermore because they have been misinterpreted as the inventions of fanciful scribes, its readings are usually rejected as secondary. That is a simplified account of the development of the NT text, and of its modern editions. What is important to note is that, at least in the first two centuries, the variation among the manuscripts seems to have been due not to accidental error or even wilful emendation on the part of scribes, but rather deliberate modification of the text by editors – e.g., for theological reasons or for the sake of clarity or to adapt the text to different audiences from different backgrounds and with different concerns and preconceptions.5 Increasingly, scholars have been considering the influence of historical situations on the wording of the text, seeking to explore the relationship between specific forms and the community with which they were associated. A weakness of the eclectic approach to editing the NT is that it does not take sufficient account of these particular considerations; it tends to work with more general notions about scribal practice, which have not been adequately updated in the light of recent findings on the deliberate nature of textual modification in the first two centuries when the majority of the intentional alterations were made. Furthermore, new discoveries and publications of manuscripts indicate that the development of the text was far more complex than was previously thought, meaning that the eclectic method is not necessarily, or not always, an appropriate one. The particular case of Codex Bezae highlights the weaknesses of the eclectic method, and also challenges the reliability of the AT as a representative of the earliest text.

2. Characteristics of Codex Bezae: External Features Codex Bezae is a rare bilingual manuscript of the early 5th century6, with the Greek (D05) set on the left hand page and a Latin translation (d5) on the right. The Latin is very close to the Greek text, though it does display a tendency to be aligned with the AT. It contains the four Gospels (Matthew, John, Luke and Mark, in that order) and the Acts of the Apostles, with 66 missing leaves between the end of Mark and 5 The papers of a conference dedicated to discussion on the text before 200 are published in C.-B. Amphoux and J. K. Elliott (eds), The New Testament Text in Early Christianity. Proceedings of the Lille Colloquium July 2000 (Lausanne: Éditions du Zèbre, 2004). 6 For a detailed description of the manuscript, see D. C. Parker, Codex Bezae: An Early Christian Manuscript and Its Text (Cambridge: Cambridge University Press, 1992).

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the beginning of Acts. As both sides of the parchment pages are written on (recto and verso), it can be seen from the back (verso) of the first Greek page of Acts that the epistle of 3 John preceded Acts, but nothing more for certain can be said about the missing pages. The codex (meaning a manuscript book that replaced the older scroll) has been kept in Cambridge University Library since the 16th century when it was found in Lyons, France, and given to the library by Théodore de Bèze, the leader of the French Protestant (Huguenot) movement, who gave his name to the manuscript. A digital photograph of the manuscript can be viewed online.7 The manuscript is written in uncial (capital) script without any punctuation or word separation, as was typical at the time. Unlike many other uncial manuscripts, though, the line divisions are made at the ends of words and, especially in Acts, the breaks occur where there is a natural break in the sense. It is apparent from the spaces or dots found in the middle of many lines, whether Greek or Latin, that in the earlier copy (exemplar) of the manuscript the lines were shorter and the Bezan scribe has combined them, usually in pairs. In this edition of Codex Bezae, we have reverted to the shorter lines, since the marking of the earlier breaks suggests that they may have been used to give a rhythm to the reading aloud of the text. There exists a facsimile transcript in ordinary type, which generally reproduces the manuscript accurately,8 and this is the copy we chiefly work from, consulting the manuscript itself at places where there is doubt over the actual letters. Difficulties arise particularly where a later corrector (sometimes the scribe himself ) has erased the original writing and adjusted the text to match what is found in the manuscripts of the AT. Where a letter is clearly missing from the Greek text we enclose it in angular brackets ; when, on the contrary, a letter is superfluous, we enclose it in square brackets […]. It is worth noting that the variant readings between D05 and the AT only rarely concern the order of the narrative, individual sentences usually appearing in the same order. On the few occasions when the order of verses is different, we have given the traditional verse numbering while respecting the order of the D05 text (e.g. Lk 6.10, 5, 11; 23.45a, 46, 45b). Passages of Acts are missing from the Greek pages of Codex Bezae (8.29b–10.14a; 21.2b-10a; 22.10b-20a; 22.29b to the end of the book), which is particularly unfortunate as the variation in Acts is more extensive and more striking than in any other NT book.9 The text can be supplied, though not with total confidence, from the Latin pages that remain for 10.4b-14a; 21.2b-7a; 22.10b-20a. Rather than leave out the missing passages altogether, we have used the Latin pages where possible, and elsewhere we have searched the witnesses that support D05 in other parts of the book 7 http://cudl.lib.cam.ac.uk/view/MS-NN-00002-00041/1. 8 F. H. Scrivener, Bezae Codex Cantabrigiensis (repr.; Pickwick Press, Pittsburgh, Pennsylvania, 1978 [orig. 1864]). 9 Twenty-eight per cent of the AT (B03) differs from D05 in Acts, and somewhat less in Luke’s Gospel. The variation in Acts is analysed in J. Read-Heimerdinger, The Bezan Text of Acts: A Contribution of Discourse Analysis to Textual Criticism (Sheffield: Sheffield Academic Press, 2002).

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where it is extant, adopting readings from those where they concord with the character of D05. When the Greek text is supplied from witnesses other than Codex Bezae, it is set out in italics. The support for Acts D05 is, in itself, a topic of considerable interest. Despite its unique character, readings of Acts D05 are also found in certain papyri, some from the early 3rd century (P29.48) and others from before or around the time of Codex Bezae (P38.112.127); among them, the extant portions of the recently published P127 display a remarkable similarity with D05.10 Likewise, D05 readings occur in most of the early versions before standardization, in Latin (especially Codex Floriacensis [h55] and Codex Gigas [gig51], but also the bilingual Codex Laudianus [E08/e50]), Syriac (Sinaiticus [sys], Curetonian [syc] and Harklean, notably in the notes and margins [syh.h**.hmg]), Middle Egyptian and Aramaic. In the NT citations of the earliest Church Fathers, Irenæus (late 2nd century) and Tertullian (early 3rd century), readings of Acts D05 are also found, though neither Father relies exclusively on a text like D05. Support is found among all these witnesses for readings that would otherwise exist in D05 alone (singular readings). A similar picture of external support exists for Luke’s Gospel in D05 where, however, there are noticeably fewer singular D05 readings and, indeed, fewer vll altogether. The variety of early witnesses, and the fact that a text that resembled D05 was used for the first translations before they were standardized, indicate that it was a commonly used type of text in the 2nd and 3rd centuries ce. In other words, the date of the text is earlier than the date of the manuscript. Isolated readings of D05 also turn up in later witnesses in Greek, even among the later Byzantine manuscripts. At the same time, it must be noted that where D05 differs from the AT, all these ‘Western’ witnesses (see §1 above) also differ in places from D05, indicating that in the first centuries of the Church, the text was treated with a degree of freedom that was later unacceptable. Details of the support for each vl between D05 and the AT in Acts is set out in The Message of Acts (see footnote 1). With regards to the Gospel, we have summarized the support for D05 readings in the notes to the translation. The indications of an early date from external evidence are confirmed by the internal character of the text, as explained in the following sections of this Introduction.

3. Luke as Author

Nothing is actually known about the author of the two works, which have been traditionally attributed to Luke (Louka~j) since at least the latter half of the 2nd century. It is apparent from his writing that he was a well-educated man, who was capable of writing good, literary Greek, and of integrating in his work features of 10 The relationship of D05 to early papyri was explored in J. Read-Heimerdinger and J. Rius-Camps, ‘Tracing the Readings of Codex Bezae in the Papyri of Acts’, in C. Clivaz and J. Zumstein (eds), Reading New Testament Papyri in Context. Lire les papyrus du Nouveau Testament dans leur contexte (Leuven: Peeters, 2011), pp.307–38.

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the Greek historiography and biography of the Hellenistic period, that is, the three centuries before the turn of the era. The information he provides in the prologue to the Gospel portrays him as familiar with the earliest accounts of Jesus’ ministry without having been an eyewitness himself (Lk. 1.1-4). In so far as he writes in the first person in some passages of Acts, he has been understood to be a travelling companion of Paul, though many would interpret these references as a literary device (designed to confer authenticity on his narrative, for example), rather than a reflection of reality. The notion that he was a doctor by profession (cf. Louka~j, Col. 4.14) has been rejected by the majority of scholars, as there is no reason to believe this common name refers to one and the same person nor is there convincing evidence of a medical background in Luke’s work. In general, Luke is considered by commentators to be a Christian of Gentile origin, identified by tradition as a native of Antioch in Syria.11 After detailed analysis of his work, we have reached some rather different conclusions: a) Luke was indeed a native Greek speaker, but of Jewish rather than Gentile origin. There is a growing trend among commentators of Luke–Acts to adopt this opinion, on the basis of his extensive and complex knowledge of Jewish practices and traditions and his familiarity with methods of scriptural exegesis. The additional wealth in D05 of references to Jewish teachings, often of a subtle nature and dependent on oral tradition, reinforces the view and is suggestive of a man who was trained as a teacher (rabbi) in the interpretation of the Jewish Scriptures. b) His hometown was Antioch, but Antioch in Pisidia not in Syria. This is deduced from his reference to the arrival of Paul and Barnabas in Antioch of Pisidia in ‘our synagogue on the Sabbath’ (Acts 13.14 D05).12 This reference tends to confirm Luke’s Jewish identity, although it leaves open the possibility that he was a god-fearer, that is a Gentile sympathiser (such as Cornelius in Acts 10), who participated in the synagogue; or that he was a Jewish convert, a proselyte, but there is no more reason to think that than to doubt the Jewish origin of Matthew, Mark or John. c) He was an observer of the Jesus movement from the beginning, following it closely but without being part of it (Lk. 1.3). d) By the time of his writing, however, he was a Jesus-believer who was sufficiently familiar with the different groups among the early disciples to be able to distinguish one from the other and to identify their distinctive beliefs. His own sympathies lay with the Hellenist (Greek-speaking) Jewish disciples. This much is evident from the D05 text of Acts. His close observation of Paul’s thinking in D05, and the awareness he demonstrates there of his inner feelings and motives, indicate that he was indeed one of his companions from at least Paul’s 11 12

See Eusebius (Ecclesiastical History 3.4,6); also Jerome (Famous Men 7). The other manuscripts read, ‘the synagogue on the day of the Sabbath’.

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arrival in Troas (Acts 16.8) up to his arrival in Rome (28.16). He was not, however, a mere follower of Paul’s but an independent believer who was critical of Paul’s insistence on witnessing to the Jews and who distanced himself from Paul’s theology of Israel. As a possible rabbi himself, he may well have been a contemporary of Paul during his education in Jerusalem (cf. 22.3). e) The particular interest he shows in the Gentiles is properly a Jewish concern, as demonstrated by the frequent oracles in the books of the Prophets that relate to Gentiles in the messianic age. It was a burning issue among the Jews more than anyone else in the early Church because so much was at stake for their self-understanding and the status of Israel.

4. The Unity of the Two Volumes of Luke’s Work Drawing on studies of the vocabulary, the linguistic devices, the rhetorical structure and the thematic development of the Gospel and the Acts, we have unreservedly adopted the hypothesis that the third Gospel and the Acts of the Apostles are the work of a single person. We go a step further, in asserting that they form a single work written with a common purpose. The two volumes of Luke’s work have unfortunately been separated since the 2nd century, probably when the four Gospels were grouped together in the first tentative steps at constructing the Christian canon.13 The only places where they are presented together are some Syriac manuscripts and patristic catalogues.14 The interdependence of Luke and Acts, which is intensified in D05 in comparison with other manuscripts, is one factor that makes it highly likely that the Bezan text dates from a period before the separation of the two volumes. The inner cohesion within the two volumes of Luke’s work is a key to the understanding of his work in D05. Not only are they both addressed to one person, Theophilus (Lk. 1.3, cf. Acts 1.1), but the goal stated in the opening prologue (Lk. 1.34) applies to the whole work, namely, to assure him of the reliability of the information that he has heard (on the identity of Theophilus, see §8 below). Indeed, the same general objective can be discerned throughout both volumes: to explain to Theophilus the meaning of the events that had taken place, starting at the time before Jesus’ birth all the way through until Paul’s arrival in Rome some 60 years later.

13 The earliest evidence for the collection of the four Gospels is the Diatessaron of Tatian in the middle of the 2nd century. The first explicit reference to Acts is not found until later in the 2nd century, when Irenæus mentions the work; before this, even indirect allusions to the text of Acts are uncertain (for a summary, see A. Gregory, The Reception of Luke and Acts in the Period before Irenaeus: Looking for Luke in the Second Century [Tübingen: Mohr Siebeck, 2003], pp.350–51). 14 See B. M. Metzger, The Canon of the New Testament (Oxford: Clarendon Press, 1987), Appendix II.

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The conceptual cohesion of the two volumes stems from the relationship between Jesus, as the master, and the disciples, his followers. The first volume portrays Jesus as the model with whom the disciples are compared; the second volume portrays their struggle to put into practice the teachings they heard while he was with them both before his death and after his resurrection. The numerous parallels drawn between the disciples (in Acts) and Jesus (in the Gospel) are often pointed out, but what is important to recognize is that the comparisons are not always positive in nature. The trial of Paul in Acts, paralleling the trial of Jesus in the Gospel, is a case in point. Luke’s aim is frequently to show, on the one hand, that the various disciples fall short of the model but, on the other, that they also make progress. The first volume is thus a preparation for the second. From a theological point of view, a development can be seen between the two volumes. The initial expectation in the Gospel is that Jesus’ arrival was as the Messiah of Israel, with no mention of the Gentiles in Simeon’s acclamation in D05 (Lk. 2.32). Unlike Mark’s Gospel, Luke’s restricts Jesus’ ministry almost entirely to Israel. However, his reception (or rather, his rejection) by the Jewish people, first the leaders and the people more generally by the end of his life, meant that the special place of Israel as the privileged people of God was lost, according to Luke the narrator of D05. The final event that confirmed this shift was the death of Judas (see Acts 1.16-20, 24, and the notes there),15 meaning that the circle of the Twelve, chosen to represent the twelve tribes of Israel, no longer had that function. In Luke’s work in D05, Israel thus becomes a nation on a par with any other, and Jesus becomes the Messiah of all people alike. It is this radical change in the status of Israel and the universal nature of Jesus’ messiah-ship, right from the initial outpouring of the Holy Spirit and not at some future date when he would return (see Acts 3.20-21, and see notes there), that the disciples found so difficult to comprehend and to accept. This is the essential theme running throughout Acts, where Luke examines the particular difficulties of various characters in turn, devoting over half of the work to the case of Paul who, while accepting the unconditional inclusion of the Gentiles, fought doggedly to maintain the privileged status of Israel. The narrator’s critical presentation of the apostles, including Paul, is not peculiar to Codex Bezae but many of its aspects are absent or toned down in the other manuscripts so that it is rarely noticed. A crucial factor for interpreting Luke’s purpose correctly is to recognize that he does not use the speeches of his protagonists to express his own ideology. Instead he puts into their mouths words that reflect their thinking and mentality at the time of the speech. Thus, the carefully constructed speeches serve as vehicles to convey the divergences between the different leaders, as well as the progression made by each one individually. 15 It was the death of Judas that caused the group of the Twelve to be broken up, and not his betrayal, which was not in itself a defining act in terms of the status of Israel. The issue is explored in J. RiusCamps and J. Read-Heimerdinger, ‘After the Death of Judas: A Reconsideration of the Status of the Twelve Apostles’, Revista Catalana de Teologia 29 (2005), pp.305–34.

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Throughout the two volumes of D05, the context is a peculiarly Jewish one, a point that is developed below (see §7). Luke uses this context to locate the events and his characters, so that his intended reader could understand his presentation of them from a Jewish point of view. The prologues to each of the two volumes serve to link them together. In addition to the Prologue to the Gospel (Lk. 1.1-4), which introduces the work as a whole, note needs also to be taken of the opening verses of the second volume that act as a ‘hinge’ to join the two volumes together (Acts 1.1-14). There, the events of the Gospel are summarized and the action of the last chapter (Luke 24) is taken up and expanded in order to prepare for the action that will take place once Jesus leaves the earth. Structural parallels reinforce the unity between the two volumes. This is illustrated by the existence of a basic schema common to the opening sections of both the Gospel and Acts where Luke presents the key figures who are later to take part in the events narrated. In the Gospel, the parallel presentations of the conception, birth and public appearance of the two principal characters, John the Baptist and Jesus, are interwoven from the start. In Acts, the corresponding figures are collective characters, the church in Ierousalem mirroring the preparatory role of John the Baptist, and the church in Antioch whose activity mirrors that of Jesus. Their conception, birth and public manifestation are related throughout Acts 1–5 and 6–12 respectively.

5. Structural Divisions 5.1 General Principles The absence in the most ancient manuscripts of punctuation, paragraphs, chapters or visual divisions of any kind meant that some other means had to be used to indicate how a speech or a narrative, for example, was articulated. Whilst the means commonly used in ancient literature have been studied fairly extensively in relation to poetry and expository speech, relatively little has been done to explore the structure of narrative discourse, especially in the NT.16 Commentators usually identify structure by looking for thematic grouping, and this is useful to a certain extent but it can tend to be not only subjective but also dependent on the traditional exegesis of a passage, or on lectionary divisions customarily adopted as a system of weekly readings in church services. Scholars undertaking linguistic analysis of narrative texts, however, have found that there are formal devices that serve to indicate divisions within a story. The fact that the NT narratives were written to be read out loud doubtlessly made these devices all the more useful. They need to be carefully identified for each author, since in looking at the 16 Chapter divisions in use today were not introduced until the early 13th century; verses were only introduced in the mid-16th century. A highly useful aspect of the research into the literary structures of the New Testament can be found in K. E. Bailey, Poet and Peasant (Eerdmans: Grand Rapids, 1983), pp.44–75; and Ibid., ‘Introduction’ in Through Peasant Eyes (Eerdmans: Grand Rapids), 1983), pp.xvii–xx.

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writings of, say, Matthew, it emerges that he uses devices to construct his narrative in a different way from Mark, Luke and John. Some of the more detailed linguistic analysis that has been carried out for the NT relates to the book of Acts and we have drawn on that in seeking to establish the divisions of the second volume of Luke’s work.17 We have then sought to apply it to the first volume, too, where it becomes apparent that there are further devices in operation. While the divisions that we propose are to some extent tentative, especially for the Gospel where less research has been carried out, it is nevertheless clear that Luke’s entire work, from book level to individual sentence level, is built on a hierarchy of elegantly balanced models, with formal linguistic means adopted to signal the divisions at each level. The purpose of these divisions is above all to aid the communication of meaning, rather than for aesthetic or rhetorical effect, although those secondary purposes do have their importance. The structural divisions can appear on a large scale, covering various chapters, or on a small scale, within a particular episode or passage. As formal structures, they provide the framework of the account and lend shape to it. 5.2 Levels of Division Within Volume 2 (Acts), where there is an intensity of action and geographical extension not seen in Volume 1 (the Gospel), the spread of the action from Jerusalem to Rome falls into four major groups, which we have called parts. Within each one, and within the Gospel overall, divisions at the highest level can be identified that group material according to its thematic focus. We label these large divisions sections, numbered in Roman numerals (I, II, III, etc.). Each section is made up of one or more sequences (A, B, C, etc.), and each one of these sequences consists of smaller units or episodes, labelled with italic capitals (A, B, C, etc.), attached to the letter of the sequence in question; occasionally in Acts a longer sequence splits into scenes (AA, BB, CC, etc.). Lastly, these episodes are made up of the smallest units, which we call elements; from a grammatical point of view, these are complete, individual sentences, to which we assign lower-case letters (a, b, c, etc.). From the highest level down to the individual elements, the totality of Luke’s work forms a hierarchy of finely balanced patterns. Each level has a carefully thought-out structure with layouts that are frequently concentric (e.g., A B C B’ A’) or symmetrical (e.g., A B B’ A’) with, at the centre, the point that the narrator wants to emphasize as fundamental for this part of the story. 5.3 Division Markers Various markers indicate the limits of the divisions. The flexibility of Greek word order allows narrative changes in place, time, protagonists or theme to serve as such markers by the changed element being placed at the beginning of the sentence instead of its usual position (after the verb in narrative texts). On various occasions, the beginning or 17 Especially the work of Stephen H. Levinsohn, summarized in Discourse Features of New Testament Greek (Dallas: Summer Institute of Linguistics, 2nd edn, 2000).

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ending of episodes within a larger portion of narrative overlap the beginning or ending of the adjacent sequence, acting as transitions to carry the account on to the next event. Many sentences introducing new sections and sequences come to resemble formulae due to their repeated occurrence, and are much more than just idiosyncrasies of Luke’s style. Thus, in the Gospel, according to the text of D05 (but not the AT), it seems that the temporal phrase70Ege/neto de/, ‘It happened that…’, signals the start of the majority of the sections (15 out of 20); there are only two occurrences of the phrase within an episode where a new section is not marked (Lk. 17.14; 22.24; cf. 16.22, within Jesus’ words). The phrase Kai\ e0ge/neto, which has the same English translation ‘It happened that…’, is found in contrast at a lower level (24 sequences or episodes – see §5.4 below on the different function of de/ and kai/). This same pattern does not operate in Acts. The provisional nature of such divisions as pointed out above (§5.1) does, however, need to be emphasized. The structural divisions of the text in D05 differ to an important degree from those found in the manuscripts that have generally been used for studies of the structure of the Gospels and Acts, and further exploration of this topic is needed in order for firm conclusions to be reached. Our structural analysis of Luke’s work goes beyond other studies in that it systematically puts forward a structural model for each pericope, but its experimental nature means that the exact pattern of certain passages, especially at the level of the elements, is open to discussion. A reason for the difficulty in identifying the structure of Luke’s writing is that it is embedded in the narrative by means of the syntax, not only of the sentences but also of the units above sentence level (see §5.2 above).18 And it is precisely this syntax that is affected in a high proportion by variant readings. 5.4 Sentence Connectives Most work on the narrative structure of NT texts has been done on the linguistic devices available to link sentences (connectives) – principally conjunctions, but also demonstrative and relative pronouns and, sometimes, no explicit connection at all (asyndeton). The distinct ways of linking sentences enable the author to show how the narrative hangs together as well as showing the logical connections between incidents. They are the keys to determining the structure of a unit, as they replace conventional punctuation: capital letters, commas, semicolons, full stops, paragraphing, and so on. Among the conjunctions used by Luke, two categories can be distinguished: those that indicate a break of some kind and those that do not. As may be expected, the latter category is larger and includes the frequent conjunction kai/ and the related te: these are found between individual elements but not at a higher level (except in the Gospel in the phrase Kai\ e0ge/neto; see §5.3 above). In Luke’s writing, the conjunction to/te frequently signals the final response to a situation that brings that narrative division to an end; it is never found at the start of a new division. This is also 18 The syntax of texts above the level of the sentence is the concern of the linguistic discipline known as ‘discourse analysis’. For an overview of its application to the NT, see S. E. Runge, Discourse Grammar of the New Testament: A Practical Introduction for Teaching and Exegesis (Peabody, Mass.: Hendrickson, 2010).

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true of the conjunction ga&r, which is always used to explain or expand on a previous comment but not across a structural boundary. Ou]n is rare in the narrative of Luke– Acts (although commoner in speech). Whenever it does appear in the narrative, it is always at the juncture of speech and narrative, except for Lk. 5.7b. The conjunction that is found both within structural units and also at the start of a new unit is de/. Its function of indicating some kind of rupture enables it to be used to present what the writer considers to be a new step within the development of a lower-level unit such as an episode. It is also the commonest conjunction used by Luke at the start of a new unit and in that position occurs at all levels of the structural hierarchy. The only other device used to signal the start of a new section is me\n ou]n (in the Gospel only at Lk. 3.18, but often in Acts: 26 times + 3 D05), presenting an event arising from a previous one and anticipating a second, more important one that will be introduced by de/. Me\n ou]n appears at the beginning of a new unit at different levels of the hierarchic structure, occasionally within a unit but never terminating a unit. 5.5 The Speeches in Acts There is a high number of formal speeches pronounced by the major characters of Acts. These invariably follow a formal and recognizable rhetorical structure that is suitable for the circumstances in which they are pronounced. The structure of the speeches is generally identified by the standard rhetorical devices as well as by thematic analysis, and is marked in our translation by Greek letters a b g, etc.

6. Literary Devices in Luke’s Writing Luke has long been recognized as a skilful writer of literary Greek that goes far beyond the simple narration of a second-hand tale (without that making him a Gentile; see §3 above). In both the Gospel and Acts, he demonstrates his ability to adapt the language to fit the situation (the first two chapters of the Gospel, for example, are of such a different style from later chapters that some have supposed that they were added on by a later editor). His skill is seen not least in the speeches of Acts where each character is given his own voice to address his audience, and even to adapt his language to suit the particular audience (cf. §4 above) – this is strikingly illustrated by Peter’s hesitant attempts to communicate for the very first time the gospel to Gentiles in Caesarea (10.34-43), which produces a speech that is more fumbling and uncoordinated in D05 than in the AT. For his own narrative, Luke draws on a whole range of literary devices. These devices interact with and mutually support each other, communicating his message and allowing the reader to understand his mental processes without the author explicitly commenting or stating his intentions. They thus function as a kind of code, but not a code that conceals the meaning of the text, as in some secret document destined for initiated followers alone, but rather as a code that opens up the meaning of the text and gives it depth and a sense of coherence and completeness.

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Some of these devices are familiar from secular Greek literature; others are typical of Jewish methods of interpreting the Scriptures, seen not only in the later rabbinical writings but already in the scriptural exegesis of NT authors such as Paul, James and the writer of the letter to the Hebrews; others may be innovations of Luke himself. Whatever the case, it can be assumed that, in so far as his intention was not to confuse or mislead Theophilus as his addressee, Luke would have expected him to recognize the devices for what they were and to derive from them the message he meant to convey. 6.1 Repetition of Double and Triple Patterns Certain events are recounted in similar or even identical ways. The three accounts of Paul’s conversion are one example, but this type of repetition is, in fact, very frequent. The differences between the accounts, far from being the traces left by a careless or inconsistent author, serve as implicit comments that reveal the inner world of the character in question, or the differences in the point of view from which each separate account is told. Similarly, characters sometimes appear in groups of two or three to illustrate a theme on a broad level. This, for example, is the case of Joseph Barnabas, Ananias and Sapphira, in Acts 4.36–5.11; not only is meaning transmitted through an account of their deeds, but the characters also engender implicit commentaries through the way in which they interrelate, both in their real lives and in the narrative account. 6.2 Discrete Parallel Responses It happens from time to time in both the Gospels and Acts that people are seen to respond to a speech or situation with what at first sight look like shared reactions, expressed as two or more statements or questions. In actual fact, what happens more often than not is that the separate statements or questions relate not to all the characters at once but rather each one corresponds to a single person as distinct reactions. The key to understanding this device lies in recognizing that when, for example, two names or groups of people are mentioned as responding to something said or done, the first verb/statement that follows relates to one of the characters while the second verb/ statement relates to the other – sometimes the response and the characters correspond in the same order, or sometimes the first response relates to the second character and the second response to the first character (chiasmus). An example is Jesus’ answer to the double question posed by the disciples about when the destruction of the Temple would take place and what would be the signal for his (second) coming (Luke 21.7 D05), where he first responds to the second question (21.8-28) and immediately after to the first (21.29-36). Another example is Peter’s twofold response to the two opposing reactions of the witnesses to the descent of the Holy Spirit at Pentecost (Acts 2.12-13); he first responds to the second reaction, saying the men are not drunk (2.15), and only then answers the question posed by the first group about the meaning of what has happened (2.16-21).

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6.3 Use of Dual Expressions A noteworthy feature of Luke’s work in D05 is the number of sets (usually pairs) of alternative phrases or words specifically adopted by the author in order to refer to distinct features of the same entity. This feature is far less apparent in other manuscripts, or the distinction is maintained with such little regularity that it is all but invisible. In D05, the very existence of these sets throughout both volumes is a sign of the continuity he intended between the two parts of his work, much more than simply evidence of a common authorship. Synonyms, grammatical alternatives and variations in the spelling of names are all consistently distinguished in D05 in such a way that each member of the set communicates a specific and characteristic meaning. The most usual case is when the common term is neutral in meaning, whilst the parallel, specialist term has a more intense and theological sense. This dual system is a vehicle for communication used with such great precision that its value for expressing Luke’s message cannot be ignored. Three examples will serve to illustrate the point. First, we may take the twofold spelling of the name of Jerusalem. When Luke (or one of his characters) refers to the city as a geographical place, without religious significance, he uses the Hellenistic form 79Ieroso/luma, Hierosoluma; on the other hand, when he (or one of his characters) refers to the city as the seat of Jewish authority, as the holy city, he uses the form derived from Hebrew, 70Ierousalh/m, Ierousalem. Luke applies the distinction to evaluate the spiritual state of his characters. After depicting Jesus in the Gospel as having left Ierousalem, in Acts he uses the Hebrew-derived spelling to indicate a character who is still attached to traditional Jewish ways of thinking; by contrast, the Hellenistic spelling expresses his approval that a character is not subject to the power or leadership of the Temple authorities.19 Another example is the use of the terms Nazarhno/v, Nazarene, and Nazwrai=ov, Nazorean, which are not synonymous. Both function as messianic titles but whereas the first indicates Jesus’ town of origin, Nazareth, with connotations of revolution and violence, referring to the messianic leader who would defeat the Gentiles in armed combat, the second is a positive term designating the Messiah as a spiritual leader, without connotations of violence.20 A final important example is the alternation between the phrases o9 lo/gov tou= qeou=, ‘the word of God’ and o9 lo/gov tou= kuri/ou, ‘the word of the Lord.21 In D05, each one has a discrete meaning referring to different concepts. The ‘word of God’ is the older of the two expressions, the only ‘word’ uttered by Jesus in the Gospel (Lk. 5.1; 8.11, 15 D05, 21; 11.28), where he refers to Jewish teaching, but focussing on the kingdom of 19 See J. Read-Heimerdinger, The Bezan Text of Acts, ‘The Spelling of Jerusalem’, pp.311–44, which exhaustively analyses all the occurrences of these two terms in Luke’s work, and of the well-differentiated and consistent way in which Codex Bezae uses it, as opposed to the Alexandrine text. For a summary, see Rius-Camps and Read-Heimerdinger, The Message of Acts, vol. 4, pp.6–8. 20 See J. Rius-Camps, ‘“Nazareno” y “Nazoreo”, con especial atención al Códice Bezae’, in R. Pierri (ed.), Grammatica Inte­l­lectio Scripturae (Jerusalem: Franciscan Printing Press, 2006), pp.183–204. 21 These two formulae are analysed in J. Read-Heimerdinger, The Bezan Text of Acts, pp.297–310; and Rius-Camps and Read-Heimerdinger, The Message of Acts in Codex Bezae, vol. IV, pp.47–51.

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God (4.43) and speaking with authority (4.32). Likewise, in Acts it is the only term used in D05 up to Acts 6.7 to refer to the preaching of the apostles to Jews, regarding the interpretation of the Scriptures about the Messiah, which was restricted to showing how Jesus fulfilled the ancient prophecies for Israel. The radically new idea, that the experience of Jesus equally affected all peoples beyond Israel, is expressed by the phrase ‘the word of the Lord’. This is the gospel message, which begins to spread only after the nomination of the seven Hellenistic leaders (6.7). In keeping with the distinction, it should also be noted that ‘God’ is the divine designation used with reference to a Gentile’s initial experience or belief, and not ‘Lord’ (e.g. Sergius Paulus, 13.12 D05). 6.4 Representative Characters Many of Luke’s characters in the Gospel and Acts, while being people in their own right with personal names, also stand as characters with a greater importance as representatives of a class of people. They are often marked out with the indefinite adjective tiv, ‘a certain…’. They act as types of certain groups, such as the priests, centurions or leaders of the synagogue, or of symptoms of specific significance, such as lameness, blindness or demonpossession. Their real historical existence is not, however, denied by their representative function; in fact, Luke gives them historical credibility by mentioning their names together with other circumstantial details. 6.5 Names of Persons and Places The importance that Luke ascribes to names is clearly seen from the numerous occasions that these hold clues to the underlying message. Some contain or create puns, such as the false prophet Bar-Jesus (‘son of Jesus’), ironically translated in Acts 13.8 D05 as ‘Hetoimas’, meaning one who saw himself as ‘preparing’ for the Messiah, like John the Baptist. They are sometimes the key to activating a scriptural paradigm that serves to explain the underlying meaning of an event – a striking example is ‘Oulammaous’ in Lk. 24.13 D05 (instead of the more well-known ‘Emmaus’), which is a clue that Luke presents the incident as a reenactment of Jacob’s encounter with the divine in Genesis 28. This use of names is not an invention of Luke’s but is a well-known device in Jewish tradition to assimilate characters who have a common function or common traits. 6.6 Numbers Similarly, numbers are also important. Their significance is derived from their origin in the history of Israel as recorded in the Scriptures or transmitted through oral tradition. Examples include: six (days of creation), twelve (tribes), 70 (or 72) (nations), 40 (days and nights of rain in the Flood, and years in the wilderness). The adverbial markers w(v and w(sei/ are used to identify numbers that are to be interpreted with metaphorical value (and not simply approximate, as is often assumed); the former further indicates that the clue to the meaning of the number is to be found in its original occurrence in the Torah.22 22 See J. Read-Heimerdinger, ‘Luke’s Use of w(v and w(sei/: Comparison and Correspondence as a Means to Convey his Message’, in R. Pierri (ed.), Grammatica Intellecto Scripturae (Jerusalem: Franciscan Printing Press, 2006), pp.251–74.

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7. A Jewish Perspective

It can be seen from the preceding survey that the application of literary devices, and of traditional Jewish exegetical techniques in particular, appears much more clearly in D05 than in the AT. Furthermore, D05 contains a complex web of allusions to the Jewish Scriptures, in both Hebrew (Massoretic text, mt) and Greek (the Septuagint, lxx), which are more numerous and more developed than what is found in the AT. Not infrequently, the version of the biblical story referred to is one transmitted by oral tradition that developed from, or alongside, the written form, and is now only known through, for example, the later rabbinic writings or the written versions of the Aramaic paraphrases of the Scriptures, the targums. In appealing to ancient events as the model to interpret recent developments in the history of Israel, Luke applies a basic principle underlying the Jewish understanding of the life of Israel, namely that the entirety of the history of Israel, including the ongoing history, is contained in the Torah.23 This portrayal of events and people in the D05 text of Luke’s writings reflects a peculiarly Jewish perspective, one that is not imposed on the narrative but one that is the narrator’s own view of things. There is nothing contrived or artificial about it but, on the contrary, it is a natural way of looking at recent history that was, first and foremost, the history of Israel, from an inner Jewish perspective. Even the criticism that is expressed of the apostles and other characters for their clinging to traditional Jewish ways of thinking is not the harsh invective of an outsider but rather acquires its force from being voiced by someone who knows what he is talking about from the inside – not unlike the prophets of the Jewish Scriptures whose authority and authenticity were derived precisely from their belonging to the Jewish people. In recreating the mental landscape of his characters, Luke gives access, according to the D05 text, to their world, not from a ‘Christian’ perspective but from a 1stcentury Jewish perspective. A great number of the clues to this Jewish point of view are to be found in subtle and apparently insignificant details that are frequently dismissed as typical, rogue variant readings of D05. Far from being the fanciful paraphrases or late scribal additions that they are assumed to be, they are, in fact, the very keys to the narrator’s message. Just as the rabbis taught about the coherence and meaningfulness of the Scriptures, so there is nothing in the Bezan text of Luke–Acts that is superfluous or contradictory, everything has a purpose and contributes to the message. It is only when the ‘variant readings’ are understood for what they really are that the value of Luke’s writing in Codex Bezae can be recognized, as the careful and orderly (cf. Lk. 1.3) account of a contemporary Jewish historian. His work constitutes a prophetic affirmation of the real meaning of the historical events of the primitive Church. In comparison, the AT account reads more as a straightforward chronological account, even if many scholars would question the extent of its apparent historicity.

23 On the Jewish concept of history, see J. Sacks, Crisis and Covenant (Manchester University Press, Manchester, 1992), pp.208–46.

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The nature of Luke’s work has a direct bearing first, on the kind of person it was addressed to, and secondly, on the genre to which it is assigned. These two issues will be looked at in turn.

8. Most Excellent Theophilus Luke gives very few explicit indications about the identity of the person he is writing for. The name ‘Theophilus’ (Qeo/filoj) is repeated at the beginning of each volume, a Greek name that could have been used anywhere within the Greek-speaking world so it does not tell us anything about his nationality. The meaning of the name, ‘Godlover’ or ‘loved by God’, suggests a person at the very least in sympathy with Jewish and/or Christian tradition and teaching; its symbolic meaning is taken by some to indicate that it does not refer to an individual but more probably to a community, or even to people in general who love God/are loved by him. A second clue is the adjective ‘most excellent’ used with his name when Theophilus is addressed in the prologue to the work overall (kra&tiste, Lk. 1.3). Luke otherwise uses this title when the Roman tribune Claudius Lysias writes to the governor Felix (Acts 23.26), and likewise when the orator Tertullus addresses Felix (24.3); it is also found when Paul speaks to the governor Festus (26.25). In all cases, it refers to people of considerable importance and authority.24 On the basis of the AT, it is often thought that, supposing Theophilus to be the name of a real person (rather than a symbolic one), he would have been a Greek speaker of high social standing, perhaps even a person of an upper rank in the Roman army. That he was of a Gentile background is principally deduced from the belief that Luke was a Gentile author (on which see §3 above) and that they both have Greek names. A final piece of information is deduced from Luke’s reference in the prologue to his purpose of enabling Theophilus to be sure of the information he had heard (peri\ tw~n kathxh/qhj lo/gwn, Lk. 1.4). As explained in the note to Lk. 1.4, the verb kathxe/w is sometimes used to speak of Christian catechism, and for that reason Theophilus is usually assumed to have been a new Christian convert, a candidate for baptism who had received some elementary teaching about the faith. However, Luke uses this same verb elsewhere (Acts 21.21, 24) with its more ordinary meaning of ‘to hear news/ rumours’ about a person, and there is nothing to say that the Christian meaning is the one he has in mind when speaking of Theophilus. In short, as far as the addressee of Luke’s work in the AT is concerned, Theophilus (in so far as he is thought to be a real person) is understood to be a Gentile, an important person of high social standing and a Christian convert who has received some instruction in a church community. With regard to the AT form of Luke– 24 In Luke’s work, the names of 50 important people are mentioned, of which a good number arise in the Gospel where there is no parallel in the other Gospels. The data suggest an author who was familiar with the world of leaders and aristocrats, and whose addressee was likewise familiar.

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Acts, there may be no need to challenge this understanding. With regard to the D05 form, with its Jewish perspective and its wealth of allusions to Jewish traditions and teachings, often made in a subtle and intricate way, it is much more probable that the author, an educated and highly sophisticated Jew (see §3 above), was writing for a fellow Jew, one sufficiently cultured and trained in the Scriptures and the methods of Jewish interpretation to be able to understand what he was hearing or reading. In other words, it is reasonable to suppose that, in writing from a Jewish point of view, the narrator expected his intended reader to pick up the clues to the underlying message of his writing, the more since most of his evaluation and comment is not made overtly but by implicit means. Although the name Theophilus was quite common in the Hellenistic period, the only Jewish person with this name in the 1st century ce, according to the available sources, was the third son of the High Priest Annas, who held this post from 37–41 ce. Appointed by the governor of Syria, Vitellius, he was relieved of his post by Agrippa I on the latter’s accession to the throne of Judaea. It is possible that Herod Agrippa’s ferocious opposition to the Jewish Jesus-believers, and his wish to please the nonbelieving Jews in this matter (cf. Acts 12.1-3, esp. D05), had something to do with Theophilus’ substitution by a member of another family. If Theophilus had sympathies with the apostles and the other Jesus-believers (he was in a position to have known many of them personally), he would have been opposed to Agrippa’s attacks on the Judaean Church. As far as the D05 text is concerned, we have adopted the working hypothesis that the intended reader was the High Priest, Theophilus,25 to whom Luke wrote in order to answer his many questions about what he had heard (cf. Lk. 1.1-4), but which he had not been able to fully understand, taking account of the Jewish teachings and expectations debated at the highest levels. It may be imagined that Theophilus was looking for someone to answer the questions raised in his mind both by the numerous contradictions between Jesus’ teachings and traditional Jewish doctrines as well as by the opposing points of view existing amongst Jesus-believers, questions that would have been all the more urgent after the fall of Jerusalem. What would have led him to take this step was not mere curiosity: on the one hand, he had witnessed the atrocities committed by his own family, beginning with his father, Annas I, and his brotherin-law, Caiaphas, and ending with his younger brother, Annas II, who ordered the assassination of James, the brother of Jesus and the leader of the church in Jerusalem, in the Temple in 62 ce; and, on the other hand, he knew about the activities of Jesus’ Jewish followers who promoted some radical (and sometimes contradictory) teachings and acted in disturbing (and sometimes conflicting) ways. Luke’s explanations about the early Church take on a special character if the recipient was indeed the High Priest Theophilus, above all regarding the authority 25 Arguments advocating the identity of Theophilus as the High Priest were first presented by R. Anderson, ‘À la recherche de Théophile’, in ‘Saint Luc, évangéliste et historien’, Dossiers d’Archéologie 279 (2002–2003), pp.64–71.

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of his own interpretations or those that he put in the mouths of the people in his narrative. This is illustrated by the authority adopted by James when he gives his judgement on the Gentiles and bases himself on the interpretation of the Law made by the High Priest, Simeon II (Acts 15.14-18 D05). It is seen more than anything in the authority assumed by Luke himself in portraying the reversal of the expectations of the restoration of Israel (e.g., in Acts 12 D05). Other striking features of Luke–Acts D05 are of particular interest in the light of the hypothesis of an addressee with a Jewish identity. A noteworthy case in point is the systematic omission in D05 of any mention of a future day of judgement. It is well known that in the account of Jesus’ visit to the synagogue of Nazareth (Lk. 4.16-39), his proclamation of the arrival of the Messiah using the quotation of Isa. 61.2 stops short of the prophet’s reference to ‘the day of vengeance of our God’. The absence of the idea of judgement is further confirmed when Luke’s Gospel in D05 is compared with parallel passages in Matthew where the day of judgment is explicitly referred to (cf. Mt. 10.15; 11.22, 24; 12.41, 42 with Lk. 10.14 D05; 11.31 D05). In contrast, according to the AT, Luke faithfully reproduces Jesus’ saying recorded by Matthew with the mention three times of ‘at the judgement’ (Lk. 10.14 AT; 11.31 AT, 32 AT) or its equivalent ‘on that day’ (10.12 AT). This silencing of the theme of judgement is continued in Luke’s second volume where on three occasions, a speech is cut short at the point when judgement begins to be mentioned with reference to the Gentile audience (Peter to Cornelius in Caesarea, Acts 10.42-44; Paul to the philosophers in Athens, 17.31-32; Paul to the Roman governor Felix, 24.25: see also 24.21-22). The theme of judgement would be of special relevance to a Jewish person such as Theophilus, for whom the destruction of the Temple would have raised questions precisely on this issue, as to whether or not it was to be regarded as a punishment for the rejection of the Messiah. Luke’s answer according to D05 is that judgement was not part of Jesus’ teaching.

9. The Literary Genre of Luke’s Work As has been intimated at several places in the preceding sections (see esp. §4), the nature of the text of Luke’s writing in D05 raises the question of its genre. While the unity of the Gospel and Acts is usually recognized, the two writings are viewed as being distinct in nature and purpose: the first, a gospel, and the second, some kind of historical work. In D05, where there is a clear unified purpose throughout the work, this distinction is unworkable. Luke has left sufficient clues for us to be able to identify how he saw his own work: a) Unlike the Gospels of Mark and Matthew, Luke’s work is not a gospel in the sense of a proclamation about the ‘good news’ of Jesus, orally transmitted and committed to writing by the author. Luke does indeed draw on material found in other gospels – and these may include all three of the other canonical

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Gospels – as he himself indicates in the prologue to his work (Lk. 1.1-2), but his own writing is the literary fruit of detailed research, addressed to a definite, concrete person in a calculated order and with a definite aim. b) Acts is not a straightforward history of the birth and growth of the Church, or a biography of its main characters, but an exploration of the mistakes made by the protagonists and their gradual progress towards a correct understanding of the teaching of Jesus, specifically in relation to Israel and the place of the Gentiles in the Church. c) The purpose of the first volume is thus to inform the reader about the person of Jesus and his message; the purpose of the second volume is to compare the disciples with the model. d) The opening prologue (Lk. 1.1-4) serves both volumes, which are linked by a hinge passage (Acts 1.1-14).

Bearing in mind the clues left by Luke, we venture to suggest that the literary genre that best suits the work is none other than a ‘demonstration’ (e0pi/deicij), and specifically a ‘demonstration to Theophilus’, in the sense of setting forth the truth about people and events, providing reliable information, in this case based on exhaustive research. The overall aim is a pedagogical one, to show to Theophilus, who would have observed first-hand so much of what had been going on in Jerusalem, what it meant that Jesus was the Messiah whom Israel had been waiting for. This demonstration takes place in the context of contemporary Jewish concerns and expectations, at the same time as being based on the history of Israel and the Jewish Scriptures.

10. The Value of Codex Bezae In the preceding sections of this Introduction, we have set out reasons for our belief that the text of D05 is closer to Luke’s original than the text that has become accepted as the standard text for exegesis and translation of the NT. In Luke–Acts overall, D05 has its very own internal consistency and coherence from both linguistic and theological points of view. Three outstanding features characterize the work: an inner Jewish perspective, interpreting people and events from within the history of Israel; a critical portrayal of the apostles, including Paul, who are slow to grasp Jesus’ teaching because of their traditional Jewish beliefs, and who make important errors as they progress in their understanding; and a coherent linguistic system consisting of such things as sets of alternate phrases or words, word play on names, numbers and structuring devices, by which the author conveys his message. Any one of these features constitutes a valid reason for considering the text to be earlier than the AT. The Jewish point of view would have been attenuated and the allusions to Jewish traditions removed as the Church moved away from its Jewish roots and became established as an institution in its own right. The criticism of the apostles would likewise have been toned down or eliminated as it became necessary to appeal to the authority and infallibility of the founders of

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the Church in defence against heretics and other opponents. The language would have been updated, removing the coded allusions that were no longer appropriate, and replacing the tightly constructed system of language on which so much of the message of the book depends, with more familiar vocabulary and single phrases and formulae that had been adopted by the established Church. In other words, on all three counts it is the somewhat obscure and potentially ambiguous or dangerous aspects of the text, tying it closely to a particular situation in the 1st century, that would have caused it to be revised and brought into line with the developing Church. It is true that any single one of the features of D05 described here could be explained as a later modification: a group of Jewish Christians may have wanted to bring out the Jewish roots of Christianity; a section of the Church that did not accept the authority of the apostles (such as the Montanists, whom Irenæus may have been responding to in Adversus Haereses when he defended the authority of the 12)26 may have sought to construe some of their actions as erroneous; a zealous scribe may have made an attempt to impose artificially a uniform linguistic style on the text. When all three features of Luke–Acts D05 are considered together, these kinds of explanation fall down, for the internal coherence – cultural, theological and linguistic – of the work is so sustained and cohesive that any suggestion that its distinctive features arose at different times and places, at the hands of various scribes, flies in the face of the evidence. When the D05 readings of Luke–Acts are recognized for what they are, it is reasonable and, indeed, natural to see them as reflecting the outlook and concerns of a Jewish disciple from the first generations of Jesus-believers, which became outdated within a short time after its writing. Account must, in any case, be taken of the distribution of at least parts of this text of Luke–Acts over a wide geographical area in a diversity of languages (see §2 above). This distribution, together with the most complete preservation of the text in a Greek manuscript dated to c.400 ce and located in Lyons,27 presents something of a puzzle for which no satisfactory answer has yet been put forward. Any explanation for how the situation arose is bound to be speculative because of the absence of any record of the transmission and development of the NT text. The popular account is that the Luke’s work in D05 is the end result of a series of modifications to the earlier form of the text preserved by the AT manuscripts, the first stages of which are attested by the other WT witnesses. This view, however, depends on the presupposition that the AT predates D05, and ignores the real nature of the D05 text, as we have already said. The matter is complicated somewhat by the fact that not all the books extant in D05 show the same characteristics, but each presents its own picture. Even within Luke’s writing, the coded linguistic system is not as sustained in the first volume as in the second, though the characteristic theological outlook and the Jewish perspective are consistently maintained. The Gospel of Mark has a singular text with a high 26 Irenaeus, Adversus Haereses, 3.1, 1-2. 27 Although not brought to public attention until its discovery in the 16th century, there is evidence in the restoration work carried out on the manuscript that it was already in Lyons in the 9th century.

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proportion of vll and with an overall logic absent from other manuscripts.28 Matthew and John display far few vll, but whether their text has been more contaminated by the AT or it was not as different in the first place is a question still under investigation. While aspects of D05 remain to be explored, an explanation for the unique character of D05 can be posited: in the first half of the 2nd century, the missionaries from the provinces of Asia Minor and Phrygia, who are known to have travelled to Gaul to announce the gospel there, would have taken with them their copy of the NT, which had this type of text; once there, they would made a translation into Latin for the sake of the local people. Its isolation amongst the Gauls, and the fact that the Latin rather than the Greek text was in general use, would have shielded the Greek text from the influence of the AT when the latter became dominant, and thus would have caused it to become fossilized. A particular circumstance suggests a reason for the Greek text being viewed as kind of sacred object that was not to be altered, even though the Latin translation was updated in places: when the codex was found in Lyons in the 16th century, it was with the relics of Irenæus, who was himself from Asia Minor and the leader of the community in Lyons after the death of its founder in 177 ce.29 The association of the codex with Irenæus, as a copy of the text with which he was familiar and made when an earlier exemplar became worn with use, would provide ample reason for preserving it intact. This is an area where further, more detailed research needs to be carried out, taking account of the features of the Bezan text and of the possible links of the text with the first missionaries in Gaul.

11. English Translation In this edition of Luke’s work, the Greek text of D05 is placed on the page of honour, the left-hand one; where the WT has been used to fill the gaps in Acts (see §2 above), the Greek is printed in italics. The English translation on the facing page aims to follow as closely as the language allows the old line-divisions of the original bilingual codex (see §2 above). From time to time, it has been necessary to adjust the divisions to avoid breaks in the middle of a phrase, but in general it has been possible to follow the indications, such as they are, given by the scribe of the manuscript.

28 J. Rius-Camps, El Evangelio de Marcos: etapas de su redacción. Redacción jerosolimitana, refundición a partir de Chipre, redacción final en Roma o Alejandría (Estella [Navarra]: Verbo Divino, 2008). 29 We know from the Ecclesiastical History of Eusebius that Pothinus (the Latinized name of Poqeino/v, martyred in 177 ce at the age of 90) was the first bishop of the Gauls and lived in Lyons (Ecc. Hist. V.1, 29; 5,8). Irenæus, who was a deacon of the church in Lyons (V.4,1), succeeded him as bishop (V.5, 8) and personally took to the bishop Eleutherius in Rome the letter written by the churches of Vienne (France) and Lyons from the Gauls to the brothers in Asia Minor and Phrygia (V.4, 1-3), from where a good many martyrs and confessors mentioned in the letter had emigrated.

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Seeking to follow the lines does mean the translation is not as natural as it might otherwise be in places, because Greek has a much greater freedom with word and clause order within sentences than English does. Where this poses a significant problem we have opted to adopt a more natural English order. Furthermore, so as to bring out the precise meaning of the Greek text, especially to highlight differences compared with the more familiar text of Luke–Acts, it has sometimes been necessary to sacrifice elegance. It will be noticed, for example, that Luke often uses the verb a)pokri/nomai, ‘answer’, not only to refer to a response to something said but also to express a reaction to a situation; there are places where it is redundant in English to specify the verb but where Luke has it we have sought to render it in English. Names of people are given only where they are stated in the Greek; where there is potential ambiguity, the appropriate name is enclosed in square brackets […] for the sake of clarity. In the English translation are found the indications of structure – headings for the sections with sub-headings for the episodes and scenes, and letters against the verse numbers in the text for the individual elements (see §5 above on the various levels of structural division). Because the literary structure is embedded in the Greek syntax and the conjunctions, we try as far as possible to reflect the formal devices with the corresponding English; an example is the section marker in the first volume, 0Ege/neto de/, translated with a phrase such as ‘It happened that…’, which could be omitted in the sense that there are titles in the English translation to mark the sections. In some instances, in any case, it is not possible to render the precise sense of a linking device because some of them simply do not exist in English. At such points, we rely on punctuation or some kind of paraphrase to convey the articulation of the Greek text. The notes chiefly refer to vll, commenting on points arising from the differences of D05 (or the WT for the missing passages of Acts) from the AT; others justify the translation adopted. There are some notes that are more literary or theological in nature, highlighting the interpretation that can be made of D05 in order to draw attention to the aims and mentality of its author. Where ‘D05’ is used in the notes to refer to Codex Bezae, the Latin text d5 is included in the comment, unless otherwise specified. Further information about points made in the notes can be found in our publications listed in the Bibliography below, and for Acts, principally in The Message of Acts in Codex Bezae.

Bibliography 1. Works of Reference Aland, B. et al. (eds), Novum Testamentum Graece (Stuttgart: Deutsche Bibelgesellschaft, 27th edn, 1993). — The Greek New Testament (Stuttgart: Deutsche Bibelgesellschaft/United Bible Societies, 4th edn, 1993). Scrivener, F. H., Bezae Codex Cantabrigiensis (repr.; Pittsburgh, PA: Pickwick Press, 1978 [orig. 1864]).

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2. Works Referred to in the Introduction Amphoux, C.-B. and J. K. Elliott (eds), The New Testament Text in Early Christianity. Proceedings of the Lille Colloquium July 2000 (Lausanne: Editions du Zèbre, 2004). Anderson, R., ‘À la recherche de Théophile’, in ‘Saint Luc, évangéliste et historien’, Dossiers d’Archéologie 279 (2002–2003), pp.64–71. Bailey, K. E. Poet and Peasant (Eerdmans: Grand Rapids, 1983). — Through Peasant Eyes (Eerdmans: Grand Rapids, 1983). Epp, E. J., ‘The Eclectic Method in New Testament Textual Criticism: Solution or Symptom?’, HTR 69 (1976), pp.211–57; repr. in Ibid., Perspectives on New Testament Textual Criticism: Collected Essays, 1962–2004 (Leiden: Brill, 2005), pp.125–74. Gregory, A. The  Reception  of  Luke  and Acts in the Period before Irenaeus: Looking for Luke in the Second Century (Tübingen: Mohr Siebeck, 2003). Holmes, M. W., ‘From “Original Text” to “Initial Text”: the Traditional Goal of New Testament Textual Criticism in Contemporary Discussion’, in B. D. Ehrman and M. W. Holmes (eds),  The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis (Leiden: Brill, 2012), pp.637–88. Levinsohn, S. H., Discourse Features of New Testament Greek (Dallas: Summer Institute of Linguistics, 2nd edn, 2000). Metzger, B. M., The Canon of the New Testament (Oxford: Clarendon Press, 1987). Parker, D. C., Codex Bezae: An Early Christian Manuscript and Its Text (Cambridge: Cambridge University Press, 1992). Read-Heimerdinger, J., The Bezan Text: A Contribution of Discourse Analysis to Textual Criticism (JSNTSup, 236; Sheffield: Sheffield Academic Press, 2002). — ‘Luke’s Use of w(j and w(sei/: Comparison and Correspondence as a Means to Convey his Message’, in R. Pierri (ed.), Grammatica Intellectio Scripturae (Jerusalem: Franciscan Printing Press, 2006), pp.251–74. Rius-Camps, J., ‘“Nazareno” y “Nazoreo”, con especial atención al Códice Bezae’, in R. Pierri (ed.), Grammatica Inte­l­lectio Scripturae (Jerusalem: Franciscan Printing Press, 2006), pp.183–204. — El Evangelio de Marcos: etapas de su redacción. Redacción jerosolimitana, refundición a partir de Chipre, redacción final en Roma o Alejandría (Estella [Navarra]: Verbo Divino, 2008). Rius-Camps, J. and J. Read-Heimerdinger, The Message of Acts in Codex Bezae: A Comparison with the Alexandrian Tradition, I. Acts 1.1–5.42: Jerusalem; II. Acts 6.1–12.25: From Judaea and Samaría to the Church in Antioquia; III. Acts 13.1–18.23: The Ends of the Earth. First and Second Phases of the Mission to the Gentiles; IV. Acts 18.24–28.31: Rome. Via Ephesus and Jerusalem (London: T&T Clark, 2004–2009). — ‘After the Death of Judas: A Reconsideration of the Status of the Twelve Apostles’, Revista Catalana de Teologia 29 (2005), pp.305–34. — ‘Tracing the Readings of Codex Bezae in the Papyri of Acts’, in C. Clivaz and J. Zumstein (eds), Reading New Testament Papyri in Context/Lire les papyrus du Nouveau Testament dans leur contexte (Leuven: Peeters, 2011), pp.307–38.

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Runge, S. E., Discourse Grammar of the New Testament: A Practical Introduction for Teaching and Exegesis (Peabody, Mass.: Hendrickson, 2010). Sacks, J., Crisis and Covenant (Manchester: Manchester University Press, 1992), pp.208– 46. 3. Further Studies on Luke’s Work in Codex Bezae Read-Heimerdinger, J., ‘Acts 8:37: A Textual and Exegetical Study’, The Bulletin of the Institute for Reformation Biblical Studies 2 (1991), pp.8–13. — ‘The Seven Steps: A Prophetic Interpretation in the Bezan Text of Acts 12’, in D. C. Parker and C.-B. Amphoux (eds), Codex Bezae (Leiden: Brill, 1996), pp.301–12. — ‘Barnabas in Acts: A Study of His Role in the Text of Codex Bezae’, Journal for the Study of the New Testament 72 (1998), pp.23–66. — ‘Where is Emmaus?’, in D. J. Taylor (ed.), The Early Text of the Gospels and Acts (Birmingham: Birmingham University Press. 1998), pp.229–44. — ‘Les Actes des Apôtres dans le Codex de Bèze: leur intérêt et leur valeur’, in ‘Saint Luc, évangéliste et historien’, Dossiers d’Archéologie 279 (2002–2003), pp.44–55. — ‘The Re-Enactment of the History of Israel: Exodus Traditions in the Bezan Text of Acts’, R. Pope (ed.), Remembering the Past and Shaping the Future (Leominster: Gracewing, 2003), pp.81–96. — ‘The Apostles in the Bezan Text of Acts’, in T. Nicklas and M. Tilly (eds), The Book of Acts as Church History/Apostelgeschichte als Kirchengeschichte (Berlin-New York: Walter de Gruyter, 2003), pp.263–80. — ‘The Tracking of Participants with the Third Person Pronoun: A Study of the Text of Acts’, Revista Catalana de Teologia 31 (2006), pp.439–55. — ‘Who is “Simeon” in James’ Speech to the Jerusalem Meeting (Acts 15.14)?’, Estudios Bíblicos 64 (2006), pp.631–45. — ‘Enslavement and Redemption: The Census of Augustus and the Birth of Jesus in Luke 2.1-7 Codex Bezae’, in Facultat de Teologia de Catalunya (ed.), A la recerca del sentit de la paraula (Revista Catalana de Teologia 35; 2010), pp.127–41. — ‘Luke–Acts: The Problem of Editing a Text with a Multiple Textual Tradition’, in C.-B. Amphoux and J. K. Elliott (eds), Textual Research on the Psalms and Gospels/Recherches textuelles sur les psaumes et les évangiles (Leiden: Brill, 2012), pp.149–65. Read-Heimerdinger, J. and J. Rius-Camps, ‘Emmaous or Oulammaous? Luke’s Use of the Jewish Scriptures in the Text of Luke 24 in Codex Bezae’, Revista Catalana de Teologia 27 (2002), pp.23–42. Rius-Camps, J., ‘La fracció del pa (sense copa eucarística), ¿gest distintiu de las comunitats luca­nes?’, Revista Catalana de Teologia 25 (2000), pp.81–93. — ‘Le codex de Bèze. Une lecture différente de l’oeuvre de Luc’, in ‘Saint Luc, évangéliste et historien’, Dossiers d’Archéologie 279 (2002–2003), pp.56–63. — ‘The Pericope of the Adulteress Reconsidered: The Nomadic Misfortunes of a Bold Pericope’, New Testament Studies 53 (2007), pp.379–405.

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VOLUME 1 THE GOSPEL OF LUKE

­2

Luke’s Demonstration to Theophilus

1. 17 0Epeidh/per polloi\ e0pexei/rhsan a)nata&casqai dih/ghsin peri\ tw~n peplhroforhme/nwn e0n h9mi=n pragma&twn, 2 kaqa_ pare/dosan h9mi=n oi9 a)p’ a)rxh=j au0to/ptai kai\ u9phre/tai geno/menoi tou= lo/gou, 3 e1doce ka)moi\ parhkolouqhko/ti a!nwqen pa~sin a)kribw~j kaqech=j soi gra&yai, kra&tiste Qeo/file, 4 i3na e0pignw~|j peri\ tw~n kathxh/qhj lo/gwn th\n a)sfa&leian.

1. 57 0Ege/neto e0n tai=j h9me/raij79Hrw&|dou tou= basile/wj th=j70Ioudai/aj i9ereu/j tij o0no/mati Zaxari/aj e0c e0fhmeri/aj70Abia&, kai\ gunh\ au0tw~| e0k tw~n qugate/rwn70Aarw_n kai\ to\ o1noma au0th=j70Elisa&beq. 6 h]san de\ di/kaioi a)mfo/teroi e0nw&pion tou= qeou=, poreuo/menoi e0n pa&saij tai=j e0ntolai=j kai\ dikaiw&masin tou= kuri/ou a!meptoi 7 kai\ ou0k h]n au0toi=j te/knon, kaqo/ti h]n h970Elisa&beq stei=ra, kai\ a)mfo/teroi h]san probebhko/tej e0n tai=j h9me/raij au0tw~n.

The Gospel of Luke Prologue 1. 1 2 3 4

Since many1 have undertaken to set out an account about the deeds accomplished among us, according to what was handed down to us by those who were eye-witnesses2 from the beginning and who became guardians of the message, I, too, decided, as one who has closely followed3 everything from the outset, to write to you carefully and in order, most excellent Theophilus,4 so that you might know the solidity of the information you have heard.5

SecTion I.6 Introduction of John

[A]

Zechariah and Elizabeth

[a] 1. 5 There was in the days of Herod the king of Judaea a certain priest by the name of Zechariah who belonged to the division of Abijah and who had a wife, a female descendant of Aaron, whose name was Elizabeth. [b] 6 They were both righteous before God, living by all the commandments and ordinances of the Lord blamelessly; [b’] 7a they did not have any children on account of the fact that Elizabeth was sterile [a’] 7b and both were advanced in years.7

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Luke’s Demonstration to Theophilus

1. 87 9 10 11 12 13 14 15 16 17

0Ege/neto de\ e0n tw~| i9erateu/ein au0to\n e0n th=| ta&cei th=j e0fhmeri/aj au0tou= e1nanti tou= qeou=, kata_ to\ e1qoj th=j i9eratei/aj e1laxe tou= qumia~sai ei0selqw_n ei0j to\n nao\n tou= qeou=, kai\ pa~n to\ plh=qoj tou= laou= h]n proseuxo/menon e1cw th=| w#ra| tou= qumia&matoj. w!fqh de\ au0tw~| a!ggeloj kuri/ou e9stw_j e0k deciw~n tou= qusiasthri/ou tou= qumia&matoj. kai\ e0tara&xqh Zaxari/aj i0dw_n kai\ fo/boj e0pe/pesen e0p’ au0to/n. kai\ ei]pen pro\j au0to\n o9 a!ggeloj: Mh\ fobou=, Zaxari/a, dio/ti ei0shkou/sqh h9 de/hsi/j sou, kai\ h9 gunh/ sou70Elisa&bed gennh/sei ui9o/n, kai\ kale/seij to\ o1noma au0tou=70Iwa&nhn. kai\ e1stai soi _xara_ kai\ a)galli/asij kai\ polloi\ e0pi\ th=| gene/sei au0tou= xarh/sontai. e1stai ga_r me/ga e0nw&pion tou= kuri/ou, kai\ oi]non kai\ si/kera ou0 mh\ pi/h|, kai\ pneu/matoj a(gi/ou plhsqh/setai e1ti e0k koili/aj mhtro\j au0tou=, kai\ pollou\j tw~n ui9w~n70Israh\l e0pistre/yei e0pi\ ku/rion to\n qeo\n au0tw~n. kai\ au0to\j proeleu/setai e0nw&pion au0tou= e0n pneu/mati kai\ duna&mei70Hli/ou, e0pistre/yai kardi/aj pate/rwn e0pi\ te/kna kai\ a)peiqei=j e0n fronh/sei dikai/wn, e9toima&sai kuri/w| lao\n kateskeuasme/non.

The Gospel of Luke [B] The Annunciation of the Angel to Zechariah [B-A] Elizabeth will have a son called John [a] 1. 8 It came about that once, as he was serving as priest before God when it was the turn of his division, 9 according to the custom of the priestly office the lot fell to him to burn incense and to go into the sanctuary of God;8 [b] 10 the entire assembly of the people was engaged in praying outside, at the time of the incense-offering. [c] 11 An angel of the Lord appeared to him standing at the right side of the altar of incense; [d] 12a and Zechariah was troubled when he saw it [e] 12b and fear fell upon him. [f ] 13 The angel said to him, ‘Do not be afraid, Zechariah, because your supplication has been heard, and your wife Elizabeth will have a son and you will call his name John. 14 You will have joy and exultation and many will rejoice at his birth. 15 For he will be great before the Lord and he will surely not drink wine or strong drink; he will be filled with the Holy Spirit even from his mother’s womb, 16 and many of the sons of Israel he will turn to the Lord their God. 17 He himself will go before him in the spirit and the power of Elijah,9 to turn the hearts of the fathers to their children and the disobedient towards the wisdom of righteousness, in order to get ready for the Lord a people who have been prepared.’

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­6

Luke’s Demonstration to Theophilus 18 kai\ ei]pen Zaxari/aj pro\j to\n a!ggelon: Kata_ ti/ gnw&somai tou=to; e0gw_ ga&r ei0mi presbu/thj kai\ h9 gunh/ mou probebhkui=a e0n tai=j h9me/raij au0th=j. 19 kai\ a)pokriqei\j o9 a!ggeloj ei]pen au0tw~|: 7 0Egw& ei0mi Gabrih\l o9 parestw_j e0nw&pion tou= qeou= kai\ a)pesta&lhn lalh=sai pro\j se\ kai\ eu0aggeli/sasqai/ soi tau=ta: 20 kai\ i0dou\ e1sh| siwpw~n kai\ mh\ duna&menoj lalh=sai a!xrij h9me/raj h[j ge/nhtai tau=ta, a)nq’ w{n ou0k e0pi/steusaj toi=j lo/goij mou, oi3tinej plhsqh/sontai ei0j to\n kairo\n au0tw~n. 21 kai\ h]n o9 lao\j prosdexo/menoj to\n Zaxari/an kai\ e0qau/mazon e0pi\ tw~| xroni/zein au0to\n e0n tw~| naw~|. 22 e0celqw_n de\ ou0k h0du/nato lalh=sai au0toi=j, kai\ e0pe/gnwsan o3ti o0ptasi/an e9w&raken e0n tw~| naw~|: kai\ au0to\j h]n dianeu/wn au0toi=j kai\ die/meinen kwfo/j.

1. 23

Kai\ e0ge/neto w(j e0plh/sqhsan ai9 h9me/rai th=j leitourgi/aj au0tou= to/te a)ph=lqen ei0j to\n oi]kon au0tou=.

The Gospel of Luke [g] 18 Zechariah said to the angel, ‘How can I be sure of this? For I myself am an old man and my wife is advanced in years.’ [g’] 19 In reply the angel said to him, ‘I am Gabriel who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. 20 Well now, you will be silent, unable to speak until the day when these things take place because of the fact that you did not believe my words, which will be fulfilled when their time comes.’ [f ’] 21a The people were waiting for Zechariah [e’] 21b and they were surprised that he was taking his time in the sanctuary. [d’] 22a When he did come out he was unable to speak to them, [c’] 22b and they realized that he had seen a vision in the sanctuary. [b’] 22c He tried to communicate to them with gestures [a’] 22d and stayed quite dumb. [B-A’] The conception of John [a] 1. 23

And then, when the days of his priestly service were finished, he went home

­7

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Luke’s Demonstration to Theophilus 24 kai\ meta_ ta_j h9me/raj tau/taj sune/laben70Elisa&bed h9 gunh\ au0tou= kai\ perie/kruben e9auth\n mh=naj pe/nte le/gousa 25 o3ti Ou3twj moi pepoi/hken ku/rioj e0n h9me/raij ai[j e0fei=den a)felei=n o1neido/j mou e0n a)nqrw&poij.

1. 267 0En de\ tw~| e3ktw| mhni\ a)pesta&lh o9 a!ggeloj Gabrih\l u9po\ tou= qeou= ei0j po/lin Galilai/an 27 pro\j parqe/non memnhsme/nhn a)ndri\ w{| o1noma70Iwsh\f e0c oi1kou Daui/d, kai\ to\ o1noma th=j parqe/nou Maria&m. 28 kai\ ei0selqw_n o9 a!ggeloj pro\j au0th\n ei]pen: Xai=re, kexaritwme/nh, o9 ku/rioj meta_ sou=: eu0loghme/nh su\ e0n gunaici/n. 29 h9[n] de\ e0pi\ tw~| lo/gw| e0tara&xqh kai\ dielogi/zeto e0n e9auth=| podapo\j a@n ei1h o9 a)spasmo\j ou[toj. 30 kai\ ei]pen au0th=| o9 a!ggeloj: Mh\ fobou=, Mari/a, eu[rej ga_r xa&rin para_ tw~| qew~|. 31 kai\ i0dou\ sullh/myh| e0n gastri\ kai\ te/ch| ui9o\n kai\ kale/seij to\ o1noma au0tou= 7 0Ihsou=n. 32 ou[toj e1stai me/gaj kai\ ui9o\j u9yi/stou klhqh/setai kai\ dw&sei au0tw~| ku/rioj o9 qeo\j to\n qro/non Daui\d tou= patro\j au0tou=,

The Gospel of Luke [b] 24a and after this time, Elizabeth his wife conceived [b’] 24b and she sought to hide herself for five months, saying, 25 ‘This is what the Lord has done for me in the days in which he has deigned to take away the disgrace I have had in the eyes of people’.

[C] Mary and the Angel

[a] 1. 26 In the sixth month the angel Gabriel was sent by God to a Galilean town,10 27 to a young girl betrothed to a man whose name was Joseph,11 of the house of David, and the name of the girl was Mariam.12 [b] 28 As he entered the angel said to her, ‘Greetings, you who are highly favoured, the Lord is with you! Blessed are you among women!’ [c] 29a But she was troubled by these words [d] 29b and wondered what sort of greeting this could be. [e] 30 The angel said to her, ‘Do not be afraid, Mary, for you have found favour with God, 31 and listen: you will conceive in your womb and will give birth to a child and you will call his name Jesus.13 32 He will be Great14 and will be called “Son of the Most High”, and the Lord God will give to him the throne of his ancestor David,15

­9

­10

Luke’s Demonstration to Theophilus 33 34 35 36 37 38 7

kai\ basileu/sei e0pi\ to\n oi]kon70Iakw_b ei0j tou\j ai0w~naj kai\ th=j basilei/aj au0tou= ou0k e1stai te/loj. kai\ ei]pen Mari/a pro\j to\n a!ggelon: Pw~j e1stai tou=to, e0pei\ a!ndra ou0 ginw&skw; kai\ a)pokriqei\j o9 a!ggeloj ei]pen au0th=|: Pneu=ma a#gion e0peleu/setai e0pi\ se\ kai\ du/namij u9yi/stou e0piskia&sei soi: dio\ kai\ to\ gennw&menon a#gion klhqh/setai ui9o\j qeou=. kai\ i0dou\70Elisa&beq h9 suggeni/j sou kai\ au0th\ suneilhfui=a ui9o\n e0n gh/rei au0th=j kai\ ou[toj mh\n e3ktoj e0sti\n au0th=| th=| kaloume/nh| stei/ra|: o3ti ou0k a)dunath/sei pa~n r9h=ma para_ tou= qeou=. kai\ ei]pen Mari/a: 0Idou\ h9 dou/lh kuri/ou: ge/noito/ moi kata_ to\ r9h=ma& sou. kai\ a)pe/sth a)p’ au0th=j o9 a!ggeloj.

1. 397 40

0Anasta~sa de\ Mari/a e0n tai=j h9me/raij tau/taij e0poreu/qh ei0j th\n o0reinh\n meta_ spoudh=j ei0j po/lin70Iou/da, kai\ ei0sh=lqen ei0j to\n oi]kon Zaxari/ou kai\ h0spa&sato th\n70Elisa&beq.

The Gospel of Luke 33 and he will reign over the house of Jacob for ever and of his kingdom there will be no end.’ [d’] 34 Mary said to the angel, ‘How will this be since I am not having sexual relations with a man?’ [c’] 35 and in reply the angel said to her, ‘The Holy Spirit will come upon you and the power of the Most High will overshadow you. For that reason the child who is to be born will be called Holy, the Son of God.16 36 Now, Elizabeth, your relative, she, too, has conceived a son in her womb and she is in her sixth month, she who had been called sterile, 37 because nothing will be impossible for God.’ [b’] 38a Mary said, ‘Here am I, the servant of the Lord; may it be with me according to your word’. [a’] 38b And the angel departed from her. [D] Mary and Elizabeth [D-A] Mary’s visit to Elizabeth [a] 1. 39 Mary set out in those days and went to the hill country with haste to a town of Judah; [b] 40a she went into the house of Zechariah [c] 40b and greeted Elizabeth.

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Luke’s Demonstration to Theophilus

1. 41 Kai\ e0ge/neto w(j h1kousen to\n a)spasmo\n th=j Mari/aj h970Elisa&bed, e0ski/rthsen e0n th=| koili/a| th=j70Elisa&bed to\ bre/foj au0th=j, kai\ e0plh/sqh pneu/matoj a(gi/ou h970Elisa&bed, 42 kai\ a)nefw&nhsen fwnh=| mega&lh| kai\ ei]pen: Eu0loghme/nh su\ e0n gunaici\n kai\ eu0loghme/noj o9 karpo\j th=j koili/aj sou. 43 kai\ po/qen moi tou=to i3na e1lqh| h9 mh/thr tou= kuri/ou mou pro/j me; 44 i0dou\ ga_r w(j e0ge/neto h9 fwnh\ tou= a)spasmou= sou ei0j ta_ w}ta& mou, e0ski/rthsen e0n a)gallia&sei to\ bre/foj e0n th=| koili/a| mou. 45 kai\ makari/a h9 pisteu/sasa o3ti e1stai telei/wsij toi=j lelalhme/noij au0th=| para_ kuri/ou. 46 kai\ ei]pen Mari/a: Megalu/nei h9 yuxh/ mou to\n ku/rion, 47 kai\ h0galli/asen to\ pneu=ma& mou e0n tw~| qew~| tw~| swth=ri/ mou, 48 o3ti e0pe/bleyen ku/rioj e0pi\ th\n tapei/nwsin th=j dou/lhj au0tou=. i0dou\ ga_r a)po\ tou= nu=n makariou=si/n me pa~sai ai9 geneai/, 49 o3ti e0poi/hse/n moi mega&la o9 qeo\j o9 dunato/j. kai\ a#gion to\ o1noma au0tou=,

The Gospel of Luke [D-B] The song of Mary [a] 1. 41a And it happened that when Elizabeth heard Mary’s greeting, in Elizabeth’s womb her baby leapt, [b] 41b and Elizabeth was filled with the Holy Spirit, [b’] 42 and she exclaimed, in a loud voice and said, ‘Blessed are you among women, and blessed is the fruit of your womb! 43 Why has this happened to me that the mother of the Lord should come to me? 44 You see, when the sound of your greeting reached my ears the baby leapt for joy in my womb. 45 Blessed is she who believed that there would be a fulfilment of the things spoken to her from the Lord.’ [a’] 46 And Mary said, ‘My soul magnifies the Lord 47 and my spirit has rejoiced in God my Saviour, 48 because the Lord has looked on the humble state of his servant. Surely from now on all generations will call me blessed, 49 because God, the Mighty One has done great things for me; and holy is his name.

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Luke’s Demonstration to Theophilus 50 kai\ to\ e1leoj au0tou= ei0j genea_n genew~n toi=j foboume/noij au0to/n. 51 e0poi/hsen kra&toj e0n braxi/oni au0tou=, diesko/rpisen u9perhfa&nouj dianoi/a| kardi/aj au0tw~n: 52 kaqei=len duna&staj a)po\ qro/nwn kai\ u3ywsen tapeinou/j, 53 peinw~ntaj e0ne/plhsen a)gaqw~n kai\ ploutou=ntaj e0cape/steilen kenou/j. 54 a)ntela&beto70Israh\l paido\j au0tou=, mnhsqh=nai e0le/ouj, 55 kaqw_j e0la&lhsen pro\j tou\j pate/raj h9mw~n, tw~|70Abraa_m kai\ tw~| spe/rmati au0tou= ei0j to\n ai0w~na.

1. 567 E 1 meinen de\ Mari/a su\n au0th=| mh=naj trei=j kai\ u9pe/streyen ei0j to\n oi]kon au0th=j.

1. 57 58

Th=| de\70Elisa&bet e0plh/sqh o9 xro/noj tou= tekei=n au0th/n, kai\ e0ge/nnhsen ui9o/n. kai\ h1kousan oi9 peri/oikoi kai\ suggenei=j au0th=j o3ti e0mega&lunen ku/rioj to\ e1leoj au0tou= met’ au0th=j kai\ sune/xairon au0th=|.

The Gospel of Luke 50 51 52 53 54 55

His mercy is from generation to generation to those who fear him. He shows strength with his arm, he scatters the proud with their clever thoughts; he brings down the powerful from their thrones and raises the humble. The hungry he fills with good things and the rich he sends away empty-handed. He takes in hand Israel his servant, mindful of his mercy, in accordance with what he said to our fathers, to Abraham and to his descendants for ever.’

[D-C] Colophon [a] 1. 56a Mary stayed with her for three months, [a’] 56b and then returned to her own home. [E] The Birth of John [E-A] Elizabeth gives birth [a] 1. 57a The time came for Elizabeth to be delivered [b] 57b and she gave birth to a son. [b’] 58a The neighbours heard and her relatives that the Lord had bestowed his great mercy on her, [a’] 58b and they rejoiced together with her.

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Luke’s Demonstration to Theophilus

1. 59 Kai\ e0ge/neto th=| h9me/ra| th=| o0gdo/h| h]lqan peritemei=n to\ paidi/on kai\ e0ka&loun au0to\ e0pi\ tw~| o0no/mati tou= patro\j au0tou= Zaxari/an. 60 kai\ a)pokriqei=sa h9 mh/thr au0tou= ei]pen: Ou0xi/, a)lla_ klhqh/setai to\ o1noma au0tou= 7 0Iwa&nhj. 61 kai\ ei]pan pro\j au0th\n o3ti Ou0dei/j e0stin e0n th=| suggenei/a| sou o4j kalei=tai to\ o1noma tou=to. 62 e0ne/neuon de\ tw~| patri\ au0tou= o3ti o4 a@n qe/loi kalei=sqai au0to/. 63 kai\ ai0th/saj pina&kida e1grayen: 7 0Iwa&nhj e0sti\n to\ o1noma au0tou=. kai\ paraxrh=ma e0lu/qh h9 glw~ssa au0tou=, kai\ e0qau/masan pa&ntej. 64 a)new&|xqh de\ to\ sto/ma au0tou= kai\ e0la&lei eu0logw~n to\n qeo/n. 65 kai\ e0ge/neto fo/boj me/gaj e0pi\ pa&ntaj tou\j perioikou=ntaj au0to/n, kai\ e0n o3lh| th=| o0reinh=| th=j70Ioudai/aj dielalei=to pa&nta ta_ r9h/mata tau=ta. 66 kai\ e1qento pa&ntej oi9 a)kou/ontej e0n tai=j kardi/aij au0tw~n le/gontej: Ti/ a!ra to\ paidi/on tou=to e1stai kai\ ga_r xei\r kuri/ou met’ au0tou=; 67 kai\ Zaxari/aj o9 path\r au0tou= e0plh/sqh pneu/matoj a(gi/ou kai\ ei]pen: 68 Eu0loghto\j ku/rioj o9 qeo\j tou=70Israh/l, o3ti e0peske/yato kai\ e0poi/hsen lu/trwsin tw~| law~| au0tou=, 69 kai\ h1geiren ke/raj swthri/aj h9mi=n e0n oi1kw| Daui\d paido\j au0tou=,

The Gospel of Luke [E-B] The circumcision: the song of Zechariah [a] 1. 59a It came about that on the eight day they went to circumcise the child [b] 59b and they were going to call him by the name of his father, Zechariah [c] 60 when his mother intervened and said, ‘No! his name is to be called John instead’. [d] 61 They said to her, ‘There is no-one among your relatives who is called this name’. [e] 62 They made signs to his father to see what he wanted him to be called. [f ] 63a He asked for a writing tablet and wrote, ‘John is his name’, [g] 63b and immediately his tongue was loosened [h] 63c and everyone was amazed. [g’] 64a His mouth was opened [f ’] 64b and he began praising God. [e’] 65a There came great fear on all his neighbours, [d’] 65b and throughout all the hill-country of Judaea, the whole story was talked about, [c’] 66 and everyone who heard, stored it in their memories as they wondered, ‘So what will this child be? For surely the hand of the Lord is with him.’ [b’] 67a Zechariah his father was filled with the Holy Spirit [a’] 67b and said, 68 ‘Blessed be the Lord the God of Israel because he has visited his people and made redemption for them; 69 he has raised up a horn of salvation for us in the house of David his servant,

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Luke’s Demonstration to Theophilus 70 kaqw_j e0la&lhsen dia_ sto/matoj a(gi/wn profhtw~n au0tou= tw~n a)p’ ai0w~noj: 71 swthri/an e0k xeiro\j e0xqrw~n h9mw~n kai\ pa&ntwn tw~n misou/ntwn h9ma~j, 72 poih=sai e1leoj meta_ tw~n pate/rwn h9mw~n mnhsqh=nai diaqh/khj a(gi/aj au0tou=, 73 o3rkon o4n w!mosen pro\j70Abraa_m to\n pate/ra h9mw~n, tou= dou=nai h9mi=n 74 a)fo/bwj e0k xeiro\j e0qrw~n h9mw~n r9usqe/ntaj latreu/ein au0tw~| 75 e0n o9sio/thti kai\ dikaiosu/nh| w&pion au0tou= pa&saj ta_j h9me/raj h9mw~n. 76 kai\ su\ de/, paidi/on, profh/thj u9yi/stou klhqh/sh|: proporeu/sh| ga_r pro\ prosw&pou kuri/ou e9toima&sai o9dou\j au0tou=, 77 tou= dou=nai gnw~sin swthri/aj tw~| law~| au0tou= e0n a)fe/sei a(martiw~n au0tw~n, 78 dia_ spla&gxna e0le/ouj qeou= h9mw~n, e0n oi[j e0peske/yato h9ma~j a)natolh\ e0c u3youj, 79 e0pifa~nai fw~j toi=j e0n sko/tei kai\ skia~| qana&tou kaqhme/noij, tou= kateuqu=nai tou\j po/daj h9mw~n ei0j o9do\n ei0rh/nhj.

The Gospel of Luke 70 71 72 73 74 75 76 77 78 79

of which he spoke through the mouths of his holy prophets all through the days of old: “Salvation from the hands of our enemies and from all those who hate us”, showing mercy among our fathers17 and remembering his holy covenant, the oath which he swore to Abraham our father, to grant us that without fear, and delivered from the hands of our enemies, we might serve him in holiness and righteousness before him, all of our days. As for you, child, you will be called “Prophet of the Most High” for you will go before the face of the Lord to prepare his paths, in order to give knowledge of salvation to his people in the forgiveness of their sins, and through the compassionate mercy of our God, and on account of this, dawn has erupted upon us from on high, in order to shine a light for those sitting in darkness and in the shadow of death, and to direct our feet in the path of peace.’

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1. 80

To\ de\ paidi/on hu0ca&neto kai\ e0krataiou=to pneu/mati, kai\ h]n e0n tai=j e0rh/moij e3wj h9me/raj a)nadei/cewj au0tou= pro\j to\n70Israh/l.

2. 17 2 3 4a 5 4b

0Ege/neto de\ e0n tai=j h9me/raij e0kei/naij e0ch=lqen do/gma para_ Kai/saroj Au0gou/stou a)pogra&fesqai pa~san th\n oi0koume/nhn. (au3th e0ge/neto a)pografh\ prw&th h9gemoneu/ontoj th=j Suri/aj Kurhni/ou.) kai\ e0poreu/onto pa&ntej a)pogra&fesqai, e3kastoj ei0j th\n e9autou= patri/da. a)ne/bh de\ kai\70Iwsh\f a)po\ th=j Galilai/aj e0k po/lewj Nazare\q ei0j gh=n70Iou/da ei0j po/lin Daui\d h3tij kalei=tai Bhqle/em, a)pogra&fesqai su\n Mari/a| th=| e0mnhsteume/nh| au0tw~| ou1sh| e0gku/w|, dia_ to\ ei]nai au0to\n e0c oi1kou kai\ patria~j Daui/d.

The Gospel of Luke [E-C] Colophon [a] 1. 80a The child grew and became strong in spirit, [a’] 80b and he was in the desert until the days of his appearing to Israel.

Section II. Introduction of JESuS

[A] The Census of Quirinius [a] 2. 1 It came about in those days that there went out a decree from Caesar Augustus for the whole world to be registered. [b] 2 (This register was made for the first time when Quirinius was governor of Syria.)18 [c] 3 Everyone went to be registered, each to his own homeland. [d] 4a Thus Joseph went up from Galilee from the city of Nazareth to the land of Judah, to the town of David, which is called Bethlehem, 5 to be registered with Mary who was betrothed to him and who was expecting a child, 4b because he was of the house and the family of David.

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Luke’s Demonstration to Theophilus

2. 67 7

9Wj de\ paregi/nonto e0tele/sqhsan ai9 h9me/rai tou= tekei=n au0th/n, kai\ e1teken to\n ui9o\n au0th=j to\n prwto/tokon, kai\ e0sparga&nwsen au0to\n kai\ a)ne/klinen au0to\n e0n fa&tnh|, dio/ti ou0k h]n au0toi=jto/poj e0n tw~| katalu/mati.

2. 8 Poime/nej de\ h]san e0n th=| x&ra| tau/th| a)graulou=ntej kai\ fula&ssontej ta_j fulaka_j th=j nukto\j e0pi\ th\n poi/mnhn au0tw~n. 9 kai\ i0dou\ a!ggeloj kuri/ou e0pe/sth au0toi=j kai\ do/ca perie/lamyen au0tou/j, kai\ e0fobh/qhsan fo/bon me/gan. 10 kai\ ei]pen au0toi=j o9 a!ggeloj: Mh\ fobei=sqe, i0dou\ ga_r eu0aggeli/zomai u9mi=n xara_n mega&lhn h3tij e1stai kai\ panti\ tw~| law~|, 11 o3ti e0te/xqh u9mi=n sh/meron swth\r o3j e0stin Xristo\j ku/rioj e0n po/lei Daui/d. 12 kai\ tou=to u9mi=n to\ shmei=on e1stw, eu9rh/sete bre/foj e0sparganwme/non e0n fa&tnh|. 13 kai\ e0cai/fnhj e0ge/neto su\n tw~| a)gge/lw|

The Gospel of Luke [B] The Birth of Jesus [B-A] Mary gives birth [a] 2. 6 [b] 7a [c] 7b [d] 7c

As they were arriving,19 it was time for her to give birth, and she gave birth to her son, her first-born; she wrapped him up in swaddling bands and laid him in a manger because there was no place for them in the living area upstairs.20

[B-B] The shepherds, social outcasts of Israel [B-BA] The proclamation to the shepherds [a] 2. 8 [b] 9a [c] 9b [d] 9c [e] 10 11 12 [f ] 13

There were some shepherds in that area living in the fields, and keeping watch at night over their flock. Suddenly, the angel of the Lord appeared to them and glory shone around, and they were terrified. The angel said to them, ‘Do not be afraid, for listen, I’m bringing you news of great joy, which will be for the whole people, too: a saviour has been born for you today who is the Messiah, the Lord, in the town of David. And this will be the sign for you:21 you will find a baby wrapped in swaddling bands in a manger.’ And suddenly there was with the angel

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Luke’s Demonstration to Theophilus plh=qoj stratia~j ou0ranou= ai0ou/ntwn to\n qeo\n kai\ lego/ntwn: 14 Do/ca e0n u9yi/stoij qew~| kai\ e0pi\ gh=j ei0rh/nh e0n a)nqrw&poij eu0doki/aj.

2. 15 Kai\ e0ge/neto w(j a)ph=lqon oi9 a!ggeloi a)p’ au0tw~n ei0j to\n ou0rano/n, kai\ oi9 a!nqrwpoi —oi9 poime/nej— ei]pon pro\j a)llh/louj: Die/lqwmen dh\ e3wj Bhqle/em kai\ i1dwmen to\ r9h=ma tou=to to\ gegono\j o4 o9 ku/rioj e0gnw&risen h9mi=n. 16 kai\ h]lqon speu/dontej kai\ eu[ron th\n Mari/an kai\ to\n70Iwsh\f kai\ to\ bre/foj kei/menon e0n th=| fa&tnh|: 17 i0do/ntej de\ e0gnw&risan peri\ tou= r9h/matoj tou= lalhqe/ntoj au0toi=j peri\ tou= paidi/ou. 18 kai\ pa&ntej oi9 a)kou/ontej e0qau/mazon peri\ tw~n lalhqe/ntwn u9po\ tw~n poime/nwn pro\j au0tou/j: 19 h9 de\ Mari/a suneth/rei pa&nta ta_ r9h/mata tau=ta sumba&llousa e0n th=| kardi/a| au0th=j. 20 kai\ u9pe/streyan oi9 poime/nej doca&zontej kai\ ai0nou=ntej to\n qeo\n e0pi\ pa~sin oi[j h1kousan kai\ ei]don kaqw_j e0lalh/qh pro\j au0tou/j.

The Gospel of Luke 14

a multitude of the heavenly army22 praising God and saying, ‘Glory to God in the highest, and on earth, peace among people of goodwill’.

[B-BB] The visit of the shepherds to Bethlehem [a] 2. 15 And so it was that when the angels had gone from them to heaven, the men23 – the shepherds –  said to one another, ‘Let’s go then to Bethlehem and let us see this thing that has taken place, and that the Lord has made known to us’. [b] 16a They hurried off [c] 16b and found Mary and Joseph, and the baby lying in the manger. [d] 17 When they saw this, they let them know about what had been told to them about the child; [c’] 18 and everyone listening was amazed at what was said by the shepherds. [b’] 19 Mary held onto all these things, turning them over in her heart. [a’] 20 The shepherds went back, glorifying and praising God for all the things that they had heard and seen, just as they had been told.

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2. 21 Kai\ o3te sunetele/sqhsan ai9 h9me/rai ai9 o0ktw_ tou= peritemei=n to\ paidi/on, w)noma&sqh to\ o1noma au0tou= 7 0Ihsou=j, to\ klhqe\n u9po\ tou= a)gge/lou pro\ tou= sullhmfqh=nai au0to\n e0n koili/a| mhtro/j.

2. 22 23 24

Kai\ o3te e0plh/sqhsan ai9 h9me/rai tou= kaqarismou= au0tou= kata_ to\n no/mon Mwu+se/wj, a)nh/gagon au0to\n ei0j79Ieroso/luma parasth=sai kuri/w| (kaqw_j ge/graptai e0n tw~| no/mw| kuri/ou o3ti Pa~n a!rsen dianoi=gon mh/tran a#gion kuri/w| klhqh/setai), kai\ tou= dou=nai qusi/an kata_ to\ ei0rhme/non e0n tw~| no/mw| kuri/ou: Zeu=goj trugo/nwn h2 du/o neossou\j peristerw~n.

2. 25 Kai\ h]n a!nqrwpoj e0n70Ierousalh\m w{| o1noma Sumew_n kai\ o9 a!nqrwpoj ou[toj di/kaioj kai\ eu0labh\j prosdexo/me[me]noj para&klhsin tou=70Israh/l, kai\ pneu=ma a#gion h]n e0p’ au0to/n:

The Gospel of Luke [B-C] The circumcision and naming of the child 2. 21 When the regulation eight-day period had elapsed, the child was circumcised and he was given the name Jesus, the name given by the angel before he was conceived in his mother’s womb. [B-D] The purification and presentation of jesus [B-DA] His purification 2. 22 23 24

When it was time for the purification of the child24 in accordance with the Law of Moses, they took him to Hierosoluma25 to present him to the Lord (as it is written in the Law of the Lord, ‘Every male who opens the womb will be called holy to the Lord’), and to offer a sacrifice in accordance with what is stated in the Law of the Lord, ‘A pair of turtledoves or two young pigeons’.

[B-DB] Simeon [a] 2. 25a There was a man in Ierousalem whose name was Simeon;26 this man was righteous and devout, waiting for the consolation of Israel, [b] 25b and the Holy Spirit was upon him.

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Luke’s Demonstration to Theophilus 26 kexrhmatisme/noj de\ h]n u9po\ tou= pneu/matoj tou= a(gi/ou mh\ i0dei=n qa&naton pri\n h2 i1dh| to\n Xristo\n kuri/ou. 27 kai\ h]lqen e0n tw~| pneu/mati ei0j to\ i9ero/n: kai\ e0n tw~| ei0sagagei=n tou\j gonei=j to\ paidi/on70Ihsou=n tou= poih=sai au0tou\j kata_ to\ e1qoj tou= no/mou peri\ au0tou= 28 kai\ au0to\j e0de/cato au0to\ ei0j ta_j a)gka&laj au0tou= kai\ hu0lo/ghsen to\n qeo\n kai\ ei]pen: 29 Nu=n a)polu/eij to\n dou=lo/n sou, de/spota, kata_ to\ r9h=ma& sou e0n ei0rh/nh|: 30 o3ti ei]don oi9 o0fqalmoi/ mou to\ swth/rio/n sou, 31 o4 h9toi/masaj kata_ pro/swpon pa&ntwn tw~n law~n, 32 fw~j ei0j a)poka&luyin kai\ do/can laou= sou70Istrah/l. 33 kai\ h]n o9 path\r au0tou= kai\ h9 mh/thr qauma&zontej e0pi\ toi=j laloume/noij peri\ au0tou=. 34 kai\ eu0lo/ghsen au0tou\j Sumew_n kai\ ei]pen pro\j Mari/an th\n mhte/ra au0tou=: 7 0Idou\ ou[toj kei=tai ei0j ptw~sin kai\ ei0j a)na&stasin pollw~n e0n tw~|70Israh\l kai\ ei0j shmei=on a)ntilego/menon 35 —kai\ sou= de\ au0th=j th\n yuxh\n dieleu/setai r9omfai/a— o3pwj a)nakalufqw~sin pollw~n kardiw~n dialogismoi/.

The Gospel of Luke [c] 26 It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Messiah of the Lord. [d] 27a He had gone in the Spirit into the Temple, [e] 27b and when the parents brought in the child Jesus so they could do for him what was customary under the Law, 28a it was he who received him in his arms; [e’] 28b and he blessed God [d’] 28c and said, 29 ‘Now you allow your servant, Master, to go in peace, according to your word, 30 because my eyes have seen your salvation, 31 which you have prepared in the sight of all peoples: 32 a light for the revelation and the glory of your people Israel’.27 [c’] 33 His father and his mother were astounded by what was being said about him. [b’] 34a Simeon blessed them [a’] 34b and said to Mary his mother, ‘This child is destined for the fall and the rise of many people in Israel and as a sign that will be disputed 35 – and your soul, too, will be pierced with a sword – so that the thoughts of many hearts will be revealed’.

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2. 36 Kai\73Anna profh=tij, quga&thr Fanouh/l, e0k fulh=j70Ash/r: kai\ au3th probebhkui=a e0n h9me/raij pollai=j, zh/sasa e1th e9pta_ meta_ a)ndro\j a)po\ th=j parqeni/aj au0th=j 37 kai\ au0th\ xh/ra e0tw~n o0gdoh/konta tessa&rwn, h4 ou0k a)fi/stato tou= naou= nhstei/aij kai\ deh/sesin latreu/ousa nu/kta kai\ h9me/ran. 38 kai\ au0th=| th=| w#ra| e0pista~sa a)nqwmologei=to tw~| qew~| kai\ e0la&lei peri\ au0tou= pa~sin toi=j prosdexome/noij lu/trwsin e0n70Ierousalh/m.

2. 39

Kai\ w(j e0te/lesan a#panta kata_ to\n no/mon kuri/ou, u9pe/streyan ei0j th\n Galilai/an ei0j po/lin e9autw~n Nazare/q, kaqw_j e0rh/qh dia_ tou= profh/tou o3ti Nazwrai=oj klhqh/setai.

2. 40 7

To\ de\ paidi/on 0Ihsou=j e0krataiou=to kai\ hu0ca&neto plhrou/menon sofi/aj, kai\ xa&rij qeou= h]n e0n au0tw~|.

The Gospel of Luke [B-DB’] Anna [a] 2. 36 There was also Anna, a prophetess, the daughter of Phanuel of the tribe of Asher, who was of a considerable age; she had lived as a married woman for seven years after her marriage, 37 and then she had been a widow for 84 years;28 she did not leave the sanctuary, worshipping with fasting and prayer night and day. [b] 38a At that very moment she came up and started to give thanks to God [a’] 38b and to speak about the child to all those who were waiting expectantly for redemption in Ierousalem. [B-DA’] The return to Nazareth 2. 39

When they had finished everything laid down by the Law of the Lord, they returned to Galilee to their town of Nazareth, just as it was said by the prophet, ‘He will be called a Nazorene’.29

[C] The Childhood of Jesus [C-A] His growing up [a] 2. 40a The child Jesus became strong and grew full of wisdom, [a’] 40b and the favour of God was with him.

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Luke’s Demonstration to Theophilus

2. 417 0Eporeu/onto de\ kai\ oi9 gonei=j au0tou= kata_ e1toj ei0j70Ierousalh\m e0n th=| e9orth=| tou= pa&sxa. 42 kai\ o3te e0ge/neto au0tw~| e1th dw&deka, a)ne/bhsan oi9 gonei=j au0tou= e1xontej au0to\n kata_ to\ e1qoj th=j e9orth=j tw~n a)zu/mwn. 43 kai\ telesa&ntwn ta_j h9me/raj, e0n tw~| u9postre/fein au0tou\j a)pe/meinen o9 pai=j70Ihsou=j e0n70Ierousalh/m, kai\ ou0k e1gnwsan oi9 gonei=j au0tou=. 44 kai\ nomi/santej au0to\n ei]nai e0n th=| sunodi/a| h]lqon o9do\n h9me/raj kai\ a)nezh/toun au0to\n e0n toi=j suggene/sin kai\ e0n toi=j gnwstoi=j, 45 kai\ mh\ eu9ri/skontej u9pe/streyan ei0j70Ierousalh\m a)nazhtou=ntej au0to/n.

2. 46 Kai\ e0ge/neto meq’ h9me/raj trei=j eu[ron au0to\n kaqh/menon e0n tw~| i9erw~| e0n me/sw| tw~n didaska&lwn a)kou/onta au0tw~n kai\ e0perwtw~nta au0tou/j. 47 (e0ci/stanto de\ pa&ntej oi9 a)kou/ontej au0tou= e0pi\ th=| sune/sei kai\ tai=j a)pokri/sesin au0tou=.)

The Gospel of Luke [C-B] The journey to Ierousalem at Passover [C-BA] Jesus’ stay in the Temple [a] 2. 41 His parents used to travel every year to Ierousalem at the feast of the Passover. [b] 42 When he was 12 years old, his parents went up taking him with them, following the custom of the feast of Unleavened Bread. [c] 43a At the end of the time, when they went back home the child Jesus stayed on in Ierousalem [d] 43b and his parents did not know. [e] 44a Thinking that he was with the caravan, they travelled a day’s journey [f ] 44b and then started looking for him among their relatives and among their acquaintances; [g] 45 since they could not find him, they went back to Ierousalem searching for him. [C-BB] The teaching role of Jesus [a] 2. 46 [b] 47

And then, after three days, they found him seated in the Temple30 in the midst of the teachers, listening to them and asking them questions. (Everyone listening to him was amazed at his understanding and at his answers.)

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Luke’s Demonstration to Theophilus 48 49 50 51a

kai\ i0do/ntej au0to\n e0cepla&ghsan, kai\ ei]pen pro\j au0to\n h9 mh/thr au0tou=: Te/knon, ti/ e0poi/hsaj h9mi=n ou3twj; i0dou\ o9 path/r sou ka)gw_ o0dunw&menoi kai\ lupou/menoi e0zhtou=me/n se. kai\ ei]pen pro\j au0tou/j: Ti/ o3ti e0zhtei=te/ me; ou0k oi1date o3ti e0n toi=j tou= patro/j mou dei= me ei]nai; (au0toi\ de\ ou0 sunh=kan to\ r9h=ma o4 e0la&lhsen au0toi=j.) kai\ kate/bh met’ au0tw~n ei0j Nare\q kai\ h]n u9potasso/menoj au0toi=j.

2. 51c7 9H de\ mh/thr au0tou= dieth/rei ta_ r9h/mata pa&nta e0n th=| kardi/a| au0th=j. 52 kai\70Ihsou=j proe/kopte h9liki/a| kai\ sofi/a| kai\ xa&riti para_ qew~| kai\ para_ a)nqrw&poij.

3. 17 0En e1tei de\ pentekaideka&tw| th=j h9gemoni/aj Tiberi/ou Kai/saroj, e0pitropeu/ontoj Ponti/ou Pila&tou th=j70Ioudai/aj, 7 9Hrw&|dou, Fili/ppou de\ tou= a)delfou= au0tou=

The Gospel of Luke [c] 48a When they saw him, they were astonished, [d] 48b and his mother said to him, ‘Child, why did you do this to us? Your father and I have been very worried and distressed31 looking for you.’ [d’] 49 He said to them, ‘Why were you looking for me? Did you not know that I have to be about my father’s business?’ [c’] 50 (But they did not comprehend what he had said to them.) [b’] 51a He went with them to Nazareth [a’] 51b and he was obedient to them. [C-BC] Colophon [a] 2. 51c [a’] 52



His mother treasured all these things in her heart, and Jesus advanced in age and wisdom and favour with God and with all people.

SECTION III. JOHN, THE FORERUNNER

[A] The Beginning of John’s Ministry in the Desert [a] 3. 1

In the fifteenth year of the rule of the Emperor Tiberius, when Pontius Pilate was governor of Judaea, when the tetrarch of Galilee32 was Herod, and Philip his brother

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Luke’s Demonstration to Theophilus 2 7 3 4 7 7 5 6

tetrarxou=ntoj th=j70Itourai/aj [bis] kai\ Traxwni/tidoj xw&raj, kai\ Lusani/ou th=j70Abillianh=j tetrarxou=ntoj, e0pi\ a)rxiere/wj 3Anna kai\ Kai5fa, e0ge/neto r9h=ma qeou= e0pi\70Iwa&nhn to\n Zaxari/ou ui9o\n e0n th=| e0rh/mw|. kai\ h]lqen ei0j pa~san th\n peri/xwron tou=70Iorda&nou khru/sswn ba&ptisma metanoi/aj ei0j a!fesin a(martiw~n, w(j ge/graptai e0n bi/blw| lo/gwn 0Hsai5ou tou= profh/tou: Fwnh\ bow~ntoj e0n th=| e0rh/mw|: 9Etoima&sate th\n o9do\n kuri/ou, eu0qei/aj poiei=te ta_j tri/bouj u9mw~n. pa~sa fa&ragc plhrwqh/setai kai\ pa~n o1roj kai\ bouno\j tapeinwqh/setai, kai\ e1stai ta_ skolia_ ei0j eu0qei/aj kai\ ai9 traxei=ai ei0j o9dou\j lei/aj: kai\ o1yetai pa~sa sa_rc to\ swth/rion kuri/ou.

3. 77 8

1Elegen de\ toi=j e0kporeuome/noij o1xloij baptisqh=nai e0nw&pion au0tou=: Gennh/mata e0xidnw~n, ti/j u9mi=n u9pe/deicen fugei=n a)po\ th=j mellou/shj o0rgh=j; poih/sate ou]n karpo\n a!cion th=j metanoi/aj kai\ mh\ a!rchsqe le/gein e0n e9autoi=j: Pate/ra e1xomen to\n70Abraa&m. le/gw ga_r u9mi=n

The Gospel of Luke was the tetrarch of Ituraea and the region of Trachonitis, and Lysinias was the tetrarch of Abilene, 2 during the high-priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. [a’] 3 He went into all the country around the Jordan proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of Isaiah the prophet, ‘The voice of a man crying out in the wilderness: “Prepare the way of the Lord, make straight your paths. 5 Every valley will be filled and every mountain and hill will be made low, the twisting paths will be straightened and the rough ways made smooth; 6 and all flesh will see the salvation of the Lord.”’ [B] John’s Conditions for Salvation [B-A] The response of the crowds [a] 3. 7 8

He would say to the crowds that went out to be baptized before him, ‘You children of vipers, who warned you to flee from the wrath to come? Well, produce fruit that is worthy of repentance, and do not start saying to yourselves, “We have Abraham as our father”, because I tell you,

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Luke’s Demonstration to Theophilus o3ti du/natai o9 qeo\j e0k tw~n li/qwn tou/twn e0gei=rai te/kna tw~|70Abraa&m. 9 h1dh de\ h9 a)ci/nh pro\j th\n r9i/zan tw~n de/ndrwn kei=tai: pa~n ou]n de/ndron mh\ poiou=n karpou\j kalou\j e0kko/ptetai kai\ ei0j pu=r ba&lletai. 10 kai\ e0phrw&thsan au0to\n oi9 o1xloi le/gontej: Ti/ poih/swmen i3na swqw~men; 11 a)pokriqei\j de\ le/gei au0toi=j: 7 9O e1xwn du/o xitw~naj metado/tw tw~| mh\ e1xonti, kai\ o9 e1xwn brw&mata o9moi/wj poiei/tw.

3. 127 13

]Hlqon de\ kai\ telw~nai o9moi/wj baptisqh=nai kai\ ei]pan pro\j au0to/n: Dida&skale, ti/ poih/swmen i3na swqw~men; o9 de\ ei]pen au0toi=j: Mhde\n ple/on pra&ssete para_ to\ diatetagme/non u9mi=n pra&ssein.

3. 147

)Ephrw&thsan de\ kai\ strateuo/menoi le/gontej: Ti/ poih/swmen i3na swqw~men; o9 de\ ei]pen au0toi=j: Mhde/na diasei/shte mhde\ sukofanth/shte

The Gospel of Luke God could, from these stones, raise up children for Abraham. 9 The axe is already lying at the root of the trees, so every tree that does not produce good fruits will be cut down and thrown onto the fire.’ [b] 10 The crowds asked him saying, ‘What should we do to be saved?’33 [b’] 11 In reply he said to them, ‘Anyone who has two tunics, should share with someone who has none, and anyone who has food should do likewise’. [B-B] The response of the tax collectors [a] 3. 12a Tax collectors came as well, also to be baptized, [b] 12b and they said to him, ‘Teacher, what should we do to be saved?’ [b’] 13 He said to them, ‘Do not collect anything more than what you are commanded to collect’. [B-C] The response of the Roman soldiers [a] 3. 14a Some soldiers also asked, ‘What should we do to be saved?’ [a’] 14b He said to them, ‘Do not extort money or bring false accusations;

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Luke’s Demonstration to Theophilus

kai\ a)rkei=sqe toi=j o0ywni/oij u9mw~n.

3. 15 Prosdokw~ntoj de\ tou= laou= kai\ dialogizome/nwn pa&ntwn e0n tai=j kardi/aij au0tw~n peri\70Iwa&nou, mh/pote au0to\j ei1h o9 Xristo/j, 16 e0pignou\j ta_ dianoh/mata au0tw~n ei]pen: 7 0Egw_ u9ma~j bapti/zw e0n u3dati ei0j meta&noian: o9 de\ e0rxo/menoj i0sxuro/tero/j mou e1stin, ou[ ou0k ei0mi\ i9kano\j lu=sai to\n i9ma&nta tou= u9podh/matoj: au0to\j u9ma~j bapti/sei e0n pneu/mati a(gi/w| kai\ puri/: 17 ou[ to\ ptu/on e0n th=| xeiri\ au0tou= kai\ diakaqariei= th\n a#lwna au0tou= kai\ to\n me\n si=ton suna&cei ei0j a)poqh/khn, to\ de\ a!xuron katakau/sei puri\ a)sbe/stw|.

3. 18 Polla_ me\n ou]n kai\ e3tera parainw~n eu0hggeli/zeto to\n lao/n. 19 o9 de\79Hrw&|dhj o9 tetra&rxhj, e0legxo/menoj u9p’ au0tou= peri\79Hrw|dia&doj th=j gunaiko\j tou= a)delfou= au0tou= kai\ peri\ pa&ntwn w{n e0poi/hsen ponhrw~n o979Hrw&|dhj, 20 prose/qhken kai\ tou=to e0pi\ pa~sin: e0ne/kleise to\n70Iwa&nhn e0n fulakh=|.

The Gospel of Luke

be satisfied with your wages’.

[B’] The Announcement of the Messiah 3. 15 16 17

All the people were waiting expectantly and since they were all wondering in their hearts about John, whether he could be the Messiah, realizing what they were thinking, he said,34 ‘I baptize you with water for repentance, but the one who is coming is stronger than I and I am not worthy to untie the strap of his sandal. He will baptize you with the Holy Spirit and fire; his winnowing fork is in his hand, to clean out, indeed, his threshing-floor; he will gather the wheat into the granary but the chaff he will burn with unquenchable fire.’

[A’] A Forward Glance: John’s Imprisonment [a] 3. 18 [b] 19 20a

So, with many and various exhortations he gave the good news to the people. Herod the tetrarch, however, who had been rebuked by him because of Herodias, the wife of his brother, and about all the evil things he had done, added this to them all: he shut John up in prison.

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Luke’s Demonstration to Theophilus

3. 217 22

0Ege/neto de\ e0n tw~| baptisqh=nai a#panta to\n lao\n kai\70Ihsou= baptisqe/ntoj [kai] kai\ proseuxome/nou a)noixqh=nai to\n ou0rano\n kai\ katabh=nai to\ pneu=ma to\ a#gion swmatikw~| ei1dei w(j peristera_n ei0j au0to/n, kai\ fwnh\n e0k tou= ou0ranou= gene/sqai: Ui9o/j mou ei] su/, e0gw_ sh/meron gege/nnhka& se.

3. 237 ]Hn de\70Ihsou=j w(j e0tw~n tria&konta a)rxo/menoj, w(j e0nomi/zeto ei]nai ui9o\j70Iwsh\f tou=70Iakw_b 24 tou= Maqqa_n tou=70Elea&zar tou=70Eliou\d tou=70Iaxi\n tou= Sadw_k 25 tou=70Azw_r tou=70Eliaki\m tou=70Abiou\d tou= Zorobabe\l tou= Salaqih\l 26 tou=70Iexoni/ou tou=70Iwaki\m tou=70Eliaki\m tou=70Iwsi/a tou=70Amw_j

The Gospel of Luke

SECTION IV. THE MESSIAH OF ISRAEL

[A] The Messianic Anointing of Jesus [A-A] The baptism of Jesus 3. 21 22

It came about in the course of the baptism of the entire people, when Jesus also was baptized, while he was praying the sky opened, and the Holy Spirit came down upon him in bodily form like a dove, and there was a voice from the sky: ‘You are my son, today I have fathered you’.35

[A-A’] Genealogy 3. 23 24 25 26

Jesus was about thirty years old36 as he began his ministry, when he was thought to be the son37 of Joseph son of Jacob, son of Matthan, son of Eleazar, son of Eliud, son of Achim, son of Zadok, son of Azor, son of Eliakim, son of Abiud, son of Zerubbabel, son of Salathiel, son of Jechoniah, son of Joachim, son of Eliakim, son of Josiah, son of Amos,

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Luke’s Demonstration to Theophilus 27 tou= Manassh= tou=70Ezeki/a tou=70Axa_j tou=70Iwaqa_n tou=70Ozi/a 28 tou=70Amasi/ou tou=70Iwa_j tou=70Oxozi/ou tou=70Iwra_m tou=70Iwsafa~d 29 tou=70Asa_f tou=70Abiou\d tou=79Roboa_m tou= Solomw_n 30-31 tou= Daui\d 32 tou=70Iessai\ tou=79Wbh\l tou= Bo/oj tou= Salmw_n tou= Naassw_n 33 tou=70Aminada_b tou=70Ara_m tou=79Asrw_m tou= Fa&rej tou=70Iou/da 34 tou=70Iakw_b tou=70Isa_k tou=70Abraa_m tou= Qa&ra tou= Naxw_r 35 tou= Serou\k tou=79Ragau\ tou= Fa&lek tou= 71Eber tou= Sala_ 36 tou=70Arfaca_d tou= Sh\m tou= Nw~e tou= La&mek

The Gospel of Luke 27 28 29 30-31 32 33 34 35 36

son of Manasseh, son of Hezekiah, son of Ahaz, son of Jotham, son of Uzziah, son of Amaziah, son of Joash, son of Ochoziah, son of Joram, son of Jehoshaphat, son of Asaph, son of Abiud, son of Rehoboam, son of Solomon, son of David, son of Jesse, son of Obel, son of Boaz, son of Salmon, son of Nahshon, son of Aminadab, son of Aram, son of Hezron, son of Perez, son of Judah, son of Jacob, son of Isaac, son of Abraham, son of Terah, son of Nahor, son of Serug, son of Reu, son of Peleg, son of Eber, son of Shelah, son of Arpachshad, son of Shem, son of Noah, son of Lamech,

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Luke’s Demonstration to Theophilus 37 tou= Maqousala_ tou=79Enw_x tou=70Ia&red tou= Maleleh\l tou= Kai+na_n 38 tou=70Enw_j tou= Sh\q tou=70Ada_m tou= qeou=.

4. 17 0Ihsou=j de\ plh/rhj pneu/matoj a(gi/ou u9pe/streyen a)po\ tou=70Iorda&nou kai\ h1geto e0n tw~| pneu/mati e0n th=| e0rh/mw| 2 h9me/raj tessara&konta peirazo/menoj u9po\ tou= satana~: kai\ ou0k e1fagen ou0de\n e0n tai=j h9me/raij e0kei/naij kai\ suntelesqeisw~n au0tw~n e0pei/nasen. 3 ei]pen de\ au0tw~| o9 dia&boloj: Ei0 ui9o\j ei] tou= qeou=, ei0pe\ i3na oi9 li/qoi ou[toi a!rtoi ge/nwntai. 4 kai\ a)pokriqei\j o970Ihsou=j ei]pen: Ge/graptai: Ou0k e0p’ a!rtw| mo/nw| zh/setai o9 a!nqrwpoj, a)ll’ e0n panti\ r9h/mati qeou=. 5 kai\ a)nagagw_n au0to\n ei0j o1roj u9yhlo\n li/an e1deicen au0tw~| pa&saj ta_j basilei/aj tou= ko/smou e0n stigmh=| xro/nou

The Gospel of Luke 37 38

son of Methuselah, son of Enoch, son of Jared, son of Mahalalel, son of Kenan, son of Enosh, son of Seth, son of Adam, son of God.38 [B] Jesus Led by the Holy Spirit



[a] 4. 1a [b] 1b 2a [c] 2b [d] 2c [e] 3 [e’] 4 [f ] 5

Jesus, full of the Holy Spirit, returned from the Jordan and was taken in the Spirit to the wilderness for 40 days while he was tested by Satan. He ate nothing at all during those days, and when they came to an end he was hungry. The devil said to him, ‘If you really are the son of God tell these stones to become bread’. In reply Jesus said, ‘It is written: “Not from bread alone will a person live, but from every word of God”’.39 He took him up to a very high mountain40 and showed him all the kingdoms of the world in an instant

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Luke’s Demonstration to Theophilus 6 kai\ ei]pen pro\j au0to\n o9 dia&boloj: Soi\ dw&sw th\ e0cousi/an tau/thn a#pasan kai\ th\n do/can tou/twn, o3ti e0moi\ parade/dotai kai\ w{| a@n qe/lw di/dwmi au0th/n: 7 su\ ou]n e0a_n proskunh/sh|j e0nw&pion e0mou=, e1stai sou= pa~sa. 8 kai\ a)pokriqei\j au0tw~| o970Ihsou=j ei]pen: Ge/graptai: Ku/rion to\n qeo/n sou proskunh/seij kai\ au0tw~| mo/nw| latreu/seij. 9 kai\ h1gagen au0to\n ei0j70Ierousalh\m kai\ e1sthsen au0to\n e0pi\ to\ pteru/gion tou= i9erou= kai\ ei]pen au0tw~|: Ei0 ui9o\j ei] tou=[tou] qeou=, ba&le seauto\n e0nteu=qen ka&tw: 10 ge/graptai ga_r o3ti Toi=j a)gge/loij au0tou= e0ntelei=tai peri\ sou= tou= diafula&cai se 11 kai/: 7 0Epi\ xeirw~n a)rou=si/n se, mh/pote prosko/yh|j pro\j li/qon to\n po/da sou. 12 kai\ a)pokriqei\j o970Ihsou=j ei]pen au0tw~|: Ge/graptai: Ou0k e0kpeira&seij ku/rion to\n qeo/n sou. 13 kai\ suntele/saj pa&nta peirasmo\n o9 dia&boloj a)pe/sth a)p’ au0tou= a!xri xro/nou. 14 kai\ u9pe/streyen o970Ihsou=j e0n th=| duna&mei tou= pneu/matoj ei0j th\n Galilai/an.

The Gospel of Luke 6 7 [f ’] 8 [g] 9 10 11 [g’] 12 [h] 13 [i] 14a

and the devil said to him, ‘To you will I give all this authority and the glory of these here because it has been given to me and I give it to whoever I wish. So if you would worship before me, it will be all yours.’ In reply to him, Jesus said, ‘It is written: “The Lord your God shall you worship and him alone shall you serve”’. He took him to Ierousalem and stood him on the parapet of the Temple and said to him, ‘If you really are the son of God throw yourself down from here, for it is written: “His angels he will command concerning you, that they take care of you”, and: “On their hands they will bear you up so that you will not knock your foot against a stone”.’ In reply Jesus said to him, ‘It is written: “You will not test the Lord your God”’. When he had finished every kind of test, the devil withdrew from him for a time. Jesus returned in the power of the Spirit to Galilee,

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Luke’s Demonstration to Theophilus kai\ fh/mh e0ch=lqen kaq’ o3lhj th=j perixw&rou peri\ au0tou=. 15 kai\ au0to\j e0dasken e0n tai=j sunagwgai=j docazo/menoj u9po\ pa&ntwn.

4. 167 0Elqw_n de\ ei0j Nazare/d, o3pou h]n kata_ to\ ei0wqo\j e0n th=| h9me/ra| tw~n sabba&twn ei0j th\n sunagwgh\n kai\ a)ne/sth a)nagnw~nai. 17 kai\ e0pedo/qh au0tw~| o9 profh/thj 7 0Hsai5aj. kai\ aptu/caj eu[ren to\n to/pon ou[ h]n gegramme/non: 18 Pneu=ma kuri/ou e0p’ e0me\ ou[ ei3neken e1xrise/n me eu0aggeli/sasqai ptwxoi=j, a)pe/stalmai khru/cai ai0xmalw&toij a!fesin kai\ tufloi=j a)na&bleyin, a)postei=lai teqraumatisme/nouj e0n a)fe/sei, 19 khru/cai e0niauto\n kuri/ou dekto/n… 20 kai\ pu/caj to\ bibli/on a)podou\j tw~| u9phre/th| e0ka&qisen: kai\ pa&ntwn e0n th=| sunagwgh=| oi9 o0fqalmoi\ h]san a)teni/zontej au0tw~|. 21 h1rcato de\ le/gein pro\j au0tou/j: Sh/meron peplh/rwtai h9 grafh\ au3th e0n toi=j w)si\n u9mw~n. 22 kai\ pa&ntej e0martu/roun au0tw~| kai\ e0qau/mazon e0pi\ toi=j lo/goij th=j xa&ritoj

The Gospel of Luke [j] 14b and a report spread throughout all the surrounding district about him. [k] 15 He started teaching in the synagogues, and was praised by everyone. [C] The Synagogue of Nazareth [a] 4. 16a When he came to Nazareth where he had been brought up he went,41 as was his custom on the day of the Sabbath, into the synagogue, [b] 16b and he stood up to read. [c] 17a The prophet Isaiah was given to him;42 [d] 17b he unrolled the scroll and found the place where it is written: 18 ‘The Spirit of the Lord is upon me, therefore he has anointed me to announce good news to the poor; I have been sent to proclaim to the captives, release, and to the blind, recovery of their sight, to let the oppressed go free, 19 to proclaim the acceptable year of the Lord…’ [e] 20a He rolled up the scroll and handed it to the keeper, then sat down. [f ] 20b In the synagogue everyone’s eyes were on him. [g] 21 Then he started to say to them, ‘Today this Scripture has been fulfilled in your hearing’. [h] 22a They all testified in his favour43 [g’] 22b and were surprised at the gracious words

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Luke’s Demonstration to Theophilus toi=j e0kporeuome/noij e0k tou= sto/matoj au0tou= kai\ e1legon: Ou0xi\ ui9o\j70Iwsh/f e0stin ou[toj; 23 kai\ ei]pen pro\j au0tou/j: Pa&ntwj e0rei=te/ moi th\n parabolh\n tau/thn: 7 0Iatre/, qera&peuson seauto/n: o3sa h0kou/samen gino/mena ei0j Kafarnaou\m poi/hson kai\ w{de e0n th=| patri/di sou. 24 ei]pen de/:70Amh\n a)mh\n le/gw u9mi=n o3ti ou0dei\j profh/thj dekto/j e0stin e0n th=| patri/di e9autou=. 25 e0p’ a)lhqei/aj le/gw u9mi=n, pollai\ xh=rai h]san e0n tai=j h9me/raij70Hli/ou e0n tw~|70Istrah/l, o3te e0klei/sqh o9 ou0rano\j e1th tri/a kai\ mh=na e3c, w(j e0ge/neto limo\j me/gaj e0pi\ pa~san th\n gh=n, 26 kai\ pro\j ou0demi/an au0tw~n e0pe/mfqh70Hli/aj ei0 mh\ ei0j Sa&repta th=j Sidoni/aj pro\j gunai=ka xh/ran. 27 kai\ polloi\ leproi\ h]san e0n tw~|70Israh\l e0pi\70Elisai/ou tou= profh/tou, kai\ ou0dei\j au0tw~n e0kaqari/sqh ei0 mh\ Naima_j o9 Su/roj. 28 oi9 de\ e0plh/sqhsan pa&ntej qumou= e0n th=| sunagwgh=| a)kou/santej tau=ta 29 kai\ a)nasta&ntej e0ce/balon au0to\n e1cw th=j po/lewj kai\ h1gagon au0to\n e3wj th=j o0fru/oj tou= o1rouj e0f’ ou[ h9 po/lij oi0kodo/mhtai au0tw~n w#ste katakrhmni/sai au0to/n.

The Gospel of Luke that came out of his mouth, [f ’] 22c and they said, ‘Is this man not the son of Joseph?’ [e’] 23 and he said to them, ‘Doubtless you will say to me this proverb: “Doctor, heal yourself! The things we have heard happened in Capernaum, do them here, too, in your home town”’. [d’] 24 He said, ‘In all honesty, I say to you, no prophet is acceptable in his own home town. 25 The truth is, I tell you, that there were many widows in the days of Elijah in Israel when heaven was shut up for three years and six months, and when there was a great famine over the whole land, 26 and not to a single one of them was Elijah sent, only to Zarephath in Sidon, to a widow there. 27 And there were many lepers in Israel in the time of Elisha the prophet, and none of them was healed, just Naaman the Syrian.’ [c’] 28 All of them in the synagogue were filled with rage when they heard that [b’] 29a and they rose up and threw him out of the town; [a’] 29b they took him to the brow of the hill on which their town was built so they could throw him off.

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4. 30 Au0to\j de\ dielqw_n dia_ me/sou au0tw~n e0poreu/eto 31 kai\ kath=lqen ei0j Kafarnaou\m po/lin th=j Galilai/aj th\n paraqala&ssion e0n o9ri/oij Zaboulw_n kai\ Nefqali/m. kai\ h]n dida&skwn au0tou\j e0n toi=j sa&bbasin. 32 kai\ e0ceplh/ssonto e0pi\ th=| didaxh=| au0tou=, o3ti e0n e0cousi/a| h]n o9 lo/goj au0tou=. 33 h]n de\ e0n th=| sunagwgh=| a!nqrwpoj e1xwn pneu=ma daimo/nion a)ka&qarton kai\ a)ne/kracen fwnh=| mega&lh| le/gwn: 34 Ti/ h9mi=n kai\ soi/, 7 0Ihsou= Nazorhne/; h]lqej h9ma~j w{de a)pole/sai; oi]da& se ti/j ei]: o9 a#gioj tou= qeou=. 35 kai\ e0peti/mhsen au0tw~| o970Ihsou=j le/gwn: Fimw&qhti kai\ e1celqe a)p’ au0tou=. kai\ r9i=yaj au0to\n to\ daimo/nion ei0j me/son a)nakrau/gasa&n te e0ch=lqen a)p’ au0tou= mhde\n bla&yaj au0to/n. 36 kai\ e0ge/neto qa&mboj me/gaj e0pi\ pa&ntaj kai\ sunela&loun pro\j a)llh/louj le/gontej: Ti/j o9 lo/goj ou[toj

The Gospel of Luke [B’] Capernaum [B’-A] Teaching in the synagogue on the Sabbath [a] 4. 30 However, he escaped out of their midst and continued his travels. [b] 31a He went down to Capernaum, a city of Galilee by the sea and bordering on Zebulun and Naphtali;44 [c] 31b and he taught them on the Sabbaths. [d] 32 They were astounded at his teaching because his words had authority. [e] 33a There was in the synagogue a man who had an unclean demonic spirit, [f ] 33b and he began to shout out with a loud voice, saying, 34 ‘What do you want with us, Jesus the Nazorene?45 Have you come to destroy us? I know who you are: the Holy One of God!’ [e’] 35a And Jesus rebuked him saying, ‘Be quiet, and come out of him!’ [d’] 35b The demon threw him down in full view and gave a huge shout, then came out of him without harming him in any way. [c’] 36a Great amazement came upon them all [b’] 36b and they started talking among themselves, saying, ‘What does this talk mean?

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Luke’s Demonstration to Theophilus 37

o3ti e0n e0cousi/a| kai\ duna&mei e0pita&ssei toi=j a)kaqa&rtoij pneu/masin kai\ e0ce/rxontai; kai\ e0ch=lqen h9 a)koh\ peri\ au0tou= ei0j pa&nta to/pon th=j perixw&rou.

4. 387 0Anasta_j de\ a)po\ th=j sunagwgh=j h]lqen ei0j th\n oi0ki/an Si/mwnoj kai\70Andre/ou. penqera_ de\ tou= Si/mwnoj h]n katexome/nh puretw~| mega&lw| kai\ h0rw&thsan au0to\n peri\ au0th=j. 39 kai\ e0pistaqei\j e0pa&nw au0th=j e0peti/mhsen tw~| puretw~|. kai\ a)fh=ken au0th\n paraxrh=ma, w#ste a)nasta~san au0th\n diakonei=n au0toi=j.

4. 40 41

Du/santoj de\ tou= h9li/ou pa&ntej o3soi ei]xan a)sqenou=ntaj no/soij poiki/laij e1feron au0tou\j pro\j au0to/n. o9 de\ e9ni\ e9ka&stw| ta_j xei=raj e0pitiqei\j e0qera&peuen au0tou/j. e0ch/rxeto de\ kai\ daimo/nia a)po\ pollw~n krauga&zonta kai\ le/gonta o3ti Su\ ei] o9 ui9o\j tou= qeou=. kai\ e0pitimw~n ou0k ei1a au0ta_ lalei=n, o3ti h1|deisan au0to\n Xristo\n ei]nai.

The Gospel of Luke [a’] 37

For with authority and power he gives orders to the unclean spirits and they come out.’ Rumour about him went out everywhere in the surrounding district.

[B’-B] The community of Simon and Andrew [a] 4. 38a When he left the synagogue he went to the community of Simon and Andrew.46 [b] 38b The mother-in-law of Simon was laid low with a high fever [c] 38c and they appealed to him for her. [b’] 39a He stood over her and he rebuked the fever [a’] 39b and it left her immediately, so that she got up to wait on them.47 [B’-A’] Healings and deliverances at sunset [a] 4. 40a As the sun was setting, all those who had people who were weak with any kind of disease brought them to him. [a’] 40b On each one in turn, he placed his hands and healed them. [b] 41a Even demons were coming out of many people, shouting out and saying, ‘You are the son of God!’ [b’] 41b And he warned them and would not permit them to speak, because they knew that he was the Messiah.

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4. 42 43 44

Genome/nhj de\ h9me/raj e0celqw_n e0poreu/qh ei0j e1rhmon to/pon: kai\ oi9 o1xloi e0pezh/toun au0to\n kai\ h]lqon e3wj au0tou= kai\ e0pei=xon au0to\n tou= mh\ poreu/esqai a)p’ au0tw~n. o9 de\ ei]pen pro\j au0tou\j o3ti Dei= me kai\ ei0j ta_j a!llaj po/leij eu0aggeli/sasqai au0t th\n basilei/an tou= qeou=, ei0j tou=to ga_r a)pesta&lhn. kai\ h]n khru/sswn ei0j ta_j sunagwga_j th=j Galilai/aj.

5. 17 0Ege/neto de\ e0n tw~| to\n o1xlon e0pikei=sqai au0tw~| tou= a)kou/ein to\n lo/gon tou= qeou= e9stw~toj au0tou= para_ th\n li/mnhn Gennhsare\d 2 kai\ ei]den du/o ploi=a e9stw~ta para_ th\n li/mnhn. oi9 de\ a(liei=j a)p’ au0tw~n a)poba&ntej e1plunon ta_ di/ktua. 3 e0mba_j de\ ei0j e4n ploi=on —o4 h]n Si/mwnoj— h0rw&thsen au0to\n e0panagagei=n a)po\ th=j gh=j o3son o3son. kai\ kaqi/saj e0n tw~| ploi/w| e0di/dasken tou\j o1xlouj.

The Gospel of Luke

[A’] In a Desert Place

[a] 4. 42a At daybreak he went away and travelled to a desert place, [b] 42b and the crowds were trying to find him, [c] 42c and they reached him [d] 42d and attempted to prevent him from leaving them. [e] 43 But he said to them, ‘I must also go48 to other towns to proclaim to them the good news of the kingdom of God, for it was for that that I was sent’. [f ] 44 And he went preaching in the synagogues of Galilee.49

Section V. THE CALL TO DISCIPLESHIP [A] The Outcasts of Israel [A-A] Simon, James and John: outcasts as fishermen [a] 5. 1 2a [b] 2b [c] 3a [d] 3b

It came about while the crowd was thronging around him to hear the word of God because he was standing by Lake Gennesaret, that he saw two boats lying by the lake. The fishermen had got out of them and were washing their nets. He got into one of the boats – the one that was Simon’s – and asked him to put out from the shore just a little way. He sat in the boat and began teaching the crowds.

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Luke’s Demonstration to Theophilus 4 o3te de\ e0pau/sato lalw~n, ei]pen pro\j to\n Si/mwna: 7 0Epana&gage ei0j to\ ba&qoj kai\ xala&sate ta_ di/ktua u9mw~n ei0j a!gran. 5 o9 de Si/mwn a)pokrei\j ei]pen au0tw~|: Dida&skale, di 0 o3lhj th=j nukto\j kopia&santej ou0de\n e0la&bomen: e0pi\ de\ tw~| r9h/mati/ sou ou0 mh\ parakou/somai. 6 kai\ eu0qu\j xala&santej ta_ di/ktua sune/kleisan i0xqu/wn plh=qoj polu\ w#ste ta_ di/ktua r9h/ssesqai. 7 kai\ kate/neuon toi=j meto/xoij e0n tw~| e9te/rw| ploi/w| tou= e0lqo/ntaj bohqei=n au0toi=j. e0lqo/ntej ou]n e1plhsan a)mfo/tera ta_ ploi=a w#te para& ti buqi/zesqai. 8 o9 de\ Si/mwn prose/pesen au0tou= toi=j posi\n le/gwn: Parakalw~, e1celqe a)p’ e0mou=, o3ti a)nh\r a(martwlo/j ei0mi, ku/rie. 9 (qa&mboj ga_r perie/sxen au0to\n e0pi\ th=| a!gra| tw~n i0xqu/wn w{n sune/labon.) 10 h]san de\ koinwnoi\ au0tou= 7 0Ia&kwboj kai\70Iwa&nhj ui9oi\ Zebedai/ou. o9 de\ ei]pen au0toi=j: Deu=te kai\ mh\ gi/nesqe a(liei=j i0xqu/wn: poih/sw ga_r u9ma~j a(liei=j a)nqrw&pwn. 11 oi9 de\ a)kou/santej pa&nta kate/leiyan e0pi\ th=j gh=j kai\ h0kolou/qhsan au0tw~|.

The Gospel of Luke [e] 4 When he paused from speaking, he said to Simon, ‘Put out into the deep water50 and let down your nets for a catch’.51 [f ] 5 Simon, however, said in reply, ‘Teacher,52 all night long we’ve been working hard yet have caught nothing; at your word, though, I will certainly not disobey’.53 [g] 6 And straightaway, having let down the nets, they took in a great mass of fish to the point where the nets were beginning to break. [h] 7a They made signs to their companions in the other boat to come to their aid. [g’] 7b So they came and filled both boats, so that they were almost sinking.54 [f ’] 8 Simon fell at his feet55 saying, ‘I beg you, go right away from me because I am a sinful man, Lord’.56 [e’] 9 (This is because he was gripped with alarm at the catch of fish they had taken.) [d’] 10a His companions were James and John the sons of Zebedee. [c’] 10b He said to them, ‘Go and stop being fishers of fish for I will make you fishers of men’.57 [b’] 11a On hearing this, they abandoned everything on the land [a’] 11b and followed him.

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5. 12 13 14a 7

Kai\ e0ge/neto e0n tw~| ei]nai au0to\n e0n mia~| tw~n po/lewn kai\ i0dou\ a)nh\r lepro/j. kai\ i0dw_n to\n70Ihsou=n e1pesen e0pi\ pro/swpon le/gwn: Ku/rie, e0a_n qe/lh|j du/nasai/ me kaqari/sai. e0ktei/naj de\ th\n xei=ra h3yato au0tou= le/gwn: Qe/lw, kaqari/sqhti. kai\ eu0qe/wj e0kaqari/sqh. kai\ au0to\j parh/ggeilen au0tw~| mhdeni\ ei0pei=n: 1Apelqe de\ kai\ dei=con seauto\n tw~| i9erei= kai\ prose/negke peri\ tou= kaqarismou= sou kaqw_j prose/tacen Mwu+sh=j, i3na ei0j martu/rion h][| n] u9mi=n tou=to. o9 de\ e0celqw_n h1rcato khru/ssein kai\ diafhmi/zein to\n lo/gon, w#ste mhke/ti du/nasqai au0to\n fanerw~j ei0j po/lin ei0selqei=n, a)lla_ e1cw h]n e0n e0rh/moij to/poij kai\ sunh/rxonto pro\j au0to/n.

5. 14e 15 16

Kai\ h]lqen pa&lin ei0j Kafarnaou/m. dih/rxeto de\ o9 lo/goj ma~llon peri\ au0tou=, kai\ sunh/rxonto o1xloi polloi\ a)kou/ein kai\ qerapeu/esqai a)po\ tw~n a)sqeneiw~n au0tw~n. au0to\j de\ h]n u9poxwrw~n e0n tai=j e0rh/moij kai\ proseuxo/menoj.

The Gospel of Luke [A-B] The leper: outcast because of his disease [a] 5. 12a It also happened that when he went into one of the towns he came across a man with leprosy. [b] 12b When he saw Jesus, he fell on his face, saying, ‘Lord, if you wish you can purify me’. [c] 13a He stretched out his hand and touched him, saying, ‘I do, be made pure’. [d] 13b And at that instant he was made pure.58 [d’] 14a He ordered him to speak to no-one: ‘But go and show yourself to the priest and make an offering for your purification, just as Moses ordered, so that this will be a testimony for you all’. [c’] 14b However, he [the leper] went out and began to proclaim it and spread the word so that he could no longer go into a town openly [b’] 14c but rather had to stay outside in desert places [a’] 14d and people would go to join him.59 [A-C] Jesus’ forced retreat [a] 5. 14e He went again to Capernaum.60 [b] 15a But the news about him was spreading more and more [b’] 15b and great crowds were assembling to listen to him and be healed of their diseases. [a’] 16 So he started withdrawing into the deserts and praying there.

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5. 17 Kai\ e0ge/neto e0n mia~| tw~n h9merw~n au0tou= dida&skontoj sunelqei=n tou\j Farisai/ouj kai\ nomodidaska&louj. h]san de\ sunelhluqo/tej e0k pa&shj kw&mhj th=j Galilai/aj kai\70Ioudai/aj tou= i0a~sqai au0tou/j. 18 kai\ i0dou\ a!ndrej fe/rontej e0pi\ kli/nhj a!nqrwpon o4j h]n paralelume/noj kai\ e0zh/toun ei0senegken au0to\n kai\ qei=nai e0nw&pion au0tou=: 19 kai\ mh\ eu9ro/ntej poi/aj ei0sene/gkwsin au0to\n dia_ to\n o1xlon a)ne/bhsan e0pi\ to\ dw~ma kai\ a)postega&santej tou\j kera&mouj o3pou h]n kaqh=kan to\n kra&batton su\n tw~| paralutikw~| ei0j to\ me/son e1mprosqen tou=70Ihsou=. 20 i0dw_n de\70Ihsou=j th\n pi/stin au0tw~n le/gei tw~| paralutikw~|: 7 !Anqrwpe, a)fe/wntai/ sou ai9 a(marti/ai. 21 kai\ h1rcanto dialogi/zesqai oi9 grammatei=j kai\ oi9 Farisai=oi e0n tai=j kardi/aij au0tw~n le/gontej: Ti/ ou[toj lalei= blasfhmi/aj; Ti/j du/natai a(marti/aj a)fei=nai ei0 mh\ ei[j qeo/j;

The Gospel of Luke [A-B’] The paralytic: outcast because of his sin [a] 5. 17a It came about on one of those days when he was teaching that the Pharisees and the teachers of the Law gathered round. [b] 17b People had also gathered from all the district of Galilee and Judaea to be healed.61 [c] 18 Some men appeared carrying on a bed a person who was paralysed, and they were trying to bring him in and put him in front of him; [d] 19a since they could not find a way of getting him inside because of the crowd, they went up onto the roof [e] 19b and, after removing the tiles above where he was, they lowered down the pallet with the paralytic on it into the middle of the circle in front of Jesus. [e’] 20 When Jesus saw their faith he said to the paralytic, ‘Man, your sins are forgiven’. [d’] 21 And the scribes and the Pharisees began to think about it in their hearts saying, ‘Who is this speaking blasphemies? Who can forgive sins apart from God?’62

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Luke’s Demonstration to Theophilus 22 e0pignou\j de\ o970Ihsou=j tou\j dialogismou\j au0tw~n le/gei au0toi=j: Ti/ dialogi/zesqe e0n tai=j kardi/aij u9mw~n ponhra&; 23 ti/ e0stin eu0kopw&teron, ei0pei=n: 7 0Afe/wntai/ sou ai9 a(marti/ai, h2 ei0pei=n:71Egeire kai\ peripa&tei; 24 i3na de\ ei0dh=te o3ti e0cousi/an e1xei o9 ui9o\j tou= a)nqrw&pou e0pi\ th=j a)finai a(marti/aj —le/gei tw~| paralutikw~|—: Soi\ le/gw, e1geire kai\ a}ron to\n kra&batto/n sou kai\ poreu/ou ei0j to\n oi]ko/n sou. 25 kai\ paraxrh=ma a)nasta_j e0nw&pion au0tw~n, a!raj th\n kli/nhn, a)ph=lqen ei0j to\n oi]kon au0tou= doca&zwn to\n qeo/n. 26 kai\ e0plh/sqhsan qa&mbou le/gontej: Ei1domen para&doca sh/meron.

5. 27 Kai\ e0lqw_n pa&lin para_ th\n qa&lassan to\n e0pakolouqou=nta au0tw~| o1xlon e0di/dasken. kai\ para&gwn ei]den Leui\ to\n tou=79Alfai/ou kaqh/menon e0pi\ to\ telw&nion, kai\ le/gei au0tw~|:70Akolou/qei moi. 28 kai\ katalipw_n pa&nta a)nasta_j h0kolou/qei au0tw~|. 29 kai\ e0poi/hsen Leui\ doxh\n au0tw~| mega&lhn

The Gospel of Luke [c’] 22 23 24 [b’] 25 [a’] 26

Jesus, realizing what they were thinking, said to them, ‘Why are you thinking evil things in your hearts? What is easier, to say “Your sins are forgiven” or to say “Get up and walk”? Well, so you can see that the Son of Man has authority on the earth to forgive sins’ – he said to the paralytic – ‘I tell you, get up and take up your pallet and go to your home.’ And immediately, he got up in front of them, picked up his bed and went off to his home, glorifying God. And they were filled with alarm, saying, ‘We have seen extraordinary things today!’63

[A-A’] Levi: outcast as a tax collector [a] 5. 27a Again he went beside the sea and was teaching the crowd that was following him. [b] 27b As he went along, he saw Levi the son of Alphaeus,64 sitting at the tax booth,65 [c] 27c and he said to him, ‘Follow me’. [d] 28 He abandoned everything, got up and followed him. [e] 29a Levi made for him a great feast

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Luke’s Demonstration to Theophilus e0n th=| oi0ki/a| au0tou=, kai\ h]n o1xloj polu\j telwnw~n kai\ a!llwn a)nakeime/nwn. 30 kai\ oi9 Farisai=oi kai\ oi9 grammatei=j e0go/gguzon pro\j tou\j maqhta_j au0tou= le/gontej: Dia_ ti/ meta_ tw~n telwnw~n e0sqi/ete kai\ pi/nete; 31 a)pokriqei\j de\ o970Ihsou=j ei]pen pro\j au0tou/j: Ou0 xrei/an e1xousin oi9 u9giai/nontej i0atrou= a)ll’ oi9 kakw~j e1xontej: 32 ou0k h]lqon kale/sai dikai/ouj a)lla_ a(martwlou\j ei0j meta&noian. 33 oi9 de\ ei]pan pro\j au0to/n: Dia_ ti/ oi9 maqhtai\70Iwa&nou kai\ oi9 maqhtai\ tw~n Farisai/wn nhsteu/ousin pukna_ kai\ deh/seij poiou=ntai, oi9 de\ maqhtai/ sou ou0de\n tou/twn poiou=sin; 34 o9 de\70Ihsou=j ei]pen pro\j au0tou/j: Mh\ du/nantai oi9 ui9oi\ tou= numfw~noj e0f’ o3son e1xousin to\n numfi/on meq’ e9autw~n nhsteu/ein; 35 e0leu/sontai de\ h9me/rai, kai\ o3tan a)parqh=| a)p’ au0tw~n o9 numfi/oj, to/te nhsteu/sousin e0n e0kei/naij tai=j h9me/raij. 36 e1legen de\ kai\ parabolh\n pro\j au0tou\j o3ti Ou0dei\j e0pi/blhma a)po\ i9mati/ou kainou= sxi/saj e0piba&llei e0pi\ i9ma&tion palaio/n: ei0 de\ mh/ ge,

The Gospel of Luke [f ] 29b [a’] 30 [b’] 31 32 [c’] 33 [d’] 34 35 [e’] 36

in his community, and there was a large crowd of tax collectors and other guests at the table. The Pharisees and the scribes went complaining to his disciples, saying, ‘How is it that he eats and drinks with tax collectors?’ In response Jesus said to them, ‘The healthy have no need of a doctor, only the sick. I did not come to call the righteous but sinners66 to repentance.’ They said to him, ‘How is it that the disciples of John and the disciples of the Pharisees fast frequently and make supplications, but your disciples never do any of this?’ Jesus said to them, ‘You can’t make wedding guests fast while they have the bridegroom with them, can you? The days will come, though, when the bridegroom is taken away from them; then they will fast in those days.’ He also made a comparison for them: ‘No-one tears a patch from a new garment and puts it on an old garment; otherwise, if they did,

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Luke’s Demonstration to Theophilus 37 38

kai\ to\ kaino\n sxi/sei kai\ tw~| palaiw~| ou0 sumfwnh/sei to\ a)po\ tou= kainou= e0pi/blhma. kai\ ou0dei\j ba&llei oi]non ne/on ei0j a)skou\j palaiou/j: ei0 de\ mh/ ge, r9h/cei o9 oi]noj o9 ne/oj tou\j a)skou\j tou\j palaiou/j, kai\ au0to\j e0kxuqh/setai kai\ oi9 a)skoi\ a)polou=ntai: a)lla_ oi]non ne/on ei0j a)skou\j kainou\j ba&llousin: kai\ a)mfo/teroi throu=ntai.

6. 1 2 7 3 4a

Kai\ e0ge/neto au0to\n e0n sabba&tw| deuteroprw&tw| diaporeu/esqai dia_ tw~n spori/mwn. oi9 de\ maqhtai\ au0tou= h1rcanto ti/llein tou\j sta&xuaj kai\ yw&xontej tai=j xersi\n h1sqion. tine\j de\ tw~n Farisai/wn e1legon au0tw~|: 1Ide ti/ poiou=sin oi9 maqhtai/ sou toi=j sa&bbasin o4 ou0k e1cestin. a)pokriqei\j de\ o970Ihsou=j e1legen pro\j au0tou/j: Ou0de/pote tou=to a)ne/gnwte o4 e0poi/hsen Daui\d o3te e0pei/nasen au0to\j kai\ oi9 su\n au0tw~|; ei0selqw_n ei0j to\n oi]kon tou= qeou= kai\ tou\j a!rtouj th=j prosqe/sewj e1fagen kai\ e1dwken kai\ toi=j met’ au0tou=, oi[j ou0k e0co\n h]n fagei=n ei0 mh\ mo/noij toi=j i9ereu=sin.

The Gospel of Luke the new piece would tear and what was taken from the new garment will not fit the old one. 37 And no-one puts new wine into old skins; otherwise, the new wine will burst the old skins and it will be spilled and the skins will be spoiled. 38 Instead, people put new wine into new skins; and both are preserved.’67 [B] Jesus Questions the Sabbath Rule [B-A] The disciples break the Sabbath rest [a] 6. 1a [b] 1b [c] 1c [b’] 2 [a’] 3 4a

It was68 on the first Sabbath of a second series,69 that he was going through fields of crops. His disciples started picking the ears of grain and, rubbing them with their hands, were eating them. But some of the Pharisees said to him, ‘Look, why are your disciples doing on the Sabbath what is forbidden?’70 In reply, Jesus said to them, ‘Have you never read what David did when he was hungry and those with him, too? He went into the house of God and ate the bread of the Presence and gave some to his companions as well, even though they were not allowed to eat it, since only the priests are allowed to do this.’71

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6. 4b Th=| au0th=| h9me/ra| qeasa&meno/j tina e0rgazo/menon tw~| sabba&tw| ei]pen au0tw~|: 7!Anqrwpe, ei0 me\n oi]daj ti/ poiei=j, maka&rioj ei]: ei0 de\ mh\ oi]daj, e0pikata&ratoj kai\ paraba&thj ei] tou= no/mou.

6. 6 Kai\ ei0selqo/ntoj au0tou= pa&lin ei0j th\n sunagwgh\n sabba&tw| e0n h[| h]n a!nqrwpoj chra_n e1xwn th\n xei=ra, 7 parethrou=nto au0to\n oi9 grammatei=j kai\ oi9 Farisai=oi ei0 tw~| sabba&tw| qerapeu/ei, i3na eu3rwsin kathgorh=sai au0tou=. 8 au0to\j de\ ginw&skwn tou\j dialogismou\j au0tw~n, le/ge tw~| th\n xei=ra e1xonti chra&n: 7 )Egei/rou kai\ sth=qi e0n tw~| me/sw|: kai\ a)nasta_j e0sta&qh. 9 ei]pen de\ o970Ihsou=j pro\j au0tou/j: 7 )Eperwth/sw u9ma~j ei0 e1cestin tw~| sabba&tw| a)gaqopoih=sai h2 kakopoih=sai, yuxh\n sw~sai h2 a)pole/sai; oi9 de\ e0siw&pwn. 10 kai\ peribleya&menoj au0tou\j pa&ntaj e0n o0rgh=| le/gei tw~| a)nqrw&pw|: 7 1Ekteinon th\n xei=ra& sou.

The Gospel of Luke [B-A’] Acting with or without knowledge 72 6. 4b

That same day, seeing someone working on the Sabbath he said to him, ‘Man, if you know what you are doing you are blessed; but if you do not know you are cursed and a transgressor of the Law’.

[C] The Man with a Withered Hand [a] 6. 6 7 [b] 8a [c] 8b [d] 9a [e] 9b [f ] 10a

When he went again to the synagogue on the Sabbath, where there was a man whose hand was withered,73 the scribes and the Pharisees were keeping a close eye on him to see if he would heal on the Sabbath, so that they could find something to accuse him of. He, however, knowing their thoughts, said to the man with the withered hand, ‘Get up and stand in the centre!’ And he got up and stood there. Jesus said to them, ‘I ask you whether it is lawful, on the Sabbath, to do good or to do bad, to save a life or to destroy it?’ But they kept silent.74 And as he looked around at them all in anger,75 he said to the man, ‘Stretch out your hand’,

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Luke’s Demonstration to Theophilus 5 11

kai\ e0ce/teinen, kai\ a)pekatesta&qh h9 xei\r au0tou= w(j kai\ h9 a!llh. kai\ e1legen au0toi=j o3ti Ku/rio/j e0stin o9 ui9o\j tou= a)nqrw&pou kai\ tou= sabba&tou. au0toi\ de\ e0plh/sqhsan a)noi/aj kai\ dielogi/zonto pro\j a)llh/louj pw~j a)pole/swsin au0to/n.

6. 127 0Ege/neto de\ e0n tai=j h9me/raij e0kei/naij e0celqei=n au0to\n ei0j to\ o1roj kai\ proseu/xesqai: kai\ h]n dianuktereu/wn e0n th=| proseuxh=|. 13 kai\ o3te e0ge/neto h9me/ra, e0fw&nhsen tou\j maqhta_j au0tou=, kai\ e0kleca&menoj a)p’ au0tw~n dw&deka, ou4j kai\ a)posto/louj e0ka&lhsen: 14 prw~ton Si/mwna o4n kai\ Pe/tron e0pwno/masen, kai\70Andre/an to\n a)delfo\n au0tou=, kai\70Ia&kwbon kai\70Iwa&nhn to\n a)delfo\n au0tou=, ou4j e0pwno/masen Boanhrges —o3 e0stin ui9oi\ bronth=j—, kai\ Fi/lippon kai\ Barqolomai=on 15 kai\ Maqqai=on kai\ Qwma~n to\n e0pikalou/menon Di/dumon

The Gospel of Luke [e’] 10b and he stretched it out [d’] 10c and his hand was restored just like the other one. [c’] 5 He said to them, ‘The Son of Man is the Lord of the Sabbath, too’.76 [b’] 11a They were rendered senseless [a’] 11b and began to discuss with each other how they could destroy him.



SECTION VI. MISSION TO ISRAEL

[A] From the Mountain to the Plain [A-A] On the mountain: the choosing of the Twelve [a] 6. 12a Thus it came about in those days that he went out to the mountain and prayed; [b] 12b and he spent the whole night long in prayer. [b’] 13a When it was day, he called his disciples [a’] 13b and chose from among them Twelve, whom he called apostles: 14 first, Simon to whom he gave the name ‘Peter’, and Andrew his brother, and James and John his brother to whom he gave the name ‘Boanerges’ – meaning the ‘Sons of Thunder’ –77 and Philip, and Bartholomew, 15 and Matthew, and Thomas who was given the name of the ‘Twin’,78

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Luke’s Demonstration to Theophilus kai\70Ia&kwbon to\n tou=79Alfai/ou kai\ Si/mwna to\n kalou/menon Zhlwth\n 16 kai\70Iou/dan70Iakw&bou kai\70Iou/dan Skariw&q, o4j kai\ e0ge/neto prodo/thj, 17a kai\ kataba_j met’ au0tw~n e1sth e0pi\ to/pou pedinou=.

6. 17b Kai\ o1xloj maqhtw~n au0tou= kai\ plh=qoj polu\ tou= laou= a)po\ pa&shj70Ioudai/aj kai\ a!llwn po/lewn 18 e0lhluqo/twn a)kou=sai au0tou= kai\ i0aqh=nai a)po\ tw~n no/swn au0tw~n kai\ oi9 o0xlou/menoi a)po\ pneuma&twn a)kaqa&rtwn e0qerapeu/onto. 19 kai\ pa~j o9 o1xloj e0zh/tei a#yasqai au0tou=, o3ti du/namij par’ au0tou= e0ch/rxeto kai\ i0a~to pa&ntaj. 20 kai\ e0

a&raj tou\j o0fqalmou\j au0tou= ei0j tou\j maqhta_j e1legen: Maka&rioi oi9 ptwxoi/, o3ti u9mete/ra e0sti\n h9 basilei/a tou= qeou=. 21 maka&rioi oi9 peinw~ntej nu=n, o3ti xortasqh/sesqe. 22 maka&rioi/ e0ste o3tan mish/sousin u9ma~j oi9 a!nqrwpoi kai\ o3tan a)fori/swsin kai\ e0kba&lwsin kai\ o0neidi/swsin

The Gospel of Luke 16 17a

and James the son of Alphaeus, and Simon called the ‘Zealot’, and Judas the son of James and Judas Iscariot,79 the one who would become a traitor. And he went down with them to the plain.

[A-B] On the plain: the proclamation to Israel [a] 6. 17b A crowd of his disciples and a large gathering of the people from all over Judaea and other towns80 18 had gone to listen to him and be healed of their diseases, including people tormented by unclean spirits, and they were cured. [b] 19 The whole crowd was trying to touch him because power was going out from him and was healing them all. [b] 20 Raising his eyes to look at his disciples, he said, ‘Blessed are the poor, because yours is the kingdom of God. 21 Blessed are those who are hungry now, for you will be satisfied. Blessed are those who weep now, for you will laugh.81 22 Blessed will you be when people hate you and when they ostracize you, and reject you and revile

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Luke’s Demonstration to Theophilus to\ o1noma u9mw~n w(j ponhro\n e3neken tou= ui9ou= tou= a)nqrw&pou: 23 xa&rhte e0n e0kei/nh| th=| h9me/ra| kai\ skirth/sate, o3ti misqo\j u9mw~n polu\j e0n tw~| ou0ranw~|: kata_ ta_ au0ta_ e0poi/oun toi=j profh/taij oi9 pate/rej au0tw~n. 24 plh\n ou0ai\ u9mi=n toi=j plousi/oij, o3ti a)pe/xete th\n para&klhsin u9mw~n. 25 ou0ai\ u9mi=n, oi9 e0mpeplhsme/noi, o3ti peina&sete. ou0ai\ u9mi=n, oi9 gelw~ntej nu=n, o3ti penqh/sete kai\ klau/sete. 26 ou0ai\ u9mi=n, o3tan kalw~j u9mi=n ei1pwsin oi9 a!nqrwpoi: kata_ ta_ au0ta_ e0poi/oun toi=j yeudoprofh/taij oi9 pate/rej au0tw~n. 27 a)lla_ u9mi=n le/gw toi=j a)kou/ousin: a)gapa~te tou\j e0xqrou\j u9mw~n, kalw~j poiei=te toi=j misou=sin u9ma~j, 28 eu0logei=te tou\j katarwme/nouj u9ma~j, proseu/xesqe u9pe\r tw~n e0phrazo/ntwn u9ma~j. 29 tw~| tu/ptonti/ se ei0j th\n siago/na pa&rexe au0tw~| kai\ th\n a!llhn, kai\ a)po\ tou= ai1ronto/j sou to\ i9ma&tion kai\ to\n xitw~na mh\ kwlu/sh|j. 30 panti\ de\ tw~| ai0tou=nti/ se di/dou, kai\ a)po\ tou= ai1rontoj ta_ sa_

The Gospel of Luke your names as evil on account of the Son of Man. 23 Rejoice on that day, and leap for joy, because your reward in heaven will be great; that is what your ancestors did to the prophets. 24 In contrast, woe to the rich, because you have received your consolation! 25 Woe to you who are satisfied because you will be hungry! Woe to you who are laughing now because you will mourn and weep! 26 Woe to you when people speak well of you! That is what your ancestors did to the false prophets. 27 But to you I say, to those of you who are listening: Love your enemies, do good to those who hate you; 28 bless those who curse you, pray for those who slander you. 29 If someone hits you on the cheek, offer them the other one as well, and if anyone takes away your coat, do not stop them taking your tunic, too. 30 To everyone who asks you for something, give it to them; and if anyone takes your things from you,

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Luke’s Demonstration to Theophilus mh\ a)pai/tei. 31 kai\ kaqw_j qe/lete i3na poiw~sin u9mi=n oi9 a!nqrwpoi kai\ u9mei=j poiei=te au0toi=j. 32 kai\ ei0 a)gapa~te tou\j a)gapw~ntaj u9ma~j, poi/a u9mi=n xa&rij e0sti/n; kai\ ga_r oi9 a(martwloi\ tou=to poiou=sin: tou\j a)gapw~ntaj au0tou\j a)gapw~sin. 33 kai\ ei0 a)gaqopoiei=te tou\j a)gaqopoiou=ntaj u9ma~j, poi/a xa&rij u9mi=n e0sti/n; kai\ ga_r oi9 a(martwloi\ tou=to poiou=sin. 34 ka@n dani/zete par’ w{n e0lpi/zete a)polabei=n, poi/a xa&rij u9mi=n e0sti/n; kai\ ga_r a(martwloi\ a(martwloi=j dani/zousin i3na a)pola&bwsin. 35 plh\n a)gapa~te tou\j e0xqrou\j u9mw~n kai\ a)gaqopoiei=te kai\ dani/zete mhde\n a)

elpi/zontej: kai\ e1stai o9 misqo\j u9mw~n polu/j, kai\ e1sesqe ui9oi\ u9yi/stou, o3ti au0to\j xrhsto/j e0stin e0pi\ tou\j a)xari/stouj kai\ ponhrou/j. 36 gi/nesqe oi0kti/rmonej kaqw_j kai\ o9 path\r u9mw~n oi0kti/rmwn e0sti/n. 37 mh\ kri/nete, i3na mh\ kriqh=te: mh\ katadika&zete, i3na mh\ katadikasqh=te. a)polu/ete,

The Gospel of Luke do not demand them back. 31 As you wish people to do to you, you, too, do to them. 32 If you love people who love you, what merit is that for you? Why, even sinners do this: those who love them, they love. 33 If you do good to those who do good to you, what merit is that for you? Why, even sinners do this. 34 Or if you lend to those from you hope to receive, what merit to you is that? Again, even sinners lend to sinners, so as to receive something back. 35 By contrast, love your enemies, and continue to do good and lend, never giving up hope; and your reward will be great, and you will be the children of the Most High, because he himself is kind to the ungrateful and wicked. 36 Be compassionate just as your Father is compassionate. 37 Do not judge so that you will not be judged; do not condemn so that you will not be condemned. Forgive,

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Luke’s Demonstration to Theophilus kai\ a)poluqh/sesqe: 38 di/dote, kai\ doqh/setai u9mi=n: me/tron kalo\n sesaleume/non pepiesme/non u9perekxunno/menon dw&sousin ei0j to\n ko/ln u9mw~n: w{| ga_r me/trw| metrei=te a)ntimetrhqh/setai u9mi=n. 39 e1legen de\ kai\ parabolh\n au0toi=j: Mh/ti du/natai tuflo\j tuflo\n o9dgei=n; ou0xi\ a)mfo/teroi ei0j bo/qunon e0mpesou=ntai; 40 ou0k e1stin maqhth\j u9pe\r to\n dida&skalon: kathrtisme/noj de\ pa~j e1stai w(j o9 dida&skaloj au0tou=. 41 ti/ de\ ble/peij to\ ka&rfoj e0n tw~| o0fqalmw~| tou= a)delfou= sou, th\n de\ doko\n th\n e0n tw~| sw~| o0fqalmw~| ou0 katanoei=j; 42 h2 pw~j du/nasai le/gein tw~| a)delfw~| sou: 7 !Afej e0kba&lw to\ ka&rfoj e0k tou= o0fqalmou= sou, kai\ i0dou\ h9 doko\j e0n tw~| sw~| o0fqalmw~| u9po/keitai; u9pokrita&, e1kbale prw~ton th\n doko\n e0k tou= o0fqalmou= sou=, kai\ to/te diable/yeij e0kbalei=n to\ ka&rfoj e0k tou= o0fqalmou= tou= a)delfou= sou. 43 ou1k e0stin de/ndron kalo\n poiou=n karpou\j saprou/j,

The Gospel of Luke 38 [d] 39 40 41 42 43

and you will be forgiven; give and it will be given to you: they will put into your lap a good measure, shaken together, pressed down, running over. Indeed, the measure you measure with will be used to measure back to you.’ He also told them a parable: ‘A blind person cannot lead a blind person, can they? Won’t both of them fall into a pit? A disciple is not above his teacher; when anyone is fully instructed, though, then they will be like their teacher. Why do you look at the splinter in your brother’s eye, whereas the log that is in your own eye, you don’t notice it? In other words, how can you say to your brother, “Let me take the splinter out of your eye”, while a log is sitting in your own eye? You hypocrite, first take the log out of your eye and then you will see properly to take the splinter out of your brother’s eye! There is no good tree that produces rotten fruits

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Luke’s Demonstration to Theophilus ou0de\ de/ndron sapro\n poiou=n karpou\j kalou/j. 44 e3kaston de/ndron e0k tou= karpou= au0tou= ginw&sketai: ou0 ga_r e0kle/gontai e0c a)kanqw~n su=ka ou0de\ e0k ba&tou stafulh\n trugw~sin. 45 o9 a)gaqo\j a!nqrwpoj e0k tou= a)gaqou= qhsaurou= au0tou= th=j kardi/aj profe/rei a)gaqo/n, kai\ o9 ponhro\j e0k tou= ponhrou= profe/rei to\ ponhro/n: e0k ga_r perisseu/matoj kardi/aj alei= to\ sto/ma au0tou=. 46 ti/ de/ me le/gete: Ku/rie ku/rie, kai\ ou0 poiei=te a$ le/gw; 47 pa~j o9 e0rxo/menoj pro/j me kai\ a)kou/wn mou tw~n lo/gwn kai\ poiw~n au0tou/j, u9podei/cw u9mi=n ti/ni e0sti\n o3moioj: 48 o3moio/j e0stin a)nqrw&pw| oi0kodomou=nti oi0ki/an o4j e1skayen kai\ e0ba&qunen kai\ e1qhken qeme/lion e0pi\ th\n pe/tran: plhmu/raj de\ genome/nhj prose/rhcen o9 potamo\j th=| oi0ki/a| kei/nh|, kai\ ou0k i1sxusen saleu=sai au0th/n: teqemeli/wto ga_r e0pi\ th\n pe/tran. 49 o9 de\ a)kou/saj kai\ mh\ poih/saj

The Gospel of Luke nor a rotten tree that produces good fruits. 44 Each tree is known from its fruit: so you do not gather figs from thorns; nor from a bramble bush are grapes harvested. 45 A good person produces good out of the good treasure of their heart, and the evil person from the evil treasure produces evil. Indeed, it is from the overflow of the heart that the mouth speaks. 46 Why do you say to me, “Lord, Lord”, and do not do what I say? 47 Anyone who comes to me and hears my words and acts on them, I will show you what they are like: 48 they are like a person who was building a house, and he dug and went down deep and laid a foundation on rock; when a flood came the river burst against that house and it was not strong enough to shake it. For it had its foundations on rock.82 49 On the other hand, anyone hearing and not acting,

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o3moio/j e0stin a)nqrw&pw| oi0kodomh/santi oi0ki/an e0pi\ th\n gh=n xwri\j qemeli/ou: sune/rhcen o9 potamo/j, kai\ sune/pesen kai\ e0ge/neto to\ r9h=gma th=j oi0ki/aj e0kei/nhj me/ga.

7. 1

Kai\ e0ge/neto o3te e0te/lesen tau=ta ta_ r9h/mata lalw~n h]lqen ei0j Kafarnaou/m.

7. 27 (Ekatonta&rxou de/ tino/j tij kakw~j e1xwn h1mellen teleuta~n, o4j h]n au0tw~| ti/mioj. 3 kai\ a)kou/saj peri\ tou=70Ihsou= a)pe/steilen presbute/rouj tw~n70Ioudai/wn e0rwtw~n au0to\n o3pwj e0lqw_n diasw&sh| to\n dou=lon au0tou=. 4 oi9 de\ parageno/menoi h0rw&twn au0to\n spoudai/wj le/gontej o3ti71Acio/j e0stin w{| pare/ch| tou=to: 5 a)gapa~| ga_r to\ e1qnoj h9mw~n kai\ th\n sunagwgh\n au0to\j oi0kodo/mhsen h9mi=n. 6 e0poreu/eto de\ met’ au0tw~n o970Ihsou=j.

The Gospel of Luke

they are like a person who was building a house on land without a foundation; the rivers burst and it collapsed, and the ruin of that house was great.’

[A-C] Travel to Capernaum 7. 1

And next, when he had finished saying all these things he went to Capernaum.83

[B] Capernaum [B-A] The healing of a centurion’s slave [a] 7. 2 [b] 3 [c] 4 5 [d] 6a

A certain centurion had a young servant84 who was ill and at the point of dying; and he was dear to him. Hearing about Jesus, he sent some elders of the Jews to ask him to come and save his slave. When they arrived, they asked him in earnest, saying, ‘He deserves you to do this for him, for he loves our nation, and as for our synagogues, it was he who built them for us’. So Jesus set off with them.

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Luke’s Demonstration to Theophilus h1dh de\ ou0 makra_n a)pe/xontoj au0tou= th=j oi0ki/aj e1pemyen pro\j au0to\n o9 e9kato/ntarxoj fi/louj le/gwn au0tw~|: Ku/rie, mh\ sku/llou, ou0 ga&r ei0mi i9kano\j i3na mou u9po\ th\n ste/ghn ei0se/lqh|j: 7 a)ll’ ei0pe\ lo/gw|, kai\ i0aqh/setai o9 pai=j mou. 8 kai\ ga_r e0gw_ a!nqrwpo/j ei0mi u9p’ e0cousi/an tasso/menoj e1xwn u9p’ e0mauto\n stratiw&taj, kai\ le/gw tou/tw|: Poreu/ou, kai\ poreu/etai, kai\ a!llw|: :Erxou, kai\ e1rxetai, kai\ tw~| dou/lw| mou: Poi/hson tou=to, kai\ poiei=. 9 a)kou/saj de\ tau=ta o970Ihsou=j e0qau/masen, kai\ strafei\j ei]pen tw~| a)kolouqou=nti o1xlw|: 7 0Amh\n le/gw u9mi=n, ou0de/pote tosau/thn pi/stin eu[ron e0n tw~|70Israh/l. 10 kai\ u9postre/yantej ei0j oi]kon oi9 pemfqe/ntej dou=loi eu[ron to\n a)sqenou=nta u9giai/nonta.

7. 11

Kai\ th=| e9ch=j e0poreu/eto ei0j po/lin kaloume/nhn Nai\+n kai\ suneporeu/onto au0tw~| oi9 maqhtai\ au0tou= kai\ o1xloj polu/j.

The Gospel of Luke [d’] 6b When he was a little way off from the house, the centurion sent to him some friends who said to him, ‘Lord, don’t trouble yourself, for I am not worthy for you to come under my roof;85 7 but just say the word and my servant will be healed. 8 For I am also someone set under authority and I have soldiers under my own, and I say to this one, “Go!” and he goes, and to another, “Come!” and he comes, and to my slave, “Do this!” and he does it.’ [c’] 9a When Jesus heard this he was amazed, [b’] 9b and he turned and said to the crowd that was following him, ‘I honestly tell you, never have I found this kind of faith in Israel’. [a’] 10 And when the slaves who had been sent returned to the house, they found the sick boy in good health. [B-B] Travel to Nain [a] 7. 11a The next day, he travelled to a town called Nain, [a’] 11b and his disciples travelled with him, as well as a large crowd.

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7. 127 0Ege/neto de\ w(j h1ggizen th=| pu/lh| th=j po/lewj, e0cekomi/zeto teqnhkw_j ui9o\j monogenh\j th=| mhtri\ au0tou= xh/ra| ou1sh|. kai\ polu\j o1xloj th=j po/lewj sunelhlu/qei au0th=|. 13 i0dw_n de\ o970Ihsou=j e0splagxni/sqh e0p’ au0th=| kai\ ei]pen au0th=|: Mh\ klai=e. 14 kai\ proselqw_n h3yato th=j sorou=. (oi9 de\ basta&zontej e1sthsan.) kai\ ei]pen: Neani/ske neani/ske, soi\ le/gw, e0ge/rqhti. 15 kai\ a)neka&qisen o9 nekro\j kai\ h1rcato lalei=n, kai\ e1dwken au0to\n th=| mhtri\ au0tou=. 16 e1laben de\ fo/boj pa&ntaj kai\ e0do/cazon to\n qeo\n le/gontej o3ti Profh/thj me/gaj e0chge/rqh e0n h9mi=n kai\ o3ti7)Epeske/yato o9 qeo\j to\n lao\n au0tou=. 17 kai\ e0ch=lqen ou[toj o9 lo/goj e0n o3lh| th=|70Ioudai/a| peri\ au0tou= kai\ e0n pa&sh| th=| perixw&rw|.

7. 187 0En oi[j kai\ me/xri70Iwa&nou

The Gospel of Luke

SECTION VII. THE RECEPTION OF JESUS BY ISRAEL

[A] A Great Prophet Has Visited Israel [A-A] Nain: The resurrection of the widow’s son [a] 7. 12a What happened was that86 as he was drawing near to the gate of the city people were carrying out a dead man, the only son of his mother who was a widow.87 [b] 12b and a large crowd from the town had accompanied her. [c] 13a When Jesus88 saw her, he felt compassion for her [d] 13b and said to her, ‘Do not weep’. [e] 14a He went forward and touched the bier. [f ] 14b (Those who were carrying it stopped.) [g] 14c He said, ‘Young man, young man, I say to you rise!’ [f ’] 15a And the dead man sat up [e’] 15b and started speaking, [d’] 15c and he gave him to his mother. [c’] 16a Fear took hold of them all [b’] 16b and they glorified God, saying, ‘A great prophet has risen among us’, and, ‘God has visited his people’.89 [a’] 17 This news about him was broadcast in the whole of Judaea and all the surrounding country. [A-B] The news reaches John [A-BA] Jesus shows John the Messiah’s credentials [a] 7. 18 So it was90 that the news reached John

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Luke’s Demonstration to Theophilus 19 20 7 21 22 23

tou= baptistou= o4j kai\ proskalesa&menoj du/o tw~n maqhtw~n au0tou= le/gei: Poreuqe/ntej ei1pate au0tw~|: Su\ ei] o9 e0rxo/menoj h2 a!llon prosdokw~men; kai\ parageno/menoi oi9 a!ndrej pro\j au0to\n ei]pan: 0Iwa&nhj o9 baptisth\j a)pe/stalken h9ma~j pro\j se\ le/gwn: Su\ ei] o9 e0rxo/menoj h2 e3teron prosdokw~men; (e0n au0th=| de\ th=| w#ra| e0qera&peuen pollou\j a)po\ no/swn kai\ masti/gwn kai\ ponhrw~n pneuma&twn kai\ tuflou\j e0poi/e ble/pein.) kai\ a)pokriqei\j ei]pen au0toi=j: Poreuqe/ntej ei1pate70Iwa&nh| a$ ei]don u9mw~n oi9 o0fqi\ kai\ a$ h1kousan u9mw~n ta_ w}ta o3ti tufloi\ a)nable/pousin, xwloi\ peripatou=sin, leproi\ kaqari/zontai kai\ kwfoi\ a)kou/ousin, nekroi\ e0gei/rontai, ptwxoi\ eu0aggeli/zontai: kai\ maka&rio/j e0stin o4j a@n mh\ skandalisqh=| e0n e0moi/.

7. 247 0Apelqo/ntwn de\ tw~n a)gge/lwn 7 0Iwa&nou h1rcato le/gein peri\70Iwa&nou toi=j o1xloij: Ti/ e0ch/lqate ei0j th\n e1rhmon qea&sasqai;

The Gospel of Luke 19 [a’] 20 [b] 21 [b’] 22 23

the Baptist, who called two of his disciples and said, ‘Go and say to him, “Are you the one who is to come or are we waiting for another man?”’ When they arrived, the men said to him, ‘John the Baptist has sent us to you to ask, “Are you the one who is to come or are we waiting for a different man?”’91 (At that very time, he was curing many people of diseases and plagues and evil spirits, and he was making the blind see.) In reply, Jesus said to them, ‘Go and tell John what your eyes have seen and what your ears have heard:92 “The blind see again, the lame walk, lepers are cleansed and the deaf hear, the dead are raised, the poor have good news told to them”; and blessed is the one who is not offended by me.’

[A-BB] In praise of John [a] 7. 24

When John’s messengers had gone away, he began to speak about John to the crowds: ‘What did you go out into the desert to see?

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Luke’s Demonstration to Theophilus ka&lamon u9po\ a)ne/mou saleuo/menon; 25 a)lla_ ti/ e0ch/lqate i0dei=n; a!nqrwpon e0n malakoi=j i9mati/oij h0mfiesme/non; i0dou\ oi9 e0n i9matismw~| e0ndo/cw| kai\ trufh=| dia&gontej e0n toi=j basilei/oij ei0si/n. 26 a)lla_ ti/ e0ch/lqate i0dei=n; profh/thn; nai\ le/gw u9mi=n, kai\ perisso/teron profh/tou 28b o3ti ou0dei\j mei/zwn e0n gennhtoi=j gunaikw~n profh/thj 7 0Iwa&nou tou= baptistou=. 27 ou[to/j e0stin peri\ ou[ ge/graptai: 7 0Idou\ a)poste/llw to\n a!ggelo/n mou pro\ prosw&pou, o4j kataskeua&sei tn o9do/n sou. 28a le/gw de\ u9mi=n o3ti o9 mikro/teroj au0tou= e0n th=| basilei/a| tou= qeou= mei/zwn au0tou= e0stin. 29 (kai\ pa~j o9 lao\j a)kou/saj —kai\ oi9 telw~nai— e0dikai/wse to\n qeo\n baptisqe/ntej to\ ba&ptisma70Iwa&nou: 30 oi9 de\ Farisai=oi kai\ nomikoi\ th\n boulh\n tou= qeou= h0qe/thsan mh\ baptisqe/ntej u9p’ au0tou=.) 31 ti/ni ou]n o9moiw&sw tou\j a)nqrw&pouj th=j genea~j tau/thj kai\ ti/ni ei0si\n o3moioi; 32 o3moioi/ ei0sin toi=j paidi/oij toi=j e0n th=| a)gora~| kaqhme/noij kai\ prosfwnou=sin a)llh/loij le/gontej: Hu0lh/samen u9mi=n kai\ ou0k w)rxh/sasqe:

The Gospel of Luke A reed shaken in the wind? 25 What did you go out to see then? A person with soft clothes, elegantly dressed? Listen, those with fine clothes who spend their lives in luxury are found in royal palaces. 26 Well, what did you go out to see? A prophet? Yes, I tell you, and more than a prophet, 28b because no-one is greater among those born of a woman, no prophet greater than John the Baptist.93 27 He is the one about whom it is written: “Look! I am sending my angel before you, who will prepare your way”. 28a But I tell you, the smallest compared with him in the kingdom of God is greater than he is.’ [b] 29 (And when all the people heard – including the tax collectors – they acknowledged the justice of God, having been baptized with the baptism of John; [b’] 30 the Pharisees, though, and the teachers of the Law, disregarded God’s purpose since they had not been baptized by him.) [a’] 31 ‘To what, then, will I compare the people of this generation, what are they actually like? 32 They are like children sitting in the market-place and calling to one another as they say: “We played the pipes for you and you did not dance”.

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Luke’s Demonstration to Theophilus 7 )Eqrhnh/samen kai\ ou0k e0klau/sate. 33 e0lh/luqen ga_r70Iwa&nhj o9 baptisth\j mh/te e1sqwn mh/te pi/nwn, kai\ le/gete: Daimo/nion e1xei. 34 e0lh/luqen o9 ui9o\j tou= a)nqrw&pou e1sqwn kai\ pi/nwn, kai\ le/gete:70Idou\ a!nqrwpoj fa&goj kai\ oi0nopo/thj, fi/loj telwnw~n kai\ a(martwlw~n. 35 kai\ e0dikaiw&qh h9 sofi/a a)po\ tw~n te/knwn au0th=j.

7. 367 0Hrw&thsen de\ au0to/n tij tw~n Farisai/wn i3na fa&gh| met’ au0tou=, kai\ ei0selqw_n ei0j to\n oi]kon tou= Farisai/ou katekli/qh. 37 kai\ i0dou\ gunh\ e0n th=| po/lei a(martwlo\j gnou=sa o3ti e0n th=| oi0ki/a| tou= Farisai/ou kata&keitai, komi/sasa mu/rou a)la&bastron 38 kai\ sta~sa o0pi/sw para_ tou\j po/daj au0tou= klai/ousa toi=j da&krusi e1brece tou\j po/daj au0tou= kai\ tai=j qrici\ th=j kefalh=j au0th=j e0ce/macen, kai\ katefi/lei tou\j po/daj au0tou=

The Gospel of Luke 33 34 35

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“We wailed and you did not weep”. For John the Baptist has come, neither eating nor drinking, and you say, “He has a demon”. The Son of Man has come eating and drinking, and you say, “Here is someone who is a glutton and a drunkard, a friend of tax-collectors and sinners”. Wisdom has been justified by her children.’

[B] The Female Group: Displays of Affection and a Spirit of Service [B-A] Simon the Pharisee and the sinful disciple [a] 7. 36a A certain member of the Pharisees asked him to eat with him, [b] 36b and having gone into the Pharisee’s house he reclined at table. [c] 37 A woman appeared, regarded in the town as a sinner,94 because she had found out that he was at table in the Pharisee’s house and she had brought an alabaster jar of perfume; 38a having placed herself behind him at his feet weeping, with her tears she began to wipe his feet, [d] 38b and with the hair of her head she dried them, [e] 38c and she was kissing his feet

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Luke’s Demonstration to Theophilus kai\ h1leifen tw~| mu/rw|. 39 i0dw_n de\ o9 Farisai=oj par’ w|{ kate/keito ei]pen e0n e9autw~|: Ou[toj ei0 h]n profh/thj, e0gi/nwsken a@n ti/j kai\ podaph\ h9 gunh\ h9 a(ptome/nh au0tou=, o3ti a(martwlo/j e0stin… 40 kai\ a)pokriqei\j o970Ihsou=j ei]pen pro\j au0to/n: Si/mwn, e1xw soi/ ti ei0pei=n. o9 de/ e1fh: Dida&skale, ei0po/n. 41 o9 de\ ei]pen: Du/o xreofeile/tai h]san danisth=| tini: o9 ei[j w!feilen dhna&ria pentako/sia, o9 de\ e3teroj dhna&ria penth/konta. 42 mh\ e0xo/ntwn au0tw~n a)podou=nai a)mfote/roij e0xari/sato. ti/j ou]n au0to\n ple/on a)gaph/sei; 43 a)pokriqei\j o9 Si/mwn ei]pen: 7 9Upolamba&nw o3ti w{| to\ ple/on e0xari/sato. o9 de\ ei]pen au0tw~|: 7 0Orqw~j e1krinaj. 44 kai\ strafei\j pro\j th\n gunai=ka ei]pen tw~| Si/mwni: Ble/peij tau/thn th\n gunai=ka; ei0sh=lqo/n sou ei0j th\n oi0ki/an, kai\ u3dwr e0pi\ po/daj moi ou0k e1dwkaj: au3th de\ toi=j da&krusin e1brece/n mou tou\j po/daj kai\ tai=j qrici\n au0th=j e0ce/macen. 45 fi/lhma& moi ou0k e1dwkaj: au3th de\ a)f’ h9j ei0sh=lqon

The Gospel of Luke [f ] 38d and anointing with the perfume.95 [g] 39 On seeing this, the Pharisee whose house he had been invited to said to himself, ‘This man, if he were a prophet, would have known who and what kind of a woman this is touching him, that she is a sinner…’ [h] 40a Jesus responded, saying to him, ‘Simon, I have something to say to you’. [h’] 40b He said, ‘Teacher, speak’. [g’] 41 He said, ‘There were two debtors of a certain creditor; one owed him five hundred denarii, and the other fifty denarii. 42 Since they could not pay him, he let them both off their debts. So which one will love him more?’ [f ’] 43a Simon said in reply, ‘I suppose the one who was let off the most’. [e’] 43b He said to him, ‘You have judged rightly’; [d’] 44 and, turning to the woman, he said to Simon, ‘You see this woman? I came into your household, and you did not give me water for my feet; she, however, with her tears has bathed my feet and with her hair has dried them. 45 You did not give me a kiss; she, on the other hand, since she came in

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­100 46 47 48 7 49 50

Luke’s Demonstration to Theophilus ou0 die/lipen katafilou=sa& mou tou\j po/daj. e0lai/w| th\n kefalh/n mou ou0k h1leiyaj: au3th de\ mu/rw| h1leiyen. ou[ xa&rin de\ le/gw soi, a)fe/wntai au0th=| polla&. ei]pen de\ au0th=|: 0Afe/wntai/ sou ai9 a(marti/ai. kai\ h1rcanto oi9 sunanakei/menoi le/gein e0n e9autoi=j: Ti/j e0stin ou[toj o4j kai\ a(marti/aj a)fi/hsin; ei]pen de\ pro\j th\n gunai=ka: Gu/nai, h9 pi/stij sou se/swke/n se: poreu/ou e0n ei0rh/nh|.

8. 1 Kai\ e0ge/neto e0n tw~| kaqech=j kai\ au0to\j diw&deuen kata_ po/lin kai\ kw&mhn khru/sswn kai\ eu0aggelizo/menoj th\n basilei/an tou= qeou= kai\ oi9 dw&deka met’ au0tou=, 2 kai\ gunai=ke/j tinej ai4 h]san teqerapeume/nai a)po\ pneuma&twn ponhrw~n kai\ a)sqeneiw~n, Mari/a h9 kaloume/nh Magdalhnh/, e0c h[j e9pta_ daimo/nia e0celhlu/qei, 3 kai\70Iwa&na gunh\ Xouza~ e0pitro/pou79Hrw&|dou kai\ Sousa&nna kai\ e3terai pollai/, ai3tinej kai\ dihko/noun au0toi=j e0k tw~n u9parxo/ntwn au0tw~n.

The Gospel of Luke 46 47 [c’] 48 [b’] 49 [a’] 50

has not stopped kissing my feet. You did not anoint my head with oil; whereas she has anointed with perfume.96 For that reason I say to you, “Many things have been forgiven her”.’97 He then said to her, ‘Your sins are forgiven’. And the guests began to say to themselves, ‘Who is this who forgives sins?’ But he said to the woman, ‘Woman, your faith has saved you;98 go in peace’.

[B-A’] Mary Magdalene, Joanna and Susanna 8. 1 And so it was that shortly afterwards he made his way through towns and villages, proclaiming and bringing the good news of the kingdom of God, and with him were the Twelve, 2 as well as some women who had been cured of evil spirits and illnesses: Mary called Magdalene, from whom seven demons had gone out; 3 Joanna, the wife of Chuza, Herod’s steward; and Susanna; and many others, too – these women, in fact, provided for them from their resources.99

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8. 4 Sunelqo/ntoj de\ o1xlou pollou= kai\ tw~n th\n po/lin e0piporeuome/nwn pro\j au0to\n ei]pen parabolh\n toiau/thn pro\j au0tou/j: 57 0Ech=lqen o9 spei/rwn spei=rai to\n spo/ron au0tou=. kai\ e0n tw~| spei/rein o4 me\n e1pesen para_ th\n o9do\n kai\ katepath/qh, kai\ ta_ peteina_ kate/fagen au0to/. 6 kai\ a!llo e1pesen e0pi\ th\n pe/tran, kai\ fue\n e0chra&nqh dia_ to\ mh\ e1xein i0kma&da. 7 kai\ a!llo e1pesen me/son tw~n a)kanqw~n, kai\ sumfuei=sai ai9 a!kanqai a)pe/pnican au0to/. 8 kai\ a!llo e1pesen e0pi\ th\n gh=n th\n a)gaqh\n kai\ kalh/n, kai\ fue\n kai\ e0poi/hsen karpo\n e9katontaplasi/ona. tau=ta le/gwn e0fw&nei: 7 9O e1xwn w}ta a)kou/ein a)koue/tw.

8. 97 )Ephrw&twn de\ au0to\n oi9 maqhtai\ au0tou= to\ ti/j ei1h h9 parabolh\ au3th. 10 o9 de\ ei]pen: 7 9Umi=n de/dotai ta_ musth/ria th=j basilei/aj tou= qeou= gnw~nai, toi=j de\ loipoi=j e0n parabolai=j, i3na ble/pontej

The Gospel of Luke [C] The Parable of the Sower [C-A] Public teaching of the crowd [a] 8. 4 As a large crowd had gathered together and people had made their way to the town to go to him, he told them a parable that went like this: 5 ‘A sower went out to sow his seed, and as he sowed some fell alongside the path, and it was trampled on and the birds ate it up. 6 Some more fell on the rock, and when it sprouted it withered for lack of moisture. 7 Some fell in the middle of thorns, and the thorns grew with it and choked it. 8a Some fell into soil that was good and fertile, and when it sprouted, it did bear fruit a hundredfold.’ [a’] 8b As he said this, he shouted, ‘Let him who has ears to hear, hear!’ [C-A’] Private explanation to the disciples [a] 8. 9 [a’] 10

His disciples asked him what this parable meant. He said, ‘To you has been granted to know the mystery of the kingdom of God, but for the rest it is in parables, so that looking

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mh\ i1dwsin kai\ a)kou/ontej mh\ suniw~sin. 11 e1stin de\ au3th h9 parabolh/: 7 9O spo/roj e0sti\n o9 lo/goj o9 tou= qeou=. 12 oi9 de\ para_ th\n o9do/n ei0sin oi9 a)kolouqou=ntej w{n e1rxetai o9 dia&boloj kai\ ai1rei a)po\ th=j kardi/aj au0tw~n to\n lo/gon, i3na mh\ pisteu/santej swqw~sin. 13 oi9 de\ e0pi\ th\n pe/tran oi4 o3tan a)kou/swsin meta_ xara~j de/xontai to\n lo/gon, kai\ r9i/zan ou0k e1xousin, oi4 pro\j kairo\n pisteu/ousi kai\ e0n kairw~| peirasmou= a)fi/stantai. 14 to\ de\ ei0j ta_j a)ka&nqaj peso/n, ou[toi/ ei0sin oi9 a)kou/santej, kai\ u9po\ merimnw~n plou/tou kai\ h9donw~n tou= bi/ou poreuo/menoi sumpni/gontai kai\ ou0 telesforou=sin. 15 to\ de\ ei0j th\n kalh\n gh=n, ou[toi/ ei0sin oi3tinej e0n kardi/a| a)gaqh=| a)kou/santej to\n lo/gon tou= qeou= kate/xousin kai\ karpoforou=sin e0n u9pomonh=|. 16 ou0dei\j de\ lu/xnon a#yaj kalu/ptei au0to\n skeu/ei h2 u9poka&tw th=j kli/nhj ti/qhsin, a)lla_ e0pi\ th\n luxni/an ti/qh, i3na oi9 ei0sporeuo/menoi ble/pwsi to\ fw~j.

The Gospel of Luke 11 12 13 14 15 16

they may not perceive, and listening they may not understand. This is the meaning of the parable: The “seed” is the word of God. Those “alongside the path” are the ones who follow and along comes100 the devil and takes from their hearts the word, so that they cannot believe and be saved. Those “on the rock” are those who, when they hear, receive the word with joy, and they have no root, these who believe for a time, and in a period of testing they fall away. As for the part that falls “in the middle of thorns”, these are people who hear and, as they go their way, they are choked by the worries of riches and the pleasures of life, and they do not bring fruit to maturity. The part that falls on good ground, these are those who with a good heart hear the word of God and hold it fast, and they bear fruit with endurance. No-one after lighting a lamp covers it with a vessel, or puts it under the bed, but rather, they place it on a lampstand so that people coming in can see the light.

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17 18

ou0 ga&r e0stin krupto\n o4 ou0 fanero\n e1stai, ou0de\ a)po/krufon, a)lla_ i3na gnwsqh=| kai\ ei0j fanero\n e1lqh|. ble/pete ou]n pw~j a)kou/ete: o4j ga_r a@n e1xh|, doqh/setai au0tw~|, kai\ o4j a@n mh\ e1xh|, a)rqh/setai a)p’ au0tou= kai\ o4 dokei= e1xein.

8. 19 20 21 7

Parege/neto de\ pro\j au0to\n h9 mh/thr au0tou= kai\ oi9 a)delfoi\ au0tou= kai\ ou0k h0du/nanto suntuxei=n au0tw~| dia_ to\n o1xlon. a)phgge/lh de\ au0tw~| o3ti79H mh/thr sou kai\ oi9 a)delfoi/ sou e1cw e9sth/kasin zhtou=nte/j se. o9 de\ a)pokriqei\j ei]pen au0toi=j: 9H mh/thr mou kai\ oi9 a)delfoi/ mou ou[toi/ ei0sin oi9 to\n lo/gon tou= qeou= a)kou/ontej kai\ poiou=ntej.

8. 227

0Ege/neto de\ e0n mia~| tw~n h9merw~n a)nabh=nai au0to\n ei0j ploi=on kai\ oi9 maqhtai\ au0tou=,

The Gospel of Luke 17 18

Indeed, there is nothing hidden that will not become clear, nor anything secret but it will become known and come to light. So watch how you hear; for to the ones who have, things will be given to them, while from those who have not, even what they appear to have will be taken from them.’

[D] The ‘Mother’ and ‘Brothers’ of Jesus [a] 8. 19a His mother and his brothers were trying to get to him [b] 19b and they could not reach him because of the crowd. [b’] 20 It was told to him, ‘Your mother and your brothers are standing outside looking for you’. [a’] 21 He said in response, ‘My mother and my brothers, these are the ones who hear the word of God and do it’.



SECTION VIII. GENTILES AT THE BORDERS

[A] The Great Storm [a] 8. 22a

It came about on one of those days that he got into a boat and his disciples, too,

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kai\ ei]pen pro\j au0tou/j: Die/lqwmen ei0j to\ pe/ran th=j li/mnhj. kai\ a)nh/xqhsan. 23 pleo/ntwn de\ au0tw~n a)fu/pnwsen. kai\ kate/bh lai=lay a)ne/mou pollh\ ei0j th\n li/mnhn kai\ suneplhrou=nto kai\ e0kindu/neuon. 24 proselqo/ntej de\ dih/geiran au0to\n le/gontej: Ku/rie ku/rie, a)pollu/meqa. o9 de\ e0gerqei\j e0peti/mhsen tw~| a)ne/mw| kai\ tw~| klu/dwni: kai\ e0pau/santo, kai\ e0ge/neto galh/nh. 25 ei]pen de\ au0toi=j: Pou= e0stin h9 pi/stij u9mw~n; fobhqe/ntej de\ e0qau/masan le/gontej pro\j a)llh/louj: Ti/j a!ra ou[to/j e0stin o3ti kai\ toi=j a)ne/moij e0pita&ssei kai\ tw~| u3dati, kai\ u9pakou/ousin au0tw~|;

8. 26 27

Kate/pleusan de\ ei0j th\n xw&ran tw~n Gerashnw~n, h3tij e0sti\n a)ntipe/ra th=j Galilai/aj. kai\ e0ch=lqon e0pi\ th\n gh=n kai\ u9ph/nthsen au0tw~| a)nh\r e0k th=j po/lewj o4j ei]xen daimo/nia a)po\ xro/nwn i9kanw~n

The Gospel of Luke [b] 22b and he said to them, ‘Let us cross over to the other side of the lake’, [c] 22c and they put out. [d] 23a While they were sailing, he was sleeping. [e] 23b A great gale descended onto the lake [f ] 23c and their boat started filling up [g] 23d and they were in danger. [f ’] 24a They went to wake him up and said, ‘Lord, Lord,101 we’re lost!’ [e’] 24b He woke up and rebuked the wind and the waves, [d’] 24c and they quietened down [c’] 24d and there was a calm. [b’] 25a He said to them, ‘Where is your faith?’ [a’] 25b But being terrified, they were amazed and said to each other, ‘Who is this then, that he can give order to even the winds, and the water, and they obey him?’ [B] The Gentile Side of the Lake: Gerasa [B-A] The man with a legion of demons [a] 8. 26 They sailed over to the country of the Gerasenes, which is on the shore opposite Galilee. [b] 27a They got out onto the land [c] 27b and a man met him from the town who had had demons for quite some time

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o4j i9ma&tion ou0k e0nedidu/sketo kai\ e0n oi1kw| ou0k e1menen a)ll’ e0n toi=j mnhmei/oij. 28 i0dw_n de\ to\n70Ihsou=n a)ne/kracen fwnh=| mega&lh|, ei]pen: Ti/ e0moi\ kai\ soi/, ui9e\ tou= u9yi/stou; de/omai/ sou, mh/ me basani/sh|j. 29 (e1legen ga_r tw~| daimoni/w| tw~| a)kartw|: 7 1Ecelqe a)po\ tou= a)nqrw&pou: polloi=j ga_r xro/noij sunhrpa&kei au0to/n: e0desmei=to ga_r a(lu/sesin kai\ pe/daij fulasso/menoj kai\ die/rhsse ta_ desma&: h0lau/neto ga_r u9po\ tou= daimoni/ou ei0j th\n e1rhmon.) 30 e0phrw&thsen de\ au0to\n o970Ihsou=j le/gwn: Ti/ soi o1noma& e0stin; o9 de\ ei]pen: Legiw_n o1noma& moi. (polla_ ga_r h]san daimo/nia.) 31 pareka&loun de\ i3na mh\ e0pita&ch| au0toi=j ei0j th\n a!busson a)pelqei=n.

8. 327 ]Hn de\ e0kei= a)ge/lh xoi/rwn boskome/nh e0n tw~| o1rei. pareka&loun de\ au0to\n i3na ei0j tou\j xoi/rouj ei0se/lqwsin. o9 de\ e0pe/treyen au0toi=j. 33 e0celqo/nta de\ ta_ daimo/nia a)pou= a)nqrw&pou w#rmhsan ei0j tou\j xoi/rouj. w#rmhsen de\ h9 a)ge/lh kata_ tou= krhmnou=

The Gospel of Luke and who did not wear any clothes, nor did he live in a house but among the tombs. [d] 28 When he saw Jesus he shouted out in a loud voice; he said, ‘What do you want with me, Son of the Most High? I beg you, do not torture me!’ [e] 29a (This is because he had been telling the unclean demon, ‘Go out from the man!’ [f ] 29b In fact, on many occasions it had completely taken him in its grip; [g] 29c that is why he had been bound with chains and restrained with shackles, [f ’] 29d and he would break the bonds; [e’] 29e indeed, he used to be driven by the demon into the wilderness.) [d’] 30a Jesus asked him a question: ‘What name do you have?’ [c’] 30b He said, ‘I have the name of Legion’102 [b’] 30c (for there were many demons). [a’] 31 They begged him not to order them to go into the abyss. [B-B] The herd of pigs [a] 8. 32a There was there a herd of pigs feeding on the mountain. [b] 32b They begged him to let them go into the pigs. [c] 32c He allowed them to do so.103 [c’] 33a When the demons came out from the man, they rushed into the pigs. [b’] 33b Then the herd rushed down the bank

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Luke’s Demonstration to Theophilus ei0j th\n li/mnhn kai\ a)pepni/gh.

8. 347 0Ido/ntej de\ oi9 bo/skontej to\ gegono\j e1fugan kai\ a)ph/ggeilan ei0j th\n po/lin kai\ ei0j tou\j a)grou/j. 35 paragenome/nwn de\ e0k th=j po/lewj kai\ qewrhsa&ntwn kaqh/menon to\n daimonizo/menon swfronou=nta kai\ i9matisme/non kaqh/menon para_ tou\j po/daj tou=70Ihsou=, e0fobh/qhsan. 36 a)ph/ggeilan ga_r au0toi=j oi9 i0do/ntej pw~j e0sw&qh o9 Liw&n. 37 h0rw&thsan de\ to\n70Ihsou=n pa&ntej kai\ h9 xw&ra tw~n Gerashnw~n a)pelqei=n a)p’ au0tw~n. fo/bw| ga_r mega&lw| sunei/xonto. e0mba_j de\ u9pe/streyen. 38 h0rw&ta de\ au0to\n o9 a)nh\r a)f’ ou[ e0celhlu/qei ta_ daimo/nia ei]nai su\n au0tw~|. a)pe/lusen de\ au0to\n le/gwn: 39 Poreu/ou ei0j to\n oi]ko/n sou, dihgou/menoj o3sa soi o9 qeo\j e0poi/hsen. kai\ a)pelqw_n kata_ th\n po/lin e0kh/russen o3sa e0poi/hsen au0tw~| o970Ihsou=j.

The Gospel of Luke into the lake [a’] 33c and was drowned. [B-A’] Jesus sends the gerasene man away [a] 8. 34a When the herdsmen saw what had happened, they started running away [b] 34b and they anounced it in the town and in the country. [c] 35 When they came from the towns and saw the demonized man sitting in his right mind and clothed, sitting at the feet of Jesus, they were afraid. [d] 36 (Those who had seen it had told them how ‘Legion’ had been saved.) [e] 37a They begged Jesus, all of them as well as the people of the Gerasene country, to leave them, [e’] 37b for they were seized with great fear. [d’] 37c He got into the boat and went back. [c’] 38a The man from whom the demons had gone out had asked him if he could be with him. [b’] 38b But he had refused, saying, 39a ‘Go to your home and explain what God has done for you.’ [a’] 39b And he went throughout the town and proclaimed what Jesus had done for him.104

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8. 407 0Ege/neto de\ e0n tw~| u9postre/yai to\n70Ihsou=n a)pode/casqai au0to\n to\n o1xlon. (h]san ga_r pa&ntej prosdokw~ntej au0to/n.) 41 kai\ h0lqw_n a)nh\r […ghspeswn] ou[toj a!rxwn th=j sunagwgh=j: pesw_n u9po\ tou\j po/daj tou=70Ihsou= pareka&lei au0to\n ei0selqei=n ei0j th\n oan au0tou=. 42a (h]n ga_r quga&thr au0tw~| monogenh\j e0tw~n dw&deka a)poqnh/|skousa.)

8. 42b Kai\ e0ge/neto e0n tw~| poreu/esqai au0to\n oi9 o1xloi sune/pnigan au0to/n. 43 kai\ gunh\ ou]sa e0n r9u/sei ai3matoj a)po\ e0tw~n du/o kai\ de/ka, h4n ou0de\ ei[j i1sxuen qerapeu=sai, 44 proselqou=sa h3yato tou= i9mati/ou au0tou=. kai\ paraxrh=ma e1sth h9 r9u/sij tou= ai3matoj au0th=j. 45 o9 de\70Ihsou=j gnou\j th\n e0celqou=san e0c au0tou= du/namin e0phrw&ta: Ti/j mou h3yato; a)rnoume/nwn de\ pa&ntwn ei]pen o9 Pe/troj kai\ oi9 su\n au0tw|~:

The Gospel of Luke

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SECTION IX. THE PRECARIOUS SITUATION OF ISRAEL

[A] The Jewish Side of the Lake [A-A] Jairus’ daughter is dying [a] 8. 40a It came about105 on Jesus’ return that he was welcomed by the crowd. [a’] 40b (Indeed, they were all waiting expectantly for him.) [b] 41 There came a man whose name was Jairus106 and who was a leader of the synagogue; falling at the feet of Jesus he beseeched him to enter his house. [b’] 42a (The reason was that he had an only daughter, twelve years of age, who was dying.)107 [A-B] The woman with a haemorrhage, an unclean disciple [a] 8. 42b It turned out that as he was going there, the crowds were squashing him. [b] 43 A woman who had had a flow of blood for the past twelve years108 and whom no-one had been able to cure, 44a went up to him and touched his cloak.109 [c] 44b And immediately, her flow of blood stopped. [d] 45a Jesus, noticing the power that had gone out from him, asked, ‘Who touched me?’ [e] 45b Since they were all denying it, Peter said, together with those with him,

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7 0Epista&ta, oi9 o1xloi sune/xousi/n se kai\ a)poqli/bousin, kai\ le/geij: Ti/j mou h3yato: 46 o9 de\ ei]pen: 7 #Hyato/ mou/ tij, e0gw_ ga_r e1gnwn du/namin e0celqou=san a)p’ e0mou=. 47 i0dou=sa de\ h9 gunh\ o3ti ou0k e1laqen, e1ntromoj ou]sa h]lqen kai\ prospesou=sa au0tw~| di 0 h4n ai0ti/an h3yato au0tou= a)ph/ggeilen e0nw&pion panto\j tou= laou= kai\ o3ti i0a&qh paraxrh=ma. 48 o9 de\ ei]pen au0th=|: Quga&ter, h9 pi/stij sou se/swke/n se: poreu/ou e0n ei0rh/nh|.

8. 497 1Eti au0tou= lalou=ntoj e1rxontai a)po\ tou= a)rxisunagw&gou le/gontej au0tw~| o3ti Te/qnhke/n sou h9 quga&thr, mhke/ti sku/lle to\n dida&skalon. 50 o9 de\70Ihsou=j a)kou/saj to\n lo/gon a)pekri/qh au0tw~| le/gwn: Mh\ fobou=, mo/non pi/steue, kai\ swqh/setai. 51 ei0selqw_n de\ ei0j th\n oi0ki/an ou0k a)fh=ken ei0selqei=n su\n au0tw~| tina ei0 mh\ Pe/tron kai\70Iwa&nhn kai\70Ia&kwbon kai\ to\n pate/ra tou= korasi/ou

The Gospel of Luke ‘Master, the crowds are hemming you in and jostling you and you say, “Who touched me?”’ [d’] 46 But he said, ‘Someone touched me; for I noticed that a power went from me’. [c’] 47a When the woman saw that it had not gone unnoticed, she came trembling [b’] 47b and, falling before him, explained for what reason she had touched him in front of all the people and that she had been immediately healed. [a’] 48 He said to her, ‘Daughter, your faith has saved you; go in peace’. [A-A’] The resurrection of Jairus’ daughter [a] 8. 49 [b] 50 [c] 51

While he was still speaking, people came from the leader of the synagogue’s house saying to him, ‘Your daughter is dead! Do not trouble the teacher any longer.’ When Jesus heard the news he said to him in response, ‘Do not be afraid, only believe and she will be saved’. As he went into the house, he allowed no-one to enter with him except Peter and John and James, and the father of the child

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kai\ th\n mhte/ra. 52 e1klaion de\ pa&ntej kai\ e0ko/ptonto au0th/n. o9 de\ ei]pen: Mh\ kai/ete, ou0 ga_r a)pe/qanen a)lla_ kaqeu/dei. 53 kai\ katege/ln au0tou= ei0do/tej o3ti a)pe/qanen. 54 au0to\j de\ krath/saj th=j xeiro\j au0th=j e0fw&nhsen le/gwn: 7 (H pai=j, e1geire. 55 kai\ u9pe/streyen to\ pneu=ma au0th=j kai\ a)ne/sth paraxrh=ma. kai\ e0pe/tacen doqh=nai au0th=| fagei=n. 56 oi9 de\ gonei=j au0th=j qewrou=ntej e0ce/sthsan. parh/ggeilen de\ au0toi=j mhde\ ei0pei=n to\ gegono/j.

9. 1 2 3

Sugkalesa&menoj de\ tou\j dw&deka e1dwken au0toi=j du/namin kai\ e0cousi/an e0pi\ pa~san daimo/nion kai\ no/souj qerapeu/ein. kai\ a)pe/steilen au0tou\j khru/ssein th\n basilei/an tou= qeou= kai\ i0a~sqai tou\j a)sqenei=j. kai\ ei]pen pro\j au0tou/j: Mhde\n ai1rete ei0j th\n o9do/n, mh/te r9a&bdon mh/te ph/ran mh/te a!rton mh/te a)rgu/rion,

The Gospel of Luke and her mother. [d] 52a Everyone was weeping and mourning for her. [e] 52b But he said, ‘Stop weeping! For she has not died but is sleeping.’ [f ] 53 They laughed at him, knowing that she had died. [f ’] 54 He took her hand and called her with the words, ‘Child, get up!’ [e’] 55a and her spirit returned [d’] 55b and she rose immediately, [c’] 55c and he ordered something be given her to eat.110 [b’] 56a As her parents watched, they were astounded. [a’] 56b He commanded them, though, not to talk about what had happened. [B] Jesus Presents his Mission to Israel [B-A] The activity of the Twelve [B-AA] The mission of the Twelve [a] 9. 1 [b] 2 [b’] 3

He called the Twelve and gave them power and authority over every demon and to cure diseases; and he sent them to proclaim the kingdom of God and to heal the sick. And he said to them, ‘Do not take for the road a staff or a bag or bread or money,

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mh/te a)na_ du/o xitw~naj e1xein. 4 kai\ ei0j h4n a@n oi0ki/an ei0se/lqhte, e0kei= me/nete ka)kei=qen e0ce/rxesqe. 5 kai\ o3soi a@n mh\ de/cwntai u9ma~j, e0cerxo/menoi e0k th=j po/lewj e0kei/nhj e0ktina&cate to\n koniorto\n tw~n podw~n u9mw~n ei0j martu/rion e0p’ au0tou/j. 6 e0cerxo/menoi de\ kata_ po/leij kai\ h1rxonto eu0aggelizo/menoi kai\ qerapeu/ontej pantaxou=.

9. 77 0Akou/saj de\7(Hrw&|dhj o9 tetra&rxhj ta_ gino/mena h0porei=to dia_ to\ le/gesqai u9po/ tinwn o3ti70Iwa&nnhj e0k nekrw~n a)ne/sth, 8 u9po/ tinwn de\ o3ti7)Hli/aj e0fa&nh, a!lloi de\ o3ti profh/thj tw~n a)rxai/wn ne/sth. 9 ei]pen de\79Hrw&|dhj o3ti70Iwa&nhn e0gw_ a)pekefa&lisa: ti/j de/ e0stin ou[toj peri\ ou[ e0gw_ tau=ta a)kou/w; kai\ e0zh/tei au0to\n i0dei=n.

9. 10

Kai\ u9postre/yantej oi9 a)po/stoloi dihgh/santo au0tw~| o3sa e0poi/hsan. kai\ paralabw_n au0tou\j a)nexw&rhsen kat’ i0di/an ei0j kw&mhn legome/nhn Bhdsai+da&.

The Gospel of Luke 4 5 [a’] 6

or have a set of two tunics. Whatever house you enter, stay there and leave from there. Whoever does not welcome you, when you leave that town shake the dust from your feet as a testimony against them.’ They went out, and, from town to town, they went111 telling the good news and healing everywhere.

[B-AB] Rumours reach Herod’s hearing [a] 9. 7 8 [b] 9a [b’] 9b

When Herod the tetrarch heard what was going on, he was confused because it was said by some that John had risen from the dead, but by others that Elijah had appeared, while by still others that one of the ancient prophets had risen. Herod said, ‘John, I myself had beheaded; so who is this about whom I now hear these things?’ And he sought to see this person.

[B-AA’] The return of the apostles [a] 9. 10a When the apostles returned, they related to him what they had done. [a’] 10b He took them to go away on their own with him to a village called Bethsaida.

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Luke’s Demonstration to Theophilus

Oi9 de\ o1xloi gno/ntej h0kolou/qhsan au0tw~|. kai\ a)podeca&menoj au0tou\j e0la&lei au0toi=j peri\ th=j basilei/aj tou= qeou=, kai\ tou\j xrei/an e1xontaj qerapei/aj au0tou= pa&ntaj i0a~to.

9. 127 (H de\ h9me/ra h1rcato kli/nein. proselqo/ntej de\ oi9 dw&deka ei]pon au0tw~|:70Apo/luson to\n o1xlon, i3na poreuqe/ntej ei0j ta_j ku/klw| kw&maj kai\ tou\j a)grou\j katalu/swsin, o3ti w{de e0n e0rh/mw| to/pw| e0sme/n. 13 ei]pen de\ pro\j au0tou/j: Do/te au0toi=j [utois] u9mei=j fagei=n. oi9 de\ ei]pan: Ou0k ei0si\n h9mi=n ple/on h2 pe/nte a!rtoi kai\ du/o i0xqu/ej, ei0 mh/ti h9mei=j poreuqe/ntej a)gora&swmen ei0j pa&nta to\n lao\n tou=ton brw&mata. 14 (h]san ga_r a!ndrej w(j pentakisxi/lioi.) ei]pen de\ pro\j tou\j maqhta_j au0tou=: Katakli/nate au0tou\j klisi/aj w(sei\ a)na_ penth/konta. 15 kai\ e0poi/hsan ou3twj. 16 labw_n de\ tou\j pe/nte a!rtouj kai\ tou\j du/o i0xqu/aj a)nable/yaj ei0j to\n ou0rano\n proshu/cato

The Gospel of Luke [B-B] Jesus welcomes crowds of followers [B-BA] Teaching about the kingdom of God [a] 9. 11a The crowds, when they knew, followed him. [b] 11b He welcomed them and spoke to them about the kingdom of God; [b’] 11c and those who were in need of his care, he healed them all. [B-BB] Sharing the bread: a messianic sign [a] 9. 12a The day was drawing to an end. [b] 12b The Twelve came up to him and said, ‘Send the crowd away so that they can travel to the neighbouring villages and farms to find accommodation,112 because we’re in a deserted place here’. [c] 13a But he said to them, ‘Give them something to eat yourselves’. [d] 13b They said, ‘We don’t have anything but five loaves and two fish, unless we are to go and buy food for all this people?’ [e] 14a (There were, in fact, metaphorically 5,000 men.)113 [f ] 14b He said to his disciples, ‘Get them to recline to eat in groups of about 50 each’. [g] 15 They did this.114 [f ’] 16a Then he took the five loaves and the two fish, and looking up to heaven he prayed

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Luke’s Demonstration to Theophilus kai\ eu0lo/ghsen e0p’ au0tou/j, kai\ e0di/dou toi=j maqhtai=j paratiqe/nai toi=j o1xloij. kai\ e1fagon kai\ e0xorta&sqhsan pa&ntej. kai\ h1rqh to\ peri/sseuma tw~n klasma&twn ko/finoi dekadu/o.

9. 18 Kai\ e0ge/neto e0n tw~| ei]nai au0tou\j kata_ mo/naj sunh=san au0tw~| oi9 maqhtai/, kai\ e0phrw&thsen au0tou\j le/gwn: Ti/na me le/gousin oi9 o1xloi ei]nai; 19 oi9 de\ a)pokriqe/ntej ei]pan:70Iwa&nhn to\n baptisth/n, a!lloi de/:70Hli/an, h1:73Ena tw~n profhtw~n. 20 ei]pen de\ au0toi=j: 7 9Umei=j de\ ti/na me le/gete ei]nai; a)pokriqei\j de\ o9 Pe/troj ei]pen: To\n Xristo\n ui9o\n tou= qeou=. 21 o9 de\ e0pitimh/saj au0toi=j parh/ggeilen mhdeni\ le/gein tou=to 22 ei0pw_n o3ti Dei= to\n ui9o\n tou= a)nqrw&pou polla_ paqei=n kai\ a)podokimasqh=nai u9po\ tw~n presbute/rwn kai\ a)rxiere/wn kai\ grammate/wn kai\ a)poktanqh=nai kai\ meq’ h9me/raj trei=j a)nasth=nai. 23 e1legen de\ pro\j pa&ntaj:

The Gospel of Luke [e’] 16b and said a blessing over them;115 [d’] 16c and gave them to the disciples to serve to the crowds. [c’] 17a They all ate [b’] 17b and were filled; [a’] 17c and of the broken pieces that were left over 12 baskets were gathered up.116 [B-BA’] The Messiah, Yahweh’s suffering servant [a] 9. 18a Subsequently, when they were alone,117 the disciples were with him [b] 18b and he asked them a question, ‘Who do the crowds say that I am?’ [c] 19 They replied, ‘John the Baptist, but others say Elijah or one of the prophets’.118 [d] 20a He said to them, ‘But who do you say I am?’ [c’] 20b Peter answered and said, ‘The Messiah, the Son of God!’ [b’] 21 But he spoke sternly and told them firmly not to tell anyone this, 22 saying, ‘The Son of Man must suffer many things, and be rejected by the elders and the High Priests and the scribes, and he must be killed and, after three days, be raised’. [a’] 23 And he carried on, speaking to them all,

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Ei1 tij qe/lei o0pi/sw mou e1rxesqai, a)rnhsa&sqw e9auto\n kai\ a)kolouqei/tw moi. 24 o4j ga_r a@n qe/lh| th\n yuxh\n au0tou= sw~sai, a)pole/sei au0th/n: o4j d’ a@n a)pole/sh| th\n yuxh\n au0tou= e3neken e0mou= ou[toj sw&sei au0th/n. 25 ti/ ga_r w)felei= a!nqrwpon kerdh=sai to\n ko/smon o3lon e9auto\n de\ a)pole/sai h2 zhmiwqh=nai; 26 o4j ga_r a@n e0paisxunqh=| e0me\ kai\ tou\j e0mou/j, tou=ton o9 ui9o\j tou= a)nqrw&pou e0paisxunqh/setai, o3tan e1lqh| e0n th=| do/ch| au0tou= kai\ tou= patro\j au0tou= kai\ tw~n a(gi/wn a)gge/lwn. 27 le/gw de\ u9mi=n o3ti a)lhqw~j ei0si/n tinej tw~n w{de e9stw&twn oi4 ou0 mh\ geu/swntai qana&tou e3wj a@n i1dwsin to\n ui9o\n tou= a)nqrw&pou e0rxo/menon e0n th=| do/ch| au0tou=.

9. 287 0Ege/neto de\ meta_ tou\j lo/gouj tou/touj w(sei\ h9me/rai o0ktw_ kai\ paralabw_n Pe/tron kai\70Ia&kwbon

The Gospel of Luke 24 25 26 27



‘If any wish to come after me, let them deny themselves and follow me.119 For anyone who wants to save their soul will lose it; but whoever loses their soul on my account, they will save it. Indeed, what does it serve a person to gain the world and to lose or forfeit their very self? Anyone who is ashamed of me and of those who belong to me, of them the Son of Man will be ashamed when he comes in his glory and that of his father and of the holy angels. I tell you, that truly there are some of those standing here who will not taste death before they see the Son of Man coming in his glory.’120

SECTION X. THE TRANSFIGURATION



[A] Going up the Mountain

9. 28 It came about after this conversation, eight days later so to speak,121 that taking Peter and James

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kai\70Iwa&nhn a)ne/bh ei0j to\ o1roj proseu/casqai.

9. 29 Kai\ e0ge/neto e0n tw~| proseu/xesqai au0to\n h9 i0de/a tou= prosw&pou au0tou= h0lloiw&qh kai\ o9 i9matismo\j au0tou= leuko\j e0castra&ptwn. 30 kai\ i0dou\ a!ndrej du/o sunela&loun au0tw~|. (h]n de\ Mwu+sh=j kai\7)Hli/aj, 31 o0fqe/ntej e0n do/ch|.) e1legon de\ th\n e1codon au0tou=, h4n me/lei plhrou=n ei0j70Ierousalh/m. 32 o9 de\ Pe/troj kai\ oi9 su\n au0tw~| h]san bebarhme/noi u3pnw|. diagrhgorh/santej de\ ei]don th\n do/can au0tou= kai\ tou\j du/o a!ndraj tou\j sunestw~taj au0tw~|.

9. 33 Kai\ e0ge/neto e0n tw~| diaxwrisqh=nai au0tou\j a)p’ au0tou= ei]pen o9 Pe/troj tw~|70Ihsou=: 7 0Epista&ta, kalo/n e0stin h9ma~j w{de ei]nai, qe/leij poih/sw w{de trei=j skhna&j, mi/an soi\ kai\ mi/an Mwu+sei=

The Gospel of Luke

and John, he went up the mountain to pray.



[B] Jesus Talks with Moses and Elijah

[a] 9. 29 Once there, while he was praying the appearance of his face was altered, and his clothes turned dazzling white. [b] 30a There appeared two men who were talking with him. [c] 30b (They were Moses and Elijah 31a who had appeared to him in glory.)122 [c’] 31b They were speaking about his exodus that he was about to accomplish in Ierousalem.123 [b’] 32a But Peter and those with him were weighed down with sleep. [a’] 32b When they woke up they saw his glory and the two men who were standing with him.

[A’] Jesus, the Father’s Son

[a] 9. 33 Then what happened was that at the moment when they were going away from him, Peter said to Jesus, ‘Master, it is good for us to be here. Do you want me to make here three tents – one for you, and one for Moses

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kai\ mi/an7)Hli/a. (mh\ ei0dw_j a$ le/gei.) 34 tau=ta de\ au0tou= le/gontoj e0ge/neto nefe/lh kai\ e0peski/asen au0tou/j: e0fobh/qhsan de\ e0n tw~| e0kei/nouj ei0selqei=n ei0j th\n nefe/lhn. 35 kai\ fwnh\ h]lqen e0k th=j nefe/lhj le/gousa: Ou[to/j e0stin o9 ui9o/j mou o9 a)gaphto/j, e0n w|{ hu0do/khsa, a)kou/ete au0tou=. 36 kai\ e0n tw~| gene/sqai th\n fwnh\n eu9re/qh70Ihsou=j mo/noj. au0toi\ de\ e0si/ghsan kai\ ou0deni\ a)ph/ggeilan e0n e0kei/naij tai=j h9me/raij w{n e0qe/asan.

9. 377 0Ege/neto de\ dia_ th=j h9me/raj katelqo/nta au0to\n a)po\ tou= o1rouj sunelqei=n au0tw~| o1xlon polu/n. 38 kai\ i0dou\ a)nh\r a)po\ tou= o1xlou e0bo/hsen le/gwn: Dida&skale, de/omai/ sou e0pi/bleyon e0pi\ to\n ui9o/n mou, o3ti monogenh/j moi/ e0stin, 39 lamba&nei ga_r au0to\n e0cai/fnhj pneu=ma kai\ r9h/ssei kai\ spara&ssei meta_ a)frou=

The Gospel of Luke and one for Elijah?’ (not knowing what he was saying.) [b] 34a While he was saying this, a cloud came [c] 34b and overshadowed them. [d] 34c And they were frightened when the men went into the cloud.124 [d’] 35 A voice came from the cloud, saying, ‘This is my son, my beloved, in whom I am well pleased. Listen to him.’125 [c’] 36a And when the voice came, Jesus was found alone. [b’] 36b They, for their part, kept silent, [a’] 36c and told no-one at that time what they had seen.



SECTION XI. THE DISCIPLES’ LACK OF ABILITY AND LACK OF UNDERSTANDING

[A] The Disciples’ Inability to Drive out a Violent Spirit [a] 9. 37 It happened during the day126 when he had come down from the mountain127 a large crowd gathered around him. [b] 38 Just then, a man from the crowd shouted, ‘Teacher, I beg you, take a look at my son, because he is the only one I have.128 39 A spirit suddenly seizes him and throws him down, and he convulses foaming at the mouth,

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­132 40 41 7 42 43a

Luke’s Demonstration to Theophilus kai\ mo/gij a)poxwrei= a)p’ au0tou= kai\ suntri/bei au0to/n: kai\ e0deh/qhn tw~n maqhtw~n sou i3na a)palla&cwsin au0to/n, kai\ ou0k h0dunh/qhsan. a)pokriqei\j de\ o970Ihsou=j ei]pen: ]W genea_ a!piste kai\ diestramme/nh, e3wj po/te e1somai pro\j u9ma~j kai\ a)ne/comai u9mw~n; prose/negke to\n ui9o/n sou. e1ti de\ proserxome/nou au0tou= e1rrhcen au0to\n to\ daimo/nion kai\ suneta&racen. e0peti/mhsen de\ o970Ihsou=j tw~| a)kaqa&rtw| pneu/mati kai\ a)fh=ken au0to\n kai\ a)pe/dwken to\n pai=da tw~| patri\ au0tou=. pa&ntej de\ e0ceplh/ssonto e0pi\ th=| megaleio/thti tou= qeou=.

9. 43b Pa&ntwn de\ qaumazo/ntwn e0pi\ pa~sin oi[j e0poi/ei ei]pen pro\j tou\j maqhta_j au0tou=: 44 Qe/sqe u9mei=j ei0j ta_ w}ta u9mw~n tou\j lo/gouj tou/touj: o9 ga_r ui9o\j tou= a)nqrw&pou me/lei paradi/dosqai ei0j xei=raj a)nqrw&pwn. 45 oi9 de\ h0gno/oun to\ r9h=ma tou=to kai\ h]n kekalumme/non a)p’ au0tw~n i3na mh\ ai1sqwntai au0to/, kai\ e0fobou=nto e0perwth=sai peri\ tou= r9h/matoj tou/tou, 46 to\ ti/j a@n ei1h mei/zwn au0tw~n.

The Gospel of Luke

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and it will scarcely leave him, and it is wearing him out. 40 I asked your disciples to release him and they couldn’t.’ [c] 41 Jesus said in reply, ‘O faithless generation, and perverse that you are! Until when will I be with you and put up with you? Bring your boy here.’ [d] 42a While he was approaching, the demon threw him down and was tormenting him. [d’] 42b Jesus rebuked the unclean spirit [c’] 42c and it left him [b’] 42d and he gave the child back to his father. [a’] 43a Everyone was struck with awe at the greatness of God. [A’] Their Incomprehension about the Fate of the Son of Man [a] 9. 43b Since everyone was marvelling at all the things he was doing, he said to his disciples, 44 ‘Fasten between your ears these words: the Son of Man is about to be handed over into human hands’. [b] 45a But they did not understand this statement [c] 45b and it remained hidden from them, so that they could not grasp its meaning; [d] 45c and they were afraid to ask, in connection with this statement, 46 who was the greatest among them.129

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47 o9 de\70Ihsou=j i0dw_n to\n dialogismo\n au0tw~n th=j kardi/aj e0pilabo/menoj paidi/on e1sthsen par’ e9auto\n 48 kai\ ei]pen: 7 $Oj a@n de/chtai to\ paidi/on tou=to e0pi\ tw~| o0no/mati/ mou, e0me\ de/xetai kai\ to\n a)postei/lanta& me: o9 ga_r mkro/teroj e0n pa~sin u9mi=n ou[toj e1stai me/gaj. 49 a)pokriqei\j de\70Iwa&nhj ei]pen: 7 0Epista&ta, ei1dome/n tina e0pi\ tw~| o0no/mati/ sou e0kba&llonta daimo/nia kai\ e0kwlu/samen au0to/n, o3ti ou0k a)kolouqei= meq’ h9mw~n. 50 ei]pen de\ o970Ihsou=j: Mh\ kwlu/ete au0to/n: o4j ga_r ou0k e1stin kaq’ u9mw~n, u9pe\r u9mw~n e0stin.

9. 517 0Ege/neto de\ e0n tw~| plhrou=sqai ta_j h9me/raj th=j a)nalh/myewj au0tou= kai\ au0to\j to\ pro/swpon au0tou= e0sth/ricen tou= poreu/esqai ei0j70Ierousalh/m. 52 kai\ a)pe/steilen a)gge/louj pro\ prosw&pou au0tou=. kai\ poreuqe/ntej ei0sh=lqon ei0j kw&mhn Samaritw~n w#ste e9toima&sai au0tw~|:

The Gospel of Luke [d’] 47 Jesus, aware of the debate going on in their hearts, took a young servant and stood him by his side [c’] 48 and said, ‘Whoever welcomes this servant in my name, I will welcome that person and so will the one who sent me –130 for the smallest among you all, this one will be great’. [b’] 49 John said in response, ‘Master, we saw someone casting out demons in your name and we stopped them because he isn’t a follower with us’. [a’] 50 Jesus said, ‘Do not stop him! For whoever is not against you is on your side.’



SECTION XII. JESUS SETS OFF FOR JERUSALEM



[A] The Failed Mission in Samaria

[a] 9. 51 It came about, when it was time for his ascension, that he set his face to travel to Ierousalem; [b] 52a and he sent messengers ahead of him. [c] 52b As they journeyed, they went into a village of the Samaritans so they could get things ready for him;

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53 kai\ ou0k e0de/canto au0to/n, o3ti to\ pro/swpon au0tou= h]n poreuo/menon ei0j70Ierousalh/m. 54 i0do/ntej de\ oi9 maqhtai\ au0tou= 0Ia&kwboj kai\70Iwa&nhj ei]pon: Ku/rie, qe/leij ei1pwmen pu=r katabh=nai e0k tou= ou0ranou= kai\ a)nalw~sai au0tou/j, w(j kai\70Hli/aj e0poi/hsen; 55 strafei\j de\ e0peti/mhsen au0toi=j kai\ ei]pen: Ou0k oi1date poi/ou pneu/matoj e0ste/. 56 kai\ e0poreu/qhsan ei0j e9te/ran kw&mhn.

9. 57 Kai\ e0ge/neto poreuome/nwn au0tw~n e0n th=| o9dw~| ei]pe/n tij pro\j au0to/n: 7 0Akolouqh/sw soi o3pou a@n u9pa&geij. 58 kai\ ei]pen au0tw~| o970Ihsou=j: Ai9 a)lw&pekej fwleou\j e1xousin kai\ ta_ peteina_ tou= ou0ranou= kataskhnw&seij, o9 de\ ui9o\j tou= a)nqrw&pou ou0k e1xei pou= th\n kefalh\n kli/nh|. 59 ei]pen de\ pro\j e3teron: 7 0Akolou/qei moi. o9 de\ ei]pen: 7 0Epi/treyo/n moi prw~ton a)pelqo/nta qa&yai to\n pate/ra mou. 60 o9 de\ ei]pen au0tw~|: 7 !Afej tou\j nekrou\j

The Gospel of Luke [d] 53 and they did not welcome him because he was heading in the direction of Ierousalem. [d’] 54 When his disciples saw, James and John said, ‘Lord, do you want us to tell fire to come down from heaven and to annihilate them, as Elijah did?’131 [c’] 55a He turned and rebuked them [b’] 55b and said, ‘You do not know what spirit you are of!’132 [a’] 56 And they travelled to another village. [B] Potential Followers in Samaritan Territory [a] 9. 57 And it happened that as they were travelling along the road, someone said to him, ‘I will follow you wherever you go’. [a’] 58 And Jesus said to him, ‘Foxes have holes, and the birds of the sky nests; but the Son of Man does not have anywhere to lay his head’. [b] 59a He said to another man, ‘Follow me’. [c] 59b But he said, ‘Allow me first to go back and bury my father’. [c’] 60 He said to him, ‘Leave the dead

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61 7 62

qa&yai tou\j e9autw~n nekrou/j, su\ de\ poreuqei\j dia&ggelle th\n basilei/an tou= qeou=. ei]pen de\ kai\ e3teroj: 0Akolouqh/sw soi, ku/rie: e0pi/treyon de/ moi prw~ton a)pota&casqai toi=j ei0j oi]ko/n mou. o9 de\70Ihsou=j ei]pen au0tw~|: Ou0dei\j ei0j ta_ o0pi/sw ble/pwn kai\ e0piba&llwn th\n xei=ra au0tou= e0p’ a!rotron eu1qeto/j e0stin ei0j th\n basilei/an tou= qeou=.

10. 17 2 7 3 4 5

0Ape/deicen de\ kai\ e9te/rouj e9bdomh/konta du/o kai\ a)pe/steilen au0tou\j a)na_ du/o pro\ prosw&pou au0tou= ei0j pa&nta to/pon kai\ po/lin ou[ e1mellen e1rxesqai. e1legen de\ pro\j au0tou/j: 9O qerismo\j polu/j, oi9 de\ e0rga&tai o0li/goi: deh/qhte tou= kuri/ou tou= qerismou= o3pwj e0rga&taj e0kba&lh| ei0j to\n qerismo\n au0tou=. u9pa&gete: i0dou\ e0gw_ a)poste/llw u9ma~j w(j a!rnaj me/son lu/kwn. mh\ basta&zete balla&ntion, mh\ ph/ran, mh\ u9podh/mata, kai\ mhde/na kata_ th\n o9do\n a)spa&shsqe. ei0j h4n a@n de\ ei0se/lqhte prw~ton oi0ki/an, le/gete: Ei0rh/nh tw~| oi1kw| tou/tw|.

The Gospel of Luke [d] 61 [d’] 62

to bury their own dead; as for you, go and announce the kingdom of God’. Yet another man said to him, ‘I will follow you, Lord; allow me first to say goodbye to those at home’. Jesus said to him, ‘No-one forever looking back while putting their hand to the plough133 is fit for the kingdom of God’.

[C] The Seventy-Two [C-A] The appointment of Seventy-Two others [a] 10. 1a [b] 1b [c] 2 3 4 5

He appointed Seventy-Two others134 and he sent them two by two ahead of him to each place or town where he was heading. He said to them, ‘The harvest is great, but the workers are few; ask the lord of the harvest to send out workers for the harvest. Be on your way! I am sending you, mind, as lambs among wolves. Take no purse, nor bag, nor sandals, and greet no-one on the way. In whichever house you enter first, say, “Peace to this house”.

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6 ka@n h]| e0kei= i9o\j ei0rh/nhj, e0panapau/setai e0p’ au0to\n h9 ei0rh/nh u9mw~n: ei0 de\ mh/ ge, e0f’ u9ma~j e0pistre/yei h9 ei0rh/nh u9mw~n. 7 e0n au0th=| de\ th=| oi0ki/a| me/nete, e1sqontej kai\ pi/nontej ta_ par’ au0tw~n: a!cioj ga_r o9 e0rga&thj tou= misqou= au0tou=. mh\ metabai/nete a)po\ oi0ki/aj ei0j oi0ki/an. 8 kai\ ei0j h4n a@n po/lin ei0se/rxhsqe kai\ de/xwntai u9ma~j, e0sqi/ete ta_ paratiqe/mena u9mi=n 9 kai\ qerapeu/ete ou4j e0n au0th=| a)sqenou=ntaj, kai\ le/gete au0toi=j: 7 1Hggiken e0f’ u9ma~j h9 basilei/a tou= qeou=. 10 ei0j h4n d’ a@n po/lin ei0se/lqhte kai\ mh\ de/cwntai u9ma~j, e0celqo/ntej ei0j ta_j platei/aj au0th=j ei1pate: 11 Kai\ to\n koniorto\n to\n kollhqe/nta h9mi=n e0k th=j po/lewj u9mw~n ei0j tou\j po/daj a)pomasso/meqa u9mi=n: plh\n tou=to ginw&skete o3ti h1ggiken [h] h9 basilei/a tou= qeou=. 12 le/gw de\ u9mi=n o3ti Sodo/moij a)nekto/teron e1stai e0n th=| basilei/a| tou= qeou= h2 th=| po/lei e0kei/nh|. 13 ou0ai/ soi, Xorazai\n kai\ Bedsai+da&: o3ti ei0 e0n Tu/rw| kai\ Sidw~ni e0genh/qhsan ai9 duna&meij

The Gospel of Luke 6 7 8 9 10 11 12 13

And if there is a peaceable man there, your peace will rest on him; but otherwise, your peace will return to you. Stay in that same house, eating and drinking what they have –  the worker deserves his wages; do not move about from house to house. In whatever town you go and they welcome you, eat what is put on the table for you; treat the sick there, saying to them, “The kingdom of God has come near to you”. But in whatever town you go and they do not welcome you, go out into their streets and say, “The very dust of your town that sticks to our feet, we wipe it off against you; even so, know this: the kingdom of God has come near”. I say to you that it will be more bearable for Sodom in the kingdom of God135 than for that town. Alas for you, Chorazin and Bethsaida! because if in Tyre and Sidon the miracles had happened

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ai9 geno/menai e0n u9mi=n, pa&lai a@n e0n sa&kkw| kai\ spodw~| kaqh/menai meteno/hsan. 14 plh\n Tu/rw| kai\ Sidw~ni a)nekto/teron e1stai h2 mi=n. 15 kai\ su/, Kafarnaou/m, mh\ e3wj ou0ranou= u9ywqh/sh|; h2 e3wj a#|dou katabh/sh|. 16 o9 a)kou/wn u9mw~n e0mou= a)kou/ei, kai\ o9 a)qetw~n u9ma~j e0me\ a)qetei=: o9 de\ e0mou= a)kou/wn a)kou/ei tou= a)postei/lanto/j me.

10. 177 9Upe/streyan de\ oi9 e9bdomh/konta du/o meta_ xara~j le/gontej: Ku/rie, kai\ ta_ daimo/nia u9pota&ssetai h9mi=n e0n tw~| o0no/mati/ sou. 18 ei]pen de\ au0toi=j: 7 0Eqew&roun to\n satana~n w(j a)straph\n e0k tou= ou0ranou= peso/nta. 19 i0dou\ di/dwmi u9mi=n th\n e0cousi/an tou= patei=n e0pa&nw tw~n o1fewn kai\ tw~n skorpi/wn, kai\ e0pi\ pa~san th\n du/namin tou= e0xqrou=, kai\ ou0de\n u9ma~j a)dikh/sei. 20 plh\n e0n tou/tw| mh\ xai/rete o3ti ta_ daimo/nia u9mi=n u9pota&ssetai, xai/rete de\ o3ti ta_ o0no/mata u9mw~n e0gra&fh e0n tw~| ou0ranw|~.

The Gospel of Luke that happened in you, they would have repented long ago, sitting in sackcloth and ashes. 14 Even so, for Tyre and Sidon, it will be more bearable than for you. 15 And you, Capernaum, don’t think you will be exalted to heaven! instead, you will be brought down to Hades! 16 Whoever listens to you listens to me, and whoever rejects you rejects me; and whoever listens to me, listens to the one who sent me’.136 [C-A’] The return of the Seventy-Two [a] 10. 17 The Seventy-Two returned with joy, saying, 137 ‘Lord, even the demons submit to us in your name!’ [a’] 18 But he said to them, ‘I have been watching Satan falling like lightning from heaven. 19 Listen, I give you authority to tread on snakes and scorpions, and on every power of the enemy: nothing will harm you. 20 Nevertheless, do not rejoice in this, that the demons submit to you, but rejoice that your names are written in heaven.’

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10. 217 0En au0th=| de\ th=| w#ra| h0gallia&sato e0n tw~| pneu/mati tw~| a(gi/w| kai\ ei]pen: 7 0Ecomologou=mai/ soi, pa&ter, ku/rie tou= ou0ranou= kai\ th=j gh=j, o3ti a)pe/kruyaj tau=ta a)po\ sunetw~n kai\ sofw~n kai\ a)peka&luyaj au0ta_ nhpi/oij: nai/, o9 path/r, o3ti ou3twj e0ge/neto eu0doki/a e1mprosqe/n sou. 22 pa&nta moi paredo/qh a)po\ tou= patro/j, kai\ ou0dei\j ginw&skei ti/j e0stin o9 ui9o\j ei0 mh\ o9 path/r, kai\ ti/j e0stin o9 path\r ei0 mh\ o9 ui9o\j kai\ w{| a@n bou/lhtai o9 ui9o\j a)pokalu/yai.

10. 23 Strafei\j de\ pro\j tou\j maqhta_j ei]pen au0toi=j: Maka&rioi oi9 o0fqalmoi\ oi9 ble/pontej a$ ble/pete kai\ a)kou/ontej a$ a)kou/ete. 24 le/gw ga_r u9mi=n o3ti polloi\ profh=tai h0qe/lhsan i0dei=n a$ u9mei=j ble/pete

The Gospel of Luke [B’] Mission Accomplished in Samaria [B’-A] Jesus rejoices [a] 10. 21a In that hour, he rejoiced in the Holy Spirit,138 [a’] 21b and said, ‘I praise you, Father, Lord of heaven and earth, because you have hidden these things from the clever and the wise and have revealed them to infants; yes, Father, because this was what it pleased you to do. 22 Everything has been given to me by the Father, and no-one knows who is the Son except the Father, and who is the Father except the Son and whoever else the Son wishes to reveal it to.’ [B’-A’] the successful example of the Seventy-Two 10. 23 24

Then turning to the disciples139 he said to them, ‘Blessed are the eyes that see what you see, and hear what you hear.140 For I tell you that many prophets wanted to see what you see

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kai\ ou0k ei]don, kai\ a)kou=sai a$ u9mei=j a)kou/ete kai\ ou0k h1kousan.

10. 257 26 7 27 7 28 7 29 30 7 31

0Ane/sth de/ tij nomiko\j e0kpeira&zwn au0to\n kai\ le/gwn: Ti/ poih/saj zwh\n ai0w&nion klhronomh/sw; o9 de\ ei]pen pro\j au0to/n: 0En tw~| no/mw| ge/graptai: pw~j a)naginw&skeij; o9 de\ a)pokriqei\j ei]pen: 0Agaph/seij ku/rion to\n qeo/n sou e0n o3lh th=| kardi/a| sou kai\ e0n o3lh| th=| yuxh=| sou kai\ e0n o3lh| th=| i0sxu/i+ sou kai\ to\n plhsi/on sou w(j seauto/n. ei]pen de\ au0tw~|: 0Orqw~j a)pekri/qhj: tou=to poi/ei kai\ zh/seij. o9 de\ qe/lwn e9auto\n dikaiw~sai ei]pen pro\j to\n70Ihsou=n: Kai\ ti/j e0sti/n mou plhsi/on; u9polabw_n de\ o970Ihsou=j ei]pen au0tw~|: !Anqrwpo/j tij kate/bainen a)po\70Ierousalh\m ei0j70Ierixw_ kai\ lh|stai=j perie/pen, oi4 kai\ e0kdu/santej kai\ plhga_j e0piqe/ntej a)ph=lqon a)fe/ntej h9miqanh=. kata_ tu/xa i9ereu/j tij katabai/nwn e0n th=| o9dw~| e0kei/nh|

The Gospel of Luke

and they did not see it, and to hear what you hear and they did not hear it.’

[A’] Love for One’s Neighbour [a] 10. 25 [b] 26 [c] 27 [d] 28 [a’] 29 [b’] 30 31

A certain doctor of the Law got up to put a test question to him, and said, ‘What should I do to inherit eternal life?’ He said to him, ‘It is written in your Law! What do you read there?’ He said in reply, ‘“Love the Lord your God with all your heart, with all your soul, and with all your strength, and your neighbour as yourself ”’. He said to him, ‘You have answered correctly; do this and you will live’. But he, wanting to justify himself, said to Jesus, ‘And who is my neighbour?’ In answer Jesus said to him, ‘A certain man was going down from Jerusalem to Jericho and he fell among thieves who not only stripped him but also beat him up and went away, leaving him half-dead. By chance, a certain priest was going down that road

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kai\ i0dw_n au0to\n a)ntiparh=lqen: 32 o9moi/wj de\ kai\ Leui/thj geno/menoj kata_ to\n to/pon kai\ i0dw_n au0to\n a)ntiparh=lqen. 33 Samari/thj de/ tij o9deu/wn h]lqen kat’ au0to\n kai\ i0dw_n au0to\n e0splagxi/sqh, 34 kai\ proselqw_n kate/dhsen ta_ trau/mata au0tou= e0pixe/wn e1laion kai\ oi]non, kai\ e0pibiba&saj au0to\n e0pi\ to\ i1dion kth=noj h1gagen au0to\n ei0j pandoxei=on kai\ e0pemelh/qh au0tou=. 35 kai\ e0pi\ th\n au1rion e0kbalw_n dhna&ria du/o e1dwken tw~| pandokei= kai\ ei]pen:70Epimelh/qhti au0tou=, kai\ o3 ti a@n prosdapanh/seij e0n tw~| e0pane/rxesqai/ me e0gw_ a)podw&sw. 36 ti/na ou]n dokei=j plhsi/on gegone/nai tou= e0mpeso/ntoj ei0j tou\j lh|sta&j; 37 o9 de\ ei]pen:79O poih/saj to\ e1leoj met’ au0tou=. ei]pen de\ o970Ihsou=j: Poreu/ou kai\ su\ poi/ei o9moi/wj.

10. 387 E 0 ge/neto de\ e0n tw~| poreu/esqai au0to\n ei0selqei=n ei0j kw&mhn tina&:

The Gospel of Luke and when he saw him, he passed by on the other side. 32 Likewise, a Levite also came to the place and when he saw him, he passed by on the other side. 33 But a certain Samaritan came across him as he was travelling, and when he saw him, he had compassion; 34 he went up to him and bound up his wounds, pouring on oil and wine, and he put him on his own animal and took him to an inn, and looked after him; 35 the next day, he took out two denarii and gave them to the inn-keeper and said, “Look after him, and whatever more you spend, when I come back I will give you it”. 36 Which one, do you think, turned out to be a neighbour to the man who fell among thieves?’ [c’] 37a He said, ‘The one who had mercy on him’. [d’] 37b Jesus said, ‘Go and do the same’.



SECTION XIII. LISTENING TO THE WORD

[A] Openness to the Word of God [A-A] The community of Martha and Mary [a] 10. 38a It came about that as he travelled he went into a certain village.141

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Luke’s Demonstration to Theophilus

39 40 41 42

gunh\ de/ tij o0no/mati Ma&rqa u9pede/cato au0to\n ei0j to\n oi]kon au0th=j. kai\ th=|de h]n a)delfh\ kaloume/nh Mari/a, h4 parakaqi/sasa para_ tou\j po/daj tou= kuri/ou h1koue to\n lo/gon. h9 de\ Ma&rqa periespa~to peri\ pollh\n diakoni/an. e0pistaqei\j de\ ei]pen: Ku/rie, ou0 me/lei soi o3ti h9 a)delfh/ mou kate/lipe/n me mo/nhn diakonei=n; ei0po\n ou]n au0th=| i3na mou a)ntila&bhtai. a)pokriqei\j de\ o970Ihsou=j ei]pen au0th=|: Ma&rqa Ma&rqa, qoruba&zh|, Mari/a th\n a)gaqh\n meri/da e0cele/cato h4 ou0k a)faireqh/setai au0th=j.

11. 1 2

Kai\ e0ge/neto e0n tw~| ei]nai au0to\n e0n to/pw| tini\ proseuxo/menon, kai\ w(j e0pau/sato, ei]pe/n tij tw~n maqhtw~n au0tou= pro\j au0to/n: Ku/rie, di/dacon h9ma~j proseu/xesqai, kaqw_j kai\70Iwa&nhj e0di/dacen tou\j maqhta_j au0tou=. o9 de\ ei]pen:73Otan proseu/xhsqe mh\ battologei=te w(j oi9 loipoi/: dokou=sin ga&r tinej

The Gospel of Luke [b] 38b A certain woman named Martha welcomed him into her house. [c] 39 This woman had a sister called Mary who, seated at the feet of the Lord, was listening to the word. [c’] 40a Martha, however, was distracted with much serving. [b’] 40b She came up and said, ‘Lord, don’t you care that my sister has left me alone to serve? Tell her to give me a hand!’ [a’] 41 Jesus answered by saying to her, ‘Martha, Martha, you are distracted.142 42 Mary has chosen the good portion, which shall not be taken away from her.’ [A-B] Jesus’ teaching on prayer [a] 11. 1 [b] 2

It happened that when he was in a certain place praying and had stopped, one of his disciples said to him, ‘Lord, teach us to pray, in the same way that John, too, taught his disciples’. He said, ‘When you pray,143 do not keep babbling on as the rest do, for some people think

­151

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Luke’s Demonstration to Theophilus

o3ti e0n th=| polulogi/a| au0tw~n ei0sakousqh/sontai: a)lla_ proseuxo/menoi le/gete: Pa&ter h9mw~n o9 e0n toi=j ou0ranoi=j, a(giasqh/tw o1noma& sou e0f’ h9ma~j: e0lqe/tw sou h9 basilei/a: genhqh/tw to\ qe/lhma& sou, w(j e0n ou0ranw~| kai\ e0pi\ gh=j: 3 to\n a!rton h9mw~n to\n e0piou/sion do\j h9mi=n sh/meron: 4 kai\ a!fej h9mi=n ta_ o0feilh//mata h9mw~n, w(j kai\ h9mei=j a)fi/omen toi=j o0feile/taij h9mw~n: kai\ mh\ ei0sene/gkh|j h9ma~j ei0j peirasmo/n. a)lla_ r9u=sai h9ma~j a)po\ tou= ponhrou=. 5 kai\ ei]pen: Ti/j e0c u9mw~n e3cei fi/lon kai\ poreu/setai pro\j au0to\n mesnukti/ou kai\ e0rei= au0tw~|: Fi/le, xrh=so/n moi trei=j a!rtouj, 6 e0peidh\ fi/loj moi pa&restin a)p’ a)grou= kai\ ou0k e1xw o4 paraqh/sw au0tw~|: 7 e0kei=noj de\ e1swqen a)pokriqei\j e0rei=: Mh/ moi ko/pouj pa&rexe: h1dh h9 qu/ra ke/kleistai kai\ ta_ paidi/a mou met’ e0mou= e0n th=| koi/th| e0sti/n: ou0 du/namai a)nasta_j dou=nai/ soi. 8 le/gw u9mi=n,

The Gospel of Luke 3 4 [b’] 5 6 7 8

that because of their wordiness they will be heard. Instead, when you pray, say:144 “Our Father who is in heaven, may your name be sanctified for us;145 may your kingdom come; may your will be done as it is in heaven so also on earth; our bread for tomorrow, give us today; and forgive us our offences as we, too, forgive people who offend us; and do not bring us into temptation, but free us from the evil one”.’ And he said, ‘Which of you has a friend and will go to his house in the middle of the night and will say to him, “Friend, lend me three loaves, for a friend has come to me from the field and I don’t have anything to put on the table for him”. But from inside the house he will say in reply, “Stop bothering me! The door is already closed and my children are with me in bed; I cannot get up and give you anything.” I tell you,

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Luke’s Demonstration to Theophilus

ou0 dw&sei au0tw~| a)nasta_j dia_ to\ ei]nai au0to\n fi/lon au0tou=, dia& ge th\n a)nai/deian au0tou= e0gerqei\j dw&sei o3son xrh/|zei. 9 ka)gw_ u9mi=n le/gw, ai0tei=te kai\ doqh/setai u9mi=n, zhtei=te kai\ eu9rh/sete, krou/ete kai\ a)noixqh/setai u9mi=n: 10 pa~j ga_r o9 ai0tw~n lamba&nei kai\ o9 zhtw~n eu9ri/skei kai\ tw~| krou/onti a)noi/getai. 11 ti/j de\ e0c u9mw~n to\n pate/ra o9 ui9o\j ai0th/sei a!rton, mh\ li/qon au0tw~| e0pidw&sei; h2 kai\ i0xqu\n ai0th/sei, mh\ a)nti\ i0xqu/oj o1fin au0tw~| e0pidw&sei; 12 e0a_n de\ kai\ w)|o\n ai0th/sei, mh\ skorpi/on au0tw~| e0pidw&sei; 13 ei0 ou]n u9mei=j ponhroi\ o1ntej oi1date do/mata a)gaqa_ dido/nai toi=j te/knoij u9mw~n, po/sw| ma~llon o9 path\r o9 e0c ou0ranou= dw&sei a)gaqo\n do/ma toi=j ai0tou=sin au0to/n.

11. 14

Tau=ta de\ ei0po/ntoj au0tou= prosfe/retai au0tw~| daimonizo/menoj kwfo\j kai\ e0kbalo/ntoj au0tou= pa&ntej e0qau/mazon:

The Gospel of Luke he will not give anything to him, or get up because he is his friend; because of his persistence, though, he will get up and give him whatever he needs. 9 I, for my part, say to you, ask and it will be given to you, seek and you will find, knock and it will be opened for you. 10 Indeed, everyone who asks will receive and the one who seeks will find and for the one who knocks it will be opened. 11 What son among you will ask his father for bread – he won’t give him a stone, will he? Or else146 he will ask for a fish – instead of a fish he won’t give him a serpent, will he? 12 If he were to ask for an egg, he wouldn’t give him a scorpion, would he? 13 If you who are evil know how to give good gifts to your children, how much more will your father in heaven give good gifts147 to those who ask him.’ [A’] The Man with a Dumb Demon [a] 11. 14a When he had said this they brought to him a demonized man who was dumb. [b] 14b When he drove it out, everyone was amazed.148

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15 kai/ tinej e0c au0tw~n ei]pon: 7 0En Beelzebou\l a!rxonti tw~n daimoni/wn e0kba&lei ta_ daimo/nia: o9 de\ a)pokriqei\j ei]pen: Pw~j du/natai satana~j sana~n e0kbalei=n; 16 e3teroi de\ peira&zontej shmei=on e0c ou0ranou= e0zh/toun par’ au0tou=. 17 au0to\j de\ ei0dw_j au0tw~n ta_ dianoh/mata ei]pen au0toi=j: Pa~sa basilei/a diamerisqei=sa e0f’ e9auth\n e0rhmou=tai, kai\ oi]koj e0p’ oi]kon pesei=tai. 18 ei0 de\ kai\ o9 satana~j e0f’ e9auto\n diemeri/sqh, ou0 staqh/setai h9 basilei/a au0tou=, o3ti le/gete e0n Beelzebou\l e0kba&llein me ta_ daimo/nia. 19 ei0 de\ e0gw_ e0n Beelzebou\l e0kba&llw ta_ daimo/nia, ui9oi\ u9mw~n e0n ti/ e0kba&llousin; dia_ tou=to au0toi\ u9mw~n kritai\ e1sontai. 20 ei0 de\ e0gw_ e0n daktu/lw| qeou= e0kba&llw ta_ daimo/nia, a!ra e1fqasen e0f’ u9ma~j h9 basilei/a tou= qeou=. 21 o3tan o9 i0sxuro\j kaqwplisme/noj fula&ssh| th\n au0lh\n au0tou=, e0n ei0rh/nh| e0sti\n ta_ u9pa&rxonta au0tou=: 22 e0a_n de\ i0sxuro/teroj e0pelqw_n th\n panopli/an au0tou= ai1rei —e0f’ h[| pe/poiqen— kai\ ta_ sku=la au0to diadi/dwsin. 23 o9 mh\ w@n met’ e0mou= kat’ e0mou= e0stin, kai\ o9 mh\ suna&gwn met’ e0mou= skorpi/zei.

The Gospel of Luke [c] 15a Some of them said, ‘By Beelzebul, the leader of the demons, he casts the demons out!’ [c’] 15b But he said in response, ‘How can Satan cast out Satan?’149 [d] 16 Others, wanting to put him to the test, sought from him a sign from heaven. [d’] 17 He, however, knowing their reasonings said to them, ‘Every kingdom that is divided against itself collapses, and one house will fall upon another. 18 If, then, Satan is divided against himself, his kingdom will not stand – for you say that by Beelzebul I cast the demons out. 19 If I by Beelzebul cast out the demons, by whom do your sons cast them out? Therefore, they shall be your judges. 20 If, however, I by the finger of God cast the demons out, then the kingdom of God has come upon you. 21 While a strong man, well-armed, guards his court, his belongings are in peace; 22 if someone stronger than him attacks him, he removes his armour – in which he trusted – and shares out his spoils. 23 Anyone who is not with me, is against me, and anyone who does not gather with me, scatters.

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24 o3tan de\ to\ a)ka&qarton pneu=ma e0ce/lqh| a)po\ tou= a)nqrw&pou, die/rxetai di’ a0[tw]nu/drwn to/pwn zhtou=n a)na&pausin kai\ mh\ eu9ri/skon, le/gei: 7 9Upostre/yw ei0j to\n oi]ko/n mou o3qen e0ch=lqon: 25 kai\ e0lqw_n eu9ri/skei sesarwme/non kekosmhme/non. 26 poreu/etai kai\ paralamba&nei a!lla e9pta_ pneu/mata ponhro/tera e9autou= kai\ ei0selqo/nta katoikei=: kai\ gi/netai ta_ e1sxata tou= a)nqrw&pou e0kei/nou xei/rona tw~n prw&twn.

11. 277 28

0Ege/neto de\ e0n tw~| le/gein au0to\n tau=ta gunh/ tij e0pa&rasa fwnh\n e0k tou= o1xlou ei]pen au0tw~|: Makari/a h9 koili/a h9 basta&sasa& se kai\ masqoi\ ou4j e0qh/lasaj. o9 de\ ei]pen: Menou=n ge maka&rioi oi9 a)kou/ontej to\n lo/gon tou= qeou= kai\ fula&ssontej.

11. 29 Tw~n de\ o1xlwn e0paqrozome/nwn h1rcato le/gein:

The Gospel of Luke 24 25 26



­159

When an unclean spirit goes out of a person, it wanders through waterless places, looking for respite, and when it doesn’t find any, it says, “I will go back to my house where I came from”. And when it comes it finds it swept, tidied up. It goes and brings seven more spirits more evil than itself, and they enter and settle there; and the last state of that person becomes worse than the first.’

SECTION XIV. TEACHINGS AND WARNINGS

[A] Blessing on Those Who Hear and Do the Word of God [a] 11. 27 [a’] 28

It came about that as he was saying these things, a certain woman raised her voice from the crowd and said to him, ‘Blessed is the womb that bore you and the breasts that you sucked!’ But he said, ‘It would be truer to say, “Blessed are those who hear the word of God and keep it!”’

[B] Jonah, the Only Sign 11. 29 Since the crowds were getting more numerous, he started saying,

­160 7 30 31 33 34 35

Luke’s Demonstration to Theophilus 9H genea_ au3th genea_ ponhra& e0stin: shmei=on e0pizhtei=, kai\ shmei=on ou0 doqh/setai au0th=| ei0 mh\ to\ shmei=on70Iwna~. kaqw_j ga_r e0ge/neto70Iwna~j shmei=on toi=j Nineutaij, ou3twj e1stai kai\ o9 ui9o\j tou= a)nqrw&pou th=| genea~| tau/th|. kai\ kaqw_j70Iwna~j e0n th=| koili/a| tou= kh/touj e0ge/neto trei=j h9me/raj kai\ trei=j nu/ktaj, ou3twj kai\ o9 ui9o\j tou= a)nqrw&pou e0n th=| gh=|. basi/lissa no/tou e0gerqh/setai meta_ tw~n a)ndrw~n th=j genea~j tau/thj kai\ katakrinei= au0tou/j: o3ti h]lqen e0k tw~n pera&twn th=j gh=j a)kou=sai th\n sofi/an Solomw~noj, kai\ i0dou\ ple/on Solomw~noj w{de. ou0dei\j lu/xnon a#yaj ei0j kru/pthn ti/qhsin ou0de\ u9po\ to\n mo/dion a)lla_ e0pi\ th\n luxni/an, i3na oi9 ei0sporeuo/menoi to\ fw~j ble/pwsin. o9 lu/xnoj tou= sw&mato/j sou/ e0stin o9 o0fqalmo/j sou. o3tan h]| o9 o0fqalmo/j sou a(plou=j pa~n to\ sw~ma& sou fwteino/n e0stin: o3tan de\ ponhro\j h]|, kai\ to\ sw~ma& sou [estin] skoteino/n e0stin. ei0 ou]n to\ fw~j to\ e0n soi\ sko/toj, to\ sko/toj po/son.

11. 377 E 0 deh/qh de\ au0tou= tij Farisai=oj

The Gospel of Luke 30 31 33 34 35

‘This generation is an evil generation: it looks for a sign and no sign will be given to it except the sign of Jonas. Just as Jonas was a sign for the Ninevites, so the Son of Man will be one for this generation. And just as Jonas was in the belly of the whale for three days and three nights, so also the Son of Man will be, in the earth.150 The Queen of the South will arise151 with the men of this generation and she will cause them to be condemned, because she came from the ends of the earth to hear the wisdom of Solomon, and you have something greater than Solomon here.152 No-one lights a lamp and puts it in a hidden place, or under a measuring vessel, but on a lamp stand so that people coming in see the light. The lamp of your body is your eye. When your eye is clear, all your body is illuminated; but when it is bad, then your body is in darkness. If, then, the light in you is darkness, how great is the darkness!’153

[C] At the House of a Pharisee [a] 11. 37a A certain Pharisee asked him

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­162 38 39 40 41 42 43 44 45

Luke’s Demonstration to Theophilus i3na a)risth/sh| met’ au0tou=: ei0selqw_n de\ a)ne/pesen. o9 de\ Farisai=oj h1rcato diakrino/menoj e0n e9autw~| le/gein: Dia_ ti/ ou0 prw~ton e0bapti/sqh pro\ tou= a)ri/stou; ei]pen de\ o9 ku/rioj pro\j au0to/n: Nu=n u9mei=j oi9 Farisai=oi u9pokritai\ to\ e1cwqen tou= pothri/ou kai\ tou= pi/nakoj kaqari/zete, to\ de\ e1swqen u9mw~n ge/mei a(rpagh=j kai\ ponhri/aj. a!fronej, ou0x o9 poih/saj to\ e1swqen kai\ to\ e1cwqen e0poi/hsen; plh\n ta_ e0no/nta do/te e0lehmosu/nhn, kai\ i0dou\ pa&nta kaqara_ e1stai u9mi=n. a)lla_ ou0ai\ u9mi=n toi=j Farisai/oij, o3ti a)podekatou=te to\ h9du/osmon kai\ to\ ph/ganon kai\ pa~n la&xanon, kai\ pare/rxesqe th\n kri/sin kai\ th\n a)ga&phn tou= qeou=. ou0ai\ u9mi=n, Farisai=oi, o3ti a)gapa~te th\n prwtokaqedri/an e0n tai=j sunagwgai=j kai\ tou\j a)spasmou\j e0n tai=j a)gorai=j kai\ prwtoklisi/aj e0n toi=j dei/pnoij. ou0ai\ u9mi=n, grammatei=j kai\ Farisai=oi, o3ti e0ste\ mnhmei=a a!dhla, kai\ oi9 a!nqrwpoi e0pa&nw peripatou=ntej ou0k oi1dasin. a)pokriqei\j de/ tij tw~n nomikw~n

The Gospel of Luke to dine with him.154 [b] 37b He went in and reclined at table. [c] 38 The Pharisee began passing judgement, saying to himself, ‘Why did he not first wash before dinner?’155 [d] 39 But the Lord said to him, ‘Now you hypocritical Pharisees, you clean the outside of the cup and the dish, but inside you are full of greed and wickedness! 40 Fools! Did not the one who made the inside make the outside, too? 41 So instead, give what is inside as alms and you’ll see, everything will be clean for you. 42 As it is, however, alas for you Pharisees, because you pay tithes on mint and rue and every herb, and you leave to one side the judgement and love of God!156 43 Alas for you, Pharisees, because you love the seats of honour in the synagogues and the greetings in the market places, and the places of honour at feasts!157 44 Alas for you, scribes and Pharisees,158 because you are unmarked graves, and people walking on top of them do not realize.’ [c’] 45 A certain teacher of the Law reacted

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­164 46 47 48 49 50 51 52

Luke’s Demonstration to Theophilus le/gei au0tw~|: Dida&skale, tau=ta le/gwn kai\ h9ma~j u9bri/zeij. o9 de\ ei]pen: Kai\ u9mi=n ou0ai\ toi=j nomikoi=j, o3ti forti/zete tou\j a)nqrw&pouj forti/a dusba&ta, kai\ au0toi\ e9ni\ tw~n daktu/lwn u9mw~n ou0 prosyu/ete. ou0ai\ u9mi=n, o3ti oi0kodomei=te ta_ mnhmei=a tw~n profhtw~n, oi9 de\ pate/rej u9mw~n a)pe/kteinan au0tou/j. a!ra marturei=te mh\ suneudokei=n toi=j e1rgoij tw~n pate/rwn u9mw~n, o3ti au0toi\ me\n a)pe/kteinan au0tou/j, u9mei=j de\ oi0kodomei=te. dia_ tou=to a)poste/llw ei0j au0tou\j profh/taj kai\ a)posto/louj, kai\ e0c au0tw~n a)poktenou=sin kai\ e0kdiw&cousin, i3na e0kzhthqh=| to\ ai[ma pa&ntwn tw~n profhtw~n to\ e0kxunno/menon a)po\ katabolh=j ko/smou e3wj th=j genea~j tau/thj, a)po\ ai3matoj73Abel e3wj ai3matoj Zaxari/ou ui9ou= Baraxi/ou o4n e0fo/neusan a)na_ me/son tou= qusiasthri/ou kai\ tou= naou=: nai\ le/gw u9mi=n, e0kzhthqh/setai a)po\ th=j genea~j tau/thj. ou0ai\ u9mi=n toi=j nomikoi=j,

The Gospel of Luke [b’] 46 47 48 49 50 51 52

and said to him, ‘Teacher, in saying this you’re insulting us as well’. He said, ‘Yes, alas for you, too, you teachers of the Law, because you burden people with burdens that are hard to carry, while you yourselves do not lift one finger to touch them! Alas for you, because you build the tombs of the prophets, but it was your fathers who killed them! So you show that you do not agree with the works of your fathers because they killed them, but you build them tombs. That is why, I send159 them prophets and apostles, and some of them they will kill and persecute, so that account will be demanded of the blood of all the prophets, the blood shed since the foundation of the world until this generation, from the blood of Abel to the blood of Zechariah, the son of Barach, whom they killed between the altar and the sanctuary.160 Yes, I tell you, it will be avenged on this generation. Alas for you, teachers of the Law,

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­166 53 54

Luke’s Demonstration to Theophilus o3ti e0kru/yate th\n klei=n th=j gnw&sewj: kai\ au0toi\ ou0k ei0sh/lqate kai\ tou\j ei0sporeuome/nouj e0kwlu/sate. le/gontj de\ tau=ta pro\j au0tou\j e0nw&pion panto\j tou= laou= h1rcanto oi9 Farisai=oi kai\ oi9 nomikoi\ deinw~j e1xein kai\ sumba&llein au0tw~| peri\ pleio/nwn, zhtou=ntej a)formh/n tina labei=n au0tou= i3na eu3rwsin kathgorh=sai au0tou=.

12. 1 Pollw~n de\ o1xlwn sumperiexo/ntwn ku/klw|, w#ste a)llh/louj sumpni/gein, h1rcato le/gein pro\j tou\j maqhta_j prw~ton: Prose/xete e9autoi=j a)po\ th=j zu/mhj tw~n Farisai/wn, h3tij e0sti\n u9po/krisij: 2 ou0de\n ga_r sugkekalumme/non e0sti\n o4 ou0 fanerwqh/setai, kai\ krupto\n o4 ou0 gnwsqh/setai. 3 a)nq’ w{n o3sa e0n th=| skoti/a| ei1pate e0n tw~| fwti\ a)kousqh/setai, kai\ o4 pro\j to\ ou]j e0lalh/sate e0n toi=j tamei/oij khruxqh/setai e0pi\ tw~n dwma&twn. 4 le/gw de\ u9mi=n toi=j fi/loij mou, mh\ fobhqh=te a)po\ tw~n a)pokteno/ntwn to\ sw~ma th\n de\ yuxh\n mh\ duname/nwn a)poktei=nai mhde\ e0xo/ntwn perisso/n ti poih=sai. 5 u9podei/cw de\ u9mi=n ti/na fobhqh=te: to\n meta_ to\ a)poktei=nai

The Gospel of Luke [a’] 53 54

because you have carried away the key of knowledge; you did not enter yourselves and you have hindered those who were trying to enter.’ Since he was saying these things to them in front of all the people, the Pharisees and the scribes began to be highly indignant and to argue with him about many matters, looking for some opportunity to catch him, so that they could find something to accuse him of.161

[D] Teaching the Disciples and the Crowds [D-A] An exhortation to the disciples to be open 12. 1 2 3 4 5

When large crowds had gathered together all around, to the point that they were suffocating each other,162 he began to say to the disciples first, ‘Be careful for your own sakes of the yeast of the Pharisees, by which I mean hypocrisy. Nothing has been concealed that will not be made plain, or hidden that will not be made known. And so, what you have said in darkness will be heard in the light, and what you have whispered in the storehouses will be proclaimed on the rooftops. But I say to you who are my friends, do not be afraid of those who kill the body but cannot kill the soul nor have anything else they can do.163 I will show you what to be afraid of: the one who, after killing,

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e1xonta e0cousi/an ei0j ge/ennan balei=n. nai\ le/gw u9mi=n, tou=ton fobh/qhte. 6 ou0xi\ pe/nte strouqi/a pwlei=tai a)ssari/wn du/o; kai\ e4n e0c au0tw~n ou0k e1stin e0pilelhsme/non e0nw&pion tou= qeou=. 7 a)lla_ kai\ ai9 tri/xej u9mw~n pa~sai th=j kefalh=j h0riqmhme/nai ei0si/n. mh\ ou]n fobhqh=te: pollw~n ga_r strouqi/wn diafe/rete u9mei=j. 8 le/gw de\ u9mi=n o3ti Pa~j o4j a@n o9mologh/sh| e0n e0moi\ e1mprosqen tw~n a)nqrw&pwn, kai\ o9 ui9o\j tou= a)nqrw&pou o9mologh/sei e0n au0tw~| e1mprosqen tw~n a)gge/lwn tou= qeou=: 9 o9 de\ a)rnhsa&meno/j me e1mprosqen tw~n a)nqrw&pwn a)rnhqh/setai e1mprosqen tw~n a)gge/lwn tou= qeou=. 10 kai\ pa~j o4j a@n e0rei= lo/gon ei0j to\n ui9o\n tou= a)nqrw&pou, a)feqh/setai au0tw~|: ei0j de\ to\ pneu=ma to\ a#gion ou0k a)feqh/setai au0tw~| ou1te e0n tw~| ai0w~ni tou/tw| ou1te e0n tw~| me/llonti. 11 o3tan de\ fe/rwsin u9ma~j ei0j ta_j sunagwga_j kai\ ta_j a)rxa_j kai\ ta_j e0cousi/aj, mh\ promerimna~te pw~j a)pologh/shsqe h2 ti/ ei1phte:

The Gospel of Luke 6 7 8 9 10 11

has the authority to throw into the Gehenna. Yes, I tell you, that’s the one you should fear. Are five sparrows not sold for two pence?164 And not one of them is forgotten before God. Moreover, even all the hairs of your heads are counted. So do not be afraid –  for you are worth more than many sparrows. I tell you, everyone who acknowledges me before people, the Son of Man will also acknowledge them before the angels of God. But anyone who denies me before people, will be denied before the angels of God. And everyone who says a word against the Son of Man will be forgiven; but if it is against the Holy Spirit, they will not be forgiven, neither in this age nor in the age to come.165 When they bring you to the synagogues and the rulers and the authorities, do not worry in advance how you will make your defence or what you will say;

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Luke’s Demonstration to Theophilus to\ ga_r a#gion pneu=ma dida&cei u9ma~j e0n au0th=| th=| w#ra| a$ dei= ei0pei=n.

12. 13 Ei]pen de/ tij au0tw~| e0k tou= o1xlou: Dida&skale, ei0po\n tw~| a)delfw~| mou meri/sasqai met’ e0mou= th\n klhronomi/an. 14 o9 de\ ei]pen au0tw~|: 7 !Anqrwpe, ti/j me kate/sthsen krith\n e0f’ u9ma~j; 15 ei]pen de\ pro\j au0tou/j: 7 9Ora~te kai\ fula&ssesqe a)po\ pa&shj pleoneci/aj, o3ti ou0k e0n tw~| perisseu/ein tini/ e0stin h9 zwh\ e0k tw~n u9parxo/ntwn au0tw~|. 16 ei]pen de\ pro\j au0tou\j parabolh\n le/gwn: 7 0Anqrw&pou tino\j plousi/ou hu0fo/rhsen h9 xw&ra. 17 kai\ dielogi/zeto e0n e9autw~| le/gwn: Ti/ poih/sw, o3ti ou0k e1xw pou= suna&cw tou\j karpou/j mou; 18 kai\ ei]pen: Tou=to poih/sw, kaqelw~ mou ta_j a)poqh/kaj kai\ poih/sw au0ta_j mei/zonaj, ka)kei= suna&cw pa&nta ta_ genh/mata& mou 19 kai\ e0rw~ th=| yuxh=| mou: Yuxh/, e1xeij polla_ a)gaqa&: eu0frai/nou.

The Gospel of Luke 12

the Holy Spirit will teach you at that moment what you should say.’166

[D-B] An exhortation to the crowd to avoid greed [a] 12. 13 Someone from the crowd said to him, ‘Teacher, tell my brother to share with me the inheritance’. [b] 14 But he said to him, ‘Man, who made me a judge over you?’ [c] 15 Then he said to them, ‘Be careful and be on your guard against all covetousness because a person’s life does not consist in the abundance of their possessions’. [d] 16 He told them a parable, saying: ‘The land of a certain rich man brought in good harvests. 17 He thought to himself, “What shall I do, because I don’t have anywhere to store the harvest?” 18 And he said, “This is what I’ll do: I will pull down my barns and I will make them bigger, and I will gather together there all my produce; 19 and I will say to my soul,167 ‘Soul, you have many good things, enjoy yourself!’”168

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Luke’s Demonstration to Theophilus ei]pen de\ au0tw~| o9 qeo/j: !Afrwn, tau/th| th=| nukti\ a)paitou=sin th\n yuxh/n sou a)po\ sou=: a$ ou]n h9toi/masaj, ti/noj e1stai;

12. 22 Ei]pen de\ pro\j tou\j maqhta_j au0tou=: Dia_ tou=to le/gw u9mi=n: mh\ merimna~te th=| yuxh=| ti/ fa&ghte, mhde\ tw~| sw&mati ti/ e0ndu/shsqe. 23 h9 ga_r yuxh\ ple/on e0stin th=j trofh=j kai\ to\ sw~ma tou= e0ndu/matoj. 24 katanoh/sate ta_ peteina_ tou= ou0ranou= o3ti ou1te spei/rousin ou1te qeri/zousin, oi[j ou0k e1stin ou1te tamei=on ou1te a)poqh/kh, kai\ o9 qeo\j tre/fei au0ta&: ou0xi\ u9mei=j diafe/rete tw~n peteinw~n; 25 ti/j de\ e0c u9mw~n du/natai prosqei=nai e0pi\ th\n h9liki/an au0tou= ph=xun; 26 kai\ peri\ tw~n loipw~n ti/ merimna~te; 27 katanoh/sate ta_ kri/na pw~j ou1te nh/qei ou1te u9fai/nei: le/gw de\ u9mi=n o3ti ou0de\ Solomw_n e0n pa&sh| th=| do/ch| au0tou= perieba&leto w(j e4n tou/twn.

The Gospel of Luke 20

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But God said to him, “Fool! this very night they will be demanding your soul of you. So the things you have prepared, whose will they be?”’169

[D-B’] An exhortation to the disciples to seek the kingdom of God [a] 12. 22 23 24 25 26 27

He said to his disciples, ‘That is why I tell you do not be anxious about your soul, what you will eat; or about your body, what you will wear. For the soul involves more than food, and the body more than clothing. Consider the birds of the sky: they neither sow nor reap, they have neither storehouses nor barns – it is God who feeds them. Are you not worth more than the birds? Which of you has the capacity to add the smallest bit to the span of your life? And about the rest, why do you worry?170 Consider the wild lilies, how they neither spin nor weave: I tell you, not even Solomon in all his glory was ever clothed like one of these.

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28 ei0 de\ to\n xo/rton tou= a)grou= sh/meron o1nta kai\ au1rion ei0j kli/banon ballo/menon o9 qeo\j ou3twj a)mfie/zei, po/sw| ma~llon u9ma~j, o0ligo/pistoi. 29 kai\ u9mei=j mh\ zhtei=te ti/ fa&ghte h2 ti/ pi/hte kai\ mh\ metewri/zesqe 30 —tau=ta ga_r pa&nta ta_ e1qnh tou= ko/smou zhtei=—: oi]den ga_r o9 path\r u9mw~n o3ti xrh/|zete tou/twn. 31 zhtei=te de\ th\n basilei/an [au]tou= qeou=, kai\ tau=ta pa&nta prosteqh/setai u9mi=n. 32 mh\ fobou=, to\ mikro\n poi/mnion, o3ti e0n au0tw~| hu0do/khsen o9 path\r u9mw~n dou=nai u9mi=n th\n basilei/an. 33 pwlh/sate ta_ u9pa&rxonta u9mw~n kai\ do/te e0lehmosu/nhn: poih/sate e9autoi=j balla&ntia mh\ palaiou/mena, qhsauro\n a)ne/leipton e0n toi=j ou0ranoi=j, o3pou kle/pthj ou0k e0ggi/zei ou0de\ sh\j diafqeirei=: 34 o3pou ga&r e0stin o9 qhsauro\j u9mw~n, e0kei= e1tai kai\ h9 kardi/a u9mw~n. 35 e1stw u9mw~n h9 o0sfu\j perie[s]zwsme/nh kai\ oi9 lu/xoi kaio/menoi: 36 kai\ u9mei=j o3moioi a)nqrw&poij prosdexome/noij to\n ku/rion au0tw~n po/te a)nalu/sh| e0k tw~n ga&mwn, i3na e0lqo/ntoj

The Gospel of Luke 28 29 30 31 32 33 34 35 36

If the grass of the field – which is here today and tomorrow is thrown into the oven – God clothes it the way he does, how much more will he clothe you, people of little faith! Likewise, do not focus on what you will eat or what you will drink, and do not be anxious – all these things are what the nations of the world focus on – for your Father knows that you need them. But focus on the kingdom of God and all these things will be given to you in addition. Do not be afraid, little flock, because this is how your Father has been pleased to give you the kingdom. Sell your possessions and give alms; make for yourselves purses that do not grow old, a reliable treasure in heaven where the thief does not go near or the moth destroy. For where your treasure is there your hearts will be. Have your loins ready girded and your lamps burning; be like people who are waiting for their lord when he returns from the marriage feast, so that as soon as comes

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kai\ krou/santoj eu0qe/wj a)noi/cousin au0tw~|. 37 maka&rioi oi9 dou=loi e0kei=noi, ou4j e0lqw_n o9 ku/rioj eu3rh| grhgorou=ntaj: a)mh\n le/gw u9mi=n o3ti perizw&setai kai\ a)naklinei= au0tou\j kai\ parelqw_n diakonh/sei au0toi=j. 38 kai\ e0a_n e1lqh| th=| e0sperinh=| fulakh=| kai\ eu9rh/sei ou3twj poih/sei, kai\ e0a_n e0n th=| deute/ra| kai\ th=| tri/th|, maka&rioi/ ei0sin e0kei=noi. 39 tou=to de\ ginw&skete o3ti ei0 h1|dei o9 oi0kodespo/thj poi/a| w#ra| o9 kle/pthj e1rxetai, ou0k a@n . 40 kai\ u9mei=j de\ gi/nesqe e3toimoi, o3ti h[| w#ra| h[| ou0 dokei=te o9 ui9o\j tou= a)nqrw&pou e1rxetai. 41 kai\ ei]pen o9 Pe/troj: Ku/rie, pro\j h9ma~j le/geij th\n parabolh\n tau/thn; 42 kai\ ei]pen o9 ku/rioj: Ti/j a!ra e0sti\n o9 pisto\j oi0kono/moj o9 fro/nimoj, o9 a)gaqo/j, o4n katasth/sei o9 ku/rioj e0pi\ th\n qerapei/an au0tou= dido/nai e0n kairw~| sitome/trion; 43 maka&rioj o9 dou=loj e0kei=noj, o4n e0lqw_n o9 ku/rioj au0tou= eu9rh/sei au0to\n poiou=nta ou3twj.

The Gospel of Luke 37 38 39 40 [b] 41 [a’] 42 43

and he knocks they can open for him. Blessed are those slaves whom, when the lord comes, he will find watching! I tell you honestly, he will gird himself and have them recline at table, and he will come and serve them. And if he should come during the evening watch and find them thus, he will do it; and if in the second or the third watch, blessed are those slaves! But know this, that if the householder knew what time the thief was coming, he would not let his house be broken into.171 You, too, be ready because at a time when you don’t expect, the Son of Man is coming.’ Peter interrupted him, ‘Lord, is it for us you are telling this parable?’ And the Lord went on, ‘Who is, then, the faithful administrator? the sensible one, the good one, whom the lord will place over his household, to give them at the proper time their portion of food? Blessed is that slave whom, when his lord comes, he will find him so doing!

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44 a)mh\n le/gw u9mi=n o3ti e0pi\ pa~sin toi=j u9pa&rxousin au0tou= katasth/sei au0to/n. 45 e0a_n de\ ei1ph| o9 dou=loj e0kei=noj e0n th=| kardi/a| au0tou=: Xroni/zei o9 ku/rio/j mou e1rxesqai, kai\ a!rchtai tu/pein tou\j pai=daj kai\ ta_j paidi/skaj, e0sqi/wn te kai\ pi/nwn mequsko/menoj, 46 h3cei o9 ku/rioj au0tou= e0n h9me/ra| h[| ou0 prosdoka~| kai\ e0n w#ra| h[| ou0 ginw&skei, kai\ dixotomh/sei au0to\n kai\ to\ me/roj au0tou= qh/sei meta_ tw~n a)pi/stwn. 47 e0kei=noj de\ o9 dou=loj o9 gnou\j to\ qe/lhma tou= kuri/ou au0tou= kai\ mh\ poih/saj pro\j to\ qe/lhma au0tou= darh/setai polla&j: 48 o9 de\ mh\ gnou/j, poih/saj de\ a!cia plhgw~n darh/setai o0li/gaj. panti\ de\ w|{ e1dwkan polu/, zhth/sousin a)p’ au0tou= perisso/teron kai\ w{| pare/qento polu/, ple/on a)paith/sousin au0to/n. 49 pu=r h]lqon balei=n ei0j th\n gh=n, kai\ ti/ qe/lw ei0 h1dh a)nh/fqh. 50 ba&ptisma de\ e1xw baptisqh=nai, kai\ pw~j sune/xomai e3wj o3tou telesqh=|.

The Gospel of Luke 44 45 46 47 48 49 50

I tell you honestly, he will place him over all his possessions. If that slave says in his heart, “My lord is delayed in coming” and begins to beat the menservants and the maidservants, and besides, eating and drinking, he gets drunk, his lord will arrive on a day when he is not expecting him and at a time that he does not know, and he will cut him off, he will make him share the fate of the unfaithful. That slave who knew his lord’s will and did not act in response to his will, will get a severe beating. In contrast, the one who did not know, though he did things that deserved a beating, will get a lighter one. From everyone to whom much is given they will require much, and of anyone to whom much is entrusted all the more will they demand. It was to set fire to the earth that I came, and how I wish it were already kindled! I have a baptism to be baptized with and how distressed I am until it is completed!

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51 dokei=te o3ti ei0rh/nhn paregeno/mhn poih=sai e0n th=| gh=|; ou0xi/, le/gw u9mi=n, a)lla_ diamerismo/n. 52 e1sontai ga_r a)po\ tou= nu=n e0n e9ni\ oi1kw| pe/nte, trei=j diamemerisme/noi e0n dusi\n kai\ du/o e0n trisi/n, 53 diamerisqh/sontai path\r e0f’ ui9w~| kai\ ui9o\j e0pi\ patri\ au0tou=, diamerisqh/sontai mh/thr e0pi\ qugate/ra kai\ quga&thr e0pi\ th\n mhte/ra, penqera_ e0pi\ th\n nu/mfhn au0th=j kai\ nu/mfh e0pi\ th\n penqera&n.

12. 547 1Elegen de\ kai\ toi=j o1xloij: 7 3Otan i1dhte th\n nefe/lhn a)nate/llousan a)po\ dusmw~n, eu0qe/wj le/gete: 7 1Ombroj e1rxetai, kai\ gi/netai ou3twj: 55 kai\ o3tan no/ton pe/onta, le/gete: Kau/swn e1setai, kai\ gi/netai. 56 u9pokritai/, to\ me\n pro/swpon tou= ou0ranou= kai\ th=j gh=j oi1date dokima&zein, plh\n to\n kairo\n tou=ton ou0 dokima&zete 57 kai\ a)f’ e9autw~n ou0 kri/nete to\ di/kaion:

The Gospel of Luke 51 52 53

Do you suppose that I have come to make peace on the earth? No, I tell you, but rather discord. For from now on there will be five people in one house, three at odds with two and two with three; they will be divided father against son, and son against father, they will be divided mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.’

[D-A’] Teaching the crowds: the signs of the times 12. 54 He also talked to the crowds: ‘When you see a cloud rising from the west, straight away you say, “A shower is coming” and that is what happens. 55 And when you see a south wind blow you say, “There will be scorching heat”, and there is. 56 Hypocrites! The appearance of the sky and the earth, you know how to interpret them, and yet, this age you do not interpret, 57 and by yourselves you do not discern what is right.172

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58 w(j ga_r u9pa&geij meta_ tou= a)ntidi/kou sou e0p’ a!rxonta, e0n t o9dw~| do\j e0rgasi/an a)pallagh=nai a)p’ au0tou=, mh/pote katakri/nh| se pro\j to\n krith/n, kai\ o9 krith\j paradw&sei se tw~| pra&ktori, kai\ o9 pra&ktwr balei= se ei0j fulakh/n. 59 le/gw soi, ou0 mh\ e0ce/lqh|j e0kei=qen, e3wj ou[ a)podoi=j to\n e1sxaton kodra&nthn.

13. 1 Parh=san de/ tinej au0tw~| tw~| kairw~| a)pagge/llontej au0tw~| peri\ tw~n Galilai/wn w{n to\ ai[ma Pila~toj e1micen meta_ tw~n qusiw~n au0tw~n. 2 kai\ a)pokriqei\j o970Ihsou=j ei]pen au0toi=j: Dokei=te o3ti ou[toi oi9 Galilai=oi para_ pa&ntaj tou\j Galilai/ouj e0ge/nonto a(martwloi/, o3ti tau=ta pe[n]po/nqasin; 3 ou0xi/, le/gw u9mi=n, a)lla_ e0a_n mh\ metanoh/shte pa&ntej o9moi/wj a)polei=sqe. 4 h2 e0kei=noi oi9 dekaoktw_ e0f’ ou4j e1pesen o9 pu/rgoj tou= Silwa_m

The Gospel of Luke 58 59

In fact, when you go with your accuser before the magistrate, on the way make an effort to get free of him, in case he incriminates you before the judge and the judge hands you over to the officer and the officer throws you into prison. I tell you, you will certainly not get out of there until you have repaid the last penny.’173

[E] Exhortation to Repentance [E-A] A change of heart or destruction [a] 13. 1 Some who were there at that time were telling him about the Galileans, whose blood Pilate had mixed wtih their sacrifices, [a’] 2 and Jesus in reply said to them, ‘Do you suppose that these Galileans, were any more sinners than all the other Galileans, because they suffered in this way? 3 I tell you no, but if you do not repent you will all perish similarly. 4 Or those 18 whom the tower of Siloam fell upon

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Luke’s Demonstration to Theophilus kai\ a)pe/kteinen au0tou/j, dokei=te o3ti o0feile/tai e0ge/nonto para_ pa&ntaj tou\j a)nqrw&pouj tou\j e0noikou=nta70Ierousalh/m; ou0xi/: le/gw de\ u9mi=n, o3ti e0a_n mh\ metanoh/shte pa&ntej o9moi/wj a)polei=sqe.

13. 67 1Elegen de\ tau/thn th\n parabolh/n: Sukh=n tij ei]xen pefuteume/nhn e0n tw~| a)mpelw~ni au0tou=, kai\ h]lqen zhtw~n karpo\n a)p’ au0th=j, kai\ mh\ eu9rw_n 7 ei]pen pro\j to\n a)mpelourgo/n: 7 0Idou\ e1th tri/a a)f’ ou[ e1rxomai zhtw~n karpo\n e0n th=| sukh=| tau/th| kai\ ou0 eu9ri/skw. fe/re th\n a)ci/nhn, e1kkoyon au0th/n: i9nati/ kai\ th\n gh=n katargei=; 8 o9 de\ a)pokriqei\j le/gei au0tw~|: Ku/rie, a!fej au0th\n e1ti tou=ton to\n e0niauto/n, e3wj o3tou ska&yw peri\ au0th\n kai\ ba&lw ko/finon kopri/wn. 9 kai\ e0a_n me\n poih/sh| karpo/n…: ei0 de\ mh/ ge, ei0j to\ me/llon e0kko/yeij au0th/n.

The Gospel of Luke 5

and killed, do you suppose that they were worse offenders than all the people living in Ierousalem? Certainly not! And I tell you, if you do not repent you will perish similarly.’

[E-A’] The parable of the fig-tree 13. 6 7 8 9

He told them this parable: ‘A certain man had a fig-tree planted in his vineyard, and he went to look for fruit on it, and when he did not find any he said to the vinedresser, “For these last three years I have been coming looking for fruit on this fig-tree and I have found none. Bring the axe, cut it down!174 Why should it use up earth?” But he answered and said, “Lord, leave it for this year, while I dig around it and put on a bag of manure, just in case it produces fruit. But if it really doesn’t, in the future you can cut it down.”’175

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13. 107 ]Hn de\ dida&skwn e0n mia~| tw~n sunagwgw~n sabba&tw|. 11 kai\ i0dou\ gunh\ e0n a)sqenei/a| h]n pneu/matoj e1th dekaoktw&, kai\ h]n sugkptousa kai\ mh\ duname/nh a)naku/yai ei0j to\ pantele/j. 12 i0dw_n de\ au0th\n o970Ihsou=j ei]pen au0th=|: Gu/nai, a)pole/lusai a)po\ th=j a)sqenei/aj sou. 13 kai\ e0pe/qhken ta_j xei=raj au0th=|: kai\ paraxrh=ma a)nwrqw&qh kai\ e0do/casen to\n qeo/n. 14 a)pokriqei\j de\ o9 a)rxisuna&gwgoj a)ganaktw~n e1legen tw~| o1xlw| —o3ti tw~| sabba&tw| e0qera&peusen70Ihsou=j—: 7 4Ec h9me/rai ei0si\n e0n ai[j dei= e0rga&zesqai: e0n tau/taij ou]n e0rxo/menoi qerapeu/esqe kai\ mh\ th=| h9me/ra| tou= sabba&tou. 15 a)pekri/qh de\ au0tw~| o970Ihsou=j kai\ ei]pen: 7 9Upokrita&, e3kastoj u9mw~n tw~| sabba&tw| ou0 lu/ei to\n bou=n au0tou= kai\ to\n o1non a)po\ th=j fa&nhj kai\ a)pagagw_n poti/zei; 16 tau/thn de\ qugate/ra tou=70Abraa_m ou]san, h4n e1dhsen o9 satana~j

The Gospel of Luke [F] Jesus’ Teaching in the Synagogue [F-A] The healing of a woman with a bent spine [a] 13. 10 He was busy teaching in one of the synagogues on a Sabbath. [b] 11a There was a woman who had been infirm in spirit for 18 years;176 [c] 11b she was bent and could not stand upright at all. [d] 12 When he saw her, Jesus said to her, ‘Woman, you are free from your infirmity’. [e] 13a He put his hands on her [f ] 13b and immediately she was made straight [e’] 13c and she started praising God. [d’] 14 However, the leader of the synagogue reacted indignantly and said to the crowd – because Jesus had healed on the Sabbath – ‘There are six days on which work should be undertaken; come on those days to be healed and not on the day of the Sabbath’. [c’] 15 Jesus answered him and said, ‘Hypocrites! Doesn’t each of you on the Sabbath untie his ox and his donkey from the stall and lead it away to give it to drink? 16 But this woman, who is a daughter of Abraham and whom Satan had bound

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i0dou\ e1th dekaoktw&, ou0k e1dei luqh=nai a)po\ tou= desmou= tou/tou th=| h9me/ra| tou= sabba&tou; 17 kai\ kath|sxu/nqhsan oi9 a)ntikei/menoi au0tw~|, kai\ pa~j o9 o1xloj e1xairen e0n pa~sin oi[j e0qew&roun e0ndo/coij u9p’ au0tou= ginome/noij.

13. 187 1Elegen de/: Ti/ni o9moi/a e0sti\n h9 basilei/a tou= qeou= kai\ ti/ni o9moiw&sw au0th/n; 19 o9moi/a e0sti\n ko/kkw| sina&pewj, o4n labw_n a!nqrwpoj e1balen ei0j to\n kh=pon au0tou=, kai\ hu1chsen kai\ e0ge/neto de/ndron, kai\ ta_ peteina_ tou= ou0ranou= kateskh/nwsan u9po\ tou\j kla&douj au0tou=. 20 h2 ti/ni o9moi/a e0sti\n h9 basilei/a tou= qeou= kai\ ti/ni o9moiw&sw au0th/n; 21 o9moi/a e0sti\n zu/mh|, h4n labou=sa gunh\ e0ne/kruyen ei0j a)leu/rou sa&ta tri/a e3wj ou[ zumwqh=| o3lon.

13. 22 Kai\ dieporeu/eto kata_ po/leij kai\ kw&maj dida&skwn kai\ porei/an poiou/menoj ei0j79Ierousalh/m.

The Gospel of Luke for these last 18 years, should she not have been released from this bond on the day of the Sabbath?’ [b’] 17a His adversaries were put to shame, [a’] 17b and all the crowd rejoiced at all the glorious things they saw being done by him. [F-B] The mustard seed and the yeast 13. 18 He went on, ‘What is the kingdom of God like, and to what can I compare it? 19 It is like a grain of mustard seed which a person took and threw into their garden and it grew and became a tree and the birds of the sky roosted under its branches. 20 Or what else is the kingdom of God like, and with what can I compare it?177 21 It is like yeast which a woman took and hid away in three measures of flour until the whole of it was leavened.’ [F-C] Teaching through towns and villages 13. 22 He travelled on through towns and villages, teaching and making his way towards Ierousalem.178

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13. 23 Ei]pen de/ tij au0tw~|: Ku/rie, ei0 o0li/goi ei0si\n oi9 sw|zo/menoi; o9 de\ a)pokriqei\j ei]pen: 247 0Agwni/zesqe ei0selqei=n dia_ th=j stenh=j qu/raj, o3ti polloi/, le/gw u9mi=n, zhth/sousin ei0selqei=n kai\ ou0x eu9rh/sousin, 25 a)f’ o3tou a@n o9 oi0kodespo/thj ei0se/lqh| kai\ a)poklei/sh| th\n qu/ran. kai\ a!rchsqe e1cw e9sta&nai kai\ krou/ein le/gontej: Ku/rie ku/rie, a!noicon h9mi=n. kai\ a)pokriqei\j e0rei= u9mi=n: Ou0k oi]da u9ma~j po/qen e0ste/. 26 to/te a!rchsqe le/gein: Ku/rie, e0fa&gomen e0nw&pio/n sou kai\ e0pi/omen kai\ e0n tai=j platei/aij h9mw~n e0di/dacaj: 27 kai\ e0rei=: Le/gw u9mi=n, ou0de/pote ei]don u9ma~j: a)po/sthte a)p’ e0mou= pa&ntej e0rga&tai a)nomi/aj. 28 e0kei= e1stai o9 klauqmo\j kai\ o9 brugmo\j tw~n o0do/ntwn, o3tan o1yesqe70Abraa_m kai\70Isa_k kai\70Iakw_b kai\ pa&ntaj tou\j profh/taj e0n th=| basilei/a| tou= qeou=, u9ma~j de\ e0kballome/nouj e1cw. 29 kai\ h3cousin a)po\ a)natolw~n kai\ dusmw~n kai\ borra~ kai\ no/tou kai\ a)nakliqh/sontai e0n th=| basilei/a| tou= qeou=.

The Gospel of Luke [G] The Narrow Gate [a] 13. 23a Someone said to him, ‘Lord, will they be few, those who are saved?’ [a’] 23b He said in reply, 24 ‘Strive to enter through the narrow door179 because many, I tell you, will try to enter and they will not find the way in 25 once the householder has gone in and has shut the door. And you will find yourselves standing outside and will start knocking and saying, “Lord, lord, open up for us!” and he will say to you in reply, “I don’t know where you are from!” 26 Then you will start saying, “Lord, we used to eat and to drink in your presence, and you used to teach us in our streets”; 27 and he will say, “I tell you, I have never known you!180 Go away from me, all of you, you workers of lawlessness!” 28 There, there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, whereas you will see yourselves thrown out. 29 They will come from east and west and north and south and will recline at table in the kingdom of God.

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Luke’s Demonstration to Theophilus kai\ i0dou\ ei0si\n e1sxatoi oi4 e1sontai prw~toi kai\ ei0si\n prw~toi oi4 e1sontai e1sxatoi.

13. 317 0En tau/th| th=| w#ra| prosh=lqan au0tw~| tinej tw~n Farisai/wn le/gontej: 7 1Ecelqe kai\ poreu/ou e0nteu=qen, o3ti79Hrw&|dhj zhtei= se a)poktei=nai. 32 kai\ ei]pen au0toi=j: Poreuqe/ntej ei1pate th=| a)lw&peki tau/th|: 7 0Idou\ e0kba&llw daimo/nia kai\ i0a&seij a)potelou=mai sh/meron kai\ au1rion kai\ th=| tri/th| teleiou=mai. 33 plh\n dei= me sh/meron kai\ th=| au1rion kai\ th=| e0rxome/nh| poreu/esqai, o3ti ou0k e0nde/xetai a)pole/sqai prothn e1cw70Ierousalh/m. 347 0Ierousalh\m 7 0Ierousalh/m —h9 a)poktei/nousa tou\j profh/taj kai\ liqobolou=sa tou\j a)pestalme/nouj pro\j au0th/n—. posa&kij h0qe/lhsa e0pisuna&cai ta_ te/kna sou o4n tro/pon o1rnic ta_ nossi/a au0th=j u9po\ ta_j pte/rugaj, kai\ ou0k h0qelh/sate.

The Gospel of Luke 30

And some are last who will be first, and some are first who will be last.’

[G’] Lamentation for Ierousalem [a] 13. 31 It was at this time that some of the Pharisees came up to him, saying, ‘Go away and leave here because Herod wants to kill you’. [a’] 32 He said to them, ‘Go and tell that fox “Look, I cast out demons and accomplish healings today and tomorrow, and on the third day I will be finished”. 33 In any case, today and tomorrow and the next day I must go on my way, because it is not possible for a prophet to perish outside Ierousalem. 34 “Ierousalem, Ierousalem!” – killing the prophets and stoning those who are sent to them – “How often have I wanted to gather together your children in the same way as a hen gathers her brood under her wings, and you did not want it!

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Luke’s Demonstration to Theophilus i0dou\ a)fi/etai u9mi=n o9 oi]koj u9mw~n e1rhmoj. le/gw de\ u9mi=n, ou0 mh/ me i1dhte e3wj h3cei o3te ei1phte: Eu0loghme/noj o9 e0rxo/menoj e0n o0no/mati kuri/ou.

14. 1 Kai\ e0ge/neto e0n tw~| ei0selqei=n au0to\n ei0j oi]ko/n tinoj tw~n a)rxo/ntwn tw~n Farisai/wn sabba&tw| fagei=n a!rton kai\ au0toi\ h]san parathrou/menoi au0to/n. 2 kai\ i0dou\ a!nqrwpoj h]n u9drwpiko\j e1mprosqen au0tou=. 3 kai\ a)pokriqei\j o970Ihsou=j ei]pen pro\j tou\j nomikou\j kai\ Farisai/ouj: 7 1Ecestin tw~| sabba&tw| qerapeu=sai h2 ou1; 4 oi9 de\ h9su/xasan. kai\ e0pilabo/menoj au0to\n kai\ i0asa&menoj a)pe/lusen. 5 kai\ ei]pen pro\j au0tou/j: Ti/noj e0c u9mw~n pro/baton h2 bou=j ei0j fre/ar e0mpesei=tai, th=| h9me/ra| tou= sabba&tou kai\ ou0k eu0qe/wj a)naspa&sei au0to/n; 6 oi9 de\ ou0k a)pekri/qhsan pro\j tau=ta.

The Gospel of Luke 35

You’ll see, your house is being left deserted.” I tell you, you will not see me until the time comes when you will say, “Blessed is he who comes in the name of the Lord!”’

[F’] At the House of a Pharisee [F’-A] The healing of a man with dropsy [a] 14. 1 [b] 2 [c] 3 [d] 4a [c’] 4b [b’] 5 [a’] 6

It happened that as he went into the house of a certain leader of the Pharisees, on the Sabbath to eat bread, they were keeping a close eye on him. There was a man with dropsy who presented himself to him. Jesus’ reaction was to say to the teachers of the Law and the Pharisees, ‘Is it permitted on the Sabbath to heal or not?’ But they kept silence. He took hold of him, and after curing him let him go. He said to them, ‘Which of you, if a sheep181 or an ox fell into a well on the day of the Sabbath would not immediately haul it out?’ But they did not answer this question.

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14. 7 7 !Elegen de\ kai\ pro\j tou\j keklhme/nouj parabolh/n (e0pe/xwn pw~j ta_j prwtoklisi/aj e0cele/gonto) le/gwn pro\j au0tou/j: 8 7 #Otan klhqh=|j ei0j ga&mon, mh\ katakliqh=|j ei0j th\n prwtoklisi/an, mh/pote e0ntimo/tero/j sou h3cei 9 kai\ e0lqw_n o9 se\ kai\ au0to\n kale/saj e0rei= soi: Do\j tou/tw| to/pon, kai\ to/te e1sh| meta_ ai0sxu/nhj e1sxaton to/pon kate/xein. 10 a)ll’ o3tan klhqh=|j ei0j to\n e1sxaton to/pon a)na&pipte, i3na o3tan e1lqh| o9 keklhkw&j se ei1ph| soi: Fi/le, prosana&bhqi a)nw&teron: kai\ to/te e1stai soi do/ca e0nw&pion tw~n sunanakeime/nwn. 11 o3ti pa~j o9 u9yw~n e9auto\n tapeinou=tai, kai\ o9 tapeinw~n e9auto\n u9you=tai.

14. 127 7

!Elegen de\ kai\ tw~| keklhko/ti au0to/n: #Otan poih=|j a!riston h2 dei=pnon, mh\ fw&nei tou\j fi/louj mhde\ tou\j a)delfou/j sou mhde\ tou\j gei/tonaj mhde\ tou\j plousi/ouj,

The Gospel of Luke [F’-B] Advice for the guests 14. 7 8 9 10 11

He also told the guests a parable (having noticed how they had picked the places of honour) and said to them, ‘When you are invited to a feast do not take a seat in the places of honour in case someone more notable than you comes and, when he arrives, the one who also invited you says to you, “Give your place to this man”, and then to your shame you will be the last to take a place. Instead, when you are invited recline in the last place so that when your host comes he can say to you, “Friend, move up higher”, and then you will be honoured before all your fellow-diners, because everyone who exalts themselves will be humbled and anyone who humbles themselves will be exalted.’

[F’-B’] Advice for the host 14. 12

He also said to the man who had invited him, ‘When you give a lunch or a dinner, do not invite your friends or your brothers or your neighbours or the wealthy,

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mh/pote kai\ au0toi\ a)ntikale/swsi/n se kai\ ge/nhtai a)ntapo/doma& soi. 13 a)lla_ o3tan poih=|j doxh/n, ka&lei ptwxou/j, a)napei/rouj, xwlou/j, tuflou/j: 14 kai\ maka&rioj e1sh|, o3ti ou0k e1xousin a)ntapodou=nai/ soi, a)ntapodoqh/setai ga&r soi e0n th=| a)nasta&sei tw~n dikai/wn.

14. 157 )Akou/saj de/ tij tau=ta tw~n sunanakeime/nwn ei]pen au0tw~|: Maka&rioj o4j fa&getai a!rton e0n th=| basilei/a| tou= qeou=. 16 o9[u] de\ ei]pen: 7 !Anqrwpo/j tij e0poi/hsen dei=pnon me/gan, kai\ e0ka&lesen pollou\j 17 kai\ a)pe/steilen to\n dou=lon au0tou= th=| w#ra| tou= dei/pnou ei0pei=n toi=j keklhme/noij: 7 1Erxesqe, o3ti h1dh pa&nta e3toima& e0stin. 18 kai\ h1rcanto a)po\ mia~j pa&ntej paraitei=sqai. o9 prw~toj ei]pen: 7 0Agro\n h0go/rasa kai\ a)na&gkhn e1xw e0celqw_n i0dei=n au0to/n: e0rwtw~ se, e1xe me parh|thme/non.

The Gospel of Luke in case they, in turn, invite you back and you will be repaid. 13 Instead, when you give a banquet, invite the poor, the maimed, the lame, the blind; 14 and you will be blessed because they cannot repay you, for you will be repaid in the resurrection of the just.’ [F’-A’] The parable of the banquet of the kingdom [a] 14. 15 One of the fellow-diners on hearing this said to him, ‘Blessed is the one who will eat bread in the kingdom of God!’ [a’] 16 He said, though, ‘A certain person gave a grand dinner and he invited many people; 17 and he sent his slave at the time of the dinner to say to the guests, “Come on, everything is now ready”. 18 And they all started as one to make excuses. The first one said, “I’ve bought a field and I need to go out and see it. Please, have me excused.”

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19 kai\ e3teroj ei]pen: Zeu/gh bow~n h0go/ra pe/nte kai\ poreu/omai dokima&sai au0ta&: dio\ ou0 du/namai e0lqei=n. 20 kai\ a!lloj ei]pen: Gunai=ka e1labon: dio\ ou0 du/namai e0lqei=n. 21 kai\ parageno/menoj o9 dou=loj a)ph/ggeilen tw~| kuri/w| au0tou= pa&nta tau=ta. kai\ o0rgei\j o9 oi0kodespo/thj tw~| dou/lw| au0tou= ei]pen: 7 1Ecelqe taxe/wj ei0j ta_j platei/aj kai\ r9u/maj th=j po/lewj kai\ ptwxou\j kai\ a)napei/rouj kai\ tuflou\j kai\ xwlou\j e1negke w{de. 22 kai\ o9 dou=loj ei]pen: Ge/gon o4 e0pe/tacaj, kai\ e1ti to/poj e0sti/n. 23 kai\ ei]pen o9 ku/rioj pro\j to\n dou=lon au0tou=: 7 1Ecelqe ei0j ta_j o9dou\j kai\ fragmou\j kai\ a)na&gkason ei0selqei=n, i3na gemisqh=| mou o9 oi]koj: 24 le/gw ga_r u9mi=n o3ti ou0dei\j tw~n a)nqrw&pwn tw~n keklhme/nwn geu/setai/ mou tou= dei/pnou.

14. 25 Suneporeu/onto de\ au0tw~| o1xloi, kai\ strafei\j ei]pen au0toi=j:

The Gospel of Luke 19 20 21 22 23 24

And another one said, “I’ve bought five yoke of oxen and I’m going to examine them, so I can’t come”. Yet another said, “I’ve married a wife, so I can’t come”. The slave came and reported all these things to his lord, and in anger the householder said to his slave, “Hurry up and go out into the streets and the lanes of the town, and the poor and the maimed and the blind and the lame, bring them here”. And the slave said, “What you ordered has been done and there is still room”. The master said to his slave, “Go out into the roads and along the lanes and make people come in so that my house is filled. I tell you that none of the people who have been invited shall taste my dinner.”’

[E’] An Invitation to the Crowds to Discipleship [a] 14. 25a Crowds were travelling with him [a’] 25b and he turned and said to them,

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26 Ei1 tij e1rxetai pro/j me kai\ ou0 isei= to\n pate/ra au0tou= kai\ th\n mhte/ra au0tou= kai\ th\n gunai=ka kai\ ta_ te/kna kai\ tou\j a)delfou\j kai\ ta_j a)delfa&j, e1ti de\ kai\ th\n e9autou= yuxh/n, ou0 du/natai/ mou maqhth\j ei]nai. 27 kai\ o4j ou0 basta&zei to\n stauro\n au0tou= kai\ e1rxetai o0pi/sw mou, ou0 du/natai/ mou maqhth\j ei]nai. 28 ti/j de\ e0c u9mw~n qe/lwn pu/rgon oi0kodomh=sai ou0xi\ prw~ton kaqi/saj yhfi/zei th\n dapa&nhn, ei0 e1xei ei0j a)partismo/n; 29 i3na mh/pote qe/ntoj au0tou= qeme/lion mh\ i0sxu/sh| oi0kodomh=sai, kai\ pa&ntej oi9 qewrou=ntej me/llousin 30 le/gein: Ou[toj o9 a!nqrwpoj h1rcato oi0kodomei=n kai\ ou0k i1sxusen e0ktele/sai. 31 h2 ti/j basileu\j poreuo/menoj e9te/rw| basilei= sumbalei=n ei0j po/lemon ou0k eu0qe/wj kaqi/saj prw~ton bouleu/etai ei0 dunato/j e0stin e0n de/ka xilia&sin tw~| meta_ ei1kosi xilia&dwn e0rxome/nw| e0p’ au0to\n u9panth=sai; 32 ei0 de\ mh/ ge, e1ti au0tou= po/rrw o1ntoj

The Gospel of Luke 26 ‘If someone comes to me and does not hate his father and his mother and his wife and his children and his brothers and his sisters, and even his own soul, they cannot be a disciple of mine. 182 27 And whoever does not carry their cross and follow me, they cannot be a disciple of mine. 28 Which of you wanting to build a tower does not first sit down and count the cost to see if they have enough to complete it? 29 Otherwise, after putting down the foundation they are not able to build it, and everyone who sees it starts saying, 30 “This man began to build and is not capable of finishing it”. 31 Or, what king going against another king to engage in war, does not immediately sit down to deliberate first whether he is able with 10,000 men to confront the other one if he is attacking him with 20,000? 32 And if indeed he cannot, then while he is still at a distance

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a)postei/laj presbei/an e0rwta~| ta_ pro\j ei0rh/nhn. 33 ou3twj ou]n kai\ e0c u9mw~n pa~j o4j ou0k a)pota&ssetai toi=j u9pa&rxousin au0tou= ou0 du/natai/ mou maqhth\j ei]nai. 34 kalo\n to\ a#la: e0a_n de\ kai\ to\ a#la mwranqh=|, e0n ti/ni a)rtuqh/setai; 35 ou1te ei0j th\n gh=n ou1te ei0j kopri/an eu1qeto/n e0stin, e1cw ba&llousin au0to/. o9 e1xwn w}ta a)kou/ein a)koue/tw.

15. 17 2 3 4

]Hsan de\ e0ggi/zontej au0tw~| pa&ntej oi9 telw~nai kai\ a(martwloi\ a)kou/ein au0tou=. kai\ diego/gguzon oi3 te Farisai=oi kai\ oi9 grammatei=j le/gontej o3ti Ou[toj a(martwlou\j prosde/tai kai\ sunesqi/ei au0toi=j. ei]pen de\ pro\j au0tou\j th\n parabolh\n tau/thn: Ti/j a!nqrwpoj e0c u9mw~n o4j e3cei e9kato\n pro/bata kai\ a)pole/sh| e0c au0tw~n e4n ou0k a)fi/hsi ta_ e0nenh/konta e0nne/a e0n th=| e0rh/mw| kai\ a)pelqw_n to\ a)polwlo\j zhtei= e3wj eu3rh| au0to/;

The Gospel of Luke

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he sends envoys to negotiate conditions for peace. 33 So therefore, any of you, too, who does not renounce their possessions cannot be a disciple of mine. 34 Salt is good; but if even the salt has become tasteless what will it be seasoned with? 35 It is fit neither for the earth nor for the rubbish dump; people throw it out. Let the one who has ears to hear, hear.’ [D’] Warnings to the Disciples against the Pharisees [D’-A] Parables of the lost sheep, the lost coin, the lost son [a] 15. 1 [b] 2 [c] 3 4

The tax-collectors and sinners were all going up to him to hear him. And the Pharisees and the scribes were murmuring, saying, ‘This man welcomes sinners and eats with them’. He told them this parable: ‘Which man among you if he has 100 sheep and loses one of them, does not leave the 99 others in the wilderness and set off to look for the lost one until he finds it?

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5 kai\ eu9rw_n e0piti/qhsin e0pi\ tou\j w!mouj au0tou= xai/rwn. 6 e0lqw_ de\ ei0j oi]kon sugkalei=tai tou\j fi/louj kai\ tou\j gei/tonaj le/gwn au0toi=j: Sugxa&rhte/ moi, o3ti eu[ron to\ pro/bato/n mou to\ a)polwlo/j. 7 le/gw de\ u9mi=n o3ti ou3twj xara_ e1stai e0n tw~| ou0ranw~| e0pi\ e9ni\ a(martwlw~| metanoou=nti h2 e0pi\ e0nenh/konta e0nne/a dikai/oij oi3tinej ou0k e1xousin xrei/an metanoi/aj. 8 h2 ti/j gunh\ e1xousa draxma_j de/ka, kai\ a)pole/sasa mi/an, ou0xi\ a#ptei lu/xnon kai\ saroi= th\n oi0ki/an kai\ zhtei= e0pimelw~j e3wj eu3rh|; 9 kai\ eu9rou=sa sugkalei=tai ta_j gei/tonaj kai\ fi/laj le/gousa: Sugxa&rhte/ moi, o3ti eu[ron h4n a)pw&lesa draxmh/n. 10 ou3twj, le/gw u9mi=n, xara_ e1stai e0nw&pion tw~n a)gge/lwn tou= qeou= e0pi\ e9ni\ a(martwlw~| metanoou=nti. 11 ei]pen de/:7!Anqrwpo/j tij ei]xen du/o ui9ou/j.

The Gospel of Luke 5 And when finds it, he puts it on his shoulders rejoicing. 6 When he gets home he invites round his friends and his neighbours and says to them, “Rejoice with me, because I have found my sheep that was lost!” 7 I tell you, this is what the joy will be like in heaven over one sinner who repents, rather than over the 99 righteous who have no need of repentance. 8 Or, what woman who has two drachma and loses one does not light a lamp and sweep the house and look carefully until she finds it? 9 And when she finds it, she invites her neighbours and friends and says, “Rejoice with me, because I have found the drachma I lost!” 10 This, I tell you, is what the joy will be like before the angels of God over one sinner who repents.’ [c’] 11 He said, ‘A certain man had two sons,

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12 kai\ ei]pen o9 new&teroj au0tw~n tw~| patri/: Pa&ter, do/j moi to\ e0piba&llon moi me/roj th=j ou0si/aj. kai\ diei=len au0toi=j to\n bi/on. 13 kai\ ou0 meta_ polla_j h9me/raj sunagagw_n pa&nta o9 new&teroj ui9o\j a)pedh/mhsen ei0j xw&ran makra_n ka)kei= diesko/rpisen e9autou= to\n bi/on zw~n a)sw&twj. 14 dapanh/santoj de\ au0tou= pa&nta e0ge/neto limo\j i0sxura_ kata_ th\n xw&ran e0kei/nhn, kai\ au0to\j h1rcato u9sterei=sqai. 15 kai\ poreuqei\j e0kollh/qh e9ni\ tw~n politw~n th=j xw&raj e0kei/nhj, kai\ e1pemyen au0to\n ei0j tou\j a)grou\j bo/skein xoi/rouj, 16 kai\ e0pequ/mei xortasqh=nai e0k tw~n kerati/wn w{n h1sqion oi9 xoi=roi, kai\ ou0dei\j e0di/dou tw~|. 17 ei0j e9auto\n de\ e0lqw_n ei]pen: Po/soi mi/sqioi tou= patro/j mou perisseu/ousin a!rtwn, e0gw_ de\ w{de limw~| a)po/llumai. 18 a)nasta_j poreu/somai pro\j to\n pate/ra mou kai\ e0rw~ au0tw~|: Pa&ter, h3marton ei0j to\n ou0rano\n kai\ e0nw&pio/n sou, 19 ou0ke/ti ei0mi\ a!cioj klhqh=nai/ sou ui9o/j:

The Gospel of Luke 12 13 14 15 16 17 18 19

and the younger of them said to the father, “Father, give me the share of the estate that falls to me”. And he divided his livelihood between them. Not many days later, after gathering everything together the younger son went away to a distant country, and there he squandered the livelihood that was his, living extravagantly. When he had spent everything, there was a severe famine throughout that country and he began to be in need. He went to attach himself to one of the local people of that country, and he sent him out into the fields to feed the pigs, and he longed to satisfy his hunger with the pods that the pigs ate; and no-one gave him anything. But he came to his senses and said, “How many hired servants of my father’s have more than enough bread while I am here dying of hunger. I will get up and travel to my father and I will say to him, ‘Father, I have sinned against heaven and before you. I no longer deserve to be called your son;

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poi/hso/n me w(j e3na tw~n misqi/wn sou. 20 kai\ a)nasta_j h]lqe pro\j to\n pate/ra au0tou=. e1ti de\ au0tou= makra_n a)pe/xontoj ei]den au0to\n o9 path\r au0tou= kai\ e0splagxni/sqh kai\ dramw_n e0ne/pesen e0pi\ to\n tra&xhlon au0tou= katefi/lhsen au0to/n. 21 o9 de\ ui9o\j ei]pen au0tw~|: Pa&ter, h3marton ei0j to\n ou0rano\n kai\ e0nw&pio/n sou, ou0ke/ti ei0mi\ a!cioj klhqh=nai/ sou ui9o/j: poi/hso/n me w(j e3na tw~n misqi/wn sou. 22 ei]pen de\ o9 path\r pro\j tou\j dou/louj au0tou=: Taxe/wj e0cene/gkate stolh\n th\n prw&thn kai\ e0ndu/sate au0to/n, kai\ do/te daktu/lion ei0j th\n xei=ra au0tou= kai\ u9podh/mata ei0j tou\j po/daj au0tou=. 23 kai\ e0ne/gkate to\n siteuto\n mo/sxon kai\ qu/sate, kai\ fa&gwmen kai\ eu0franqw~men, 24 o3ti ou[toj o9 ui9o/j mou nekro\j h]n kai\ a)ne/zhsen, a)polwlw_j kai\ a!rti eu9re/qh. kai\ h1rcanto eu0frai/nesqai. 25 h]n de\ o9 ui9o\j au0tou=

The Gospel of Luke 20 21 22 23 24 25

make me like one of your hired servants.’” And he got up and went to his father. While he was still a long way off, his father saw him and was moved with compassion and he ran and fell on his neck and kissed him effusively. The son said to him, “Father, I have sinned against heaven and before you. I no longer deserve to be called your son; make me like one of your hired servants.” But the father said to his slaves, “Hurry, bring the best robe and put it on him, and put a ring on his hand and sandals on his feet; and bring the fatted calf and kill it, and let us eat and celebrate, for this son of mine was dead and he has come back to life, he was lost but now has been found.” And they began to celebrate. Meanwhile, his older son

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o9 presbu/teroj e0n a)grw~|: e0lqw_n de\ kai\ e0ggi/saj th=| oi0ki/a|, h1kousen sumfwni/aj kai\ xorw~n, 26 kai\ proskalesa&menoj e3na tw~n pai/dwn e0punqa&neto ti/ qe/lei tou=to ei]nai. 27 o9 de\ ei]pen o3ti79O a)delfo/j sou h3kei, kai\ e1qusen o9 path/r sou to\n siteuto\n mo/sxon au0tw|~, o3ti u9giai/nonta au0to\n a)pe/laben. 28 w)rgi/sqh de\ kai\ ou0k h1qelen ei0selqei=n. o9 de\ path\r au0tou= e0celqw_n hcato au0to/n. 29 o9 de\ a)pokriqei\j ei]pen tw~| patri\ au0tou=: 7 0Idou\ tosau=ta e1th douleu/w soi kai\ ou0de/pote pare/bhn sou e0ntolh/n, kai\ ou0de/pote e1dwka&j moi e1rifon e0c ai1gwn i3na meta_ tw~n fi/lwn mou a)risth/sw: 30 tw~| de\ ui9w~| sou tw~| kafa&gonti pa&nta meta_ tw~n pornw~n kai\ h0lqo/nti, e1qusaj to\n siteuto\n mo/sxon. 31 o9 de\ ei]pen au0tw~|: Su\ pa&ntote met’ e0mou= ei], kai\ pa&nta ta_ e0ma_ sa& e0stin: 32 eu0franqh=nai de\ e1dei kai\ xarh=nai, o3ti o9 a)delfo/j sou ou[toj nekro\j h]n kai\ a)ne/zhsen,

The Gospel of Luke 26 27 28 29 30 31 32

was in the field. When he came back and got nearer to the house he heard music and dancing. He called one of the servants and enquired what the meaning of this was. He said, “You brother is here, and your father has killed the fatted calf for him because he has got him back safe and sound”. He was furious and did not want to go inside. But his father went out and pleaded with him. But in response to his father he said, “Look at all these years I have slaved for you! And never have I disobeyed your command, and never have you given me a kid from the goats so that I could have a party with my friends! But for your son who has squandered everything with prostitutes and has come back again, you have killed the fatted calf!” But he said to him, “You are always with me, and everything of mine is yours. It was only right to celebrate and be happy because this brother of yours was dead and has come back to life,

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a)polwlw_j kai\ eu9re/qh.

16. 17 !Elegen de\ kai\ pro\j tou\j maqhta&j: 7 !Anqrwpo/j tij h]n plou/sioj o4j ei]xen oi0kono/mon, kai\ ou[toj dieblh/qh au0tw~| w(j diaskorpi/zwn ta_ u9pa&rxonta au0tou=. 2 kai\ fwnh/saj ei]pen au0tw~|: Ti/ tou=to a)kou/w peri\ sou=; a)po/doj to\n lo/gon th=j oi0konomi/aj, ou0 ga_r du/nh| e1ti oi0konomei=n. 3 ei]pen de\ e0n e9autw~| o9 oi0kono/moj: Ti/ poih/sw, o3ti o9 ku/rio/j mou a)fairei=tai th\n oi0konomi/an mou; ska&ptein ou0k i0sxu/w, e0paitei=n ai0sxu/nomai. 4 e1gnn ti/ poih/sw, i3na o3tan metastaqw~ e0k th=j oi0konomi/aj de/cwntai/ me ei0j tou\j oi1kouj au0tw~n. 5 kai\ proskalesa&menoj e3na e3kaston tw~n xreofeiletw~n tou= kuri/ou au0tou= e1legen tw~| prw&tw|: Po/son o0fei/leij tw~| kuri/w| mou; 6 o9 de\ ei]pen: 7 9Ekato\n ka&douj e0lai/ou. ei]pen de\ au0tw~|: De/cai sou ta_ gra&mmata

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he was lost and has been found!”’

[D’-B] Teaching the disciples: the parable of the unfaithful manager 16. 1 2 3 4 5 6

He also said to the disciples, ‘A certain man was wealthy and he had a manager, and complaints about this manager were brought to him, that he was squandering his goods. He called him and said to him, “What is this I hear about you? Hand over an account of the management because you cannot continue to manage.” But the manager said to himself, “What am I going to do, because my lord is taking the management away from me? I am not strong enough to dig, I am ashamed to beg. I know what I’ll do, so that when I am dismissed from the management, people will receive me into their homes.” Summoning each of his master’s debtors he said to the first, “How much do you owe my lord?” He said, “100 jars of oil”. He said to him, “Take your bill

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kai\ gra&yon: Penth/konta. 7 e1peita tw~| e9te/rw| ei]pen: 7 9Ekato\n ko/rouj si/tou. o9 de\ le/gei au0tw~|: De/cai sou ta_ gra&mmata kai\ gra&yon: 7 0Ogdoh/konta. 8 kai\ e0ph/|nesen o9 ku/rioj to\n oi0kono/mon th=j a)diki/aj o3ti froni/mwj e0poi/hsen: dio\ le/gw u9mi=n, oi9 ui9oi\ tou= ai0w~noj tou/tou fronimw&teroi u9pe\r tou\j ui9ou\j tou= fwto\j ei0j th\n genea_n th\n e9autw~n ei0sin. 9 ka)gw_ le/gw u9mi=n, poih/sate e9autoi=j fi/louj e0k tou= a)di/kou mamwna~, i3na o3tan e0kli/ph| de/cwntai u9ma~j ei0j ta_j ai0wni/ouj skhna&j. 10 o9 pisto\j e0n e0laxi/stw| kai\ e0n pollw~| pisto/j e0stin, kai\ o9 e0n o0li/gw| a!dikoj kai\ e0n pollw~| a!dikoj gi/netai. 11 ei0 ou]n e0n tw~| a)di/kw| mamwna~| pistoi\ ou0k e0ge/nesqe, to\ a)lhqino\n ti/j u9mi=n pisteu/sei; 12 kai\ ei0 e0n tw~| a)llotri/w| pistoi\ ou0k e0ge/nesqe, to\ u9me/teron ti/j dw&sei u9mi=n; 13 ou0dei\j oi0ke/thj du/natai dusi\ kuri/oij douleu/ein: h2 ga_r to\n e3na mish/sei

The Gospel of Luke and write, ‘50’”. 7 Then he said to the other one, “And you, how much do you owe?” He said,183 “100 measures of grain”. So he said to him, “Take your bill and write, ‘80’”. 8 The lord praised the dishonest manager because he had acted prudently. So I say to you that the sons of this world are more prudent than the sons of light with respect to their own generation. 9 I, too, say to you, make friends for yourselves by participating in dishonest Mammon184, so that when it fails they will receive you into the eternal abodes. 10 The one who is faithful in the smallest things is also faithful in much, and the one who is dishonest in a little also becomes dishonest in much. 11 If therefore you have not been faithful in dishonest Mammon, who will entrust you with true wealth? 12 And if you have not been faithful in what belongs to someone else, who will give you what belongs to you? 13 No servant can serve two lords; for they will either hate the one

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Luke’s Demonstration to Theophilus kai\ to\n e3teron a)gaph/sei, h2 e9no\j a)nqe/cetai kai\ tou= e9te/rou katafronh/sei. ou0 du/nasqe qew~| douleu/ein kai\ mamwna~|.

16. 147 !Hkouon de\ tau=ta oi9 Farisai=oi fila&rguroi u9pa&rxontej kai\ e0cemukth/rizon au0to/n. 15 kai\ ei]pen au0toi=j: 7 9Umei=j e0ste oi9 dikaiou=ntej e9autou\j e0nw&pion tw~n a)nqrw&pwn, o9 de\ qeo\j ginw&skei ta_j kardi/aj u9mw~n: o3ti to\ e0n a)nqrw&poij u9yhlo\n bde/lugma e0nw&pion tou= qeou=. 16 o9 no/moj kai\ oi9 profh=tai e3wj70Iwa&nou e0profh/teusan: a)po\ te h9 basilei/a tou= qeou= eu0aggeli/zetai kai\ pa~j ei0j au0th\n bia&zetai. 17 eu0kopw&teron de/ e0stin to\n ou0rano\n kai\ th\n gh=n parelqei=n h2 tou= no/mou mi/an kerai/an pesei=n. 18 pa~j o9 a)polu/wn th\n gunai=ka au0tou= kai\ gamw~n e9te/ran moixeu/ei, kai\ o9 a)polelume/nhn gamw~n moixeu/ei. 19 ei]pen de\ kai\ e0te/ran parabolh/n: 7 !Anqrwpo/j tij h]n plou/sioj, kai\ e0nedidu/sketo porfu/ran

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and love the other, or be devoted to the one and despise the other. You cannot serve God and Mammon.’

[D’-A’] Teaching the Pharisees: the parable of the rich man and Lazarus [a] 16. 14a The Pharisees, who are lovers of money, were listening to this, [b] 14b and they turned up their noses at him. [b’] 15 He said to them, ‘You are men who justify yourselves before people, but God knows your hearts, and what is highly esteemed among people is an abomination before God. 16 The Law and the prophets until John prophesied; from then on, the good news of the kingdom of God has been proclaimed, and everyone tries to force their way in. 17 However, it is easier for heaven and earth to pass away than for one serif of the Law to fall off.185 18 Every man who divorces his wife and marries another woman commits adultery, and any man who marries a divorced woman commits adultery.’ [a’] 19 He told yet another parable:186 ‘A certain man was rich, and he used to wear purple and

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kai\ bu/sson kai\ eu0fraino/menoj kaq’ h9me/ran lamprw~j. 20 ptwxo\j de/ tij o0no/mati La&zaroj e0be/blhto pro\j to\n pulw~na au0tou= ei9lkwme/noj 21 kai\ e0piqumw~n xortasqh=nai a)po\ tw~n yixw~n tw~n pipto/ntwn a)po\ th=j trape/zhj tou= plousi/ou: a)lla_ kai\ oi9 ku/nej e0rxo/menoi e1leixon ta_ e3lkh au0tou=. 22 e0ge/neto de\ a)poqanei=n to\n ptwxo\n kai\ a)penexqh=nai au0to\n ei0j to\n ko/lpon70Abraa_m u9po\ tw~n a)gge/lwn: a)pe/qanen de\ kai\ o9 plou/sioj kai\ e0ta&fh. 23 kai\ e0n tw~| a#|dh| e0pa&raj tou\j o0fqalmou\j au0tou=, u9pa&rxwn e0n basa&noij, o9ra~|70Abraa_m a)po\ makro/qen kai\ La&zaron e0n tw~| ko/lpw| au0tou= a)napauo/menon. 24 kai\ au0to\j e0mfwnh/saj ei]pen: Pa&ter70Abraa&m, e0le/hso/n me kai\ pe/myon La&zaron i3na ba&yh| to\ a!kron tou= daktu/lou au0tou= u3daton kai\ katayu/ch| th\n glw~ssa&n mou, o3ti o0dunw~mai e0n th=| flogi\ tau/th|. 25 ei]pen de\70Abraa&m: Te/knon, mnh/sqhti o3ti a)pe/labej ta_ a)gaqa& sou e0n th=| zwh=| sou,

The Gospel of Luke 20 21 22 23 24 25

fine linen and have sumptuous feasts every day. A certain poor man called Lazarus used to lie ill in front of his gate, covered as he was with sores. He longed to satisfy his hunger with the crumbs that had fallen from the rich man’s table; not only that, but the dogs used to come and lick his sores. It came about that the poor man died and he was carried away into the bosom of Abraham by the angels. The rich man died, too, and he was buried. And in Hades he lifted up his eyes, being in torment, and saw Abraham far off and Lazarus resting in his bosom. He called out and said, “Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am suffering torment in this flame!” But Abraham said to him, “Child, remember that you received good things in your lifetime

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kai\ La&zaroj o9moi/wj ta_ kaka&: nu=n de\ w{de parakalei=tai, su\ de\ o0duna~sai. 26 kai\ e0pi\ pa~si tou/toij metacu\ h9mw~n kai\ u9mw~n xa&sma me/ga e0sth/riktai, o3pwj oi9 qe/lontej diabh=nai pro\j u9ma~j mh\ du/nwntai, mh/te e0kei=qen w{de diapera&sai. 27 ei]pen de/: 7 0Erwtw~ se ou]n, pa&ter 7 0Abraa&m, i3na pe/myh|j au0to\n ei0j to\n oi]kon tou= patro/j mou, 28 e1xw ga_r pe/nte a)delfou/j, o3pwj diamartu/rhtai au0toi=j, mh\ kai\ au0toi\ e1lqwsin ei0j tou=ton to\n to/pon th=j basa&nou. 29 ei]pen de\ au0tw~|70Abraa&m: 7 1Exousi Mwu+se/a kai\ tou\j profh/taj: a)kousa&twsan au0tw~n. 30 o9 de\ ei]pen: Ou0xi/, path\r 7 0Abraa&m, a)lla_ e0a&n tij e0k nekrw~n poreuqh=| pro\j au0tou\j metanoh/sousin. 31 ei]pen de\ au0tw~|: Ei0 Mwu+se/wj kai\ tw~n profhtw~n ou0k a)kou/ousin, ou0d=' e0a&n tij e0k nekrw~n a)nasth=| kai\ a)pe/lqh| pro\j au0tou\j peisteu/sousin.

The Gospel of Luke just as Lazarus received bad things; but now, he is comforted here whereas you are suffering torment. 26 And besides all that, between us and you a great chasm has been fixed in such a way that those who want to come over to you cannot, nor can you cross over from there to here.” 27 So he said, “I ask you, Father Abraham, to send him to my father’s house 28 (for I have five brothers) to give them a solemn warning so that they don’t come into this place of torture”. 29 Abraham said to him, “They have Moses and the prophets, let them listen to them!” 30 But he said, “No, Father Abraham, but rather if someone from the dead were to go to them they would repent”. 31 He said to him, “If they don’t listen to Moses and the prophets, then even if someone were to rise from the dead and go off to them, they would not believe”.’187

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17. 1 Ei]pen de\ pro\j tou\j maqhta_j au0tou=: 7 0Ane/ndekto/n e0stin tou= mh\ e0lqei=n ta_ ska&ndala, plh\n ou0ai\ di 0 ou[ e1rxetai: 2 sumfe/rei de\ au0tw~| ei0 li/qoj muliko\j perie/keito peri\ to\n tra&xhlon au0tou= kai\ e1ripto ei0j th\n qa&lassan h2 i3na skandali/sh| e3na tw~n mikrw~n tou/twn. 3 prose/xete e9autoi=j. e0a_n a(marth/sh| ei0j se\ o9 a)delfo/j sou e0piti/mhson au0tw~|, kai\ e0a_n metanoh/sh| a!fej au0tw~|. 4 kai\ e0a_n e9pta&kij th=j h9me/raj a(marth/sh| ei0j se\ kai\ to\ e9pta&kij e0pistre/yh| pro\j se\ le/gwn: Metanoh/sw, a!fej au0tw~|. 5 kai\ ei]pan oi9 a)po/stoloi tw~| kuri/w|: Pro/sqej h9mi=n pi/stin. 6 o9 de\ ei]pen au0toi=j: Ei0 ei1xete pi/stin w(j ko/kkon sina&pewj, e0le/gete a@n tw~| o1rei tou/tw|: Meta&ba e0nteu=qen e0kei=: kai\ mete/bainen, kai\ th=| sukami/nw|: Metafuteu/qhti ei0j th\n qa&lassan: kai\ u9ph/kousen a@n u9mi=n. 7 ti/j de\ e1xwn u9mw~n dou=lon a)rotriw~nta h2 poimai/nonta,

The Gospel of Luke [D’-B’] A warning to the disciples [a] 17. 1 2 3 4 [b] 5 [b’] 6 7

He said to his disciples, ‘It is impossible that stumbling blocks will not come, but alas to the person by whom they come! It would be better for them to have a millstone tied around their neck and to be thrown into the sea than that they would cause to stumble one of these little ones. Watch yourselves! If your brother should sin against you, take him to task, and if he repents forgive him. And if he should sin against you seven times a day, and seven times he turns to you and says, “I repent”, forgive him.’ The apostles said to the Lord, ‘Increase our faith!’ He said to them, ‘If you had faith like a grain of mustard seed you would say to this mountain,188 “Move from here to there!” and it would move, and to the mulberry tree “Be transplanted into the sea!” and it would obey you. Which of you who has a slave for ploughing or minding sheep,

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o4j ei0selqo/nti e0k tou= a)grou= mh\ e0rei= au0tw~|: Eu0qe/wj parelqw_n a)na&pese; 8 a)lla_ e0rei= au0tw~|: 7 9Etoi/mason ti/ deipnh/sw kai\ perizwsa&menoj diako/nei moi e3wj fa&gw kai\ pi/w, kai\ meta_ tau=ta fa&gesai su\ kai\ pi/esai. 9 mh\ e1xei xa&rin tw~| dou/lw| o3ti e0poi/hsen ta_ diataxqe/nta au0tw~|; ou0 dokw~. 10 ou3twj kai\ u9mei=j, o3tan poih/shte o3sa le/gw, le/gete o3ti Dou=loi/ e0smen a)xrei=oi, o4 w)fei/lomen poih=sai pepoih/kamen.

17. 11 Kai\ e0ge/neto e0n tw~| poreu/esqai au0to\n ei0j70Ierousalh\m kai\ au0to\j dih/rxeto me/son Samarei/aj kai\ Galilai/aj. 12 kai\ ei0serxome/nou au0tou= ei1j tina kw&mhn o3pou h]san de/ka a!ndrej leproi/, kai\ e1sthsan po/rrwqen 13 kai\ e1kracan fwnh=| mega&lh|: 7 0Ihsou= e0pista&ta,

The Gospel of Luke would say to him when he comes in from the field, “Come in and sit down at once”? 8 Rather, you would say to him, “Prepare something for my supper and gird yourself and serve me until I have eaten and drunk and, after that, you will eat and drink”. 9 You don’t thank the slave because he did what he was commanded, do you? I don’t think so. 10 So you, too, when you do what I am telling you,189 say, “We are unprofitable slaves – we have only done what we were ordered to do”.’ [C’] Crossing from Samaria to Galilee [C’-A] The ten lepers [a] 17. 11 [b] 12 [c] 13

It came about that as he journeyed towards Ierousalem he had to cross between Samaria and Galilee. When he was going into a certain village where there were 10 men who were lepers,190 they stood at a distance and they called out with a loud voice, ‘Jesus, Master,

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e0le/hson h9ma~j. 14 kai\ i0dw_n au0tou\j ei]pen au0toi=j: Teqera&peu[e+]sqe: poreuqe/ntej e0pidei/cate e9autou\j toi=j i9ereu=sin. e0ge/neto de\ e0n tw~| u9pa&gein au0tou\j e0kaqari/sqhsan. 15 ei[j de\ e0c au0tw~n, i0dw_n o3ti e0kaqari/sqh, u9pe/streyen meta_ mega&lhj fwnh=j doca&zwn to\n qeo/n, 16 kai\ e1pesen e0pi\ pro/swpon pro\j tou\j po/daj au0tou=. (h]n de\ Samari/thj.) 17 a)pokriqei\j de\ o970Ihsou=j ei]pen au0toi=j: Ou[toi de/ka e0kaqari/sqhsan: oi9 e0nne/a pou=; 18 e0c au0tw~n ou0dei\j eu9re/qh u9postre/fwn o4j dw&sei do/can tw~| qew~| ei0 mh\ o9 a)llogenh\j ou[toj, 19 kai\ ei]pen au0tw~|: 7 0Anasta_j poreu/ou, o3ti h9 pi/stij sou se/swke/n se.

17. 207

0Eperwthqei\j de\ u9po\ tw~n Farisai/wn po/te e1rxetai h9 basilei/a tou= qeou= a)pekri/qh au0toi=j kai\ ei]pen: Ou0k e1rxetai h9 basilei/a tou= qeou=

The Gospel of Luke have mercy on us!’ [d] 14a When he saw them he said to them, ‘You are healed!191 Go and show yourselves to the priests.’ [e] 14b And it transpired that as they went they were made clean. [e’] 15 One of them, seeing that he had been made clean, turned back, praising God with a loud voice, [d’] 16a and he fell on his face at his feet. [c’] 16b (Note that he was a Samaritan.)192 [b’] 17 Jesus’ reaction was to say to them,193 ‘10 of them here were made clean –  where are the other nine? 18 None of them has been seen coming back to give glory to God except for this foreigner’, [a’] 19 and he said to him, ‘Get up and go, because your faith has saved you’.194 [C’-B] Reply to the Pharisees about the coming of the kingdom of God [a] 17. 20a When he was asked by the Pharisees, ‘When is the kingdom of God coming?’ he answered them [a’] 20b and he said, ‘The kingdom of God is not going to come

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Luke’s Demonstration to Theophilus meta_ parathrh/sewj, ou0de\ e0rou=sin: 0Idou\ w{de, h1:70Idou\ e0kei=: mh\ pisteu/shte, i0dou\ ga_r h9 basilei/a tou= qeou= e0nto\j u9mw~n e0stin.

17. 22 Ei]pen ou]n pro\j tou\j maqhta&j: 7 0Eleu/sontai h9me/rai tou= e0piqumh=sai u9ma~j mi/an tw~n h9merw~n tou/twn tou= ui9ou= tou= a)nqrw&pou kai\ ou0k o1yesqe. 23 kai\ e0rou=sin u9mi=n: 7 0Idou\ w{de, 7 0Idou\ e0kei=: mh\ a)pe/lqhte mhde\ diw&chte. 24 w#sper ga_r h9 a)straph\ h9 a)stra&ptousa e0k th=j u9po\ to\n ou0rano\n a)stra&ptei, ou3twj e1stai kai\ o9 ui9o\j tou= a)nqrw&pou. 25 prw~ton de\ dei= au0to\n polla_ paqei=n kai\ a)podokimasqh=nai a)po\ th=j genea~j tau/thj. 26 kai\ kaqw_j e0ge/neto e0n tai=j h9me/raij Nw~e, ou3twj e1stai kai\ e0n tai=j h9me/raij tou= ui9ou= tou= a)nqrw&pou: 27 h1sqion,

The Gospel of Luke 21

with watching, nor will they be able to say, “Here it is!” or “There it is!” Do not believe them,195 for actually the kingdom of God is within your reach.’

[C’-B’] Teaching of the disciples about the appearance of the Son of Man [a] 17. 22 So he said to the disciples, ‘The days will come when you will wish for just one of these days of the Son of Man, and you will not see it. 23 They will say to you, “Here it is!” “There it is!” Do not go after them, do not pursue them. 24 As lightning flashes when it flashes from the region under heaven, so it will also be with the Son of Man. 25 But first, he must suffer many things and be rejected by this generation. 26 As it was in the days of Noah, thus will it be in the days of the Son of Man: 27 they ate,

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e1pinon, e0ga&moun, e0gami/zonto, a!xri h[j h9me/raj ei0sh=lqen Nw~e ei0j th\n kibwto\n kai\ e0ge/neto kataklusmo\j kai\ a)pw&lesen pa&ntaj. 28 o9moi/wj kai\ w(j e0ge/neto e0n tai=j h9me/raij Lw&t: h1sqion, e1pinon, h0go/razon, e0pw&loun, e0fu/teuon, w)|kodo/moun: 29 h[| h9me/ra| e0ch=lqe Lw_t a)po\ Sodo/mwn, e1brece qei=on kai\ pu=r a)p’ ou0ranou= kai\ a)pw&lese pa&ntaj. 30 kata_ ta_ au0ta_ e1stai e0n th=| h9me/ra| tou= ui9ou= tou= a)nqrw&pou h[| a)pokalufqh=|. 31 e0kei/nh| th=| h9me/ra| o4j e1stai e0pi\ tou= dw&matoj kai\ ta_ skeu/h au0tou= e0n th=| oi0ki/a|, mh\ kataba&tw a]rai au0ta&, kai\ o9 e0n tw~| a)grw~| o9moi/wj mh\ e0pistrafh/tw ei0j ta_ o0pi/sw: 32 mnhmoneu/ete th=j gunaiko\j Lw&q. 33 o4j a@n qelh/sh zw|ogonh=sai th\n yuxh\n au0tou= a)pole/sei au0th/n, kai\ o4j a@n a)pole/sh|

The Gospel of Luke they drank, they married, they were given in marriage, until the day when Noah entered the ark and a flood came and it killed them all. 28 In the same way, as it was in the days of Lot – they ate, they drank, they bought, they sold, they planted, they built; 29 on the day Lot left Sodom, it rained sulphur and fire from the sky and it killed them all. 30 It will be like this on the day of the Son of Man when he will be revealed. 31 On that day, if anyone is on the rooftop with their belongings in the house, they should not come down to fetch them; and anyone in the field likewise, they should not turn back. 32 Remember the wife of Lot. 33 Whoever wants to keep their soul alive will lose it, and whoever loses it

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34 35 36 37 7

zw|ogonh/sei au0th/n. le/gw u9mi=n, tau/th| th=| nukti\ e1sontai e0pi\ kli/nhj mia~j du/o, ei[j paralamba&netai kai\ o9 e3teroj a)fi/etai: e1sontai du/o a)lh/qousai e0pi\ to\ au0to/, h9 mi/a paralhfqh/setai kai\ h9 e9te/ra a)feqh/setai: du/o e0grw~|, ei[j paralhfqh/setai kai\ o9 e3teroj a)feqh/setai. kai\ a)pokriqe/ntej le/gousin: Pou=, ku/rie; o9 de\ ei]pen au0toi=j: 3Opou to\ sw~ma, e0kei= sunaxqh/sontai oi9 a)etoi/.

18. 17 2 3 7 4 5

!Elegen de\ kai\ parabolh\n au0toi=j pro\j to\ dei=n pa&ntote proseu/xesqai kai\ mh\ e0gkakei=n: Krith/j tij h]n e0n th=| po/lei to\n qeo\n mh\ fobou/menoj kai\ a!nqrwpon mh\ e0ntrepo/menoj. xh/ra de\ h]n e0n th=| po/lei e0kei/nh| kai\ h1rxeto pro\j au0to\n le/gousa: 0Ekdi/khso/n me a)po\ tou= a)ntidi/kou mou. kai\ ou0k h1qelen e0pi\ xro/non tina&, meta_ de\ tau=ta h]lqen ei0j e9auto\n kai\ le/gei: Ei0 to\n qeo\n ou0 fobou=mai kai\ a!nqrwpon ou0k e0ntre/pomai, dia& ge to\ pare/xein moi ko/pon th\n xh/ran tau/thn

The Gospel of Luke will be sure of it. 34 I tell you, on that night, there will be two people in one bed – one will be taken away and the other one will be left behind; 35 there will be two women grinding together – one will be taken away and the other will be left behind;196 36 there will be two people in the field – one will be taken away and the other will be left behind.’ [b] 37a Their response was to ask, ‘Where, Lord?’ [b’] 37b He said to them, ‘Where the body is, there the eagles will be gathered together’. [C’-C] The parable of the unjust judge [a] 18. 1 2 3 4 5

He also told them a parable to show that they should always pray and not grow weary: ‘There was a certain judge in the town who did not fear God and did not respect people. There was a widow in that town and she kept coming to him saying, “Vindicate me against my opponent”, and for a while he refused. However, later he thought better of it and said, “Even though I do not fear God or respect people, well, because this widow keeps pestering me,

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a)pelqw_n e0kdikh/sw au0th/n, i3na mh\ ei0j te/loj e0rxome/nh u9pwpia&zh| me. 6 ei]pen de\ o9 ku/rioj:70Akou/sate ti/ o9 krith\j th=j a)diki/aj le/gei: 7 o9 de\ qeo\j ou0 mh\ poih/sh| th\n e0kdi/khsin tw~n e0klektw~n au0tou= bow&ntwn au0tw~n nukto\j kai\ h9me/raj, kai\ makroqumei= e0n au0toi=j; 8 le/gw u9mi=n: poih/sei th\n e0kdi/khsin au0tw~n e0n ta&xei. plh\n a}ra o9 ui9o\j tou= a)nqrw&pou e0lqw_n eu9rh/sei pi/stin e0pi\ th=j gh=j;

18. 9 Ei]pen de\ kai\ pro/j tinaj tou\j pepoiqo/taj e0f’ e9autoi=j o3ti ei0si\n di/kaioi kai\ e0couqenou=ntaj tou\j loipou\j a)nqrw&pouj: 10 Du/o a!nqrwpoi a)ne/bhsan ei0j to\ i9ero\n proseu/casqai, ei[j Farisai=oj kai\ ei[j telw&[lw]nhj. 11 o9 Farisai=oj staqei\j kaq’ e9auto\n tau=ta proshu/xeto: 7 9O qeo/j, eu0xaristw~ soi o3ti ou0k ei0mi\ w(j oi9 loipoi\ tw~n a)nqrw&pwn, a#rpagej, a!dikoi, moixoi/, h2 kai\ w(j ou[toj o9 telw&nhj: 12 nhsteu/w di\j tou= sabba&tou,

The Gospel of Luke I will go and vindicate her, otherwise she will keep on coming and will wear me out”.’ [b] 6 The Lord said, ‘Listen to what the unjust judge says. 7 Will not God make vindication for his elect when they call out night and day, and be patient with them? 8 I tell you, he will make vindication for them speedily. And yet, when the Son of Man comes, will he find faith on the earth?’ [C’-C’] The parable of the Pharisee and the tax collector 18. 9 He also said to some who were confident that they were righteous, and who despised other people:197 10 ‘Two men went up to the Temple to pray, one a Pharisee and one a tax collector. 11 The Pharisee stood by himself and prayed thus, “O God, I thank you that I am not like the rest of men, greedy, unjust, adulterous, or like this tax collector; 12 I fast twice a week,

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a)podekatw~ pa&nta o3sa ktw~mai. 13 kai\ o9 telw&nhj makro/qen e9stw_j ou0k h1qelen ou0de\ tou\j o0fqalmou\j ei0j to\n ou0rano\n e0pa~rai, a)ll’ e1tupte to\ sth=qoj au0tou= le/gwn:79O qeo/j, i9la&sqhti/ moi tw~| a(martwlw~|. 14 le/gw u9mi=n, kate/bh ou[toj dedikaiwme/noj ma~llon par’ e0kei=non to\n Farisai=on: o3ti pa~j o9 u9yw~n au9to\n tapeinwqh/setai, o9 de\ tapeinw~n e9auto\n u9ywqh/setai.

18. 15 16 17

Prose/feron de\ au0tw~| paidi/a i3na au0tw~n a#pthtai: i0do/ntej de\ oi9 maqhtai\ e0peti/mwn au0toi=j. o9 de\70Ihsou=j prosekalei=to au0ta_ le/gwn:71Afete ta_ paidi/a e1rxesqai pro/j me kai\ mh\ kwlu/shte au0ta&, tw~n ga_r toiou/twn e0sti\n h9 basilei/a tou= qeou=. a)mh\n ga_r le/gw u9mi=n, o4j a@n mh\ de/chtai th\n basilei/an tou= qeou= w(j paidi/on, ou0 mh\ ei0se/lqh| ei0j au0th/n.

The Gospel of Luke I pay tithes on everything that I obtain”. 13 The tax collector stood at a distance; he would not even raise his eyes towards heaven, but he beat his breast saying, “O God, have mercy on me, sinner that I am!” 14 I tell you, this man went away more justified than that Pharisee.198 For everyone who exalts themselves will be humbled, but whoever humbles themselves will be exalted.’ [B’] Conditions for Entering the Kingdom of God [B’-A] Servants [a] 18. 15a They brought to him young servants so that he could touch them.199 [b] 15b But when the disciples saw it, they told them off. [a’] 16 Jesus, however, called them to come to him, saying, ‘Let the servants come to me and don’t try to stop them, for to people like this belongs the kingdom of God. 17 I assure you, whoever does not receive the kingdom of God like a servant, will certainly not enter it.’

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18. 18 Kai\ e0phrw&thse/n tij au0to\n a!rxwn: Dida&skale a)gaqe/, ti/ poih/saj zwh\n ai0w&nion klhronomh/sw; 19 o9 de\ ei]pen au0tw~|: Ti/ me le/geij a)gaqo/n; ou0dei\j a)gaqo\j ei0 mh\ ei[j o9 qeo/j. 20 ta_j e0ntola_j oi]daj. o9 de\ ei]pen: Poi/aj; ei]pen de o970Ihsou=j: To/: Ou0 moixeu/seij, ou0 foneu/seij, ou0 kle/yeij, ou0 yeudomarturh/seij, ti/ma to\n pate/ra sou kai\ th\n mhte/ra. 21 o9 de\ ei]pen: Tau=ta pa&nta e0fulaca&mhn e0k neo/thtoj. 22 a)kou/saj de\ o970Ihsou=j ei]pen au0tw~|: 7 1Eti e3n soi lei/pei: pa&nta o3sa e1xeij pw&lhson kai\ do\j toi=j ptwxoi=j, kai\ e3ceij qhsauro\n e0n toi=j ou0ranoi=j, kai\ deu=ro a)kolou/qei moi. 23 o9 de\ a)kou/saj tau=ta peri/lupoj e0ge/neto. (h]n ga_r plou/sioj sfo/dra.) 24 i0dw_n de\ au0to\n peri/lupon geno/menon ei]pen o970Ihsou=j:

The Gospel of Luke [B’-B] The rich ruler [a] 18. 18 A certain man, a ruler, asked him, ‘Good teacher, what should I do to inherit eternal life?’ [b] 19 He said to him, ‘Why do you call me “good”? No-one is good except one, namely, God. 20a You know the commandments.’ [c] 20b He said, ‘Which ones?’ [d] 20c Jesus said,200 ‘These: “You will not commit adultery, you will not kill, you will not steal, you will not bear false witness, honour your father and your mother”’. [e] 21 He said, ‘I’ve kept all these since my youth’. [f ] 22 When Jesus heard that he said to him, ‘You still lack one thing: everything that you own, sell it and give it to the poor, and you will have treasure in heaven, and come and follow me’. [g] 23a When he heard that, however, he became very sad. [f ’] 23b (He was extremely rich.) [e’] 24 Seeing that he had become very sad, Jesus said to him,

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Pw~j dusko/lwj oi9 ta_ xrh/mata e1xontej ei0j th\n basilei/an tou= qeou= ei0seleu/sontai: 25 eu0kopw&teron ga&r e0stin ka&mhlon dia_ trh/matoj belo/nhj dielqei=n h2 plou/sion ei0selqei=n ei0j th\n basilei/an tou= qeou=. 26 ei]pon de\ oi9 a)kou/ontej: Kai\ ti/j du/natai swqh=nai; 27 o9 de\ ei]pen: Ta_ a)du/nata para_ a)nqrw&poij dunata_ para_ qew~| e0stin. 28 ei]pen de\ o9 Pe/troj: 7 0Idou\ h9mei=j ta_ i1dia a)fe/ntej h0kolouqh/same/n soi. 29 o9 de\ ei]pen au0toi=j: 7 0Amh\n le/gw u9mi=n, ou0dei/j e0stin o4j a)fh=ken oi0ki/aj h2 gonei=j h2 a)delfou\j h2 a)delfa_j h2 gunai=ka h2 te/kna e0n tw~| kairw~| tou/tw| e3neken th=j basilei/aj tou= qeou=, 30 e0a_n mh\ la&bh| e9ptaplasi/ona e0n tw~| kairw~| tou/tw| kai\ e0n tw~| ai0w~ni tw~| e0rxome/nw| zwh\n ai0w&nion.

18. 31 Paralabw_n de\ tou\j dw&deka ei]pen au0toi=j: 7 0Idou\ a)nabai/nomen ei0j70Ierousalh/m,

The Gospel of Luke 25 [d’] 26 [c’] 27 [b’] 28 [a’] 29 30

‘With what difficulty people with wealth will go into the kingdom of God! Indeed, it is easier for a camel201 to go through the eye of a needle than for a rich person to go into the kingdom of God.’ Those who heard said, ‘Then who can be saved?’ He said, ‘Things that are impossible with people are possible with God’. Peter said, ‘Here are we, who left what we had and have followed you’. But he said to them, ‘I assure you, there is no-one who has left their home or parents or brothers or sisters or wife or children in this age, on account of the kingdom of God, who will not receive seven times more in this age, and in the age to come eternal life’.

[A’] Imminent Arrival at Ierousalem [a] 18. 31

Taking the Twelve aside he said to them, ‘Now we are going up to Ierousalem

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kai\ telesqh/setai pa&nta ta_ gegramme/na dia_ tw~n profhtw~n peri\ tou= ui9ou= tou= a)nqrw&pou: 32 o3ti paradoqh/setai toi=j e1qnesin kai\ e0mpaixqh/setai kai\ e0mptusqh/setai 33 kai\ mastigw&santej a)poktei/nousin au0to/n, kai\ th=| h9me/ra| th=| tri/th| a)nasth/setai. 34 au0toi\ de\ tou/twn ou0de\n sunh=kan a)ll’ h]n to\ r9h=ma kekrumme/non a)p’ au0tw~n kai\ ou0k e0gi/nwskon ta_ lego/mena.

18. 357 0Ege/neto de\ e0n tw~| e0ggi/zein au0to\n ei0j70Ierixw_ tuflo/j tij e0paitw~n e0ka&qhto para_ th\n o9do/n. 36 a)kou/saj de\ o1xlou paraporeuome/nou e0punqa&neto ti/ a@n ei1h tou=to. 37 a)ph/ggeilan de\ au0tw~| o3ti70Ihsou=j o9 Nazarhno\j pare/rxetai. 38 o9 de\ e0bo/hsen le/gwn: 7 0Ihsou= ui9e\ Daui/d, e0le/hso/n me. 39 oi9 de\ proa&gontej e0peti/mwn au0tw~|

The Gospel of Luke and everything that is written through the prophets about the Son of Man will be accomplished: 32 he will be handed over to the Gentiles and he will be ridiculed202 and spat upon, 33 and after they have flogged him they will kill him, and on the third day he will rise’. [b] 34a They, however, understood nothing of this, [c] 34b but the saying remained hidden to them [d] 34c and they did not grasp the meaning of what was being said.

SECTION XV. FROM JERICHO TO IEROUSALEM

[A] At the Gate of Jericho: the Blind Disciple [a] 18. 35 It happened that as he was approaching Jericho, a certain blind man was begging, seated by the side of the way.203 [b] 36 When he heard the crowd passing by, he asked what was going on. [c] 37 They declared to him ‘Jesus the Nazarene is going by!’204 [d] 38 He cried out saying, ‘Jesus son of David, have mercy on me!’ [e] 39a Those who were in front, though, told him

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i3na sigh/sh|, au0to\j de\ ma~llon e1krazen: Ui9o\j Daui/d, e0le/hso/n me. 40 staqei\j de\70Ihsou=j e0ke/leusen au0to\n a)xqh=nai. e0ggi/santoj de\ au0tou= e0phrw&thsen au0to/n: 41 Ti/ soi qe/leij poih/sw; o9 de\ ei]pe: Ku/rie, i3na a)nable/yw. 42 kai\ a)pokriqei\j ei]pen au0tw~|:70Ana&bleyon: h9 pi/stij sou se/swke/n se. 43 kai\ paraxrh=ma a)ne/bleyen, kai\ h0kolou/qei au0tw~| doca&zwn to\n qeo/n. kai\ pa~j o9 lao\j i0dw_n e1dwken do/can tw~| qew~|. [kai]

19. 1 Kai\ ei0selqw_n dih/rxeto th\n70Ierixw&. 2 kai\ i0dou\ a)nh\r o0no/mati Zakxai=oj, ou[toj h]n a)rxitelw&nhj plou/sioj: 3 kai\ e0zh/tei i0dei=n to\n70Ihsou=n ti/j e0stin kai\ ou0k h0du/nato a)po\ tou= o1xlou, o3ti th=| h9liki/a| mikro\j h]n. 4 kai\ prolabw_n e1mprosqen a)ne/bh e0pi\ sukomore/an i3na i1dh| au0to\n o3ti e0kei/nh| h1mellen die/rxesqai.

The Gospel of Luke to be quiet, [f ] 39b but he just shouted out even more: ‘Son of David, have mercy on me!’ [g] 40a Jesus stood still and ordered him to be brought. [f ’] 40b When he came near, he asked him, 41a ‘What do you want me to do?’ [e’] 41b He said, ‘Lord, make me see again’. [d’] 42 In response he said, ‘See again! Your faith has saved you’. [c’] 43a At that very instant, he saw again [b’] 43b and he started to follow him, glorifying God. [a’] 43c And all the people, when they saw, gave glory to God. [B] Going through Jericho [B-A] Zaccheus, a chief tax-collector [a] 19. 1 [b] 2 [c] 3a [b’] 3b [a’] 4

He entered Jericho and was making his way through it. There was a man there named Zaccheus; he was a chief tax-collector, a rich man. He was trying to see Jesus, who he was, but he could not on account of the crowd because he was small in height. Going on ahead, he climbed a sycamore tree so that he could see him, since he was about to come by.

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19. 5 Kai\ e0ge/neto e0n tw~| die/rxesqai au0to\n ei]den kai\ ei]pen au0tw~|: Zakxai=e, speu=son kata&bhqi, o3ti sh/meron e0n tw~| oi1kw| sou dei= me mei=nai. 6 kai\ speu/saj kate/bh kai\ u9pede/cato au0to\n xai/rwn. 7 kai\ i0do/ntej pa&ntej diego/gguzon o3ti Para_ a(martwlw~| a)ndri\ ei0sh=lqen katalu=sai. 8 staqei\j de\ o9 Zakxai=oj ei]pen pro\j to\n ku/rion: 7 0Idou\ ta_ h9mi/s tw~n u9parxo/ntwn moi, ku/rie, toi=j ptwxoi=j di/dwmi, kai\ ei1 tino/j ti e0sukofa&nthsa a)podi/dwmi tetraplou=n. 9 ei]pen de\ o970Ihsou=j pro\j au0to\n o3ti Sh/meron swthri/a e0n tw~| oi1kw| tou/tw| e0ge/neto, kaqo/ti kai\ au0to\j ui9o\j70Abraa&m e0stin: 10 h]lqen ga_r o9 ui9o\j tou= a)nqrw&pou zhth=sai kai\ sw~sai to\ a)polwlo/j.

19. 117 0Akouo/ntwn de\ au0tw~n tau=ta prosqei\j ei]pen parabolh\n dia_ to\ ei]nai au0to\n e0ggu\j 7 0Ierousalh\m

The Gospel of Luke [B-A’] Jesus goes to the house of Zaccheus [a] 19. 5 As it turned out, when he went by he saw him and said,205 ‘Zaccheus, Be quick, come down because today I have to stay in your house’. [b] 6a He hurried down [c] 6b and joyfully welcomed him. [c’] 7 When they saw, everyone started to murmur, ‘He’s gone into the house of a sinful man to stay the night’. [b’] 8 Zaccheus, meanwhile, stood and said to the Lord, ‘Look, Lord, I’m going to give half of my possessions to the poor, and if I have defrauded anyone of something I’m going to give it back fourfold’. [a’] 9 Jesus said to him, ‘Today salvation has come to this house, since this man is also a son of Abraham. 10 For the Son of Man came to look for and to save what was lost.’ [B-B] The parable of the ten minas [a] 19. 11 As they were listening to these things, he went on to tell a parable because he was near to Ierousalem,

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kai\ dokei=n o3ti me/lei paraxrh=ma h9 basilei/a tou= qeou= a)nafai/nesqai. 12 ei]pen de/: 7 1Anqrwpo/j tij eu0genh\j e0poreu/eto ei0j xw&ran makra_n labei=n basilei/an kai\ u9postre/yai. 13 kale/saj de\ de/ka dou/louj au0tou= e1dwken au0toi=j de/ka mna~j kai\ ei]pen pro\j au0tou/j: Pragmateu/esqe e0n w{| e1rxomai. 14 oi9 de\ poli=tai e0mi/soun au0to\n kai\ e0ne/pemyan presbei/an o0pi/sw au0tou= le/gontej: Ou0 qe/lomen tou=ton basileu=sai e0f’ h9ma~j. 15 kai\ e0ge/neto e0panelqei=n au0to\n labo/nta th\n basilei/an kai\ ei]pen fwnhqh=nai au0tou= tou\j dou/louj oi[j dedw&kei to\ a)rgu/rion, i3na gnoi= ti/ diepragmateu/santo. 16 parege/neto de\ o9 prw~toj le/gwn: Ku/rie, h9 mna~ sou de/ka mna~j proshrga&sato. 17 o9 de\ ei]pen au0tw~|: Eu]ge, a)gaqe\ dou=le, o3ti e0n e0laxi/stw| pisto\j e0ge/nou, i1sqi e0cousi/an e1xwn e0pa&nw de/ka po/lewn. 18 kai\ o9 e3teroj e0lqw_n ei]pen: Ku/rie, h9 mna~ sou pe/nte e0poi/hsen mna~j. 19 ei]pen de\ kai\ tou/tw|:

The Gospel of Luke and it was thought that the kingdom of God was about to appear imminently. [b] 12 He said, ‘A certain man of noble birth was intending to travel to a far country to secure his kingship206 and then return. 13 Calling 10 of his slaves he gave them 10 minas207 and said to them, “Do business while I am away”. 14 But his citizens hated him and sent a delegation after him to say, “We do not want this man to rule over us!” 15 In due course, he returned having secured his kingship, and he said to call his slaves to whom he had given the money so that he could know what they had gained by doing business. 16 The first one came and said, “Lord, your mina has made 10 minas”. 17 He said to him, “Well done, good slave! Because you have been faithful in a very little, you will have authority over 10 towns.” 18 The other one came and said, “Lord, your mina has made five minas”. 19 He said to that one, too,

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Gi/nou kai\ su\ e0pa&nw pe/nte po/lewn. 20 kai\ o9 e3teroj h]lqe le/gwn: Ku/rie, i0dou\ h9 mna~ sou h4n ei]xon a)pokeime/nhn e0n soudari/w|: 21 o3ti e0fobh/qhn se, a!nqrwpoj ga_r ei] au0sthro/j, ai1reij o4 ou0k e1qhkaj kai\ qeri/zeij o4 ou0k e1speiraj. 22 o9 de\ ei]pen au0tw~|: 7 0Ek tou= sto/mato/j sou krinw~ se, ponhre\ dou=le. h1|deij o3ti e0gw_ a!nqrwpoj au0sthro/j ei0mi, ai1rw o4 ou0k e1qhka kai\ qeri/zw o4 ou0k e1speira; 23 dia_ ti/ ou]n ou0k e1dwkaj to\ a)rgu/rion mou e0pi\ tra&pezan; ka)gw_ e0lqw_n su\n to/kw| a@n e1praca au0to/. 24 ei]pen de\ toi=j parestw~si: 7 1Arate a)p’ au0tou= kai\ a)pene/gkate tw~| ta_j de/ka mna~j e1xonti. 26 le/gw ga_r u9mi=n o3ti panti\ tw~| e1xonti prosti/qetai, a)po\ de\ tou= mh\ e1xontoj kai\ o4 e1xei a)rqh/setai a)p’ au0tou=. 27 plh\n e0kei/nouj tou\j e0xqrou/j mou

The Gospel of Luke 20 21 22 23 24 26 27

“You as well are to be over five towns”. Yet another one came saying, “Lord, here is your mina; which I kept tucked away in a napkin because I was afraid of you, for you are a strict man: you claim what you did not deposit and you reap what you did not sow”. He said to him, “From your own mouth I will judge you, wicked slave. You knew that I am a strict man, I claim what I did not deposit and I reap what I did not sow. So why did you not put my money in the bank? And I, when I came back would have claimed it with interest!” He said to those who were standing by, “Take it from him and give it to the man who has 10 minas”.208 I tell you, to everyone who has will be given more but from him who does not have anything even what he has will be taken away from him. But now, as for those enemies of mine

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tou\j mh\ qe/lonta&j me basileu/ein e0p’ au0tou\j a)ga>e w{de kai\ katasfa&cate e1mprosqe/n mou. kai\ to\n a)xrei=on dou=lon e0kba&lete ei0j to\ sko/toj to\ e0cw&teron: e0kei= e1stai o9 klauqmo\j kai\ o9 brugmo\j tw~n o0do/ntwn. 28 kai\ ei0pw_n tau=ta e0poreu/eto, a)nabai/nwn de\ ei0j79Ierousalh/m.

19. 29 Kai\ e0ge/neto w(j h1ggisen ei0j Bhqfagh\ kai\ Bhqani/a pro\j to\ o1roj tw~n70Elaiw~n kalou/menon, a)pe/steilen du/o tw~n maqhtw~n au0tou= 30 le/gwn:79Upa&gete ei0j th\n kate/nanti kw&mhn, kai\ ei0sporeuo/menoi eu9rh/sete pw~lon e0f’ o4n ou0dei\j a)nqrw&pwn e0ka&qisen, kai\ lu/santej a)ga>e. 31 kai\ a@n tij u9ma~j e0rwta~| ou3twj e0rei=te o3ti79O ku/rioj au0tou= xrei/an e1xei. 32 kai\ a)pelqo/ntej 34 a)pekri/qhsan o3ti79O ku/rioj au0tou= xrei/an e1xei. 35 kai\ a)gago/ntej to\n pw~lon

The Gospel of Luke [c] 28

who did not want me to rule over them, bring them here and slaughter them in front of me! And the unprofitable slave, throw him out into the darkness outside; there, there will be weeping and gnashing of teeth.”’209 And having said this, he travelled on, now going up to Ierousalem.210

[C] Around Bethphage and Bethany [C-A] The colt on which no-one had sat [a] 19. 29 30 31 [b] 32 [c] 33 [d] 34 [c’] 35a

What happened then was that when he approached Bethphage and Bethany, towards the mount called ‘of Olives’ he sent two of his disciples saying, ‘Go into the village opposite and as you are entering find a colt on which no man has sat – untie it and bring it. And if anyone questions you, 211 say this: “The Lord needs it”.’ The men who were sent went off and found things just as he had told them. While they were untying the colt, its masters said to them, ‘Why are you untying the colt?’ They replied, ‘The Lord needs it’. And they took the colt

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e0pe/riyan ta_ i9ma&tia au0tw~n e0p’ au0to\n kai\ e0pebi/basan to\n70Ihsou=n. 36 poreuome/nou de\ au0tou= u9pestrw&nnuon ta_ i9ma&tia au0tw~n.

19. 377 0Eggizo/ntwn de\ au0tw~n pro\j th\n kata&basin tou= o1rouj tw~n70Elaiw~n h1rcato pa~n to\ plh=qoj tw~n maqhtw~n xai/rontej ai0nei=n to\n qeo\n peri\ pa&ntwn w{n ei]don ginome/nwn, 38 le/gontej: Eu0loghme/noj o9 e0rxo/menoj e0n o0no/mati kuri/ou: Eu0loghme/noj o9 basileu/j: ei0rh/nh e0n ou0ranw~| kai\ do/ca e0n u9yi/stoij. 39 tine\j de\ tw~n Farisai/wn a)po\ tou= o1xlou ei]pan pro\j au0to/n: Dida&skale, e0piti/mhson toi=j maqhtai=j sou. 40 a)pokriqei\j de\ le/gei au0toi=j: Le/gw u9mi=n o3ti e0a_n ou[toi sigh/sousin, oi9 li/qoi kra&contai.

19. 41 42

Kai\ w(j h1ggisen i0dw_n th\n po/lin e1klausen e0p’ au0th\n le/gwn o3ti Ei0 e1gnwj kai\ su\ e0n th=| h9me/ra| tau/th| ta_ pro\j ei0rh/nhn soi:

The Gospel of Luke and placed their cloaks on it [b’] 35b and got Jesus to mount it. [a’] 36 As he travelled, people spread out their cloaks under him. [C-B] At the foot of the Mount of Olives [a] 19. 37 When they were getting near212 to the foot of the Mount of Olives, the whole group of disciples began rejoicing and to praise God213 for everything that they had seen happening, 38 saying, ‘Blessed is the one who comes in the name of the Lord!’ ‘Blessed is the king! Peace in heaven and glory in the highest!’214 [b] 39 But some of the Pharisees who were in the crowd said to him, ‘Teacher, rebuke your disciples!’ [a’] 40 He said in reply to them, ‘I tell you, if they are silent the stones will cry out!’ [C-C] Near Ierousalem 19. 41 42

When he was close and saw the city, he broke into weeping over it saying, ‘If only you, too, knew on this day the things that made for peace for you!

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nu=n de\ e0kru/bh a)po\ o0fqalmw~n sou. 43 o3ti h3cousin h9me/rai kai\ balou=sin e0pi\ se\ oi9 e0xqroi/ sou xa&raka kai\ perikuklw&si/n se kai\ sune/cousi/n se pa&ntoqen, 44 kai\ e0dafiou=si/n se kai\ ta_ te/kna sou, kai\ ou0k a)fh/sousin li/qon e0pi\ li/qon e0n o3lh| soi/, a)nq’ w{n ou0k e1gnwj ei0j kairo\n e0piskoph=j sou.

19. 457 0Elqw_n de\ ei0j to\ i9ero\n h1rcato e0kba&llein tou\j pwlou=ntaj e0n au0tw~| kai\ a)gora&zontaj: kai\ ta_j trape/zaj tw~n kollubistw~n e0ce/xeen kai\ ta_j kaqe/draj tw~n pwlou/ntwn ta_j peristera_j 46 le/gwn au0toi=j: Ge/graptai o3ti 7 9O oi]ko/j mou oi]koj proseuxh=j e0stin, u9mei=j de\ e0poih/sate au0to\n sph/laion lh|stw~n.

19. 47 Kai\ h]n dida&skwn to\ kaq’ h9me/ran e0n tw~| i9erw~|.

The Gospel of Luke 43 44

But now they are hidden from your eyes; the days are coming when your enemies will throw up a rampart against you and they will encircle you and hem you in on all sides, and they will dash to the ground you and your children and they will not leave stone upon stone anywhere in you, on account of the fact that you were not aware of the time of your visitation.’

[D] The Arrival at the Temple [D-A] Throwing out the merchants [a] 19. 45a When he came into the Temple he began to throw out the people selling there and the people buying; [a’] 45b and the tables of the money-changers he turned over as also the chairs of those selling pigeons,215 46 saying, ‘It is written: “My house is a house of prayer” but you have made it a cave of robbers!’ [D-A’] Teaching in the Temple [a] 19. 47a He was teaching every day in the Temple.

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oi9 de\ a)rxierei=j kai\ oi9 grammatei=j kai\ oi9 prw~toi tou= laou= e0zh/toun au0to\n a)pole/sai, 48 kai\ ou0x hu3riskon ti/ poih/swsin au0tw~|. (o9 ga_r lao\j a#paj e0kre/mato a)kou/ein au0tou=.)

20. 17 2 7 3 7 4 5

0Ege/neto de\ e0n mia~| tw~n h9merw~n dida&skontoj au0tou= e0n tw~| i9erw~| to\n lao\n kai\ eu0aggelizome/nou e0pe/sthsan oi9 a)rxierei=j kai\ oi9 grammatei=j su\n toi=j presbute/roij kai\ ei]pon pro\j au0to/n: Ei0pe\ h9mi=n: 0En poi/a| e0cousi/a| tau=ta poiei=j; kai/: Ti/j e0stin o9 dou/j soi tau/thn th\n e0cousi/an; a)pokriqei\j de\ ei]pen pro\j au0tou/j: 0Eperwth/sw u9ma~j ka)gw_ e3na lo/gon, o4n ei1pate/ moi: To\ ba&ptisma to\70Iwa&nou e0c ou0ranou= h]n h2 e0c a)nqrw&pwn; oi9 de\ sunelogi/zonto pro\j e9autou\j le/gontej o3ti70Ea_n ei1pwmen:70Ec ou0ranou=, e0rei=: Dia_ ti/ ou]n ou0k e0pisteu/sate au0tw~|;

The Gospel of Luke

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[b] 47b But the High Priests and the scribes and the leading men of the people tried to get rid of him; [b’] 48a and they could not find anything they could do to him [a’] 48b (for the entire people hung on his words).



SECTION XVI. THE TEACHING OF JESUS IN THE TEMPLE

[A] The Temple Authorities and the Parable of the Vineyard [a] 20. 1 [b] 2 [c] 3 4 [d] 5

What happened, however, was that on one of those days when he was teaching the people in the Temple and announcing the good news, the High Priests and the scribes presented themselves with the elders and said to him, ‘Tell us, by what authority are you doing these things?’ and ‘Who is it who gives you this authority?’216 By way of answer he said to them, ‘I will also ask you just one thing for you to tell me: the baptism of John, was it from heaven or from men?’ They started to discuss it with one another, saying, ‘If we say “From heaven”, he will say “Why did you not believe him?”

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6 kai\ e0a_n ei1pwmen: 7 0Apo\ tw~n a)nqrw&pwn, liqa&sei h9ma~j o9 lao\j a#paj, pepeisme/noi ga&r ei0sin 7 0Iwa&nhn profh/thn gegone/nai. 7 kai\ a)pekri/qhsan mh\ ei0de/nai au0tou\j to\ po/qen. 8 kai\ o970Ihsou=j ei]pen au0toi=j: Ou0de\ e0gw_ le/gw u9mi=n e0n poi/a| e0cousi/a| tau=ta poiw~. 9 e1legen de\ th\n parabolh\n tau/thn: 7 0Apelw~na e0fu/teusen a!nqrwpoj kai\ e0ce/doto au0to\n gewrgoi=j. au0to\j de\ a)pedh/mhsen xro/nouj i9kanou/j. 10 kairw~| de\ a)pe/steilen pro\j tou\j gewrgou\j dou=lon, i3na a)po\ tou= karpou= tou= a)mpelw~noj dw~sin au0tw~|: dei/rantej de\ au0to\n e0cape/steilan keno/n. 11 kai\ e1pemyen e3teron dou=lon: oi9 de\ ka)kei=non dei/rantej kai\ a)tima&santej e0capeilan keno/n. 12 tri/ton e1pemyen: kai\ tou=ton traumati/santej e0cape/steilan keno/n. 13 o9 de\ ku/rioj tou= a)mpelw~noj ei]pen: Ti/ poih/sw; pe/myw to\n ui9o/n mou to\n a)gaphto/n: tuxo\n tou=ton e0ntraph/sontai. 14 i0do/ntej de\ au0to\n dielogi/zonto pro\j a)llh/louj le/gontej: Ou[to/j e0stin o9 klhrono/moj: deu=te a)poktei/nwmen au0to/n,

The Gospel of Luke 6 [e] 7 [f ] 8 [g] 9 10 11 12 13 14

and if we say “From men”, all the people will stone us, because they are convinced John was a prophet.’ And they answered that they did not know where it came from. Jesus said to them, ‘Neither will I tell you by what authority I do these things’. Then he told this parable: ‘A man planted a vineyard and let it out to tenant farmers. He then went away from home for a long while. At the appropriate season, he sent a slave to the farmers for them to give to him some of the fruit of the vineyard; but they beat him and sent him away empty-handed. He sent another slave; they beat that one as well and treated him scandalously and sent him away empty-handed. He sent a third one; and this one they wounded and sent away empty-handed.217 Then the lord of the vineyard said, “What am I to do? I will send my beloved son – maybe they will respect him…” However, when they saw him they started arguing among themselves saying, “This is the heir! Come on, let’s kill him

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i3na h9mw~n ge/nhtai h9 klhronomi/a. 15 kai\ e0kbalo/ntej au0to\n e1cw tou= a)mpelw~noj a)pe/kteinan. ti/ ou]n poih/sei o9 ku/rioj tou= a)mpelw~noj; 16 e0leu/setai kai\ a)pole/sei tou\j gewrgou\j kai\ dw&sei to\n a)mpelw~na a!lloij. oi9 de\ a)kou/santej ei]pan: Mh\ ge/noito. 17 o9 de\ e0mble/yaj au0toi=j ei]pen: Ti/ ou]n e0stin to\ gegramme/non tou=to: Li/qon o4n a)pedoki/masan oi9 oi0kodomou=ntej, ou[toj e0genh/qh ei0j kefalh\n gwni/aj; 18 pa~j o9 pesw_n e0p’ e0kei=non to\n li/qon sunqlasqh/setai: e0f’ o4n d’ a@n pe/sh|, likmh/sei au0to/n. 19 kai\ e0zh/toun oi9 a)rxierei=j kai\ oi9 grammatei=j e0pibalei=n e0p’ au0to\n ta_j xei=raj au0th=| th=| w#ra|, e0fobh/qhsan de\ to\n lao/n, e1gnwsan ga_r o3ti pro\j au0tou\j ei1rhken th\n parabolh\n tau/thn. Lk. 21.39a (f 13) kai\ a)ph=lqen e3kastoj ei0j to\n oi]kon au0tou=. 39b kai\ o970Ihsou=j e0poreu/qh ei0j to\ o1roj tw~n70Elaiw~n.

The Gospel of Luke so the inheritance will be ours.” 15 And they threw him out of the vineyard and killed him. So what will he do, the lord of the vineyard? 16a He will come and have the farmers put to death and he will give the vineyard to others.’ [g’] 16b On hearing this, they said, ‘May that never happen!’ [f ’] 17 He looked at them and said, ‘So what does this mean where it is written: “The stone which the builders rejected, this very one became the cornerstone”? 18 Anyone who falls over that stone will be smashed to pieces and anyone on whom it falls will be crushed to powder.’ [e’] 19a The High Priests and the scribes tried to get their hands on him there and then, [d’] 19b but they feared the people [c’] 19c because they had understood that he had addressed this parable to them. [b’] Lk. 21.39a (ƒ13)218 Everyone went away to their own house, [a’] 39b and Jesus travelled to the Mount of Olives.

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7 21. 40 (f 13) 1Orqrou de\ pa&lin h]lqen ei0j to\ i9ero\n 41 kai\ prosh/negkan au0tw~| oi9 grammatei=j kai\ oi9 Farisai=oi gunai=ka e0pi\ moixei/a| kateilhmme/nhn. 42 kai\ sth/santej au0th\n e0n tw~| me/sw| ei]pon au0tw~|: Dida&skale, au3th h9 gunh\ ei1lhptai e0p’ au0tw~| tw~| fo/rw| moixeuome/nh: 43 e0n de\ tw~| no/mw| h9mi=n Mwu+sh=j e0netei/lato ta_j toiau/taj liqa&zein. su\ ou]n ti/ le/geij peri\ au0th=j; 44 (tou=to de\ e1legon peira&zontej au0to/n, i3na e1xwsin kathgori/an kat’ au0tou=.) o9 de\70Ihsou=j ka&tw ku/yaj tw~| daktu/lw| e1grayen ei0j th\n gh=n. 45 w9j de\ e0pe/menon e0rwtw~ntej au0to/n, a)nable/yaj ei]pen au0toi=j: 7 9O a)nama&rthtoj u9mw~n prw~toj li/qon bale/tw e0p’ au0th/n. 46 kai\ pa&lin ka&tw ku/yaj e1grafen ei0j th\n gh=n. 47 kai\ e0ch=lqon ei[j kaq’ ei[j a)rca&menoi a)po\ tw~n presbute/rwn e3wj tw~n e0sxa&twn. kai\ katelei/fqh o970Ihsou=j kai\ h9 gunh\ e0n me/sw| ou]sa. 48 a)nable/yaj de\ o970Ihsou=j ei]den au0th\n kai\ ei]pen: Gu/nai, pou= ei0sin oi9 kath/goroi/ sou; ou0dei/j se kate/krinen;

The Gospel of Luke [B] The Leaders’ Further Attempts to Trap Jesus [B-A] The woman caught in adultery [a] 21. 40 (ƒ13) At dawn he went to the Temple again [b] 41 and the scribes and the Pharisees brought to him a woman who had been caught in adultery. [c] 42 Standing her in the middle, they said to him, ‘Teacher, this woman was caught in the act of committing adultery. 43 In the Law, Moses commands us to stone such women. So you then, what do you say about her?’ [d] 44a (They said this as a way of testing him, so that they could get something to accuse him with.) [e] 44b Jesus bent down and with his finger started writing in the earth. [f ] 45 When they kept on asking him, he looked up and said to them, ‘Let he among you who is without sin be the first to throw a stone at her’, [e’] 46 and bending down again he started writing in the earth. [f ’] 47a They went away one by one, starting with the oldest and until the youngest; [d’] 47b and Jesus was left, with the woman there in the middle. [c’] 48 Jesus looked up, saw her and said, ‘Woman, where are your accusers? Has no-one condemned you?’

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49 h9 de\ ei]pen: Ou0dei/j, ku/rie. kai\ o970Ihsou=j ei]pen au0th=|: Ou0de\ e0gw& se katakri/nw: poreu/ou, mhke/ti a(ma&rtane.

20. 20 Kai\ a)poxwrh/sante/j a)pe/steilan e0gkaqe/touj u9pokrinome/nouj e9autou\j dikai/ouj, i3na e0pila&bwntai au0tou= tw~n lo/gwn, w#ste paradou=nai au0to\n tw~| h9gemo/ni. 21 kai\ e0phrw&thsan au0to\n le/gontej: Dida&skale, oi1damen o3ti le/geij o0rqw~j kai\ dida&skeij kai\ ou0deno\j lamba&neij pro/swpon, a)lla_ e0p’ a)lhqei/aj th\n o9do\n tou= qeou= dida&skeij: 22 e1cestin h9mi=n fo/ron dido/nai Kai/sari h2 ou1; 23 e0pignou\j de\ au0tw~n th\n ponhri/an ei]pen pro\j au0tou/j: Ti/ me peira&zete; 24 dei/cate/ moi to\ no/misma: ti/noj e1xei ei0ko/na kai\ th\n e0pigrafh/n; a)pokriqe/ntej ei]pon: Kai/saroj. 25 ei]pen de\ au0toi=j: 7 0Apo/dote ta_ tou= Kai/saroj tw~| Kai/sari kai\ ta_ tou= qeou= tw~| qew~|. 26 ou0k i1sxusan de\ au0tou= r9h=ma e0pilabe/sqai e0nanti/on tou= laou= kai\ qauma&santej

The Gospel of Luke [b’] 49a She said, ‘No-one, Lord’, [a’] 49b and Jesus said to her, ‘Neither do I condemn you. Go, and do not sin any more.’ [B-B] Tribute to Caesar [a] 20. 20 Once they had gone away,219 some of the Pharisees220 sent spies pretending to be righteous men so that could catch him by his words in order to be able to hand him over to the governor. [b] 21 They questioned him saying, ‘Teacher, we know that you speak and teach rightly and you don’t show partiality to anyone but in all sincerity teach the way of God. 22 Are we allowed to pay tribute to Caesar or not?’ [c] 23 Aware of their wickedness he said to them, ‘Why are you testing me? 24a Show me some money –  whose face and whose inscription does it have on it?’221 [d] 24b They answered, ‘Caesar’s’. [c’] 25 He said to them, ‘Give what is Caesar’s to Caesar and what is God’s to God’. [b’] 26a They were not able to catch him by what he said in front of the people, [a’] 26b and, surprised

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e0pi\ th=| a)pokri/sei au0tou= e0si/ghsan.

20. 27 Proselqo/ntej de/ tinej tw~n Saddoukai/wn —oi9 le/gontej a)na&stasin mh\ ei]nai— e0phrw&thsan au0to\n 28 le/gontej: Dida&skale, Mwu+sh=j e1grayen h9mi=n, e0a&n tinoj a)delfo\j a)poqa&nh| a!teknoj e1xwn gunai=ka, i3na la&bh| o9 a)delfo\j au0tou= th\n gunai=ka kai\ e0canasth/sh| spe/rma tw~| a)delfw~| au0tou=. 29 h]san par’ h9mi=n e9pta_ a)delfoi/: kai\ o9 prw~toj labw_n gunai=ka a)pe/qanen a!teknoj: 30 kai\ o9 deu/teroj 31 kai\ o9 tri/toj, w(sau/twj oi9 e9pta_ ou0k a)fh=kan te/knon kai\ a)pe/qanon. 32 u3steron kai\ h9 gunh\ a)pe/qanen. 33 e0n th=| ou]n a)nasta&sei ti/noj au0tw~n e1stai gunh/; oi9 ga_r e9pta_ e1xon au0th\n gunai=ka. 34 kai\ ei]pen pro\j au0tou/j: Oi9 ui9oi\ tou= ai0w~noj tou/tou gennw~ntai kai\ gennw~sin, gamou=sin kai\ gamou=ntai, 35 oi9 de\ kataciwqe/ntej

The Gospel of Luke

by his answer, they kept quiet.

[B-C] A final attack [B-CA] The Sadducees on the resurrection [a] 20. 27 28 29 30 31 32 33 [a’] 34 35

Some of the Sadducees – they say that there is no resurrection – came up to him and asked, ‘Teacher, Moses wrote for us, “If someone’s brother dies childless leaving a wife, the brother should take the wife and raise descendants for his brother”. Someone we know had seven brothers; and the first married and died childless, and the second and the third; all seven alike left no children and died. Finally, the woman died, too. So in the resurrection, whose wife will she be? For the seven had her as their wife.’ And he said to them, ‘The sons of this age are born and give birth, they marry and are given in marriage.222 However, those who are deemed worthy

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tou= ai0w~noj e0kei/nou tuxei=n kai\ th=j a)nasta&sewj th=j e0k nekrw~n ou1te gamou=sin ou1te gami/zontai: 36 ou0de\ ga_r a)poqanei=n e1ti me/llousin, i0sa&ggeloi ga&r ei0sin tw~| qew~| th=j a)nasta&sewj ui9oi\ o1ntej. 37 o3ti de\ e0gei/rontai oi9 nekroi\ Mwu+sh=j e0dh/lwsen e0pi\ th=j ba&tou, w(j le/gei ku/rion to\n qeo\n70Abraa_m kai\ qeo\n70Isa_k kai\ qeo\n70Iakw&b. 38 qeo\j nekrw~n ou0k e1stin a)lla_ zw&ntwn, pa&ntej ga_r au0tw~| zw~sin.

20. 397 40 41 42 43 44 45

0Apokriqe/ntej de/ tinej tw~n grammate/wn ei]pan: Dida&skale, kalw~j ei]paj. (ou0ke/ti de\ e0to/lmwn e0perwta~n au0to\n ou0de/n.) ei]pen de\ pro\j au0tou/j: Pw~j le/gousin to\n Xristo\n ui9o\n Daui/d; kai\ au0to\j Daui\d le/gei e0n th=| bi/blw| tw~n yalmw~n: Le/gei ku/rioj tw~| kuri/w| mou: ka&qou e0k deciw~n mou, e3wj ti/qw tou\j e0xqrou/j sou u9poka&tw tw~n podw~n sou. Daui\d ku/rion au0to\n le/gei, pw~j ui9o\j au0tou= e0stin; a)kou/ontoj de\ panto\j tou= laou=

The Gospel of Luke to attain to that other age and the resurrection from the dead, they neither marry nor are given in marriage; 36 they will not die any more, since for God they are equal to angels,223 being sons of the resurrection. 37 That the dead are raised, Moses showed, in the passage about the bush, when he calls “Lord” the God of Abraham and the God of Isaac and the God of Jacob. 38 He is not God of the dead but of the living, since for him they are all living.’ [B-CA’] Jesus questions the Davidic messiahship [a] 20. 39 [b] 40 [b’] 41 42 43 44 [a’] 45

In response, some of the scribes said, ‘Teacher, you have spoken well’. (They no longer dared now to ask him anything else.) He said to them, ‘How can they say that the Messiah is the son of David? David himself says in the book of Psalms: “The Lord says to my Lord, ‘Sit at my right hand, until I place your enemies under your feet’”. David calls him “Lord”; how can he be his son?’ In the hearing of all the people

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Luke’s Demonstration to Theophilus ei]pen toi=j maqhtai=j: Prose/xete a)po\ tw~n grammate/wn tw~n qelo/ntwn peripatei=n e0n stolai=j kai\ filou/ntwn a)spasmou\j e0n tai=j a)gorai=j kai\ prwtokaqedri/aj e0n tai=j sunagwgai=j kai\ prwtoklisi/aj e0n toi=j dei/pnoij, oi4 kate/sqontej ta_j oi0ki/aj tw~n xhrw~n profa&sei makra_ proseuxo/menoi: ou[toi lh/myontai perisso/teron kri/ma.

21. 17 0Anable/yaj de\ ei]den tou\j ba&llontaj ei0j to\ gazofula&kion ta_ dw~ra au0tw~n tou\j plousi/ouj. 2 ei]den de\ kai/ tina xh/ran penixra_n ba&llousan du/o lepta& (o3 e0stin kodra&nthj), 3 kai\ ei]pen: 7 0Alhqw~j le/gw u9mi=n o3ti h9 xh/ra au3th h9 ptwxh\ plei/w pa&ntwn e1balen: 4 pa&ntej ga_r ou[toi e0k tou= perisseu/ontoj au0toi=j e1balon ei0j ta_ dw~ra tou= qeou=, au3th de\ e0k tou= u9sterh/matoj au0th=j pa&nta to\n bi/on o4n ei]xen e1balen.

The Gospel of Luke 46 47

he said to the disciples, ‘Beware of the scribes who are fond of walking about in long robes, and love greetings in the market places, and the best seats in the synagogues and the places of honour at dinners; who devour the resources of widows on the pretext of making long prayers. These men will receive a very harsh sentence.’

[B-D] In the Temple [B-DA] The poor widow in the treasury [a] 21. 1 [b] 2 [a’] 3 4

Looking up, he saw the rich putting their gifts into the treasury. But he also saw a certain poor widow putting in two lepta (that is, a quadran)224 and he said, ‘I tell you truly that this poor widow has put in more than all of them because they all gave out of their surplus for the gifts of God; she, on the other hand, out of her poverty put in all the livelihood that she had’.

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21. 5 Kai/ tinwn lego/ntwn peri\ tou= i9erou= o3ti li/qoij kaloi=j keko/smhtai kai\ a)naqe/masin, ei]pen: 6 Tau=ta qewrei=te, e0leu/sontai h9me/rai e0n ai[j ou0k a)feqh/setai li/qoj e0pi\ li/qw| e0n toi/xw| w{de o4j ou0 kataluqh/setai. 7 e0phrw&thsan de\ au0to\n oi9 maqhtai\ le/gontej: Dida&skale, po/te tau=ta e1stai; kai/: Ti/ to\ shmei=on th=j sh=j e0leu/sewj; 8 o9 de\ ei]pen: Ble/pete mh\ planhqh=te: polloi\ ga_r e0leu/sontai e0pi\ tw~| o0no/mati/ mou le/gontej o3ti70Egw& ei0mi, kai/:79O kairo\j h1ggiken. mh\ poreuqh=te o0pi/sw au0tw~n. 9 o3tan de\ a)kou/shte pole/mouj kai\ a)katastasi/aj, mh\ fobhqh=te: dei= ga_r gene/sqai tau=ta prw~ton, a)ll’ ou0k eu0qe/wj to\ te/loj. 10 e0gerqh/setai ga_r e1qnoj e0p’ e1qnoj kai\ basilei/a e0pi\ basilei/an, 11 seismoi/ te mega&loi kata_ to/pouj kai\ limoi\

The Gospel of Luke [B-DB] Foretelling the destruction of the Temple and the coming of the Son of Man [a] 21. 5 As some people were talking about the Temple, saying how it was decorated with beautiful stones and offerings, he said, 6 ‘These things that you are looking at, the days will come when there will not be left one stone on another in the wall225 here that will not be destroyed’. [b] 7 The disciples asked him, ‘Teacher, when will these things be?’ and ‘What will be the sign of your coming?’226 [b’] 8 He said, ‘Watch out! Do not be led astray, for many will come in my name saying, “I am he!” and “The time is close at hand!” Do not go after them. 9 When you hear of battles and revolutions, do not be afraid; actually, these things have to happen first but the end will not be straight away. 10 Nation will rise against nation227 and kingdom against kingdom; 11 there will be great earthquakes in various places and famines

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kai\ loimoi\ e1sontai, fo/bhra& te a)p’ ou0ranou= kai\ shmei=a mega&la e1stai. 12 pro\ de\ tou/twn pa&ntwn e0pibalou=sin e0f’ u9ma~j ta_j xei=raj au0tw~n kai\ diw&cousin paradido/ntej ei0j ta_j sunagwga_j kai\ fulaka&j, a)pagome/nouj e0pi\ basilei=j kai\ h9gemo/naj e3neka tou= o0no/mato/j mou: 13 a)pobh/setai u9mi=n ei0j martu/rion. 14 qe/te ou]n e0n tai=j kardi/aij u9mw~n mh\ promeletw~ntej a)pologhqh=nai: 15 e0gw_ ga_r u9mi=n dw&sw sto/ma kai\ sofi/an h[| ou0 dunh/sontai a)ntisth=nai pa&ntej oi9 a)ntikei/menoi u9mi=n. 16 paradoqh/sesqe de\ kai\ u9po\ gone/wn kai\ a)delfw~n kai\ suggenw~n kai\ fi/lwn, kai\ qanatw&sousin e0c u9mw~n, 17 kai\ e1sesqe misou/menoi u9po\ pa&ntwn dia_ to\ o1noma& mou. 18 kai\ qri\c e0k th=j kefalh=j u9mw~n ou0 mh\ a)po/lhtai. 19 e0n th=| u9pomonh=| u9mw~n kth/sasqe ta_j yuxa_j u9mw~n. 20 o3tan de\ i1dhte kukloume/nhn70Ierousalh\m

The Gospel of Luke and epidemics; there will be terrifying things from heaven and great signs. 12 But before all these things, they will lay their hands on you and they will persecute you, handing you over to the synagogues and prisons, taking you before kings and governors on account of my name. 13 It will give you an opportunity for testimony. 14 So lay to heart not to plan beforehand how to defend yourselves, 15 for I myself will give you words and wisdom that none of your opponents will be able to resist.228 16 You will even be handed over by your parents, and brothers, and relatives, and friends, and some of you they will put to death. 17 You will be hated by everyone because of my name. 18 Not a hair of your heads will be lost. 19 By your endurance, secure possession of your souls. 20 But when you see Ierousalem surrounded

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u9po\ stratope/dwn, to/te gnw&sesqe o3ti h1ggiken h9 e0rh/mwsij au0th=j. 21 to/te oi9 e0n th=|70Ioudai/a| feuge/twsan ei0j t o1rh kai\ oi9 e0n me/sw| au0th=j mh\ e0kxwrei/twsan kai\ oi9 e0n tai=j xw&raij mh\ ei0serxe/sqwsan ei0j au0th/n, 22 o3ti h9me/rai e0kdikh/sewj au[tai/ ei0sin tou= plhsqh=nai pa&nta ta_ gegramme/na. 23 ou0ai\ tai=j e0n gastri\ e0xou/saij kai\ tai=j qhlazome/naij e0n e0kei/naij tai=j h9me/raij: e1stai ga_r a)na&gkh mega&lh e0pi\ th=j gh=j kai\ o0rgh\ tw~| law~| tou/tw|, 24 kai\ pesou=ntai e0n sto/mati r9omfai/aj kai\ ai0xmalwtisqh/sontai ei0j pa&nta ta_ e1qnh, kai\70Ierousalh\m e1stai patoume/nh u9po\ e0qnw~n, a!xrij ou[ plhrwqw~sin . 25 kai\ e1sontai shmei=a e0n h9li/w| kai\ selh/nh| kai\ a!stroij, kai\ e0pi\ th=j gh=j sunoxh\ e0qnw~n kai\ a)pori/a| h0xou/shj qala&sshj kai\ sa&lou, 26 a)poyuxo/ntwn a)nqrw&pwn a)po\ fo/bou

The Gospel of Luke 21 22 23 24 25 26

by armies then know that its devastation is at hand. Then those in Judaea should flee to the mountains, and those in the city should not go out of it;229 those who are in the fields should not go into it because those are the days of vindication, to fulfil everything that is written. Alas for those who are pregnant and have a child at the breast in those days! For there will be terrible distress upon the earth and divine wrath against this people; and they will fall by the edge of the sword, and they will be led captive among all the nations230 and Ierousalem will be trodden down by the Gentiles until the times of the Gentiles231 are fulfilled. There will be signs in the sun and the moon and the stars, and on the earth anguish of nations and perplexity at the roaring of the sea and the waves, with people fainting from fear

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kai\ prosdoki/aj tw~n e0perxome/nwn th=| oi0koume/nh|, ai9 ga_r duna&meij ai9 e0n tw~| ou0ranw~| saleuqh/sontai. 27 kai\ to/te o1yontai to\n ui9o\n tou= a)nqrw&pou e0rxo/menon e0n nefe/lh| kai\ duna&mei pollh=| kai\ do/ch|. 28 e0rxome/nwn de\ tou/twn gi/nesqai a)naku/yate kai\ e0pa&rate ta_j kefala&j, dio/ti e0ggi/zei h9 a)polu/trwsij u9mw~n. 29 kai\ ei]pen parabolh\n au0toi=j: 7 !Idete th\n sukh=n kai\ pa&nta ta_ de/ndra: 30 o3tan proba&lwsin to\n karpo\n au0tw~n, ginw&skete h1dh o3ti e0ggu\j h1dh to\ qe/roj e0sti/n: 31 ou3twj kai\ u9mei=j, o3tan i1dhte tau=ta, ginw&skete o3ti e0ggu/j e0stin h9 basilei/a tou= qeou=. 32 a)mh\n le/gw u9mi=n o3ti ou0 mh\ pare/lqh| h9 genea_ au3th e3wj tau=ta pa&nta ge/nhtai. 33 o9 ou0rano\j kai\ h9 gh= pareleu/sontai, oi9 de\ lo/goi mou ou0 mh\ pareleu/sontai. 34 prose/xete e9autoi=j mh/pote barunqw~sin u9mw~n ai9 kardi/ai e0n kraipa&lh| kai\ me/qh|

The Gospel of Luke 27 28 [a’] 29 30 31 32 33 34

and anticipation at what is coming on the world, for the powers that are in heaven will be shaken. And then they will see the Son of Man coming in a cloud and with great power and glory. When these things begin to happen stand up straight and lift up your heads because your redemption is at hand.’ He told them a parable: ‘Look at the fig-tree and all the other trees: when they produce their fruit, then you know that summer is already near. So it is also for you, when you see these things you know that the kingdom of God is near. Indeed, I tell you that this generation will not pass away until all these things have taken place. Heaven and earth will pass away but my words will not pass away. Be careful that your hearts are not weighed down with dissipation and drunkenness

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kai\ meri/mnaij biwtikai=j kai\ e0pisth=| e0f’ u9ma~j ai0[ni]fni/oj h9me/ra e0kei/nh 35 w(j pagi/j: e0peiseleu/setai ga_r e0pi\ tou\j kaqhme/nouj e0pi\ pro/swpon pa&shj th=j gh=j. 36 a)grupnei=te de\ e0n panti\ kairw~| deo/menoi i3na kataciwqh=te e0kfugei=n tau=ta pa&nta ta_ me/llonta gi/nesqai kai\ sth/sesqe e1mprosqen tou= ui9ou= tou= a)nqrw&pou.

21. 377 38

]Hn de\ ta_j h9me/raj e0n tw~| i9erw~| dida&skwn: ei0j to\ o1roj hu0li/eto to\ kalou/menon70Elaiw&n. kai\ pa~j o9 lao\j w!rqrizen pro\j au0to\n a)kou/ein au0tou= e0n tw~| i9erw~|.

22. 17 !Hggisen de\ h9 e9orth\ tw~n a)zu/mwn h9 legome/nh pa&sxa. 2 oi9 de\ a)rxierei=j kai\ grammatei=j e0zh/toun pw~j a)pole/swsin au0to/n:

The Gospel of Luke 35 36

and every day worries, and that that day doesn’t come upon you unexpectedly like a snare. For it will come upon those dwelling over all the face of the earth. Watch then, praying at all times that you will be judged worthy232 to escape from all these things that are going to happen and you will stand before the Son of man.’

[C] Colophon [a] 21. 37a During the day he was teaching in the Temple; [b] 37b he would spend the night on the mountain233 called the Mount of Olives. [c] 38 And all the people would go to him early in the morning to hear him in the Temple.



SECTION XVII. The Passover

[A] The Conspiracy between the Jewish Leaders and Judas Iscariot [a] 22. 1 [b] 2a

The feast of Unleavened Bread drew near, which is called ‘Passover’. The High Priests and the scribes234 were looking for a way to get rid of him.

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e0fobou=to de\ to\n lao/n. 3 ei0sh=lqen de\ satana~j ei0j to\n70Iou/dan to\n kalou/menon 7 0Iskariw&d, o1nta e0k tou= a)riqmou= e0k tw~n dw&deka: 4 kai\ a)pelqw_n sunela&lhsen toi=j a)rxiereu=sin pw~j paradoi= au0to/n. 5 kai\ e0xa&rhsan kai\ sune/qento au0tw~| a)rgu/rion dou=nai. 6 kai\ w(molo/ghsen, kai\ e0zh/tei eu0kairi/an tou= paradou=nai au0to\n a!ter o1xlou.

22. 77 ]Hlqen de\ h9 h9me/ra tou= pa&sxa, h[| e1dei qu/esqai to\ pa&sxa: 8 kai\ a)pe/steilen to\n Pe/tron kai\70Iwa&nhn ei0pw&n: Poreuqe/ntej e9toima&sate h9mi=n to\ pa&sxa i3na fa&gwmen. 9 oi9 de\ ei]pan au0tw~|: Pou= qe/leij e9toima&swme/n soi; 10 o9 de\ ei]pen:70Idou\ ei0serxome/nwn u9mw~n ei0j th\n po/lin a)panth/sei u9mi=n a!nqrwpoj basta&zwn kera&mion u3datoj: a)kolouqh/sate au0tw~| ei0j th\n oi0ki/an ou[ ei0sporeu/etai,

The Gospel of Luke [c] 2b But they were afraid of the people. [d] 3 However, Satan entered into Judas called Iscariot, who belonged to the group of the Twelve, [e] 4 and he went off to confer with the High Priests235 about how he could hand him over. [d’] 5a They were glad [c’] 5b and agreed with him to give him money. [b’] 6a He consented, [a’] 6b and set about looking for a suitable opportunity to hand him over without the crowd knowing. [B] The Passover Celebration [B-A] Preparations for the Passover meal [a] 22. 7 The day of Passover arrived,236 when the Passover lamb had to be sacrificed, [b] 8 and he sent Peter and John saying, ‘Go and get the Passover ready for us so that we can eat it’. [c] 9 They said to him, ‘Where do you want us to prepare it for you?’237 [c’] 10 He said, ‘Listen, when you come into the town, a man carrying a jar of water will meet you; follow him to the house which he goes into

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11 kai\ e0rei=te tw~| oi0kodespo/th| th=j oi0ki/aj: Le/gei o9 dida&skaloj: Pou= e0stin to\ kata&luma o3pou to\ pa&sxa meta_ tw~n maqhtw~n mou fa&gw; 12 e0kei=noj u9mi=n dei/cei a)na&gaion oi]kon e0strwme/non: e0kei= e9toima&sate. 13 a)pelqo/ntej de\ eu[ron kaqw_j ei0rh/kei au0to/j, kai\ h9toi/masan to\ pa&sxa.

22. 14 Kai\ o3te e0ge/neto h9 w#ra, a)ne/pesen kai\ oi9 a)po/stoloi su\n au0tw~|. 15 kai\ ei]pen pro\j au0tou/j: 7 0Epiqumi/a| e0pequ/mhsa tou=to to\ pa&sxa fagei=n meq’ u9mw~n pro\ tou= me paqei=n: 16 le/gw ga_r u9mi=n, ou0ke/ti mh\ fa&gomai a)p’ au0tou= e3wj o3tou kaino\n brwqh=| e0n th=| basilei/a| tou= qeou=. 17 kai\ deca&menoj to\ poth/rion eu0xaristh/saj ei]pen: La&bete tou=to diameri/sate e9autoi=j: 18 le/gw ga_r u9mi=n, a)po\ tou= nu=n ou0 mh\ pi/w a)po\ tou= genh/matoj th=j a)mpe/lou e3wj o3tou e1lqh| h9 basilei/a tou= qeou=. 19 kai\ labw_n a!rton

The Gospel of Luke 11 and say to the householder of the community,238 “The teacher says, ‘Where is the room where I can eat the Passover with my disciples?’” 12 He will show you an upstairs room239 with couches. Get it ready there.’ [b’] 13a They went off and found things just as he had said, [a’] 13b and they got the Passover ready. [B-B] The Passover meal [a] 22. 14 When the time came he reclined at table and the apostles with him. [b] 15 He said to them, ‘I have longed eagerly to eat this Passover with you before I suffer. 16 For I tell you, I will not eat it again until I eat a new one in the kingdom of God.240 [c] 17 Taking the cup,241 he gave thanks and said, ‘Take this! share it among you. 18 As I said, from now on I will not drink of the produce of the vine until the kingdom of God comes.’ [c’] 19a And taking the bread

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Luke’s Demonstration to Theophilus eu0xaristh/saj e1klasen kai\ e1dwken au0toi=j le/gwn: Tou=to/ e0stin to\ sw~ma& mou. plh\n i0dou\ h9 xei\r tou= paradido/ntoj me e0pi\ th=j trape/zhj: o3ti me\n o9 ui9o\j tou= a)nqrw&pou kata_ to\ w(risme/non poreu/etai, plh\n ou0ai\ e0kei/nw| di 0 ou[ paradi/dotai. au0toi\ de\ h1rcanto suzhtei=n pro\j e9autou\j ti/j a!ra ei1h o9 me/llwn tou=to pra&ssein.

22. 247 0Ege/neto de\ kai\ filoneiki/a e0n au0toi=j, to\ ti/j a@n ei1h| mei/zwn. 25 o9 de\ ei]pen au0toi=j: Oi9 basilei=j tw~n e0qnw~n kurieu/ousin au0tw~n kai\ oi9 e0cousia&zontej au0tw~n eu0erge/tai kalou=ntai. 26 u9mei=j de\ ou0x ou3twj, a)ll’ o9 mei/zwn e0n u9mi=n gine/sqw w(j mikro/teroj, kai\ o9 h9gou/menoj w(j o9 dia/konoj, 27 ma~llon h2 o9 a)nakei/menoj: e0gw_ ga_r e0n me/sw| u9mw~n h]lqon ou0x w(j o9 a)nakei/menoj a)ll’ w(j o9 diakonw~n. 28 kai\ u9mei=j hu0ch/qhte e0n th=| diakoni/a mou w(j o9 diakonw~n —oi9 diamemenhko/tej met’ e0mou=

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he gave thanks and broke it [b’] 19b and gave it to them saying, ‘This is my body;242 21 yet243 the hand of the person betraying me is here on the table, 22 because the Son of Man is indeed going away according to what has been determined, but even so, alas for that man by whom he is betrayed!’ [a’] 23 They began to discuss with each other who it could be who was going to do this. [B-A’] Rivalry among the Twelve. Prediction of Peter’s denial [a] 22. 24 [b] 25 26 27 28

There arose a dispute among them, as to who was the greatest. He said to them, ‘The kings of the Gentiles lord it over them and those who wield authority over them are called “benefactors”. But not so with you: rather let the greatest among you be like the least, and the leader like a slave instead of like the person reclining at table. For I came into your midst not like someone reclining at table but like someone serving. And you have grown while I have been serving you like a servant – those of you who have continued with me

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e0n toi=j peirasmoi=j mou—: 29 ka)gw_ diati/qemai u9mi=n kaqw_j die/qeto/ moi o9 path/r basilei/an, 30 i3na e1sqhte kai\ pi/nhte e0pi\ th=j trape/zhj mou e0n th=| basilei/a|, kai\ kaqe/zesqe e0pi\ dw&deka qro/nouj kri/nontej dw&deka fula_j tou=70Israh/l. 31 ei]pen de\ o9 ku/rioj: Si/mwn Si/mwn, i0dou\ o9 satana~j e0ch|th/sato u9ma~j tou= sinia&sai w(j to\n si=ton: 32 e0gw_ de\ e0deh/qhn peri\ sou= i3na mh\ e0kli/ph| h9 pi/stij sou: su\ de\ e0pi/streyon kai\ sth/ricon tou\j a)delfou/j sou. 33 o9 de\ ei]pen au0tw~|: Ku/rie, meta_ sou= e3toimo/j ei0mi kai\ ei0j fulakh\n kai\ ei0j qa&naton poreu/esqai. 34 o9 de\ ei]pen: Le/gw soi, Pe/tre, ou0 mh\ fwnh/sei sh/meron a)le/ktwr e3wj o3tou tri/j me a)parnh/sh| mh\ ei0de/nai me. 35 kai\ ei]pen au0toi=j: 7 3Ote a)pe/steila u9ma~j a!ter ballanti/ou kai\ ph/raj kai\ u9podhma&twn, mh/ tinoj u9sterh/sate; oi9 de\ ei]pan: Ou0deno/j. 36 o9 de\ ei]pen: 7 0Alla_ nu=n o9 e1xwn balla&ntion a)rei= o9moi/wj kai\ ph/ran,

The Gospel of Luke in my trials.244 29 I have appointed for you, as my father appointed for me, a kingdom 30 so that you can eat and drink at my table in the kingdom, and you will sit on twelve thrones judging the twelve tribes of Israel.’245 [c] 31 The Lord said,246 ‘Simon, Simon, Satan asked to sift you all like wheat, 32 but I prayed for you personally that your faith would not fail. You, turn back again and strengthen your brethren.’247 [d] 33 But he said to him, ‘Lord, I am prepared to go with you to prison and to death’. [e] 34 He said, ‘I say to you, Peter, the cock will not crow today until three times you have denied me, saying that you don’t know me’.248 [a’] 35a And he said to them, ‘When I sent you without a purse or a bag or sandals, did you lack anything?’ [b’] 35b They said to him, ‘Nothing’. [c’] 36 He said, ‘But now, anyone who has a purse will take it, and likewise a bag;

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kai\ o9 mh\ e1xwn pwlh=si to\ i9ma&tion au0tou= kai\ a)gora&sei ma&xairan. 37 le/gw ga_r o3ti tou=to to\ gegramme/non dei= telesqh=nai e0n e0moi/, to/: Kai\ meta_ tw~n a)no/mwn e0logi/sqh, kai\ to\ peri\ e0mou= te/loj e1xei. 38 oi9 de\ ei]pan: 7 0Idou/, ku/rie, du/o ma&xairai w{de. o9 de\ ei]pen au0toi=j:70Arkei=. 39 kai\ e0celqw_n e0poreu/eto kata_ to\ e1qoj ei0j to\ o1roj tw~n70Elaiw~n. h0kolou/qhsan de\ au0tw~| kai\ oi9 maqhtai/.

22. 40 Geno/menoj de\ e0pi\ to/pou ei]pen au0toi=j: Proseu/xesqe, mh\ ei0se/lqhte ei0j peirasmo/n. 41 au0to\j de\ a)pesta&qh a)p’ au0tw~n w(sei\ li/qou bolh\n kai\ qei\j ta_ go/nata prosu/xeto 42 le/gwn: Pa&ter, mh\ to\ qe/lhma& mou a)lla_ to\ so\n gene/sqw: ei0 bou/lei pare/negke tou=to to\ poth/rion a)p’ e0mou=. 43 w!fqh de\ au0tw~| a!ggeloj a)po\ tou= ou0ranou= e0nisxu/wn au0to/n. 44 kai\ geno/menoj e0n a)gwni/a| e0ktene/steron proshu/xeto: e0ge/neto de\ o9 i9drw_j au0tou=

The Gospel of Luke and if someone does not have a sword they will sell their coat and will buy one.249 37 For I tell you that what has been written has to be accomplished in me – namely, “He was reckoned with the lawless” – and everything concerning me is coming to an end.’ [d’] 38a They said, ‘Look, Lord, there are two swords here!’ [e’] 38b He said to them, ‘It is enough’.250 [f ’] 39a He left and went as was his custom to the Mount of Olives. [g’] 39b But the disciples also followed him. [C] The Arrest of Jesus on the Mount of Olives [C-A] Jesus’ prayer [a] 22. 40 When he got to a place, he said to them, ‘Pray that you may not come into testing’. [b] 41a Then he moved away from them about a stone’s throw, [c] 41b and he knelt down and prayed 42 saying, ‘Father, not my will but yours be done. If you will, take this cup away from me.’251 [d] 43 There appeared to him an angel from heaven strengthening him. [d’] 44a And as he entered into combat, he started praying even more earnestly. [c’] 44b His sweat became

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w(j qro/mboi ai3matoj katabai/nontej e0pi\ th\n gh=n. 45 kai\ a)nasta_j a)po\ th=j proseuxh=j e0lqw_n e0pi\ tou\j maqhta_j eu[ren koimwme/nouj au0tou\j a)po\ th=j lu/phj, 46 kai\ ei]pen au0toi=j: Kaqeu/dete; a)nasta&ntej proseu/xesqe, i3na mh\ ei0j peirasmo\n ei0se/lqhte.

22. 477 1Eti de\ au0tou= lalou=ntoj i0dou\ o1xloj polu/j, kai\ o9 kalou/menoj 7 0Iou/daj70Iskariw_q ei[j tw~n dw&deka proh=gen au0tou/j. kai\ e0ggi/saj e0fi/lhsen to\n70Ihsou=n. (tou=to ga_r shmei=on dedw&kei au0toi=j: 7 4On a@n filh/sw au0to/j e0stin.) 48 o9 de\70Ihsou=j ei]pen tw~|70Iou/da|: Filh/mati to\n ui9o\n tou= a)nqrw&pou paradi/dwj; 49 i0do/ntej de\ oi9 peri\ au0to\n to\ geno/menon ei]pan tw~| kuri/w|: Ei0 pata&comen e0n maxai/rh|; 50 kai\ e0pa&tacen ei[j tij e0c au0tw~n to\n dou=lon tou= a)rxiere/wj kai\ a)fei/lato au0tou= to\ w)ti/on to\ decio/n.

The Gospel of Luke [b’] 45 [a’] 46

like drops of blood falling onto the ground.252 Getting up from prayer and going to the disciples he found them sleeping for grief, and he said to them, ‘Are you sleeping? Get up and pray, so that you don’t come into testing.’

[C-B] Judas’ betrayal and the arrest of Jesus [a] 22. 47a As he was still speaking there was suddenly a large crowd and the man called Judas Iscariot, one of the Twelve, was leading them. [b] 47b He approached Jesus and kissed him.253 [c] 47c (This, in fact, was a sign he had given them: ‘The person I kiss, that’s the one’.) [d] 48 Jesus said to Judas, ‘With a kiss you betray the Son of man?’254 [e] 49 When those around him saw what happened they said to the Lord, ‘Shall we strike them with the sword?’255 [f ] 50a And one of them struck the slave of the High Priest [e’] 50b and cut off his right ear.

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51 a)pokriqei\j de\ o970Ihsou=j ei]pen:70Ea~te e3wj tou/tou: kai\ e0ktei/naj th\n xei=ra h3yato au0tou= kai\ a)pekatesta&qh to\ ou]j au0tou=. 52 ei]pen de\ pro\j tou\j paragenome/nouj e0p’ au0to/n —j a)rxierei=j kai\ strathgou\j tou= laou= kai\ presbute/rouj—: 7 9Wj e0pi\ lh|sth\n e0ch/lqate meta_ maxairw~n kai\ cu/lwn; 53 to\ kaq’ h9me/ran o1ntoj mou e0n tw~| i9erw~| meq’ u9mw~n ou0k e0ce[s]tei/nate ta_j xei=raj e0p’ e0me/, a)ll’ au3th e0sti\n u9mw~n h9 w#ra kai\ e0cousi/a, to\ sko/toj.

22. 54 Sullabo/ntej de\ au0to\n h1gagon ei0j to\n oi]kon tou= a)rxiere/wj: o9 de\ Pe/troj h0kolou/qei au0tw~| a)po\ makro/qen. 55 a(ya&ntwn de\ pu=r e0n me/sw| th=j au0lh=j kai\ perikaqisa&ntwn e0ka&qhto kai\ o9 Pe/troj met’ au0tw~n qermaino/menoj. 56 i0dou=s de\ au0to\n paidi/skh tij kaqh/menon pro\j to\ fw~j kai\ a)teni/sasa au0tw~| ei]pen: Kai\ ou[toj su\n au0tw~| h]n: 57 o9 de\ h0rnh/sato au0to\n le/gwn:

The Gospel of Luke [d’] 51a Jesus intervened and said, ‘Stop! let them be!’ [c’] 51b And he stretched out his hand and touched him [b’] 51c and his ear was restored.256 [a’] 52 He said to those who had come for him – the257 High Priests and the people’s guards and the elders258 –  ‘Have you come with swords and clubs as if I were a robber? 53 Day by day when I was in the Temple with you you did not lay hands on me. But this is the hour for you and your authority: darkness!’259 [D] At the House of the High Priest: Peter’s Denial [a] 22. 54a After arresting him, they took him to the house of the High Priest; [b] 54b Peter was following him at a distance.260 [c] 55 People had lit a fire in the middle of the courtyard and were sitting around it and Peter sat there, too, with them, warming himself.261 [d] 56 When a certain maidservant saw him sitting by the fire she stared him and said, ‘He was with him as well!’ [d’] 57 He denied him262 saying,

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Ou0k oi]da au0to/n. 58 kai\ meta_ braxu\ e3teroj i0dw_n au0to\n ei]pen to\ au0to/: o9 de\ ei]pen:71Anqrwpe, ou0k ei0mi/. 59 kai\ diasth/saj w(sei\ w#raj mia~j a!lloj tij dii+sxuri/zeto: 7 0Ep’ a)lhqei/aj le/gw: kai\ ou[toj met’ au0tou= h]n, kai\ ga_r Galilai=o/j e0tin. 60 ei]pen de\ o9 Pe/troj:71Anqrwpe, ou0k oi]da& ti le/geij. kai\ paraxrh=ma e1ti lalou=ntoj au0tou= e0fw&nhsen a)le/ktwr. 61 strafei\j de\ o970Ihsou=j e0ne/bleyen tw~| Pe/trw|, kai\ u9pemnh/sqh tou= lo/gou tou= kuri/ou w(j ei]pen au0tw~|: Pri\n a)le/ktora fwnh=sai tri\j a)parnh/sh| me mh\ ei0de/nai me: 62 kai\ e0celqw_n e1cw e1klause pikrw~j.

22. 63 64

Oi9 de\ a!ndrej oi9 sune/xontej au0to\n e0ne/paizon au0tw~|, kai\ perikalu/yantej au0tou= to\ pro/swpon e1tupton au0to\n kai\ e1legon: Profh/teuson, ti/j e0stin o9 pai/saj se;

The Gospel of Luke ‘I don’t know him’. [e] 58a After a little while, another person saw him and said to him the same thing. [e’] 58b But he said, ‘Man, that’s not me!’ [f ] 59 An hour or so later, someone else insisted, ‘I assure you, this man was definitely with him for he’s a Galilean as well!’ [f ’] 60a But Peter said, ‘Man, I don’t know what you’re talking about’. [g] 60b And immediately, while he was still speaking, a cock crowed. [h] 61a Jesus turned and looked at Peter, [i] 61b and he remembered the word of the Lord, how he had said to him, ‘Before the cock crows, three times you will deny me saying you don’t know me’.263 [j] 62 And he went outside and wept bitterly.



SECTION XVIII. THE TRIAL OF JESUS

[A] The Mocking of the Guards [a] 22. 63 The men who were holding him made fun of him. [b] 64a After blindfolding his face, they kept on hitting him264 [b’] 64b and saying, ‘Prophesy! Who is that struck you?’

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65 kai\ a!lla polla_ blasfhmou=ntej e1legon ei0j e9autou/j.

22. 66 Kai\ w(j e0ge/neto h9me/ra, sunh/xqh to\ presbute/rion tou= laou= —kai\ a)rxierei=j kai\ grammatei=j—, kai\ a)ph/gagon au0to\n ei0j to\ sune/drion au0tw~n 67 le/gontej: Su\ ei] o9 Xristo/j; o9 de\ ei]pen au0toi=j: 7 0Ea_n u9mi=n ei1pw, ou0 mh\ pisteu/shte: 68 e0a_n e0rwth/sw, ou0 mh\ a)pokriqh=te moi h2 a)polu/shte. 69 a)po\ tou= nu=n de\ e1stai o9 ui9o\j tou= a)nqrw&pou kaqh/menoj e0k deciw~n th=j duna&mewj tou= qeou=. 70 ei]pon de\ pa&ntej: Su\ ei] o9 ui9o\j tou= qeou=; o9 de\ ei]pen au0toi=j: 7 9Umei=j le/gete o3ti e0gw& ei0mi. 71 oi9 de\ ei]pan: Ti/ e1ti xrei/an e1xomen martu/rwn; h0kou/samen ga_r a)po\ tou= sto/matoj au0tou=. 23. 1 kai\ a)nasta&ntej h1gagon au0to\n [auton] e0pi\ Pila~ton.

The Gospel of Luke [a’] 65 And they said many other blasphemous things amongst themselves. [B] The Meeting of the Sanhedrin [a] 22. 66a When it was day, the elders of the people gathered together – both the High Priests and the scribes – [b] 66b and they took him into their council, 67a saying, ‘Are you the Messiah?’ [c] 67b But he said to them, ‘If I tell you, you will not believe me; 68 if I ask you, you will not answer me or release me. 69 From now on, however, the Son of Man will be seated at the right hand of the Almighty, of God.’ [d] 70a They all said, ‘Are you the Son of God?’ [c’] 70b He said to them, ‘You say that I am’. [b’] 71 They said, ‘What further evidence do we need? We have heard it from his own mouth!’ [a’] 23. 1 They got up265 and took him to Pilate.

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23. 27 1Hrcanto de\ kathgorei=n au0tou= le/gontej: Tou=ton eu[ron diastre/fonta to\ e1qnoj h9mw~n kai\ kwlu/onta fo/rouj dido/nai Kai/sari, le/gonta de\ e9auto\n Xristo\n basile/a ei]nai. 3 o9 de\ Pila~toj e0phrw&thsen au0to\n le/gwn: Su\ ei] o9 basileu\j tw~n70Ioudai/wn; o9 de\ a)pekri/qh au0tw~| le/gwn: Su\ le/geij. 4 o9 de\ Pila~toj ei]pen pro\j tou\j a)rxierei=j kai\ tou\j o1xlouj: Ou0de\n eu9ri/skw ai1tion e0n tw~| a)nqrw&pw| tou/tw|. 5 oi9 de\ e0ni/sxuon le/gontej: 7 0Anasei/ei to\n lao\n dida&skwn kaq’ o3lhj th=j gh=j, a)rca&menoj a)po\ th=j Galilai/aj e3wj w{de. 6 a)kou/saj de\ o9 Pila~toj th\n Galilai/an e0phrw&thsen ei0 a)po\ th=j Galilai/aj o9 a!nqrwpo/j e0stin. 7 e0pignou\j de\ o3ti e0k th=j e0cousi/aj79Hrw&|dou e0sti\n a)ne/pemyen au0to\n tw~|79Hrw&|dh|, o1nti au0tw~| e0n79Ierosolu/moij e0n e0kei/naij tai=j h9me/raij.

The Gospel of Luke [C] Questioning by Pilate [a] 23. 2 Then they began to accuse him saying, ‘They found this man leading our nation astray and preventing people from paying tax to Caesar, saying that it was he who was the Messiah, the king’.266 [b] 3a Pilate questioned him saying, ‘Are you the king of the Jews?’ [c] 3b He answered him, ‘It is you who say so’. [d] 4 Pilate said to the High Priests and the crowds, ‘I find no crime in this man’. [c’] 5 But they insisted saying, ‘He stirs the people up, teaching throughout the whole land, starting from Galilee all the way to here’. [b’] 6 When Pilate heard ‘Galilee’, he asked if the man was from Galilee. [a’] 7 Realizing that he was from Herod’s jurisdiction, he sent him off to Herod, who was in Hierosoluma at that time.

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23. 87 9O de\79Hrw&|dhj i0dw_n to\n70Ihsou=n e0xa&rh li/an. (h]n ga_r qe/lwn i0dei=n au0to\n e0c i9kanw~n xro/nwn dia_ to\ a)kou/ein peri\ au0tou= kai\ h1lpize/n ti shmei=on i0dei=n u9p’ au0tou= gino/menon.) 9 e0phrw&ta de\ au0to\n e0n lo/goij i9kanoi=j, au0to\j de\ ou0k a)pekri/nato au0tw~| ou0de/n. 10 ei9sth/keisan de\ oi9 a)rxierei=j kai\ oi9 grammatei=j eu0to/nwj kathgorou=ntej au0tou=. 11 e0couqenh/saj de\ au0to\n o979Hrw&|dhj su\n toi=j trateu/masin au0tou= kai\ e0mpai/caj peribalw_n au0to\n e0sqh=ta lampra_n a)ne/pemyen au0to\n tw~| Pila&tw|. 12 o1ntej de\ e0n a)hdi/a|, o9 Pila~toj kai\ o979Hrw&|dhj e0ge/nonto fi/loi e0n au0th=| th=| h9me/ra|.

23. 137 9O de\ Pila~toj sugka&lesaj tou\j a)rxierei=j kai\ tou\j a!rxontaj kai\ pa&nta to\n lao\n 14 ei]pen pro\j au0tou/j: Kathne/gkate/ moi

The Gospel of Luke [D] Jesus’ Appearance before Herod [a] 23. 8a When Herod saw Jesus he was very glad. [b] 8b (Actually, he had been wanting to see him for quite some time because he had been hearing about him and was hoping to see some sign performed by him.) [c] 9a He questioned him at some length, [d] 9b but he made no answer. [c’] 10 The High Priests and the scribes were standing by, strenuously accusing him. [b’] 11 Herod together with his soldiers treated him with contempt and jeered at him, and after dressing him in fine clothes he sent him back to Pilate. [a’] 12 Although they detested each other, Pilate and Herod became friends on that day.267 [C’] Pilate’s Sentence [a] 23. 13 14

Pilate called together the High Priests and the rulers and all the people268 and said to them, ‘You brought to me

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to\n a!nqrwpon tou=ton w(j a)postre/fonta to\n lao/n, ka)gw_ de\ a)nakri/naj e0nw&pion u9mw~n ou0de\n eu[ron ai1tion e0n au0tw~|: 15 a)ll’ ou0de\79Hrw&|dhj: a)ne/pemya ga_r u9ma~j pro\j au0to/n, kai\ ou0de\n a!cion qana&tou pepragme/non e0sti\n e0n au0tw~|: 16 paideu/saj ou]n au0to\n a)polu/sw. 18 a)ne/kracan de\ pamplhqei\ le/gontej: Ai]re tou=ton: Ai]re tou=ton, a)po/luson de\ h9mi=n to\n Barabba~n. 19 (o3stij h]n dia_ sta&sin tina_ genome/nhn e0n th=| po/lei kai\ fo/non beblhme/noj ei0j fulakh/n. 17 a)na&gkhn de\ ei]xen kata_ e9orth\n a)polu/ein au0toi=j e3na.) 20 pa&lin de\ o9 Pila~toj prosefw&nhsen au0tou\j qe/lwn a)polu=sai to\n70Ihsou=n. 21 oi9 de\ e1kracan: Stau/rou: Stau/rou to/n. 22 o9 de\ tri/ton ei]pen pro\j au0tou/j: Ti/ ga_r kako\n e0poi/hsen ou[toj; ou0demi/an ai0ti/an qana&tou eu9ri/skw e0n au0tw~|: paideu/saj ou]n a)polu/sw au0to/n. 23 oi9 de\ e0pe/keinto fwnai=j mega&laij

The Gospel of Luke this man as someone exciting the people to defection, but when I myself examined him before you I found no crime in him. 15 And nor did Herod either: in fact, I sent you to him269 and it turns out nothing deserving of death has been done by him. 16 So once I have had him flogged I will release him.’270 [b] 18 But they shouted out all together, saying, ‘Take this man away! Take this man away! Release Barabbas for us!’ [c] 19 (This man, on account of some riot in the city and a murder, had been thrown into prison. [d] 17 And at the festival he was obliged to release one person for them.) [e] 20 Again, Pilate addressed them, wanting to release Jesus. [f ] 21 But they shouted out, ‘Crucify! Crucify him!’ [f ’] 22 For the third time he said to them, ‘But what wrong has this man done? I find in him not one crime deserving death. So I will have him flogged, then release him.’ [e’] 23a But they kept on, demanding

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ai0tou/menoi staurwqh=nai au0to/n, kai\ kati/sxuon ai9 fwnai\ au0tw~n kai\ tw~n [twn] a)rxiere/wn. 24 e0pe/krinen de\ o9 Pila~toj gene/sqai to\ ai1thma au0tw~n. 25 a)pe/lusen de\ to\n e3neka fo/nou beblhme/non ei0j fulakh\n o4n h0|tou=nto. to\n de\70Ihsou=n pare/dwken tw~| qelh/mati au0tw~n.

23. 267 9Wj de\ a)ph/gagon au0to/n, e0pilabo/menoi/ tina Si/mwna Kurhnai=on e0rxo/menon a)po\ a)grou= e0pe/qhkan au0tw~| to\n stauro\n fe/rein o1pis[o]qen tou=70Ihsou=. 27 h0kolou/qei de\ to\ plh=qoj au0tw~| tou= laou= kai\ gunai=kej ai4 e0ko/ptonto au0to\n kai\ e0qrh/noun. 28 strafei\j de\ o970Ihsou=j ei]pen pro\j au0ta&j: Qugate/rej70Ierou[erou]salh/m, mh\ klai/ete e0me\ mhde\ penqei=te: a)ll’ e9auta_j klai/ete kai\ ta_ te/kna u9mw~n, 29 o3ti e0leu/sontai h9me/rai e0n ai[j e0rou=sin: Maka&riai ai9 stei=rai kai\ koili/ai

The Gospel of Luke with loud voices that he should be crucified, [d’] 23b and their voices prevailed and those of the High Priests.271 [c’] 24 Pilate decided that their demand should be granted: [b’] 25a he released the man who, because of murder, had been thrown into prison272 and whom they were demanding. [a’] 25b And Jesus he gave up to their will.



SECTION XIX. CRUCIFIXION

[A] Simon of Cyrene [a] 23. 26 [b] 27 [b’] 28 29

When they were taking him away they seized a certain Simon of Cyrene who was coming in from the field and they put the cross on him to carry it behind Jesus. The mass of the people were following him, as well as women who were beating their breasts for him and wailing. Jesus turned and said to them, ‘Daughters of Ierousalem, do not weep, or mourn for me; 273 rather weep for yourselves and your children because the days will come when they will say, “Blessed are the sterile and the wombs

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Luke’s Demonstration to Theophilus ai4 ou0k e0ge/nnhsan kai\ masqoi\ oi4 ou0k e0ce/qreyan. to/te a!rcontai le/gein toi=j o1resi: Pe/sete e0f’ h9ma~j, kai\ toi=j bounoi=j: Kalu/yate h9ma~j: o3ti ei0 e0n tw~| u9grw~| cu/lw| tau=ta poiou=sin, e0n tw~| chrw~| ti/ genh/setai;

23. 327 1Hgonto de\ kai\ e3teroi du/o kakou=rgoi su\n au0tw~| a)naireqh=nai. 33 kai\ o3te h]lqan e0pi\ to\n to/pon to\n kalou/menon Krani/on, e0kei= e0stau/rwsan au0to\n kai\ tou\j kakou/rgouj o9mou=, o4n me\n e0k deciw~n o4n de\ e0c a)risterw~n. 34b diemeri/zonto de\ ta_ i9ma&tia au0tou= ba&lontej klh=ron. 35 kai\ ei9sth/kei o9 lao\j o0rw~n. e0mukth/rizon de\ au0to\n kai\ e1legan au0tw~|: 7 !Allouj e1swsaj, seauto\n sw~son, ei0 ui9o\j ei] tou= qeou=, ei0 Xristo\j ei]

The Gospel of Luke 30 31

that never bore and the breasts that never fed”. Then they will start to say to the mountains, “Fall on us!” and to the hills, “Cover us!” For if they do this when the wood is green, what will happen when the wood is dry?’

[B] The Place of the ‘Skull’ [B-A] The crucifixion of Jesus [a] 23. 32 Two others who were criminals were also being taken with him to be executed. [b] 33 When they came to the place called the ‘Skull’ there they crucified him and the criminals likewise, one on the right and one on the left.274 [c] 34b They started sharing out his garments, by casting lots, [d] 35a and the people stood by watching. [e] 35b They275 were scoffing at him and saying, ‘You saved others, save yourself if you really are the Son of God, if you really are the Messiah,

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o9 e0klekto/j. 36 e0ne/paizon de\ au0tw~| kai\ oi9 stratiw~tai proserxo/menoi, o1coj te prose/feron 37 le/gontej: Xai=re o9 basileu\j tw~n70Ioudai/wn, periteqe/ntej au0tw~| kai\ a)ka&nqinon ste/fanon. 38 h]n de\ kai\ h9 e0pigrafh\ e0pigegramme/nh e0p’ au0tw~| gra&mmasin 7 9Ellhnikoi=j 7 9Rwmai+koi=j 7 9Ebrai+koi=j: O baCileuC twn Ioudaiwn outoC eCtin. 39 ei[j de\ tw~n kakou/rgwn e0blasfh/mei au0to/n. 40 a)pokriqei\j de\ o9 e3teroj e0peti/ma au0tw~| le/gwn o3ti Ou0 fobh=| su\ to\n qeo/n, o3ti e0n tw~| au0tw~| kri/mati ei] kai\ h9mei=j e0smen; 41 kai\ h9mei=j me\n dikai/wj, a!cia ga_r w{n e0pra&camen a)polamba&nomen: ou[toj de\ ou0de\n ponhro\n e1pracen. 42 kai\ strafei\j pro\j to\n ku/rion ei]pen au0tw~|: Mnh/sqhti/ mou e0n th=| h9me/ra| th=j e0leu/sew&j sou. 43 a)pokriqei\j de\ o970Ihsou=j ei]pen au0tw~| tw~| e0plh/sonti: Qa&rsei, sh/meron met’ e0mou= e1sh| e0n tw~| paradei/sw|.

23. 44 Kai\ h]n w(sei\ w#ra e3kth kai\ sko/toj e0ge/neto

The Gospel of Luke the Chosen One!’276 [f ] 36a The soldiers, too, made fun of him and they came up to him [f ’] 36b and they offered vinegar 37 saying, ‘Hail, King of the Jews!’ and even placing on his head a crown of thorns.277 [e’] 38 There was also an inscription written above him with the letters in Greek, in Latin and in Hebrew: ‘This is the King of the Jews’.278 [d’] 39 One of the criminals was blaspheming against him.279 [c’] 40 But the other one rebuked him saying, ‘Do you not fear God, because you are under the same condemnation as we are?280 41 And we are rightly so, for we are receiving what we deserve for what we have done; but this man has done nothing wrong.’ [b’] 42 And turning to the Lord he said to him, ‘Remember me in the day of your coming’. [a’] 43 Jesus in reply said to the one who had given the rebuke, ‘Take heart! Today you will be with me in paradise.’281 [B-A’] The death of Jesus [a] 23. 44a It was about the sixth hour [b] 44b and darkness was

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e0f’ o3lhn th\n gh=n e3wj w#raj e0na&thj. 45a e0skoti/sqh de\ o9 h3lioj. 46 kai\ fwnh/saj o970Ihsou=j mega&lh| fwnh=| ei]pen: Pa&ter, ei0j xei=ra&j sou parati/qhmi to\ pneu=ma& mou. tou=to de\ ei0pw_n e0ce/pneusen. 45b kai\ to\ katape/tasma tou= naou= e0sxi/sqh. 47 kai\ o9 e9kato/ntarxoj fwnh/saj e0do/cazen to\n qeo\n le/gwn: 7 1Ontwj di/kaioj h]n o9 a!nqrwpoj ou[toj. 48 kai\ pa&ntej oi9 sumparageno/menoi e0pi\ qewri/a|, o1xloi, qewrh/santej ta_ geno/mena, tu/ptontej ta_ sth/qh kai\ ta_ me/twpa u9pe/strefan.

23. 49 Ei9sth/keisan de\ pa&ntej oi9 gnwstoi\ au0tou= a)po\ makro/qen, kai\ gunai=kej ai9 sunakolouqh/sasai au0tw~| a)po\ th=j Galilai/aj o9rw~sai tau=ta. 50 kai\ i0dou\ a)nh\r o0no/mati70Iwsh\f bouleuth\j u9pa&rxwn a)gaqo\j kai\ di/kaioj 51 —ou[toj ou0k h]n sugkatatiqe/menoj th=| boulh=|

The Gospel of Luke over all the earth until the ninth hour. [c] 45a The sun was darkened.282 [d] 46a Jesus shouted with a loud voice and said, ‘Father into your hands I entrust my spirit!’ [d’] 46b When he had said this, he died; [c’] 45b and the curtain of the sanctuary was torn; [b’] 47 and the centurion shouted out, praising God and saying, ‘Certainly this man was righteous!’283 [a’] 48 All those who had gathered to see the spectacle, the crowds, when they saw what happened they returned home, beating their breasts and their foreheads. [C] The Women from Galilee and Joseph of Arimathea [a] 23. 49 [b] 50 51

All his acquaintances were standing at a distance, as well as women who had followed him with them from Galilee, watching these things. There was a man called Joseph, a member of the council, a good man and a righteous one, – he had not given his consent to their decision

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kai\ th=| pra&cei au0tw~n—, a)po\79Arimaqi/aj po/lewj tw~n70Ioudai/wn, o4j prosede/xeto th\n basilei/an tou= qeou=, 52 kai\ proselqw_n tw~| Pila&tw| h0|th/sato to\ sw~ma tou=70Ihsou=. 53 kai\ kaqelw_n e0netu/licen to\ sw~ma tou=70Ihsou= e0n sindo/ni kai\ e1qhken au0to\n e0n mnhmei/w| lelatomhme/nw| ou[ ou0k h]n ou1pw ou0dei\j kei/menoj. kai\ qe/ntoj au0tou= e0pe/qhken tw~| mnhmei/w| li/qon o4n mo/gij ei1kosi e0ku/lion.

23. 547 55 56

]Hn de\ h9 h9me/ra prosabba&tou. kathkolou/qhsan de\ du/o gunai=kej, ai3tinej h]san sunelhluqui=ai a)po\ th=j [a] Galilai/aj, kai\ e0qea&santo to\ mnh=ma au0tou=. u9postre/yasai de\ h9toi/masan a)rw&mata kai\ mu/ra. kai\ to\ me\n sa&bbaton h9su/xasan.

24. 1

Mia~| de\ tw~n sabba&twn o1rqrou baqe/wj

The Gospel of Luke and their actions – he was from Arimathea, a town of the Jews, and he was waiting for the kingdom of God; [c] 52 he went to Pilate and asked for the body of Jesus. [c’] 53a He took it down and wrapped the body of Jesus in a piece of fine linen [b’] 53b and placed it in a tomb cut out of the rock where no-one had yet been laid. [a’] 53c Once he had placed it, he put a stone against the tomb which scarcely 20 people could roll.284

[D] Preparations for Embalming

[a] 23. 54 It was the day before the Sabbath.285 [b] 55a Two women followed behind, who had accompanied him from Galilee, [c] 55b and they saw his tomb.286 [b’] 56a They went back home and prepared spices and ointments. [a’] 56b And on the Sabbath they rested.287



SECTION XX. THE RESURRECTION

[A] The Women at the Tomb [A-A] The empty tomb [a] 24. 1a But on the first day of the week at early dawn

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h1rxonto e0pi\ to\ mnh=ma fe/rousai a$ h9toi/masan, kai/ tinej su\n au0tai=j. e0logi/zonto de\ e0n e9autai=j: Ti/j a!ra a)pokuli/sei to\n li/qon; 2 e0lqou=sai de\ eu[ron to\n li/qon a)pokekulisme/non a)po\ tou= mnhmei/ou. 3 ei0selqou=sai de\ ou0x eu[ron to\ sw~ma.

24. 4 Kai\ e0ge/neto e0n tw~| a)porei=sqai au0ta_j peri\ au0tou=, i0dou\ du/o a!ndrej e0pe/sthsan au0tai=j e0n e0sqh=ti a)straptou/sh|. 5 e1mfoboi de\ geno/menai e1klinan ta_ pro/swpa ei0j th\n gh=n. oi9 de\ ei]pan pro\j au0ta&j: Ti/ zhtei=te to\n zw~nta meta_ tw~n nekrw~n; 6b mnh/sqhte de\ o3sa e0la&lhsen u9mi=n e1ti w@n e0n th=| Galilai/a| 7 o3ti dei= to\n ui9o\n tou= a)nqrw&pou paradoqh=nai ei0j xei=raj a)nqrw&pwn kai\ staurwqh=nai kai\ th=| tri/th| h9me/ra| a)nasth=nai. 8 kai\ e0mnh/sqhsan tw~n r9hma&twn au0tou=. 9 kai\ u9postre/yasai a)ph/ggeilan pa&nta tau=ta toi=j e3ndeka kai\ pa~si toi=j loipoi=j. 10 Mari/a h9 Magdalhnh\ kai\70Iwa&na

The Gospel of Luke [b] 1b [b’] 2 [a’] 3

they went to the tomb carrying the things they had prepared, and some other women were with them. They were wondering among themselves, ‘Who is going to roll the stone away?’288 But when they got there, they found the stone had been rolled away from the tomb. When they went inside, though, they could not find the body.289

[A-B] Moses and Elijah talk to the women [a] 24. 4 [b] 5a [c] 5b 6b 7 [d] 8 [d’] 9 [c’] 10

Then, while they were trying to make sense of this, suddenly two men stood by them in dazzlingly bright clothes. They were terrified and bowed their faces to the ground. But they said to them, ‘Why are you looking for the living with the dead?290 Remember what he said to you when he was still in Galilee: “The Son of Man must be handed over into the hands of men and be crucified and on the third day rise”.’ And they remembered his words, and went back and announced these things to the Eleven and all the rest. Mary Magdalene, and Joanna,

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kai\ Mari/a h970Iakw&bou kai\ ai9 loipai\ su\n au0tai=j e1legan pro\j au0tou\j a)posto/louj tau=ta. 11 kai\ e0fa&nhsan e0nw&pion au0tw~n w(sei\ lh=roj ta_ r9h/mata tau=ta, kai\ h0pi/stoun au0tai=j.

24. 137 ]Hsan de\ du/o poreuo/menoi e0c au0tw~n e0n au0th=| th=| h9me/ra| ei0j kw&mhn a)pe/xousan stadi/ouj e9ch/konta a)po\70Ierousalh/m[hm], o0no/mati Ou0lammaou=j. 14 w(mi/loun de\ pro\j e9autou\j peri\ pa&ntwn sumbebhko/twn tou/twn.

24. 15 Kai\ e0ge/neto e0n tw~| o9milei=n au0tou\j kai\ suzhtei=n kai\ o970Ihsou=j e0ggi/saj suneporeu/eto au0toi=j. 16 (oi9 de\ o0fqalmoi\ au0tw~n e0kratou=nto tou= mh\ e0pignw~nai au0to/n.) 17 o9 de\ ei]pen: Ti/nej oi9 lo/goi ou[toi ou4j a)ntiba&llete pro\j e9autou\j peripatou=ntej skuqrwpoi/; 18 a)pokriqei\j de\ ei[j w|{ o1noma Kleopa~j

The Gospel of Luke and Mary of James and the rest of those who were with them told them, the apostles, these things. [b’] 11a And they seemed to them like nonsense, these words, [a’] 11b and they did not believe the women.291 [B] The Disciples at Oulammaous [B-A] Two disciples go on a journey [a] 24. 13 [b] 14

There were two who travelled away from them292 that same day, to a village 60 stadia away from Ierousalem, called Oulammaous.293 They were talking between themselves about all these things that had happened.

[B-B] Jesus travels with them [a] 24. 15 It turned out while they were talking and trying to work things out that Jesus himself came up to them and started travelling with them. [b] 16 (Their eyes, however, were prevented from recognizing him.) [c] 17 He said, ‘What are these words you are arguing over between yourselves as you walk, looking so sad?’ [d] 18 One of them whose name was Cleopas294

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ei]pen pro\j au0to/n: Su\ mo/noj paroikei=j 7 0Ierousalh/m, ou0k e1gnwj ta_ geno/mena e0n au0th=| e0n tai=j h9me/raij tau/taij; 19 o9 de\ ei]pen au0tw~|: Poi=a; Ta_ peri\70Ihsou= tou= Nazwrai/ou, o4j e0ge/neto a)nh\r profh/thj dunato\j e0n lo/gw| kai\ e1rgw| e0nw&pion tou= qeou= kai\ panto\j tou= laou=, 20 w(j tou=ton pare/dwkan oi9 a)rxierei=j kai\ oi9 a!rxontej h9mw~n ei0j kri/ma qana&tou kai\ e0stau/rwsan au0to/n. 21 h9mei=j de\ h0lpi/zomen o3ti au0to\j h]n o9 me/llwn lutrou=sqai to\n70Israh/l: a)lla& ge kai\ su\n pa~sin tou/toij tri/thn h9me/ran sh/mern a!gei a)f’ ou[ tau=ta ge/gonen. 22 a)lla_ kai\ gunai=ke/j tinej e0ce/sthsan h9ma~j: geno/menai o0rqrinai\ e0pi\ to\ mnhmei=on 23 kai\ mh\ eu9rou=sai to\ sw~ma au0tou= h]lqon le/gousai o0ptasi/an a)gge/lwn e9wrake/nai, oi4 le/gousin au0to\n zh=n. 24 kai\ a)ph=lqo/n tinej e0k tw~n su\n h9mi=n e0pi\ to\ mnhmei=on, kai\ eu[ron ou3twj w(j ei]pon ai9 gunai=kej,

The Gospel of Luke said to him, ‘Are you the only person who has been staying in Ierousalem, who doesn’t know the things that happened there these past days?’ [e] 19a He said to him, ‘What things?’295 [f ] 19b ‘About Jesus the Nazorene,296 a man who was a prophet, powerful in word and in deed before God and all the people; 20 how the High Priests and our leaders handed him over to be sentenced to death and they crucified him. 21 But we had been hoping that he would be the one who was going to redeem Israel; not only that, though, but on top of it all, today is the third day since this happened. 22 And yet some women startled us: they went at dawn to the tomb 23 and when they couldn’t find his body, they came back saying they had seen a vision of angels, who said he was alive. 24 And some of our group went off to the tomb and they found it just as the women had said,

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Luke’s Demonstration to Theophilus au0to\n de\ ou0k ei1domen. o9 de\ ei]pen pro\j au0tou/j: ]W a)no/htoi kai\ bradei=j th=| kardi/a| e0pi\ pa~sin oi[j e0la&lhsan oi9 profh=tai: o3ti tau=ta e1dei paqei=n to\n Xristo\n kai\ ei0selqei=n ei0j th\n do/can au0tou=. kai\ h]n a)rca&menoj a)po\ Mwse/wj kai\ pa&ntwn tw~n profhtw~n e9rmhneu/ein au0toi=j e0n tai=j grafai=j ta_ peri\ au0tou=. kai\ h1ggisan ei0j th\n kw&mhn ou[ e0poreu/onto, kai\ au0to\j prosepoih/sato porrwte/rw poreu/esqai. kai\ parbia&santo au0to\n le/gontej: Mei=non meq’ h9mw~n, o3ti pro\j e9spe/ran ke/kliken h9 h9me/ra. kai\ ei0sh=lqen mei=nai met’ au0tw~n.

24. 30 Kai\ e0ge/neto e0n tw~| katakliqh=nai au0to\n labw_n a!rton hu0lo/ghsen kai\ prosedi/dou au0toi=j: 31 labo/ntwn de\ au0tw~n to\n a!rton a)p’ au0tou= h0noi/hsan oi9 o0fqalmoi\ au0tw~n kai\ e0pe/gnwsan au0to/n: kai\ au0to\j a!fantoj e0ge/neto a)p’ au0tw~n. 32 oi9 de\ ei]pon pro\j e9autou/j: Ou0xi\ h9 kardi/a h]n h9mw~n

The Gospel of Luke but we didn’t see him.’297 [f ’] 25 He said to them, ‘O you stupid men, how dim-witted you are regarding everything the prophets spoke, 26 when they said that the Messiah had to suffer these things and enter into his glory!’ [e’] 27 And he made a start with Moses and all the prophets to explain to them from the Scriptures the things relating to himself.298 [d’] 28a They had come close to the village where they were going, [c’] 28b and he made as if he were travelling further. [b’] 29a They pressed him, saying, ‘Stay with us for the day has turned to evening’, [a’] 29b and he went in to stay with them. [B-C] Jesus makes himself known [a] 24. 30a Then what happened was that as he was reclining at table he took the bread and said a blessing [b] 30b and shared it with them. [c] 31a As they took the bread from him their eyes were opened299 [d] 31b and they recognized him; [e] 31c and he disappeared from their sight. [d’] 32 They said to each other, ‘Wasn’t our heart

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kekalumme/nh w(j e0la&lei h9mi=n e0n th=| o9dw~|, w(j h1noigen h9mi=n ta_j grafa&j; 33 kai\ a)nasta&ntej lupou/menoi au0th=| th=| w#ra| u9pe/streyan ei0j70Ierousalh/m, kai\ eu[ron h0qroisme/nouj tou\j e3ndeka kai\ tou\j su\n au0toi=j 34 le/gontej o3ti o1ntwj h0ge/rqh o9 ku/rioj kai\ w!fqh Si/mwni. 35 kai\ au0toi\ e0chgou=nto ta_ e0n th=| o9dw~| kai\ o3ti e0gnw&sqh au0toi=j e0n th=| kla&sei tou= a!rtou.

24. 36 Tau=ta de\ au0tw~n lalou/ntwn au0to\j e0sta&qh e0n me/sw| au0tw~n. 37 au0toi\ de\ ptohqe/ntej kai\ e1mfoboi geno/menoi e0do/koun fa&ntasma qewrei=n. 38 o9 de\ ei]pen au0toi=j: Ti/ tetaragme/noi e0ste/, kai\ i3na ti/ dialogismoi\ a)nabai/nousin e0n th=| kardi/a| u9mw~n; 39 i1dete ta_j xei=ra&j mou kai\ tou\j po/daj mou o3ti e0gw_ au0to/j ei0mi: yhlafh/sate kai\ i1dete, to\ pneu=ma o0sta~ ou0k e1xei kai\ sa&rkaj

The Gospel of Luke veiled while he was talking to us on the road, while he was opening the Scriptures up to us?’ [c’] 33a They got up, profoundly sad,300 and at that very hour went back to Ierousalem. [b’] 33b They found the Eleven gathered together and those who were with them 34 and they told them,301 ‘The Lord really has been raised and he appeared to Simon!’ [a’] 35 And they went on to relate what had happened on the road and that he had made himself known to them when he broke the bread. [C] The Final Moments [C-A] Jesus appears to all the disciples [a] 24. 36 While they were talking about these things he himself stood among them.302 [b] 37 But it frightened them and they were terrified, thinking that they were seeing a ghost.303 [c] 38 But he said to them, ‘Why are you alarmed, and why do doubts arise in your hearts? 39 See my hands and my feet, this is me – feel and see, a spirit does not have bones and flesh

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kaqw_j e0me\ ble/pete e1xonta. 41 e1ti de\ a)pistou/ntwn au0tw~n a)po\ th=j xara~j kai\ qaumazo/ntwn ei]pen: 7 !Exete/ ti brw&simon e0nqa&de; 42 ka e0pe/dwkan au0tw~| i0xqu/oj o0ptou= me/roj: 43 kai\ labw_n e0nw&pion au0tw~n e1fagen 44 kai\ ei]pen au0toi=j: Ou[toi oi9 lo/goi mou ou4j e0la&lhsa pro\j u9ma~j e0n w{| h1mhn su\n u9mi=n, o3ti Dei= plhsqh=nai pa&nta ta_ gegramme/na e0n tw~| no/mw| Mwu+se/wj kai\ profh/taij kai\ yalmoi=j peri\ e0mou=. 45 to/te dih/noicen au0tw~n to\n nou=n tou= sunie/nai ta_j grafa&j: 46 kai\ ei]pen au0toi=j o3ti Ou3twj ge/graptai to\n Xristo\n paqei=n kai\ a)nasth=nai th=| tri/th| h9me/ra|, 47 kai\ khruxqh=nai e0pi\ tw~| o0no/mati au0tou= meta&noian kai\ a!fesin a(martiw~n w(j e0pi\ pa&nta ta_ e1qnh a)rcame/nwn a)po\70Ierousalh/m. 48 kai\ u9mei=j de\ ma&rturej tou/twn. 49 kai\ e0gw_ a)poste/llw th\n e0paggeli/an mou e0f’ u9ma~j: u9mei=j de\ kaqi/sate e0n th=| po/lei e3wj o3tou e0ndu/shsqe du/namin e0c u3youj.

The Gospel of Luke as you can see I do’.304 [d] 41 While they were still disbelieving for joy and were amazed, he said, ‘Do you have something to eat here?’ [e] 42 And they gave him a piece of grilled fish. [d’] 43 Taking it he ate before them all [c’] 44 and said to them, ‘This was the meaning of my words that I spoke to you when I was with you: “Everything has to be fulfilled that is written in the Law of Moses and the Prophets and the Psalms about me”.’ [b’] 45 Then he opened their minds completely to understand the Scriptures, [a’] 46 and he said to them, ‘This is what is written, that the Messiah would suffer and rise on the third day, 47 and that in my name should be preached repentance and forgiveness of sins, not just to all the Gentiles but starting with the sins in Ierousalem.305 48 You yourselves are witnesses of these things. 49 And I send my promise for you. But you, sit in the city until you have been clothed with power from on high.’

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0Ech/gagen de\ au0tou\j e1cw pro\j Bhqani/an. e0pa&raj de\ ta_j xei=raj hu0lo/ghsen au0tou/j.

24. 51 Kai\ e0ge/neto e0n tw~| eu0logei=n au0to\n au0tou\j a)pe/sth a)p’ au0tw~n. 52 kai\ au0toi\ u9pe/streyan ei0j70Ierousalh\m meta_ xara~j mega&lhj. 53 kai\ h]san dia_ panto\j e0n tw~| i9erw~| ai0nou=ntej to\n qeo/n.

The Gospel of Luke [C-B] Exodus from Ierousalem [C-BA] Jesus takes his disciples out of Ierousalem [a] 24. 50a He took them outside306 to Bethany. [b] 50b And raising his hands, he blessed them. [C-BB] The departure of Jesus [a] 24. 51 [b] 52 [b’] 53

And it happened as he was blessing them that he left them.307 As for them, they went back to Ierousalem308 with great joy and they were continually in the Temple praising God.

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Notes 1

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‘Many’ presupposes at least three or four authors. As a basis for Luke’s work, especially the first volume, there is Mark’s Gospel (there will be frequent borrowings in the second volume, too); a second source is Matthew’s Gospel, or the hypothetical so-called ‘Q’ that is by no means universally accepted. There are clear points of contact between the literary work of Luke and that of John; although the majority of authors who have identified them tend to see a dependency of John on Luke, it is possible to argue for a dependency in the other direction. Of course, Luke used other sources as well. His need to rely on outside sources, due to his not having been an eye-witness to the deeds of Jesus, is seen in his first volume, the Gospel where he presents Jesus as the model to be followed; it is apparent in the way the structure differs from that applied in the second volume (wrongly called ‘The Acts of the Apostles’), where he will pay close attention to certain churches and characters which he would have known, in part at least, from first-hand encounters with them. Luke distinguishes between the eye-witnesses who will later become the ‘guardians’ of the gospel message (Mark among them, no doubt), and the later writers who set about the task of composing an ordered account. The compound verb par-akolouqe/w does not really mean ‘carefully investigate’ (RSV/NIV) or ‘have perfect understanding’ (KJ), but rather to ‘follow (a)kolouqe/w) from close quarters (para-)’. With the perfect tense, the narrator presents himself as being in the position of having followed everything closely, during the whole period from the beginning of the deeds of Jesus through to his own arrival in Rome accompanied by Paul, though without having been personally involved from the start as a disciple. This is a title designating a person of high standing, used also of two Roman governors in Acts (Acts 23.26; 24.3; 26.25. On the identity of Theophilus as the Jewish High Priest who served from 37–41ce, see Introduction, §8. The Bezan construction in Greek arises from the attraction of the antecedent: peri\ tw~n lo/gwn ou$j kathxh/qhj. The verb kathxe/w will become, in time, the word used to speak of ‘catechism’ but at this point, before the establishment of the Church, there is no reason for it not to bear its etymological sense of ‘something that comes to the hearing of someone, as a rumour or an echo’ (kat-hxe/w). In other words, Luke refers to things that Theophilus would have heard about Jesus and the early disciples from people around him, notably from his own family who were closely involved in events surrounding Jesus (see previous note). The same passive construction of kathxe/w with the preposition peri/ + genitive is used of the elders of the church in Jerusalem, who warn Paul of the serious rumours circulating about him (Acts 21.21, 24). For an explanation of the structural divisions adopted throughout this translation, see the Introduction, §5. Luke presents Zechariah and Elizabeth, in their old age and their sterility, as representing the state in which Israel was found. Indeed, the people of Israel are closely linked with Zechariah as their priest who offers sacrifice on their behalf (see vv.8-10, 21); the mention of Elizabeth’s ancestry as the family of Aaron, Israel’s first High-Priest, reinforces their representative status. The angel presents the birth of his son as an answer to his prayer for a saviour for Israel, for he will be a herald to the Messiah (vv.16-17). The difficulty Zechariah has in believing it (vv.13, 20) has an obvious parallel in the story of Abraham and Sarah (see Gen. 17.15-21; 18.4-15).

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8 Each one of the 24 priestly divisions took their turn twice a year to serve in the Temple for one week at a time. Since there were several thousands of priests, each one was permitted only once in his lifetime to make the incense offering, which preceded the morning sacrifice each day at dawn and followed the evening sacrifice. The large number of people waiting outside for Zechariah to finish (vv.10, 21) suggests that it is the evening sacrifice in question here rather than the earlier one. 9 According to Jewish tradition, it was understood that Elijah would return to prepare the people for the arrival of the Messiah (Eccl. 48.10-11; cf. Mk 9.11-12). Jesus identified him with the figure of the Baptist (cf. Mk 9.13). 10 In place of the usual reading ‘a town of Galilee whose name was Nazareth’, D05 uses an adjectival phrase to refer to the region where much of Jesus’ activity would take place, and it omits the name of the town. In introducing the name of Nazareth already, the other manuscripts use the construction h[| o1noma Nazare/q, ‘to which [the] name Nazareth’ (lit.), in place of Luke’s more usual construction o0no/mati (lit. ‘by name’). The former construction is typically used elsewhere by Luke when there is some question about the actual truth of the name of the person or place he is introducing into his narrative for the first time; rather, the name can be a name conferred on a person or even a pseudonym, which bears some kind of symbolical significance (see on Joseph below; cf. ‘Emmaus’, 24.13). Nazareth is not mentioned in D05 until 2.4, and by 2.39 it is firmly identified as the place of Jesus’ childhood (ei0j po/lin e9autw~n N.). 11 All the manuscripts agree in introducing the name of Joseph as a given name (w{| o1noma70Iwsh/f, ‘to whom [the] name Joseph’ [lit.]). It is one rich in significance derived from the first ‘Joseph’ in the history of the Jewish people, the son of Jacob and the great hero of Israel when the people were in exile in Egypt. Mark never mentions the name of Jesus’ father; Matthew has him flee to Egypt (Mt. 2.13); John mentions him twice (Jn 1.45; 6.42). 12 The other manuscripts almost always use the Aramaic name Maria&m, ‘Mariam’ (except at 1.41, th=j Mari/aj, and 2.19, h9 . . . Mari/a), whereas D05 only uses the Aramaic form at the first mention (1.27) and subsequently, following the annunciation of the angel, only uses the declinable Greek form Mari/a, ‘Mary’ (1.30, 34, 38, 39, 41, 46, 56; 2.5, 16, 19, 34). The choice of name highlights the profound shift as she becomes the mother of the one who will open up the heritage of Israel to all peoples. 13 Mary will be the one to give the child the name of ‘Jesus’, or ‘Yahweh saves’ (cf. 2.21), unlike the case of Zechariah, who, as the father, was told by the angel what name to give his son (1.13). 14 The term ‘Great’ is used in Judaism to refer to the Messiah, cf. Simon Magus, Acts 8.9-10. 15 To Jesus belongs the inheritance of David through his father Joseph, but he will not inherit the throne by the fact of being of the line of David but rather he will be given it by God. The promise made to David by God of a descendant (2 Sam. 7.12) will be fulfilled in Jesus; however, he will not truly be the ‘son of David’ (see Lk. 20.41-44) but the ‘son of God’ (cf. v.35). 16 An alternative translation would be, ‘the child who will be born will be holy and will be called the Son of God’. However, the division of the lines in the manuscript of D05 suggests that the translation given in the text is the more likely meaning. 17 The expression in Greek is not the usual one of showing mercy ‘to’ the fathers (ei0j) but meta&, (lit.) ‘with the fathers’, perhaps conveying the idea that God was present with his people.

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26

Luke’s Demonstration to Theophilus Luke is commonly charged with historical inaccuracy over his mention of the census that took place in Judaea when Quirinius was governor of Syria (from 6/7 ce). Just one of the apparent difficulties is that the birth of Jesus took place before the time of this census. To make sense of Luke’s narrative it is necessary to see that it operates, here as elsewhere (see on the Pentecost scene, Acts 2), within two distinct registers, the literal one and the theological one. Literally, the Romans as Gentiles displayed their human power over Israel by imposing a census, ostensibly for tax purposes. Theologically, meanwhile, God was liberating Israel from their age-old enslavement to the Gentiles by the birth of the Messiah, which Luke presents in Codex Bezae as a re-enactment of a Jubilee year (Leviticus 25). The indications in the Gospel text include: a) the highlighting of the name of Joseph, the representative figure of Israel in captivity (cf. Lk. 1.27); b) the observation in D05 that Joseph went back to his own land (2.4 D05, patri/da, ‘homeland’, where B03 reads po/lin, ‘city’), which was untrue of the Roman censuses but echoes clearly the Jubilee instructions (e3kastoj ei0j th\n patri/da au0tou= a)peleu/sesqe, Lev. 25.10 lxx; cf. v.40); Joseph’s destination is mentioned in D05 by its ancient Jewish name, Judah (Lk. 2.4, ei0j gh=n70Iou/da) in place of the Romanized form used after 6 ce (ei0j th\n70Ioudai/an, B03); finally, the name of Nazareth (Lk. 2.4, cf. 2.39 D05) contains an allusion to the Hebrew word nāzîr, the term used to refer to the fields to be left ‘uncut’ in the Jubilee year (Lev. 25.5 tm). The AT uses the expression70Ege/neto de/ here, which throughout the Gospel in D05 signals a new section; it is avoided in this instance by D05 since there is no section break at this point. There was no room for Joseph and his family in the upstairs living room of the house, kata&luma, often misrepresented as an ‘inn’. The word will be used again in Luke’s Gospel for the room where he will eat the Passover before his death (cf. 22.11). The fact that they were not received there, despite Mary’s condition, symbolically signifies the rejection of Jesus by the house of Israel, which caused him to be born among animals in the stables beneath the living space. The ‘sign’ (to\ shmei=on, with the article in D05 and most manuscripts but without it in B03) that will show to the shepherds the Messiah of Israel will consist in a ‘manger’ (e0n fa&tnh|, vv.7, 12, 16). In the Greek phrase stratia/ ou0ranou=, customarily translated as ‘the heavenly host’, the noun ‘host’ literally means an ‘army’, referring to the angels of heaven who are often described in military terms. The men are explicitly given the status of ‘men’ in Codex Bezae, despite their position in Jewish society as outcasts on account of their living in close contact with animals. Contrary to most manuscripts, D05 and some early versions speak only of the purification of the child, prescribed by the Law for the first-born (Exod. 13.2, 13, 15). Luke makes use of the two Greek spellings of the name of Jerusalem (see Introduction, §6.3) to convey the intention or mentality of a character by distinguishing between the religious centre of Judaism (70Ierousalh/m, ‘Ierousalem’, cf. 2.25) and the city as a geographical place, as here (79Ieroso/luma, ‘Hierosoluma’). The introduction of Simeon with the phrase w{| o1noma (cf. on 2.27 above) marks his name as a key that aligns him with a character in the history of Israel, in this case the High Priest Simeon the Just of the 3rd–2nd century bce (cf. Ecclesiasticus 50), renowned for his accurate interpretation of the Law.

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30

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32

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According to Codex Bezae, the song of Simeon limited Isaiah’s prophecy to the people of Israel and did not extend to the Gentiles (cf. Isa. 42.6; 49.6). In D05, Luke reserves the revelation to the Gentiles to his second volume (cf. on Acts 13.47 below). The age of Anna, as a woman symbolical of Israel, represents two factors: seven years, a perfect number, of happiness living in a relationship with God, followed by 84 years (seven × 12) of widowhood, living without God. Closely following Mt. 2.23, Luke in D05 links the name of Nazareth with the name given to Jesus, the ‘Nazorene’. Unlike Matthew, however, who speaks of ‘a word of the prophets’ (to\ r9hqe\n dia_ tw~n profhtw~n, in the plural), Lk. 2.39 D05 refers to the prophet par excellence, namely Isaiah (kaqw_j e1rrh/qh dia_ tou= profh/tou, in the singular). Another difference is that whereas Matthew uses the form Nazarhno/j = o9 a)po\ Nazare/q, Luke D05 has Nazwrai=oj. According to Codex Bezae, Luke reserves the spelling Nazarhno/j to designate the Messiah in a political sense, whose activity is characterized by revolutionary violence (see Lk. 4.34; 18.37 D05); the spelling of Nazwrai=oj offers a contrast for, while it also refers to the Messiah, it does not have negative connotations (see Acts 22.8; cf. Lk. 2.39 D05; 24.19 D05; Acts 2.22; 3.6; 4.10; 6.14; 9.5; 24.5; 26.9, 15; see Introduction, §6.3). The pattern is not so evident in the AT with its readings of Nazwrai=oj at Lk. 18.37; and of Nazarhno/j 24.19. The occurrence of Nazwrai=oj here in D05 takes up the theme of Jubilees (see on Lk. 2.2 above) in a play on words, for the consonants of the name ‘Nazareth’ are the same consonants found in the Hebrew nāzîr, a word associated with the Jubilees celebration with its meaning of ‘uncut’. Luke distinguishes between the verbs kaqi/zw, ‘sit/sit down’, to which he gives a neutral sense, and ka&qhmai, ‘to be seated’, to which he gives the technical sense of being seated in order to teach. Codex Bezae uses the second verb here, as an indication that Jesus, being seated (kaqh/menon) in the Temple, had already adopted the position of a teacher. The choice of verb suggests that this was more than a passing visit to the Temple and that Jesus was educated in the Torah in Jerusalem. The adjective translated here as ‘distressed’ is a strong word in Greek (lupou/menoi) used to describe feelings of grief on a bereavement. It is omitted here by the other Greek manuscripts, and also at its later use in D05 at 24.33 (see note on 24.33 below). D05 (though not the Latin page, d5) accidentally omits this line and reproduces the description of Philip as the tetrarch of Iturea (tetrarxou=ntoj th=j70Itourai/aj) twice, once at the bottom of the page and then again at the top of the following page. Codex Bezae specifies three times the exact nature of the question put to John the Baptist by the three successive groups who went to him, ‘What should we do to be saved?’ (Ti/ poih/swmen i3na swqw~men;), whereas the other manuscripts restrict the question to ‘What should we do?’ (Ti/ poih/swmen;). The other manuscripts make no reference to the fact that John realized what the people were thinking, saying simply, ‘John answered them all saying...’. Most other manuscripts replace this declaration, inspired by Ps. 2.7 lxx – a hymn of anointing – with that of Mk 1.11, ‘You are my son, the beloved; with you I am well pleased’. The text of D05 is supported here by the Old Latin version and the texts of several Church Fathers. See Acts 13.33, where Luke places this Psalm of messianic enthronement in the mouth of Paul. With the number 30, an allusion is made to the age of David when he began his reign (2 Sam. 5.4). D05 uses the adverb w(j, rather than w(sei/ of other manuscripts, to point to the paradigm in the history of Israel that Luke presents as the model for Jesus (see Introduction, §6.6).

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39 40 41 42

43

44

45

46 47

Luke’s Demonstration to Theophilus The word order of the other manuscripts states more clearly the supposed paternity of Joseph: ‘being the son, as was thought, of Joseph’ (w@n ui9oj / , w(j e0nomi/zeto,70Iwsh/f). The genealogy of Jesus according to D05 diverges considerably from that presented by most other manuscripts (W032 and 579 omit the genealogy altogether). Luke-D05 reproduces the genealogy of Matthew in reverse order, which has 42 names in three groups of 14; but whereas Matthew only takes the list back as far as Abraham (Mt. 1.1-16), Luke-D05 takes it back to Adam and indeed, to God, with a total of 66 names. Luke-B03 departs significantly from Matthew and has 77 names in all. The AT list of Luke is usually considered to be the original because of its difference with Matthew’s. D05’s text, however, is no simple harmonization with Matthew since there are several spelling variations and four additional names in Luke-D05’s list (nos. 16, 24, 25, 26). In the other manuscripts of Luke, in addition to naming Heli as the father of Joseph instead of Jacob in D05, five of the first 15 names of the list (1, 3, 4, 5, 8, 15) are repeated in a second series from 28-40. The impression is given of successive attempts to replace the genealogy of Joseph, son of Jacob, with that of Mary, son of Heli. This would fit with the statement that Jesus was thought to be the son of Joseph, whereas in fact he was the son of Mary, son of Heli, etc. The second part of Jesus’ answer in D05 corresponds to Mt. 4.4 D05, but not to Mt. 4.4 of the AT. The reference to a high mountain (= Mt. 4.8) is not found in the AT. In D05, the preceding two verbs are accidentally omitted but they are attested in the Latin page (nutricatus, introivit). The scribe of D05 highlights the name of the prophet by placing ‘Isaiah’ between two blank spaces (a sign of a change of line in the exemplar); other manuscripts specify ‘the book of the prophet Isaiah’ with varying word order, typical of secondary additions. The verb marture/w, ‘testify’, with the dative could be interpreted as meaning a favourable testimony (dativum commodi) or unfavourable (dativum incommodi). It would seem that the members of the synagogue in Nazareth were initially in favour of Jesus, admiring how he had refrained from mentioning the ‘day of vengeance’ in proclaiming the grace of God. Note, however, the disrespectful way in which they refer to him at the end as ‘this man’, ou[toj. D05 and d5 both preserve this reference to Isa. 8.23, in the same terms as Mt. 4.13 but, in contrast to Matthew (Mt. 4.14-16), without going on to speak about the fulfilment of this prophecy. On the other hand, for the adjective ‘by the sea’, D05 uses the form th\n paraqala/ssion whereas the other manuscripts use the more usual form th\n paraqalassi/an, as found in the Matthew passage. Where the other witnesses, including the Latin page of Codex Bezae, have Nazarhno/j, D05 has an exceptional spelling here. Nazarhno/j is one of the two usual alternating forms in Luke-D05 (cf. note on 2.39), designating the Messiah as a political, nationalist figure as opposed to Nazwrai=oj which refers to the Messiah without negative connotations of violence. Here, Nazorhno/j looks like a combination of both spellings, which is probably an error unless it is a deliberate conflation of the two forms with the intention of expressing ambiguity. With the mention of Andrew, D05 makes it clear that more than ‘the house’ (th\n oi0ki/an) of Simon, it is rather a community that Jesus enters. D05 closely links the departure of the fever, representing the nationalistic fervour that affected a part of the community, with the transformation of the woman’s attitude into one of service.

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The use of the impersonal term dei= expresses throughout Luke’s writing the divine will. According to D05, together with many other manuscripts and early versions, Jesus’ activity at this point was focused on Galilee whereas the AT inexplicably mentions ‘Judaea’ here. At first, Jesus asks Simon to move just a little way from the land so that he can teach the crowds; then, once he has illustrated the use that should be made of the boat, i.e. as a seat for teaching, he orders him to go into the deeper waters where he has been accustomed to fishing for supporters for his cause, namely, nationalism. The entire scene is a symbolic representation of Simon Peter’s activity as a zealot, seeking people for his cause of fighting the Roman power of occupation. Simon Peter’s ardour for the nationalist cause is seen in oblique comments throughout the Gospel, especially in metaphors of ‘heat’ (the fever of his mother-in-law, 4.3839; the fire in the courtyard of the High Priest’s house, 22.55), and also in references to arms among the disciples more generally (22.38, 50). See note on Acts 11.2. The expression ‘into the deep waters’ is literally ‘into the depth’ (ei0j to\ ba&qoj), and has negative connotations here (cf. 8.31, ‘the abyss’, ei0j thn\ a!busson). It represents those places where the fishermen have been used to finding their supporters; Jesus distances himself from their methods, referring to ‘your nets’. In place of ‘Teacher’ (dida&skale), most manuscripts have Simon call Jesus ‘Master’ (e0pista&­ ta), a term used by Luke, but not the other evangelists, elsewhere (8.45; 9.33,49; 17.13). According to D05, Simon takes Jesus’ command as an absolute order. Jesus is showing Simon and his companions where their system of recruitment will lead them: the nets (means of recruitment) will end up breaking and the boats (the circles created by the people recruited) will collapse. D05, with some support from the Old Latin version, makes more of a point than other manuscripts of stressing these two dangerous effects. The name of Peter is not yet used in the text of D05 and many other witnesses. Furthermore, D05 speaks of the feet rather than the knees of Jesus mentioned in other manuscripts. Simon considers himself to be ‘possessed’ by Jesus and orders him away because he wants nothing to do with him (cf. 4.34). He was keenly aware of being a ‘sinner’, perhaps in the Jewish sense of belonging to the uneducated ‘people of the land’, am ha’aretz. In D05, Simon is not included in Jesus’ call to be fishers of men, in accordance with his plea for Jesus to leave him; only James and John are spoken to, and only they respond. All the other manuscripts transmit a somewhat different conclusion to this story whereby Simon is addressed personally in the final order and he acts together with James and John in leaving everything behind. While the leper was hoping that Jesus would publicly declare him to be pure (the active voice of the verb ‘purify’), overriding the Law concerning the pure and impure, Jesus uses the passive voice, ‘be made pure’, thus indicating that purity was not something to be conferred by him but rather was a matter of how a person was viewed (the leper was considered impure only as long as he had his leprosy). Jesus orders him not to speak of what had happened (the mode of his healing was liable to be challenged by the Temple authorities) but to follow the prescriptions of the Jewish Law so as to be re-integrated into Jewish society. The man, however, goes against this order and apparently does not go to the priest, with the consequence that he is shunned even more than before and has to take refuge outside the towns. In due course, Jesus will also withdraw to deserted places to pray (cf. vv.15-16). Only D05 includes vv.14b, c, d, e (o9 de\ e0celqw&n to ei0j Kafarnaou/m) and thus the other manuscripts give no indication as to what happened to the man who had been healed.

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When Jesus went back to Capernaum (cf. 4.31) the size of the crowds who were attracted because of the news about the leper caused him to seek solitude in the desert. Both Jesus and the leper thus find themselves on the fringe of society (e0n e0rh/moij to/poij, ‘in desert places’, the leper; e0n tai=j e0rh/moij, ‘in the deserts’, Jesus). 61 D05 is practically alone in distinguishing between the Pharisees and teachers of the Law who came while Jesus was teaching, and the people who had gathered from all over Galilee and Judaea to be healed. The other witnesses conflate the two groups, presenting the Jewish leaders as sitting (h]san kaqh/menoi) with Jesus, having come from Galilee, Judaea and even Jerusalem; they add, in a somewhat forced construction, that the power of the Lord enabled him to heal. 62 In typical Lukan style, the two questions reflect chiastically the cogitations of the separate groups: the Pharisees, mentioned last, consider the blasphemous content of Jesus’ words while the scribes, mentioned first, consider the aspect of forgiveness of sin. 63 D05, with the support of a few other manuscripts, does not have the comment, ‘They were all astonished and began to glorify God’ (v.26a). In this way, the conclusion to the episode is somewhat more negative in the portrayal of the reaction of the crowd, and the Jewish leaders in particular. 64 No other MS mentions the return to the sea (cf. 5.1-2) or Jesus’ teaching of the crowd; nor is Levi’s father’s name stated. It should be noted that the ‘sea’ in Luke’s narrative vocabulary is always a symbol of ‘exodus’, of release from slavery. Furthermore, the mention of ‘Alphaeus’ suggests that Theophilus may have known him and that he was related to ‘James the son of Alphaeus’ listed among the Twelve disciples (cf. 6.15; Acts 1.13). According to Mk 2.14 D05, this Levi was one and the same as James the son of Alphaeus. It is uncertain whether Luke makes a distinction, or gives him the name of Levi as a way of indicating his tribal ancestry. 65 The seated position of Levi signals the function of a teacher, in other words he held a position of some authority, though no doubt unofficially. He abandons it to follow Jesus. 66 The term ‘sinner’, which translates the Greek a(martwlo/j, fails to convey the technical sense of the term for a Jew in the first century. It was a word that designated those who, because of their behaviour, were declared impure by the Jewish institution – including therefore the tax collectors, because of their association and collaboration with the Roman occupation of the country. A good definition is found later at the end of a passage conserved only in D05: a sinner is ‘cursed and a transgressor of the Law’ (6.4b D05). 67 That is, the skins and the wine are kept safe. In place of this last sentence, which is found in D05 and the Old Latin tradition, an alternative is read by other manuscripts: ‘No-one after drinking old wine desires new, for they say “The old is better”’. This comment is not entirely in keeping with the point of what Jesus has been saying, for he has not been seeking to attack ironically the old custom of fasting as practised by the Pharisees and John’s group, but rather he has been stressing the new quality (new cloth, new wine) of his own way of behaving. 68 That there is a close link between the following series of episodes in 6.1-11 and the previous one (5.1-38) is indicated in D05 by the linking phrase Kai\ e0ge/neto (lit. ‘And it happened’) where other manuscripts mark a break with E 0 ge/neto de/ (see Introduction, §5). 69 Only a few manuscripts, including the main Alexandrian representatives as well as the Old Latin version, do not qualify the Sabbath as deuteroprw&tw|, translated here as the ‘first of the second series’ but the meaning is, in fact, obscure. 70 In all manuscripts except for D05, the Pharisees are said to have challenged the disciples directly rather than speaking to Jesus about their actions.

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At this point, the other manuscripts read the verse that follows v.10 in D05 (v.5). The episode, with a saying of Jesus that is not attested anywhere else, is preserved only in D05 and its Latin page. There is a remarkable freedom in Jesus’ comment, which highlights the importance of the informed choice and the ability to discriminate. It is not the deed of itself that counts for blessing but the understanding of one’s actions; blind obedience without knowledge is tantamount to disobedience and leads to being cut off from God. While there is no other saying that tallies exactly with this one, the importance for Jews of knowledge in relation to the Law is also seen in Mt. 23.3; Lk. 11.52//Mt. 23.13; Jn 7.49. The saying allows for a freedom among Jesus’ followers that could be dangerous, for it carries an ambiguity that is dependent on individual discernment and responsibility. The absence of firm authority could well have posed problems for a later Christian movement that wished to regulate the behaviour of its adepts. 73 D05 includes this episode within the present section, continuing the theme of the Sabbath, whereas other manuscripts mark a break here with the phrase 70Ege/neto de/ and a fuller introduction to the scene. In D05, a new section will begin only at 6.12. 74 The silence of the authorities is not mentioned by most of the manuscripts (cf. Mk 3.4b). 75 A large number of manuscripts support the mention of Jesus’ anger found in D05 (e0n o0rgh=;| cf. Mk 3.5, met’ o0rgh=j). A similar reference to the anger of Jesus is found at Mk 1.41 in D05 and some Old Latin manuscripts (o0rgisqei/j), but is replaced with a reference to his compassion in other witnesses (splagnisqei/j). 76 This saying is placed at the end of the section of episodes on the Sabbath in D05, but at v.5 in the previous episode in the other manuscripts. 77 D05 is alone in including this reference to the name Jesus gave to James and John. Like the name of ‘Peter’, these were initially nicknames that Jesus gave them (e0pwno/masen, cf. w(no/masen in other manuscripts) rather than recognized names by which they were known. 78 Once again, D05 includes a nickname, possibly derived from Jn 11.16 (o9 lego/menoj Di/du­moj; cf. 14.5 D05; 20.24; 21.2). It can hardly be called harmonization since the Greek construction of John is different, but it is nevertheless one piece of potential evidence that Luke was familiar with John’s writing when he composed his own work (see following note). 79 A further trace of Luke’s familiarity with John’s Gospel is seen in the mention of two people by the name of Judas in the list of the Twelve (cf. Jn 14.22; see also Acts 1.13). In D05, the spelling of ‘Iscariot’ varies between Skariw&q (Mk 3.19; Lk. 6.16; Jn 6.71),70Iskariw/q (Lk. 22.3), Skariw&thj (Mk 10.43; Mt. 10.4; 26.14) and a)po\ Karuw&tou (Jn 12.4; 13.2,26; 14.22). 80 The term o9 lao/j, ‘the people’, is a technical term elsewhere in Luke’s work, designating the ‘people of Israel’, which suggests here that all those who came to Jesus at this point were Jews, whether from Judaea or ‘other towns’ of the Diaspora. The other manuscripts add that the people also came from Jerusalem and Tyre and Sidon, making it likely that they were understood to include Gentiles from these coastal cities. 81 These two lines were accidentally omitted by an early scribe (because of homoioteleuton; cf. v.25b), but before the making of the bilingual codex since the same mistake is found in the Latin page. 82 While many witnesses agree with D05 on the wording of this sentence, others omit it while others still, including the AT, read ‘because it was well built’ (dia_ to\ kalw~j oi0kodomei=sqai au0th/n).

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D05 moves on to the following episode with a briefer statement than in other manuscripts, which are more expansive: ‘When he had completed all his sayings in the hearing of the people, he entered Capernaum’. 84 Latin has puer, accidentally omitted in Greek, cf. v.7. 85 Most, but not all, other manuscripts add, ‘That is why I did not presume to come to you myself’. Without the interruption of these words (omitted by D05 d5 700* it sys), a parallel between the attitude of John the Baptist towards the Messiah (cf. Lk. 3.16) and that of the Gentile centurion is clearly apparent. 86 D05 and a number of Old Latin witnesses begin a new section here with the recurring phrase 70Ege/neto de/. 87 The widow of Nain, a town in Galilee very close to Nazareth, has an only son, just like the head of the synagogue (8.42) and the father of the epileptic boy (9.38) – a detail specified only by Luke. Each of the children stands as a symbol of Israel, the cherished child of God. 88 In place of Jesus (o97I0 hsou=j), a minority of manuscripts, including the Alexandrian ones, read o9 ku/rioj, ‘the Lord’. This is a tendency that can be observed below at v.19 (see note infra) and at 10.1, 41; 13.15; 17.6. D05 is more circumspect in its use of o9 ku/rioj to refer to Jesus in Luke’s first volume (cf. 11.39, 42; 18.6). 89 In the eyes of the people, when Jesus brought the widow’s son back to life he was acting like the prophet Elijah or Elisha (see 1 Kgs 17.17-24; 2 Kgs 4.8-37). 90 In D05, Luke uses an adverbial expression (70En oi[j kai\ me/xri ktl., also found at Acts 19.14 D05, cf. Lk. 12.1; Acts 11.14; 24.18; 26.12) to link closely the scene at Nain with the question of John the Baptist. The connection is that the similarity between Jesus’ action and that of Elijah raised questions for John, for he had thought that he, not Jesus, was the Elijah figure who had to precede the arrival of the Messiah. 91 Note how in D05 the disciples sent by John change the wording of his question slightly, altering ‘another’, a!llon, to ‘a different’, e3teron. 92 D05 lays emphasis on these words, compared with the variant reading of other manuscripts: ‘what you have seen and heard’. 93 Other manuscripts place this comment about John at v.28a, but omit the word ‘prophet’ and do not use the word order to underline ‘no-one…no prophet’ in the same way as D05. 94 Within the narrative scheme of D05, Luke follows his habitual practice of presenting a female counterpart to the person of Simon (Peter). It will be remembered that according to D05, Simon had not agreed to give up his way of life as a revolutionary, for which he was known as a ‘sinner’ (cf. 5.8 and the corresponding notes). In the work of Luke, a(martwlo/j, a ‘sinner’, designates a person who is labelled as such for not observing the Law. In the present case, the person in question is a woman who lives in the town where she is referred to as a sinner, though the reason is not specified. Most of the other manuscripts present her as ‘a woman who was a sinner in the town’ (h3tij h]n e0n th=| po/lei a(martwlo/j), apparently a prostitute. 95 In the sequence of three actions, both here and when it returns in D05 (see following note), Luke deliberately introduces an ambiguity in referring to the third element: the action of anointing could apply to the feet (tou\j po/daj au0tou=) of Jesus or to his head (th\n kefalh\n [au0tou= implied]). The reason is possibly that it would have been scandalous to explicitly state that a woman had anointed the head of Jesus. 96 Where D05 leaves the ambiguity already seen in v.38 (see previous note) by not specifying the object of the woman’s anointing (h1leifen tw~| mu/rw|), most other manuscripts specify the feet

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of Jesus (mu/rw| h1leiyen tou\j po/daj mou), though the differing orders and the uncertainty of the possessive pronoun are possible indications of a secondary reading. The text of this verse has been transmitted in a number of different forms. Most manuscripts record Jesus’ words thus: ‘Her many sins have been forgiven, because [or: seen from the fact that] she has shown much love; the one who is forgiven little, shows little love’. D05 does not include the second part of the sentence. In the Gospels generally, this expression is always used of believers who, for one reason or another, had ceased to follow the path of Jesus but who return; in addition to the present woman, see the woman with the haemorrhage (Mk 5.34, par. Mt. 9.22; Lk. 8.48); the blind man Bartimeus (Baritimias, D05) outside Jericho (Mk 10.52, par. Lk. 18.42); and the Samaritan leper (Lk. 17.19 D05). The women stand in contrast to the circle of the Twelve who, as will be seen later, are affected by struggles for power and greatness. Luke presents the female group as a perfectly formed circle of three names, women who have been fully freed from the spirits and weaknesses that previously afflicted them and who serve the group of Jesus and his disciples overall. No mention is made in the other Synoptics of Joanna or Susanna. The central position of Joanna in the present list, and again in the list of the women to whom the resurrection of Jesus is first announced (cf. 24.10), possibly reflects the importance of her position within the court of Herod where she could well have known the high-priestly family of Theophilus (see Introduction, §8). It is further possible that she was, in fact, related to Theophilus for there is archaeological evidence that Theophilus the High Priest had a granddaughter by the name of Joanna. D05 has an unusual reading of e1rxomai with the genitive of place, mentioning those who ‘follow’ rather than those who ‘listen’ in the other manuscripts. In place of ‘Master’ (e0pista&­ta) read by the other manuscripts, D05 has the term ‘Lord’ (ku/rie) here. The choice of ‘Lord’ is appropriate here because it is used by the disciples, not the narrator. Cf. note on 5.5. The wording of D05 indicates that the name is not his real name but one given to him (cf. note on 1.27). In keeping with all demonic presences in Luke’s narrative, the multiplicity of the demons is an indication of the many ideologies (a ‘legion’ in the Roman army was between 5,000 and 6,000 men) among the Gentiles that were contrary to God’s way. With their military name of ‘Legion’ the demons can be seen to epitomize here the desire of the Romans to dominate Israel. The only way for Jesus to free the man from the legion of ideologies that possessed him was to unite them with the pigs, symbol of all that was impure from the point of view of the Law given by God to Israel. Legion’s military ideology had caused him to be driven from the city (v.27) and to take refuge on a mountain (v.32) in the desert. Jesus did not agree to take him with him since it was not at this point part of his plan as the Messiah of Israel, but he encouraged him nevertheless to spread the news to his Gentile family and other inhabitants of the area. A new section is marked here by D05 and many other witnesses, including )01 but not B03. The copyist of the Greek page of Codex Bezae made a mistake in combining the short lines to make longer ones: he omits w onoma iairoc and in its place repeats a part of the following line thc cunagwghc pecwn. The Latin page clearly shows the original short lines, with spaces in the long lines where the earlier lines divided (shown here by |): Et ueniens uir | cui nomen iairus | et hic princeps synagogae | cadens sub pedes ihu | rogabat eum. The expression used to introduce the name of Jairus suggests it was not his real name, though the symbolic

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Luke’s Demonstration to Theophilus meaning is not clear (in the parallel of Mk 5.22 D05, no name is given; W Q 565. 700 read w{| o1noma70Ia&ir + ov; B03 and the other manuscripts o0no/mati70Ia&ir + ov). This is yet another case of an only child (cf. 7.12; 9.38), symbolizing the dying state of the Jewish religious order (represented by her father as head of the synagogue and indicated by the number ‘12’). All these characters describe the situation of Israel that Jesus was confronted with, and that he was able to reverse. The woman is yet another face of Israel (she had been losing blood – the very image of life – for ‘12’ years), declared impure by the Law itself. Jesus not only heals her but in so doing overturns the law of impurity. In the description of the woman’s situation D05, like B03 and a few other witnesses, does not include the comment about her having spent her fortune on doctors. The detail that Jesus orders the girl to be given food suggests that the reason for the dying state of the synagogue was a lack of spiritual food (see note on 8.42 above). Luke in D05 uses here a typical construction with participle (e0cerxo/menoi) + kai/ + main verb (h1rxonto), which has the effect of highlighting the main verb. The reason for drawing attention to the disciples’ action would appear to lie in the fact that on this their first expedition on their own, they went directly from town to town (kata_ po/leij, cf. v.5), places with relatively large populations. The mention of the towns is itself given prominence by being placed before the verb. The other manuscripts in comparison remove the emphasis a) with the reading of ‘villages’ instead of ‘towns’ (cf. the same vl for Bethsaida at v.10); b) by placing kata_ kw&maj after the verb. Furthermore, the unusual use of kai/ to highlight a main verb after a participle is replaced by attaching the prefix dia& to h1rxonto to reinforce the verb. The other manuscripts add the narrative detail ‘and to find food’; cf. v.15. The number is preceded in D05 by w(j (in place of w(sei/ in other manuscripts), which Luke uses when he wishes to indicate the importance of a reference to that number (or one of its multiples) in the Jewish Scriptures, one that traditional exegesis would have highlighted (see Introduction, §6.6). In this instance, there are clear similarities between the feeding of the 5,000 by Jesus and the accounts of Moses feeding Israel in the wilderness (Exodus 16; Num. 11.4-34) where, however, the only number cited is 6,000 (Num. 4.21). On the other hand, the account in Numbers associates God’s giving of meat to Israel with the giving of the spirit for prophecy, and the number ‘five’ is particularly associated with prophesying (e.g. the gift of the Holy Spirit at Pentecost, Acts 1.5; 2.1; cf. 20.16). Given the function of w(j elsewhere for Luke, this would seem to be a case of a meaning having been apparent in a Jewish 1st-century context even though it is not readily accessible today. Again (cf. v.12), most other witnesses add the narrative detail that ‘all reclined [to eat]’. In accordance with Jewish tradition, according to the wording of D05 Jesus does not bless the food, but says a blessing (i.e. blesses God) for it. Furthermore, the other manuscripts introduce here the notion of the eucharist with the mention of Jesus ‘breaking’ (kate/klasen) the food (cf. note on 24.30). The ‘twelve baskets full’ will serve to feed all twelve tribes of Israel with food from heaven. Whereas in the D05 text Jesus is presented as withdrawing together with the Twelve, in the other manuscripts the focus is on Jesus and on his withdrawing to pray (‘while he was praying alone’, e0n tw~| ei]nai au0to\n proseuxo/­menon kata_ mo/naj). The other manuscripts take up the phrase from 9.8, ‘one of the ancient prophets has risen’. To the two conditions read in D05, most other manuscripts add a third, namely, that followers

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should ‘take up their cross daily’, anticipating what is said later (cf. 14.27). 120 The other manuscripts speak of seeing the ‘kingdom of God’ (cf. Mk. 9.1, ‘the kingdom of God has come with power’; Mt. 16.28, ‘the Son of Man coming in his kingdom’). 121 Unlike Mark and Matthew, who place the transfiguration six days after the previous speech, Luke sets it eight days later, prefaced with the adverb w(sei/ as an indication not that the number is only approximate but that it has a symbolic value (see note on 9.14 above) – that is, the first day of a week later, linking it with the day on which Jesus will be resurrected. The previous section (IX) ended with a note of comfort; the new section (X) is linked directly to Jesus’ words (meta_ tou\j lo/gouj tou/touj) to demonstrate to the three principal disciples that the tragic ‘exodus’ (his departure) that Jesus was about to undertake was inevitable. The context that is given to this event is that his being is enveloped in glory – although even that is ambiguous to the disciples, because the glorious Messiah that they were waiting for was going to turn out to be a chimera. 122 The two men who belong to the divine sphere will reappear on two more occasions in Luke’s writing: to the women at the tomb where they will announce the resurrection of Jesus (24.4), and to the Eleven, when again they will announce his ascension (Acts 1.10-11). D05 associates Moses and Elijah as one unit with the singular verb h]n, as opposed to the plural reading h]san in the other manuscripts. 123 It is important to note that the content of the conversation reported by Luke is the ‘exodus’ of Jesus, and that it will be accomplished once he is in (ei0j, with a pregnant sense as often in Luke) Ierousalem, the holy city (Introduction, §6.3). Within the Jewish tradition, the mention of an ‘exodus’ alludes to the first exodus of Israel from Egypt and thus signifies a deliverance from oppression. The allusion is not without a profound sense of irony in this case, since Luke is presenting Jesus, the Messiah of Israel, as undertaking an ‘exodus’ from the place where he was expected to arrive (cf. the symbolism inherent in the text of Acts 12 according to D05 in the second volume). Peter, James and John were not privy to this talk, being ‘weighed down with sleep’, a metaphor for their spiritual state (cf. their sleep ‘because of grief’ in the Garden of Gethsemane, 22.45). With the preposition e0n, the other manuscripts fail to convey the sense of Jesus moving inexorably towards a destiny to be fulfilled once in Ierousalem. See also note on 24.50. 124 According to D05, it was not the Peter, James and John who entered the cloud but Jesus, Moses and Elijah (e0kei/nouj), though the disciples were under its shadow. 125 The words that the disciples heard from the cloud present Jesus as the most precious one of the three sent by God; the wording varies considerably among the witnesses, with the AT reading ‘my Son, my Chosen’ and others, ‘my Son, my Beloved’, with or without the words ‘in whom I am well pleased’; furthermore, all three expressions are found with a variety of Greek forms. A form of the D05 text occurs widely. Most witnesses invert the word order of God’s instruction to the disciples, so that instead of saying simply ‘listen to him’ (a)kou/ete au0tou=), emphasis is placed on the pronoun referring to Jesus as opposed to the other two characters (au0tou= a)kou/ete; cf. Acts 3.22 and the vll there). 126 D05 is supported by several witnesses in situating the present scene on the same day as the transfiguration, whereas most others place it on the following day. 127 In restricting the descent of the mountain to Jesus (in the singular; cf. the singular verb for the ascent, 9.28), the focus is maintained on him. 128 This is the third ‘only child’ (cf. 7.12; 8.42), another representation of Israel but this time in a more violent form, probably a reflection of the ‘zealot’ factions who used force to secure and

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protect the heritage of the nation, an ideology that Luke attributes to an unclean spirit that overpowers the person affected by it and has the potential to destroy him. At least some of the disciples were partisans of these groups, which explains why they were unable to deal with the demon. Jesus reproaches them for their lack of ‘faith’, zealotism being the antithesis in so far as it advocated human means to advance the purpose of God and to oppose the enemies of Israel by military strength instead of reliance on divine intervention. 129 The articulation of the narrative in D05 causes the question of the disciples about who was the greatest to be directly connected with Jesus’ warning about the handing over of the Son of Man into human hands (‘this statement’, tou= r9hm / atoj tou/tou), suggesting that they were considering who would succeed him. The other manuscripts, in contrast, introduce the question as a new idea. 130 Most manuscripts follow here the wording of Mk. 9.37, D05 being alone in not repeating the phrase ‘whoever welcomes me, welcomes...’, o$j a@n e0me\ de/chtai, de/xetai. 131 The witnesses are divided on the reference to Elijah (cf. 1 Kgs 18.38). The suggestion put forward by James and John brings out the violence of their ideology. 132 There is again substantial disagreement among the manuscripts whether or not to include these two lines. Jesus’ reference to ‘of which spirit you are’ is precisely an echo of the scene of the boy with the violent spirit. 133 The vll in the exact wording of this final sentence are many. The AT reverses the order of the two clauses, ‘No-one putting their hand to the plough and looking back...’. 134 The Seventy-Two, a number that is a multiple of 12, can hardly be accidental for Luke, who pays careful attention to numbers, in accordance with Jewish exegesis of the Scriptures. Together with the Twelve Jewish disciples, they bring the number up to 7 × 12. It may be that the intention with this multiple number is to indicate that the tribes of Israel were brought to perfect completion, as a result of the action of Jesus as the Messiah who was, indeed, expected to reunite the tribes of Israel (cf. note on Acts 1.6 D05). Many manuscripts, among them )01 but not B03, read ‘seventy’ instead of ‘seventy-two’, thus causing any such symbolism to be lost. 135 In place of ‘the kingdom of God’, almost all other manuscripts speak of ‘in that day’, which is then described in v.14 as the day of ‘judgement’ (e0n th=| kri/sei); an equivalent expression is found in Mt. 10.15 (e0n h9me/ra| kri/sewj), but according to D05 Luke did not take up the idea in his own writing. A similar alteration is made by Luke-D05 at 11.31-32, with regard to a saying in Mt. 11.22, 24. According to Luke, Jesus had already rejected the idea of God’s vengeance in his speech in the synagogue at Nazareth by not citing the last part of Isa. 58.6b (see Introduction, §8). In Acts 10.42, Peter will designate Jesus as the judge of the living and the dead, but at precisely this point the Holy Spirit will interrupt him as a sign of disapproval (cf. Acts 10.44; 11.15). The same thing will happen to Paul in Caesarea, when he is interrupted by Felix the Roman governor as he starts to talk to him about a future judgement (cf. Acts 24.25). 136 Unlike D05 and many versions, most Greek manuscripts conclude this saying on a negative note: ‘Whoever rejects me rejects him who sent me’. 137 Luke creates a clear comparison between the election of the Twelve, with their mission and their return from it, and the appointment, mission and return of the Seventy-Two. There is one significant difference: the Seventy-Two returned ‘with joy’. The same parallel, and a similar type of distinction, will be seen between the Twelve, on the one hand, and the Seven Hellenists, on the other, in the second volume. 138 Note that what causes Jesus’ expression of joy is the success of the mission of the Seventy-Two.

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139 In D05, this is no private conversation but a comment to the Jewish disciples, referring to what they have observed the Seventy-Two Samaritan disciples doing. 140 The other manuscripts do not include this last clause, and they reinforce the mention of ‘prophets’ in the next verse with a reference to ‘kings’. 141 Most manuscripts set the scene differently, suggesting that while the disciples went on their way, Jesus alone entered the village where he met Martha and Mary. 142 The words of Jesus to Martha are brief in D05 compared to the lengthier saying recorded, with a number of variants, by other manuscripts. One of the vl concerns the spelling of the name of Mary: after the first mention of Mary the mother of Jesus at Lk. 1.27, D05 systematically writes the name with the Hellenistic spelling whenever a person by this name is mentioned (Lk. 1.27, 30, 34, 38, 39, 46, 56; 2.5, 16, 34; 24.10; Acts 1.14; 12.12). 143 Most manuscripts do not include the instructions about how not to pray. The words of D05 are inspired, like much of Luke’s first volume, by Matthew, but the significant differences between the two texts make it impossible to think of a simple harmonization on the part of D05. 144 While B03 and other manuscripts have a shorter form of the prayer, the text of D05, which is closer to that of Mt. 6.9-13, has the support of a good number of important manuscripts, with many vll. 145 D05 and the Old Latin tradition read e0f’ h9ma~j after a(giasqh/tw to\ o1noma& sou. The prayer seems to be that the Father’s name will be made holy with regard to the people praying, which gives a possible translation of ‘in our favour’. 146 The text of this illustration that Jesus gives varies in a number of details according to the manuscripts. 147 An important vl is the mention of the Holy Spirit in most manuscripts apart from D05 and the Old Latin version. According to D05, Luke reserves the notion of the gift of the Spirit, especially in a universal sense (‘those who ask’), for his second volume. 148 The beginning of this episode is somewhat different in D05 and some Old Latin manuscripts from that in the other manuscripts, which launch into the casting out of the demon without any introduction. 149 Most manuscripts do not give this first response of Jesus to his opponents. 150 Only D05 and some Old Latin versions include the comparison between Jonas and the death of the Son of Man. The parallel in Mt. 12.40 is worded differently. 151 The same emphasis on the judgement as was seen in manuscripts other than D05 at Lk. 10.12, 14 is also found here, but not in D05 and the early papyrus P45: ‘The Queen of the South will arise in the judgement’ (e0n th=| kri/sei), just as in the parallel of Mt. 12.42. 152 In line with the observation in the previous note, D05 (alone) does not have the reference to the men of Nineveh in the judgement (= v.32). Throughout Luke’s writing according to D05, there is a systematic avoidance of the theme of the future condemnation of those who rejected Jesus (cf. note on 10.12). 153 The reading of D05, supported by the Old Latin manuscripts, is replaced in other manuscripts by a variety of vll, most of which include a further verse: (35) ‘Therefore be careful that the light in you is not darkness. (36) If then all your whole body is illuminated, having no part dark, it will all be bright, as when a lamp sheds light on you with its beams.’

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154 The beginning of this episode is slightly different in the other manuscripts, D05 being supported only by Syriac manuscripts: ‘While he spoke, a Pharisee invited (e0rwta~|) him to dine at his house’. 155 The phrasing of the other manuscripts continues to be different: ‘When he saw, the Pharisee was astonished that he did not first wash before dinner’. 156 Another sentence, in a variety of forms, is found in most other manuscripts. The AT reads: ‘You ought to have done these things and not neglected those’. 157 Only a few manuscripts include the third illustration, ‘the places of honour at feasts’. 158 The AT omits the reference to the ‘scribes and Pharisees’; others that do have it add the term ‘hypocrites’ after it. 159 According to most manuscripts, Jesus cites at this point the words ‘the Wisdom of God’, and with the future tense. In D05, he may be speaking in his own name, or the reference may be implicit. 160 The detailed reference to Zechariah is not developed in the other Greek manuscripts, though various versions do have a form of the D05 text. 161 The text of D05 is partially supported here, as often elsewhere, by the Old Latin and Old Syriac versions and also one important Greek manuscript, but it is considerably different from most manuscripts. The mention in D05 of ‘all the people’, meaning the people of Israel, is no doubt a significant cause of the discomfort felt by the Jewish teachers. 162 The link between this episode and the previous one is more obvious in the other text with the adverbial phrase 0En oi[j, ‘during which things, meanwhile’. 163 The text of D05 is fuller here than in the other manuscripts. 164 Literally, two ‘asses’, or 1/8 of a denarius, which was worth a day’s wages. 165 The reference to speaking against the Holy Spirit (to\ pneu=ma to\ a#gion) is presented differently in the other manuscripts. The AT reads, ‘anyone who blasphemes against the Holy Spirit (to\ a#gion pneu=ma) will not be forgiven’. The word order of the Greek expression for the Holy Spirit in this latter text (article – adjective – noun) is the one usually reserved for reference to the Spirit with regard to believers (cf. v.12). 166 The vocabulary of ‘defence’ (here the verb a)pologh/shsqe) will be taken up by Luke in his second volume with reference to Paul, to show how he did not follow Jesus’ exhortation but took great care over preparing his own defence, throughout which the Holy Spirit was absent (see notes on Acts 6.10; 22.1 below). 167 The soul (yuxh/) is thought of here as the seat of the appetites, in line with Hebrew thought; cf. vv.22, 23. 168 D05, with some Old Latin manuscripts, is considerably more concise than the other manuscripts, especially B03. 169 V.21 is not included in D05. 170 Except in D05 and the Old Latin manuscripts, a preceding clause anticipates the question: ‘So since you are not even capable of this smallest thing...’. 171 At some stage in the copying of Codex Bezae, possibly when the text was set out in shorter lines (see Introduction, §2), the scribe appears to have been distracted and jumped from the middle of a line that began ouk an (D05; utique non, d5) to the beginning of the following sentence.

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172 There is a number of vll at this point in Jesus’ words. B03 in particular reads (words in addition to D05 are underlined): ‘But why do you not know how to interpret this age? And why do you not judge by yourselves what is right?’ (to\n kairo\n de\ tou=ton pw~j ou0k oi1date dokima&zein; ti/ de\ kai\ a)f’ e9autw~n ou0 kri/nete to\ di/kaion). 173 Most manuscripts read lepto/n, a small Greek coin worth very little; the D05 reading of kodra/nthn is also found in Mt. 5.26, the quadrans being a Roman bronze coin, also of little value and the equivalent of about two lepta (1/4 of an as, see note on 12.6 above). It could be that Luke took his text from Matthew using the Roman terminology, and this was later updated to reflect the Greek usage. 174 D05 is alone in mentioning the axe, echoing the proclamation of John the Baptist: ‘The axe is already lying at the root of the trees, so every tree that does not produce good fruits will be cut down and thrown onto the fire’ (3.9). 175 The word order of D05 is followed by a large number of manuscripts. Others, including the AT, place ‘in the future’ with the bearing of fruit, not the cutting down of the tree. 176 The episode of the bent woman [F-A] is a typically Lukan creation, based on the story of the man with the withered arm in Mk 3.1-6, par. Lk. 6.6-11. In a passage that mirrors this one structurally [F’-A], he will recreate the scene, this time with a male character (Lk. 14.2-6), in another episode exclusive to Luke. The expression of D05, which describes her as being ‘infirm in spirit’, differs from that of the other manuscripts where she is presented as being afflicted by a ‘demon of infirmity’. In the D05 presentation, her infirmity reflects the condition of Israel being bound to the Sabbath, which renders her own spirit weak; her spine is bent because the obligations of the Sabbath sap her strength. 177 In D05, Luke links together closely the two parables, using exactly the same structure for each and with only the conjunction ‘or’ (h1) between them. 178 The AT uses the neutral spelling for Jerusalem here (as it will also at 19.28), as if it were only a matter of a journey to a city and not to a religious destination (cf. 9.31, 51, 53; and Introduction, §6.3; see note on 2.22 above). 179 There is a contrast between Jesus’ exhortation to enter the kingdom of God by the narrow door and the expectation that the Messiah would enter into the Temple by the main gate. In the illustration Jesus gives, the Messiah is represented by the householder who goes into (ei0se/lqh|, D05) his house, implicitly through the narrow door, and shuts the door behind him. The ‘many’ who then cannot find (eu9rh/sousin, D05) a way into the house and are left standing outside are presented later (v.30) as those who were first (understood in Jewish tradition as the Jews themselves) but who will be last. The vll of the other Greek manuscripts also express the idea that the householder is the Messiah with the verb e0gerqh|,= the verb of resurrection, instead of ei0se/lqh|; and they highlight the incapacity of the people with the verb i0sxu/sousin (they are not capable of entering) instead of eu9rh/sousin. 180 The other manuscripts have the householder repeat at this point the same words as he had pronounced initially (cf. v.25), softening the harsh rejection of D05. 181 There is a curious collection of readings here. B03 along with the majority of manuscripts reads a ‘son’, uioC; )01 and many others read an ‘ass’, onoC (cf. 13.15); and D05 has a ‘sheep’, probaton. At first sight, the B03 reading looks like the most difficult (because it places a son alongside an animal), which the others have sought to avoid in different ways. On the other hand, onoC in )01 could have been copied by a distracted scribe as uioC. The D05 reading of ‘sheep’ poses no such problem, and it is unclear why it would have been altered if it were original, just as it is not obvious either why it would have replaced ‘ass’.

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182 In setting out three conditions for being his disciple, Jesus repeats the same expression at the end of each one, with an emphatic word order (possessive pronoun – noun) in most manuscripts except the AT (vv.26, 27, 33 D05: ou0 du/natai/ mou maqhth\j ei]nai). 183 The scribe of the Greek text, before it was copied in Codex Bezae and when it was still written in short lines, inadvertently omitted two lines here. They appear in the Latin translation, where they take up one long line in the Latin page of Codex Bezae, with the result that that page ends up one line longer than the Greek. 184 Mammon was the Aramaic name for an idol that personified wealth. 185 kerai/a is literally a ‘little horn’, that is, the hook known as a serif on letters in Hebrew, in which the Law was transmitted. 186 An explicit introduction to the parable is only given in D05. 187 In place of the picture in D05 (with mainly versional support) of someone rising from the dead and presenting themselves to Lazarus’ brothers, the other manuscripts have a more theological statement: ‘Even if someone were to rise from the dead, they would not be convinced’. 188 According to D05 and a large number of Greek manuscripts, the condition set out by Jesus is unfulfilled (ei1xete, imperfect), while in the other manuscripts it is a fulfilled condition whereby it is supposed that the apostles do have faith (e1xete, present). Only D05 and an Old Syriac manuscript mention the first example of the mountain, a reference to Jerusalem on Mount Zion. 189 Jesus applies the parable directly to what he tells the apostles according to D05, whereas the other manuscripts avoid this reference to Jesus’ teaching by making his comment a general one. In any case, the sense of Jesus’ words here is ironic – if all the disciples do is obey the orders Jesus gives them, without exercising their own faith, then they might as well say that they are useless slaves. 190 The meeting between Jesus and the 10 lepers is told differently according to the manuscripts, with a number of vll. According to D05, it was Jesus who took the initiative to go into a village where there were lepers, rather than it being they who set out to meet him. 191 Only D05, with its reading of ‘you are healed’ (qerapeu/w, in the perfect passive, indicating the state of the men), explains Jesus’ order to the men to show themselves to the priests. It is as they are on their way to the priests that they become aware that they have been made clean. As in the case of the first leper (see 5.13), Jesus himself does not heal them or make them clean, but connects their purity to the institution that declared them unclean in the first place. 192 The parenthetical statement of D05, introduced with de/, serves as a note to Luke’s audience to bear the identity of the man in mind for what will follow. In the other manuscripts, the man’s nationality is presented more as a simple fact, anticipating Jesus’ point in v.18. There, too, his exemplary attitude is further reinforced with the words ‘giving thanks to him [Jesus]’ (eu0xaristw~n au0tw~)| whereas, as was pointed out above (see note on v.14), Jesus, in fact, avoided healing the lepers himself but simply proclaimed them healed. 193 The text of vv.17-18 is affected by a number of vll, with the readings of D05 being largely shared by the Old Latin and Old Syriac versions. The first of the two plural pronouns au0toi=j…Ou[toi pose something of a difficulty, for it is not clear who the people are to whom he is speaking. The first can be presumed to mean the people accompanying Jesus who witnessed the scene. The second can be accounted for as a way of representing the 10 that had been there with Jesus. The other manuscripts avoid the difficulties because they word the text differently.

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194 B03 is alone in not including this sentence, which, as has been seen on other occasions, designates the leper as a disciple (see 7.50; 8.48 and the corresponding notes). 195 D05 is alone in including Jesus’ warning not to believe the false announcements about the kingdom. 196 A large number of manuscripts do not include the third illustration; )01 only has the first one. 197 In the other manuscripts are found the words ‘this parable’ (th\n parabolh\n tau/thn). 198 The other Greek manuscripts are more radical in saying that the tax collector ‘went home justified, and not the other one’. 199 In place of ‘servant’ (paidi/a), the other manuscripts read ‘small children’ (kai\ ta_ bre/f ­ h), lessening the force of the disciples’ complaint and also of Jesus’ response in calling them and affirming them. Exactly the same thing happens in the Gospel of Mark: at Mk 9.36 D05, Jesus ‘took the servant (to\ paidi/on), placed him among them [the disciples, who had been arguing about who was the greatest] and had him recline at table (a)naklisa&menoj), then said…’; all the other manuscripts read paidi/on without the article and assume that this means ‘child’, for Jesus ‘takes him in his arms’ (e0nagkalisa&menoj). Likewise, at Mk 10.16, after Jesus gets indignant with the disciples for the way they had told the people off for bringing ‘paidi/a’ to him, according to D05 he ‘called them to him’, rather than taking them in his arms (e0nagkalisa&menoj) as in the other manuscripts where the meaning has been taken as ‘children’. In D05, the meaning of ‘servants’ is again the more likely one, and it is to these that Jesus declares the kingdom of God to belong. These two vll in Mark are not even recorded in NA27. 200 The exchange between the rich man and Jesus at this point confers a certain liveliness on the dialogue, not present in the other Greek manuscripts. 201 In place of the Greek ka&mhloj, ‘camel’, some manuscripts have ka&miloj, ‘rope’, a confusion arising from the identical pronunciation of eta and iota. At first sight, ‘rope’ makes more sense. But, in fact, there was a gate in Jerusalem called the ‘Eye of the Needle’, through which a camel might indeed have struggled to pass. 202 Most manuscripts include ‘and be insulted’. 203 The word order of D05 separates the action of ‘begging’ from that of being ‘seated beside the way’. The seated position is characteristic of a teacher, and the point here is that the teaching of the blind man was defective because: a) he was blind; b) he was teaching at the side of the way and not within it, as will be seen in what follows. 204 On the dual spelling of Nazarene/Nazorene, see Introduction, §6.3, and note on 2.39 above. The suggestion here with the use of ‘Nazarene’ is that the blind beggar was teaching about Jesus as a violent Messiah with nationalist pretensions – it was in this sense that he was ‘blind’ and ‘by the side of the way’. 205 The dative pronoun relates to the two preceding verbs, even though they govern different cases. The AT places more of a spotlight on Jesus as he meets Zaccheus, especially B03 which omits the article before his name: ‘When he came to the place, Jesus looked up and said to him…’. Many witnesses have a mixture of the D05 and the AT reading of the sentence. 206 This strange story bears a resemblance to that of Archelaus, the son of Herod the Great who, on inheriting the kingdom of Judaea when his father died in c.4 bce, had to go to Rome to ratify his kingship; a deputation of Jews followed him to protest at his appointment because he was so hated for his cruelty. Jesus thus ironically compares two features of his reception with that of Archelaus: the hostility of those who do not want him to be king, and the varying degrees of usefulness among his servants.

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207 One mina was worth 100 drachmas or denarii, and was the equivalent of three months’ wages. 208 D05 together with a few other Greek manuscripts and versions omits v.25: ‘And they said to him, “Lord, he has ten minas”’. 209 Only D05 has the reference to the unprofitable slave here. 210 Almost all manuscripts read Hierosoluma (79Ieroso/luma) in place of D05’s Ierousalem (70Ierou­sa­lh/m) despite the occurrence without variant of Ierousalem at v.11. The choice of Ierousalem indicates that the city is not viewed simply as a geographical location, but as the centre of religious authority. 211 D05 with the support of the early versions does not have the words of the question ‘Why are you untying the colt?’ Other words are missing in this passage (between , vv.3234), and one line (‘on which no man has sat’) has been inserted in small letters between the lines. It is possible that homoioteleuton was responsible for the omitted material as there are several repeated phrases that could have caused the copyist to jump from one to another. 212 Unlike D05, most manuscripts maintain the focus on Jesus here, with the verb in the singular (cf. note on v.5 above). 213 The account is given more detail in other manuscripts, which add ‘with a loud voice’ and ‘for all the miracles they had seen’. 214 D05 distinguishes between the two acclamations, which correspond to the distinct actions of those who had placed their cloaks on the donkey in recognition of his authority, and those who were spreading them out for him to walk over as a sign of homage to a king (cf. 2 Kgs 9.13). Thus, the first acclamation is positive, while the second is a misplaced greeting, as if Jesus were an earthly king. 215 In developing the account of Jesus’ action in the Temple, Luke-D05 includes details found in both Matthew and Mark but with wording that is different in several places. 216 Most manuscripts present the two questions as coming from the same people, joining them with ‘or’ (h1) as if they were practically synonymous. With the conjunction ‘and’ (kai/), D05 makes a clear distinction between them. Jesus answers the first one, reflecting the concern of the scribes (‘By what authority…’, vv.3-8), by asking another question; and the second, reflecting the concern of the High Priests (‘Who is it who gives you this authority?’ vv.9-18), he answers with a parable. At the end of the twofold reply, the ‘High Priests and the scribes’, according to the order of D05 (v.19), attempt to arrest Jesus. The alternative text treats Jesus’ first response as answering both questions, and presents the parable as addressed to the people (pro\j to\n lao/n) and not the authorities (20.9). Cf. a similar procedure at 21.7, and see the note on that verse below. 217 Whereas D05 repeats three times the account of the treatment of the servants, most other witnesses vary this third one, saying that they ‘threw him out’ (e0ce/balon), anticipating what will be said of the son (v.15). 218 In Codex Bezae, in common with most manuscripts, the episode of the woman caught in adultery is placed at Jn 7.53–8.11, where commentators generally agree it does not belong. According to the detailed analysis of Rius-Camps, the story in Luke’s Gospel belongs here after Lk. 20.19. The language of the Bezan text of Jn 7.53–8.11 is typically Markan. In contrast, one group of manuscripts (ƒ13), which places the episode at Lk. 21.38-49, uses Lukan language and this is the Greek text that has been used to supply what may have been Luke’s text in an earlier copy of Codex Bezae (in italics, since it is not taken from Codex Bezae, cf. Introduction, §2).

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219 The verb of D05 with some important support, ‘go away’, fits better with the fact that the accusers of the previous scene had left (cf. 21.47) than the verb, ‘watch, observe’, found elsewhere. 220 The displacement of the pericope of the woman caught in adultery would have caused this line to be removed (cf. 20.27, 39, where the same construction is found with respect to the Sadducees and the scribes). 221 The relationship between the parallel accounts of this incident in the Synoptic Gospels is a complex one, as illustrated by the vll in this episode. Elements of D05 are found in Mark and others in Matthew, indicating that any suggestion of harmonization is open to challenge. 222 The mention of ‘those who are born and give birth’ is omitted by all but D05 and some early versions and Fathers; its omission can be explained by the fact that these are not mentioned when Jesus speaks of the future age (v.35). 223 The description ‘they are like angels and are children of God’ (i0sa&ggeloi ga&r ei0sin kai\ ui9oi/ ei0sin Qeou=) is less expansive in D05, with support from some early versions (i0sa&ggeloi ga&r ei0sin tw~| qew~)| . 224 On lepta, see the note on 12.59 above. The comment in D05 that two lepta were the equivalent of a quadran is found in Mk 12.42. 225 The detail of ‘the wall’ is only mentioned in D05. 226 As was seen already at 20.2, where D05 has two separate questions, other manuscripts conflate them to make just one, referring here only to the time of the destruction of the Temple. In D05 the second question refers to the time of the coming of the Messiah. Jesus answers that second question first (vv.8-28) and then answers the first question (vv.29-36). 227 Apart from D05 and the versions, the manuscripts divide Jesus’ answer at this point into a second part. 228 Where D05 with the usual versional support reads only the verb ‘resist’, a)ntisth=nai, the others read in addition the verb ‘contradict’, a)nteipei=n, either before or after it. The verb ‘resist’ will be taken up in a positive way with reference to Stephen, Acts 6.10 (and see note). 229 Most witnesses say the opposite here, that people in the city should leave it. 230 The same Greek word e1qnh is translated as ‘nations’ or ‘Gentiles’, according to the context. Often, the English words would be interchangeable. 231 The line is missing in both the Greek and the Latin pages of Codex Bezae by homoioteleuton: u9po\ e0qnw~n…kairoi\ e0qnw~n. 232 In place of the passive construction kataciwqh=te, equivalent to ‘God will judge you worthy’, which is found in many manuscripts alongside D05, the AT prefers the active katisxu/w, with its sense of ‘have the strength’, giving a somewhat different meaning to Jesus’ exhortation. 233 The detail given in most witnesses other than D05, that Jesus ‘went out at night’, is unnecessary given that the following verb au0li/zomai already means to ‘spend the night outside’; but it has the effect of reinforcing the contrast between the place of his day-time and his night-time activities. 234 By virtue of the single article in Greek, the ‘High Priests and the scribes’ are presented in D05 as one united group as they sought a way to ‘get rid of’ Jesus (a)pole/swsin au0to/n). Other manuscripts separate them with two articles and speak more directly of ‘killing him’ (a)ne/lwsin au0to/n).

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235 The other manuscripts mention in addition the Temple guards at this point, with a variety of wording. When they appear elsewhere in the text of Luke–Acts, D05 has a variant reading: at Lk. 22.52, they are presented as the ‘guards of the people’ instead of ‘the Temple’; at Acts 4.1 they are not mentioned. Their only appearance is in the singular at Acts 5.24, 26. 236 With the exception of D05 and some early versions, the repeated mention in this sentence of ‘Passover’, to\ pa&sxa, is avoided by using ‘the day of Unleavened Bread’, tw~n a)zu/mwn, here as a reference to the festival. 237 The presence of the pronoun is either absent in other manuscripts (e.g. )01) or is read in an expanded phrase (B03: ‘Where do you want us to prepare for you to eat the Passover?’). It would appear to indicate a certain distance taken by the disciples with regard to Jesus. 238 Here, as elsewhere in Luke (cf. 4.38), oi0ki/a signifies a community (‘household’) as opposed to a building. 239 Cf. 2.7 and the note there. 240 The AT softens Jesus’ words by having him refer to the fulfilment of the Passover in the kingdom of God, instead of his eating it again in the future. 241 The presentation of the meal in D05, with a wide range of support, is somewhat different from that of the AT. The first difference is the article with the ‘cup’, indicating that it is the last cup of the Passover meal. 242 In accordance with the mention of ‘the cup’ at v.17, the same witnesses then have no further reference to a cup (v.20), and the idea of sacrifice is not included in the sharing of the bread. 243 The Greek adverb plh/n indicates a contrast, which seems to express the idea that, on the one hand, Jesus is giving himself but, on the other, that gift is conditioned by the fact that he is at the same time being handed over by Judas who thinks he is playing an active role. 244 Most witnesses present this discussion of vv.26-28 rather differently. The detail of D05 conveys the idea that the disciples have grown at Jesus’ expense, taking advantage of his attitude of serving. 245 Many witnesses include, like D05, the mention of the number ‘twelve’ before thrones, expressing the idea that the apostles will continue to correspond to the twelve tribes of Israel. The reason for omitting the number may have been the fact that Luke makes it clear that with the defection of Judas the number of apostles representing Israel is left at ‘eleven’, even though Matthias is elected to take over his work (cf. note on Acts 1.26). 246 Some manuscripts, including B03, omit the reference to the ‘Lord’ here. 247 The fulfilment of Jesus words to Simon, expressed as a dual command in D05 (‘turn… strengthen’), takes place explicitly in D05 at Acts 11.2 (see also note on v.55 below). 248 This line is omitted, notably by the AT; cf. v.61 and the note on it below. 249 The future verbs of D05 (a)rei=, pwlh/sei, a)gora&sei), in place of the imperatives in other witnesses (a)ra&tw, pwlhsa&tw, a)gora­sa&t ­­ w), are an ironic reflection on Jesus’ part on what he foresees as the disciples’ actions, in contradiction with what he had told them earlier (cf. 9.3; 10.4). In fact, some of them do already have swords with them, as will be seen. 250 The response of Jesus, whether in the D05 form (a)rkei=) or the alternative majority form ( ik9 ano/n e0stin), does not express so much his approval as his resignation to the fact that the disciples have missed the irony of his words. 251 According to the sentence order of D05, Jesus first affirms his readiness to accept the will of the Father, before asking to be spared the suffering.

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252 The attestation for vv.43-44 is sharply divided, with B03 omitting them but the first hand of )01, as well as a second corrector, supporting D05 in including them. There are clear echoes here and in the preceding context of Elijah in the wilderness (cf. 3 Kgdms lxx = 1 Kgs mt 19.3-8). 253 The wording of D05 (e0ggi/saj e0fi/lhsen to\n70Ihsou=n) replicates that of Gen. 27.27 lxx (kai\ e0ggi/saj e0fi/lhsen au0to/n), which relates how Jacob approached his father to kiss him in order to deceive him into believing he was Esau. Although the alternative wording (h1ggisen tw~7 | I0 hsou= filh=sai au0to/n) has the same meaning, the assimilation of Judas with Jacob is lost (see also next note). This parallel takes on its full meaning in the re-enactment that takes place in Lk. 24.13-35 D05 of the revelation of God to Jacob (see note on 24.13 below). 254 The kiss was noted as the sign that would be given (v.47 D05) to the authorities. The word order of v.48 in D05 maintains the focus on the sign of the kiss and not on the person of Judas. 255 The other witnesses speak of what was about to happen (to\ e0so/menon), not what had happened. 256 In the wording of D05, a parallel with the healing of the man with the withered arm is established (cf. 6.10). 257 The presence of the article (touC) in D05 is indicated by the letter C following a space before the word ‘High Priests’, even though other manuscripts do not have an article. 258 The other witnesses read ‘guards of the Temple’ here, instead of ‘of the people’ (cf. note on 22.3 above). 259 Other manuscripts have ‘of darkness’ in the genitive (tou= sko/touj). With the D05 reading, the darkness can refer literally to the night time when the authorities chose to exercise their power. 260 D05, with some support from other manuscripts, specifies that it was Jesus whom Peter followed from a distance, a sign of the distance Peter had taken with regard to the teaching of Jesus, as will become clear in the episode that follows. 261 The details of the D05 text combine to express how Peter takes his place at this point among his compatriots who support the nationalist cause: the verb ka&qhmai is used to say that Peter sat by the fire, conveying the idea of one who sits to teach (cf. v.56 and see note on 18.35) as he joins the others around the fire; furthermore, he warms himself by the fire, in an action that shows his return to his nationalist activity, typical of a Galilean revolutionary (cf. v.59; see also note on 4.38). In following Jesus’ teaching, he would have been abandoning the fight of the zealots to regain the freedom of Israel and to reclaim the privileges of the Jews over the Gentiles, but at this point he returns to his earlier position, precisely as Jesus had predicted (cf. vv.31-32). He will not turn back (cf. v.32) to following the teaching of Jesus until he finally accepts that the Gentiles are accepted by God in the same way as Jews, which is precisely when he ‘strengthens the brethren’ (see note on v.32 above; and on Acts 11.2 below). 262 The presence of the pronoun in D05 makes it clear that it was Jesus whom Peter denied. 263 The different wording of the texts here corresponds to the differences in the wording of Jesus’ prediction at 22.34. 264 There is considerable variation in the account of the mockery of Jesus by those who were holding him. The reading of D05 has the partial support of a wide range of witnesses, against the AT. 265 D05 does not underline the action of the whole gathering here as the other witnesses do (a#pan to\ plh=qoj au0tw~n; cf. v.66).

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266 The absence of the article in Greek with both ‘Messiah’ and ‘king’ (Xristo\n basile/a) indicates the complement of the verb ‘to be’ ei]nai, and should not be thought of as meaning indefiniteness. 267 The order of the clauses is inverted in most other witnesses, clarifying that a change took place in the relationship between Herod and Pilate, whereas D05 leaves open the possibility that the feelings of enmity lasted despite the common ground for friendship. 268 D05 is alone in reading the adjective pa&nta, ‘all’, having a particular interest in noting that, figuratively, ‘all’ Israel was present at the scene that follows. 269 There is considerable confusion in the manuscripts over the wording in this sentence. In D05, Pilate reminds the accusers of Jesus that he sent them to Herod; in the AT, he reports that ‘Herod has sent [Jesus] back to us’. 270 The manuscripts are divided over the order of the vv.16-19: )01 with many others has v.17 after v.16; D05, together with B03 and again with much support, reads it after v.19. N-A27 follow here )01, presuming that the alternative order is a scribal harmonization (with Mt. 27.15 or Mk 15.6). 271 The reference to the High Priests is omitted notably by witnesses of the AT. 272 Only D05 does not insist on the dual crime of rioting as well as murder (cf v.19). 273 The other witnesses do not include ‘do not mourn’. 274 Many witnesses, including the first hand of )01 but not B03, read before v.34b: ‘Father forgive them for they do not know what they are doing’. The saying was possibly a gloss inspired by Acts 3.17; 7.60. 275 D05 is alone in not specifying that it was ‘precisely the rulers’ (kai\ oi9 a!rxontej) who mocked Jesus. 276 B03 reads this verse differently (lit.): ‘He saved others, let him save himself if he really is the Son, the Messiah, of God, the Chosen One’, thus emphatically associating ‘the Messiah, the Chosen One’ with the ‘Son of God’. 277 The mockery of the soldiers is strident in D05, with few other witnesses mentioning the crown of thorns. 278 It may be that Luke-D05 has drawn on Jn 19.19 here, although the wording is somewhat different: ‘Pilate also wrote an inscription and placed it above the cross: “Jesus the Nazorean, the King of the Jews”…and it was written in Hebrew, Latin and Greek’. 279 In other manuscripts, the content of the insult is spelt out: ‘Aren’t you the Messiah? Save yourself and us!’ 280 The first person plural pronoun ‘we’ in v.40 presumably means all the people being crucified, whereas ‘we’ in the following sentence must refer to the criminals without Jesus. 281 There is a great deal of variation in vv.42-43, though not in the actual content of Jesus’ promise. 282 v.45b is read in D05 after v.46; there is, furthermore, a difference in the word order of the sentence. The ‘curtain of the sanctuary’ is highlighted in D05, and ‘down the middle’ is not mentioned. 283 D05 underlines the word ‘righteous’ by its position at the beginning of the sentence. The same term will be used of Joseph of Arimathea (23.50) and of the centurion Cornelius at Acts 10.22, ‘righteousness’ being the supreme goal of Jewish faithfulness to the Law. 284 This last detail is shared by only a few witnesses (cf. Mt. 27.60; Mk 15.46). The mention of 20 people not being strong enough to move the stone is an echo of the tradition that it took

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20 men to open the gate into the Court of the Israelites in the Temple (Josephus, War 6.5.3). The other mss read ‘It was the day of Preparation and the Sabbath was about to begin’. The account is more explicit in other witnesses, which add ‘where they had put his body’. D05 is alone in not concluding with ‘according to the commandment’. While a large number of witnesses, but not the AT manuscripts, includes the mention of other women, only a few have the questioning that follows. It is worth noting the absence in D05 of the words qualifying the body, ‘of the Lord Jesus’, which are found elsewhere. It is commonly said that D05 is characterized by ‘pious’ additions of the titles of Jesus. In point of fact, a detailed examination of Luke–Acts D05 reveals that any additions that there are have their raison d’être in the context, and that they are far less numerous than is frequently stated. According to all other witnesses except D05 and the Old Latin tradition, the two men, that is Moses and Elijah (cf. 9.30), speak the words of Mk 16.6 though with a change of word order: ‘He is not here, he is resurrected’. V.12, which relates how Peter went to the tomb after the women came back, is absent from D05, with the support of the Old Latin tradition (cf. Jn 20.3-10). The variation in the word order of this verse alters the meaning. In D05, it is a question of two (disciples) leaving the group as they travelled away; the place of ‘out of them’ (e0c au0tw~n) in other manuscripts brings about the meaning ‘two of them were travelling away’, softening the element of tension and conflict among the disciples. The name of Oulammaous (Ou0lammaou=j), standing in place of the more familiar ‘Emmaus’, is a key found only in D05 to link this episode of the revelation of Jesus to the disciples with the revelation of God to Jacob (cf. Gen. 28.10-27). The name ‘Oulammaous’ is found in the Greek text of Gen. 28.19 lxx as the previous name of the place Jacob re-named as Bethel. Using a typical device of Jewish exegesis, the name serves to make the connection, and to signal that Luke-D05 is presenting the event as a re-enactment of the Jacob story (cf. 22.47, where the connection was already made with the kiss of Judas; see note above). While ‘Oulammaous’ is presented as a real name in D05 (using the construction o0no/mati, see note on 1.26 above), albeit in a spiritual rather than a literal register, Cleopas, on the contrary, is not the real name (w{| o1noma Kleopa~j, with wide support). The other mss generally reverse the pattern, with Emmaus given as some kind of pseudonym (possibly reflecting the uncertainty of the existence of such a place at 60 stadia from Jerusalem) and Cleopas provided as a real name. In D05 not only does Jesus address his question to Cleopas in particular (o9 de\ ei]pen au0tw~:| Poi=a;), but furthermore, only Cleopas answers; in other witnesses, both disciples respond to the question (oi9 de\ ei]pen au0tw~)| . Cleopas refers to Jesus as the ‘Nazorene’, using the positive term instead of the negative name ‘Nazorean’ found in the AT (for the distinction, see note on 2.39 above). The focus on Cleopas continues in D05 with the use of the 1st-person verb (ei1domen D05) in place of the 3rd person (ei]don) found in the more familiar text. The identification of Cleopas with one of the disciples who had been to the tomb earlier in the day suggests that he may have been Peter (cf. 24.12 in other manuscripts). The suggestion is reinforced by the identification of one of the two disciples with Simon in v.34 below. This would account for the focus on Cleopas in D05, and explain why the name Cleopas was presented as some kind

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Luke’s Demonstration to Theophilus of pseudonym (see above on v.18); whether or not the name expresses a play on words with Simon Peter’s Aramaic name Cephas is a debatable point. According to D05, Jesus only begins his explanation to the disciples. The detail tallies with several others in the passage that indicate that they were not ready to fully understand, contrary to the other text of this episode: three times a verb is used in its simple form (‘explain’, e9rmhneu/ein, v.27; ‘opened’, h0noi/xqhsan, v.31; ‘opened’, h1noigen, v.32) instead of with the prefix dia& to express thoroughness; Jesus does not go through ‘all’ the Scriptures, v.31; they describe their hearts (= understanding) as ‘veiled’ (kekalumme/nh, v.32) and not burning (kaiome/nh) when he was talking to them; they are ‘profoundly sad’ (lupou/menoi, v.33, see note below) when he leaves them again, apparently because they have not properly understood the nature of the resurrection. Full understanding only comes on Jesus’ next appearance, v.45. In D05 it is specifically the action of taking the bread that causes the disciples to recognize Jesus – note that there is no mention here (but cf. v.35) of the breaking of the bread. The alternative text of this episode is overall more positive with respect to the presentation of the disciples. The Greek word lupou/menoi, translated here by ‘profoundly sad’, is used of bereavement in the Jewish Scriptures; it is only found in the New Testament in Lk 2.48 D05, (see note above), spoken by Jesus’ parents of their distress at not being able to find their son. In line with the observation above on Cleopas’ inclusion among those who went to the tomb (v.24, see note above), D05 presents the two returning disciples as being the ones to say (le/gontej, nominative plural) that Jesus had appeared to Simon. All but D05 and the Old Latin version include Jesus’ words of peace here (cf. Jn 20.19, 21). The other witnesses speak of a ‘spirit’ (pneu=ma, cf. v.39) rather than a ghost (fa&ntasma). A supplementary verse, v.40, is read here except by D05, with the partial support of the Old Latin and Syriac versions: ‘And having said this he showed them his hands and his feet’ (cf. Jn 20.20). In D05, the genitive participle a)rcame/nwn, ‘starting’, concords with the genitive noun a(martiw~n, ‘of sins’, giving the sense of ‘starting with the sins in Jerusalem’. The idea is that repentance and forgiveness of sins do have to be preached to the Gentiles but (possibly contrary to expectation) this must start in Ierousalem, the centre of Jewish worship and authority. Jesus’ action of taking the disciples ‘outside’ reflects his own ‘exodus’ out of Ierousalem (cf. 9.31 and the note there) from the Jewish institution; the verb e0ch/gagen, ‘took out’, is a verb used repeatedly in connection with the Exodus of the Jewish people from Egypt. In Acts, it corresponds to the journey to the Mount of Olives on the day Jesus was taken up. D05 and )01, together with the Old Latin and part of the Syriac tradition, omit the statement found in other witnesses: ‘and he was carried up to heaven’. Given the meaning Luke-D05 assigns to the dual spelling of Jerusalem (see Introduction, §6.3), it should be noted that the disciples return to Ierousalem and the Temple there, in contrast to the final instruction of Jesus to ‘sit in the city’ (cf. 24.49, where ‘the city’ is equivalent to ‘Hierosoluma’). The same contrast will be made in stronger terms in Acts 1 (cf. Acts 1.4, 12 and see notes there).

VOLUME 2 THE ACTS OF THE APOSTLES

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1. 1 To\n me\n prw~ton lo/gon e0poihsa&mhn peri\ pa&ntwn, w} Qeo/file, w{n h1rcato70Ihsou=j poiei=n te kai\ dida&skein 2 a!xri h[j h9me/raj a)nelh/mfqh e0nteila&menoj toi=j a)posto/loij dia_ pneu/matoj a(gi/ou ou4j e0cele/cato kai\ e0ke/leuse khru/ssein to\ eu0agge/lion. 3 oi[j kai\ pare/sthsen e9auto\n zw~nta meta_ to\ paqei=n au0to\n e0n polloi=j tekmhri/oij, tessera&konta h9merw~n o0ptano/[i]menoj au0toi=j kai\ le/gwn ta_[s] peri\ th=j basilei/aj tou= qeou=. 4 kai\ sunalisko/menoj met’ au0tw~n parh/ggeilen au0toi=j a)po\79Ierosolu/mwn mh\ xwri/zesqai, a)lla_ perime/nein th\n e0paggeli/an tou= patro\j h4n h0kou/sa, fhsi/n, dia_ tou= sto/mato/j mou: 5 o3ti70Iwa&nhj me\n e0ba&ptisen u3dati, u9mei=j de\ e0n pneu/mati a(gi/w| baptisqh/sesqe kai\ o4 me/llete lamba&nein ou0 meta_ polla_j tau/taj h9me/raj e3wj th=j penthkosth=j. 6 oi9 me\n ou]n sunelqo/ntej e0phrw&twn au0to\n le/gontej: Ku/rie, ei0 e0n tw~| xro/nw| tou/tw| a)pokatastanei=j ei0j th\n basilei/an tou=70Israh/l…; 7 kai\ ei]pen pro\j au0tou/j: Ou0x u9mw~n e0stin gnw~nai xro/nouj h2 kairou\j ou4j o9 path\r e1qeto e0n th=| i0di/a| e0cousi/a|,

The Acts of the Apostles

PART I. IEROUSALEM1

Prolegomena [a] 1. 1 In the first book, I wrote about everything, Theophilus,2 that Jesus had begun to do and teach 2 up to that day when he was taken up after giving instructions to the apostles – whom he had chosen through the Holy Spirit3 and commanded to preach the gospel.4 [b] 3 It was to them that he presented himself living after his suffering, using many proofs and appearing to them5 over 40 days, telling them things concerning the kingdom of God. [c] 4 As he was sharing a meal with them he commanded them not to depart from Hierosoluma, but, rather, to wait for the promise of the Father6 ‘which you heard’, he said,7 ‘from my mouth, 5 that “John baptized with water, but you will be baptized with the Holy Spirit”,8 and you are about to receive him some time in the coming days, by Pentecost’.9 [d] 6 So when they had come together they started to ask him, saying, ‘Lord, is this the time when you will restore to the kingdom of Israel...?’10 [e] 7 and he said to them, ‘It is not for you to know times or appointed seasons; these the Father has placed in his own authority.

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8 a)lla_ lh/myesqe du/namin e0pelqo/ntoj tou= a(gi/ou pneu/matoj e0f’ u9ma~j kai\ e1sesqe/ mou ma&rturej e1n te70Ierousalh\m kai\ pa&sh| th=|70Ioudai/a| kai\ Samari/a| kai\ e3wj e0sxa&tou th=j gh=j. 9 kau0ta_ ei0po/ntoj au0tou= nefe/lh u9pe/en au0to/n, kai\ a)ph/rqh a)po\ o0fqalmw~n au0tw~n. 10 kai\ w(j a)teni/zontej h]san ei0j to\n ou0rano\n poreuome/nou au0tou=, kai\ i0dou\ a!ndrej du/o pareisth/keisan au0toi=j e0n e0sqh=ti leukh=|. 11 oi4 kai\ ei]pan: 7 !Andrej Galilai=oi, ti/ e9sth/kate e0mble/pontej ei0j to\n ou0rano/n; ou[toj o970Ihsou=j o9 a)nalhmfqei\j a)f’ u9mw~n ou3twj e0leu/setai o4n tro/pon e0qea&sesqe au0to\n poreuo/menon ei0j to\n ou0rano/n. 12 to/te u9pe/streyan ei0j70Ierousalh\m a)po\ o1rouj tou= kaloume/nou7)Elaiw~noj, o3 e0stin e0ggu\j70Ierousalh\m sabba&tou e1xon o9do/n. 13 kai\ o3te ei0sh=lqen, a)ne/bhsan ei0 to\ u9perw~|on ou[ h]san katame/nontej, o3 te Pe/troj kai\70Iwa&nhj, 7 )Ia&kwboj kai\70Andre/aj, Fi/lippoj kai\ Qwma~j, Barqolomai=oj kai\ Maqqai=oj, 7 )Ia&kwboj o9 tou=79Alfai/ou, Si/mwn o9 zhlwth\j

The Acts of the Apostles 8 However, you will receive power once the Holy Spirit has come upon you and you will be witnesses of me in Ierousalem and also all Judea and Samaria, and to the ends of the earth.’11 [f ] 9a When he had just said this, a cloud took him up [a’] 9b and he was taken out of their sight. [b’] 10 As they were gazing into the sky at him going, two men12 in white clothing had come to stand next to them, 11 and they then spoke: ‘Men of Galilee, why are you standing looking into the sky? This Jesus who has been taken up from you, he will come in exactly the same way you watched him going into the sky.’ [c’] 12 Then they returned to Ierousalem from the mountain called the Mount of Olives, which is close to Ierousalem, a Sabbath day’s journey away.13 [d’] 13 When they entered, they went up to the upper room where they remained, waiting. There was Peter and John, James and Andrew, Philip and Thomas, Bartholemew and Matthew, James the son of Alphaeus, Simon the Zealot

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kai\70Iou/daj70Iakw&bou. 14 ou[toi pa&ntej h]san proskarterou=ntej o9moqumado\n th=| proseuxh=| su\n tai=j gunaici\n kai\ te/knoij kai\ Mari/a| mhtri\ tou=70Ihsou= kai\ toi=j a)delfoi=j au0tou=.

1. 157 )En de\ tai=j h9me/raij tau/taij a)nasta_j o9 Pe/troj e0n me/sw| tw~n maqhtw~n ei]pen (h]n ga_r o9 o1xloj o0noma&twn e0pi\ to\ au0to\ w(j e9kato\n ei1kosi): 167 1Andrej a)delfoi/, dei= plhrwqh=nai th\n grafh\n tau/thn h4n proei=pen to\ pneu=ma to\ a#gion dia_ sto/matoj Daui\d peri\70Iou/da tou= genome/nou o9dhgou= toi=j sullabou=sin to\n70Ihsou=n, 17 o3ti kathriqmhme/noj h]n e0n h9mi=n o4j e1laxe to\n klh=ron th=j diakoni/aj tau/thj. 18 (ou[toj me\n ou]n e0kth/sato xwri/on e0k misqou= th=j a)diki/aj au0tou= kai\ prhnh\j geno/menoj e0la&khsen me/soj kai\ e0cexu/qh pa&nta ta_ spla&gxna au0tou=: 19 o4 kai\ gnwsto\n e0ge/neto pa~sin toi=j katoikou=sin70Ierousalh/m, w#ste klhqh=nai to\ xwri/on e0kei=no th=| i0di/a| diale/ktw| au0tw~n 7 9Akeldaima&x, tou=t’ e1stin Xwri/on Ai3matoj.) 20 ge/graptai ga_r e0n bi/blw| yalmw~n: Genhqh/tw e1paulij au0tou= e1rhmoj kai\ mh\ h]| o9 katoikw~n e0n au0th=|,

The Acts of the Apostles [e’] 14



and Judas the son of James. All these were steadfastly continuing of one accord in prayer with their wives and children and Mary, the mother of Jesus, and his brothers.14

Section i. The fulfilment of the promise



[A] The Replacement of the Twelfth Apostle

[a] 1. 15a It was in the course of these days15 that Peter stood up in the middle of the disciples and said [b] 15b (for the number of names gathered together for the same purpose was like 120),16 16 ‘Brethren, it is necessary that this Scripture should be fulfilled, which the Holy Spirit foretold through the mouth of David concerning Judas who became a guide for those who arrested Jesus, 17 because he was numbered among us and he received a portion of this ministry’.17 [c] 18a (Now, this Judas, he acquired a field out of the payment for his wrongdoing [d] 18b and he fell face first, and burst open at the middle, [e] 18c and all his intestines spilled out; [f ] 19 and this became known to all the inhabitants of Ierousalem, so that the field was called in their own language ‘Akeldamach’, which means ‘Field of Blood’.)18 [f ’] 20 ‘For it is written in the book of Psalms: “Let his estate become deserted and do not let anyone live in it”,

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kai/: Th\n e0piskoph\n au0tou= labe/tw e3teroj. 21 dei= ou]n tw~n sunelqo/ntwn h9mi=n a)ndrw~n e0n panti\ tw~| xro/nw| w(j ei0sh=lqen kai\ e0ch=lqen e0f’ h9ma~j o9 ku/rioj70Ihsou=j Xristo/j, 22 a)rca&menoj a)po\ tou= bapti/smatoj70Iwa&nou e3wj th=j h9me/raj h[j a)nelh/mfqh a)f’ h9mw~n, ma&rtura th=j a)nasta&sewj au0tou= su\n h9mi=n gene/sqai e3na tou/twn. 23 kai\ e1sthsen du/o, 7 )Iwsh\f to\n kalou/menon Barnaba~n, o4j e0peklh/qh70Iou=stoj, kai\ Maqqi/an. 24 kai\ proseuca&menoi ei]pan: Ku/rie kardiognw~sta pa&ntwn, a)na&deicon o4n e0cele/cw e0k tou/twn tw~n du/o 25 a)nalabei=n to/pon to\n th=j diakoni/aj tau/thj kai\ a)postolh=j, a)f’ h[j pare/bh70Iou/daj poreuqh=nai ei0j to\n to/pon to\n i1dion. 26 kai\ e1dwkan klh/rouj au0tw~n kai\ e1pesen klh=roj e0pi\ Maqqi/an kai\ suneyhfi/sqh meta_ tw~n dw&deka a)posto/lwn.

2. 1 2

Kai\ e0ge/neto e0n tai=j h9me/raij e0kei/naij tou= sumplhrou=sqai th\n h9me/ran th=j penthkosth=j o1ntwn au0tw~n pa&ntwn e0pi\ to\ au0to/, kai\ i0dou\ e0ge/neto a!fnw e0k tou= ou0ranou= h]xoj w#sper ferome/nhj biai/aj pnoh=j

The Acts of the Apostles and “Let another take his office”.19 21 It is necessary, therefore, that out of the men who were with us for all the time that the Lord Jesus, the Messiah, was active among us, 22 starting from the baptism of John to the day when he was taken up from us, one of them should become a witnesses of his resurrection with us.’ [e’] 23 He put forward two candidates, Joseph called Barnabas, who had been given the name of Justus, and Matthias.20 [d’] 24 They prayed and said, ‘Lord who knows all hearts, show us which of these two you have chosen 25 to take up the place of this ministry, namely, this apostleship, that Judas turned away from to go to his own place’. [c’] 26a They gave their votes21 [b’] 26b and the vote fell on Matthias [a’] 26c and he was counted with the Twelve apostles.22

[A’] The Pouring Out of the Holy Spirit

[a] 2. 1 [b] 2a

It came about in those days that the day of Pentecost was coming to an end, 23 and they were all united with one purpose, when suddenly there came from heaven a sound like a strong wind rushing in,

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kai\ e0plh/rwsen pa&nta to\n oi]kon ou[ h]san kaqezo/menoi: 3 kai\ w!fqhsan au0toi=j diamerizo/menai glw~ssai w(sei\ puro\j kai\ e0ka&qisa&n te e0f’ e3na e3kaston au0tw~n, 4 kai\ e0plh/sqhsan pa&ntej pneu/matoj a(gi/ou kai\ h1rcato lalei=n e9te/raij glw&ssaij kaqw_j to\ pneu=ma e0di/dou a)pofqe/ggesqai au0toi=j.

2. 57 )En70Ierousalh\m h]san katoikou=ntej [70Ioudai=oi], eu0labei=j a!ndrej a)po\ panto\j e1qnouj tw~n u9po\ to\n ou0rano/n. 6 genome/nhj de\ th=j fwnh=j tau/thj sunh=lqen to\ plh=qoj kai\ sunexu/qh, kai\ h1kouon ei[j e3kastoj lalou=ntaj tai=j glw&ssaij au0tw~n. 7 e0ci/stanto de\ kai\ e0qau/mazon le/gontej pro\j a)llh/louj: Ou0x i0dou\ a#pantej ou[toi/ ei0sin oi9 lalou=ntej Galilai=oi; 8 kai\ pw~j h9mei=j a)kou/omen e3kastoj th\n dia&lekton h9mw~n e0n h[| e0gennh/qhmen 9 —Pa&rqoi kai\ Mh=doi kai\70Elami=tai, oi9 katoikou=ntej th\n Mesopotami/an, 7 0Ioudai/an kai\ Kappadoki/an,

The Acts of the Apostles [c] 2b [d] 3a [e] 3b [f ] 4a [g] 4b



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and it filled the whole house where they were sitting; and there appeared to them tongues like fire being divided, and they came to rest on each one of them, and they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them to express themselves.

Section ii. The universal manifestation of the Spirit

[A] The Presence of All the Nations in Ierousalem [a] 2. 5 In Ierousalem there were dwelling [Jews], 24 devout men from every nation under heaven. [b] 6a As there came this noise, the crowd gathered [c] 6b and they were bewildered, [d] 6c and each one could hear words spoken in their own tongues. [e] 7a They were amazed [d’] 7b and marvelled, saying to another, ‘Aren’t all these people here who are speaking Galileans? 8 So then how is it that we are each hearing our native language 9 – Parthians, and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia,

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Po/nton kai\ th\n70Asi/an, 10 Frugi/an kai\ Pamfuli/an, Ai1gupto/n te kai\ ta_ me/rh th=j Libou/hj th=j kata_ Kurh/nhn, kai\ oi9 e0pidhmou=ntej 7 9Rwmai=oi 11 (70Ioudai=oi/ te kai\ prosh/lutoi), Krh=tj kai\7!Araboi— a)kou/omen lalou/ntwn au0tw~n tai=j h9mete/raij glw&ssaij ta_ megalei=a tou= qeou=; 12 e0ci/stanto de\ pa&ntej kai\ dihpo/roun a!lloj pro\j a!llon e0pi\ tw~| gegono/ti kai\ le/gontej: Ti/ qe/lei tou=to ei]nai; 13 e3teroi de\ diexleu/azon le/gontej o3ti Gleu/kouj ou[toi memestwme/noi ei0si/n.

2. 14 To/te staqei\j de\ o9 Pe/troj su\n toi=j de/ka a)posto/loij e0ph=ren prw~toj th\n fwnh\n au0tou= kai\ ei]pen: 7 !Andrej70Ioudai=oi kai\ pa&ntej oi9 katoikou=ntej70Ierousalh/m. tou=to u9mi=n gnwsto\n e1stw: e0nwti/sate ta_ r9h/mata& mou. 15 ou0 ga_r w(j u9mei=j u9polamba&nete ou[toi mequ/ousin, ou1shj w#raj th=j h9me/raj tri/thj. 16 a)lla_ tou=to/ e0stin to\ ei0rhme/non dia_ tou= profh/tou: 177 1Estai e0n tai=j e0sxa&taij h9me/raij, le/gei ku/rioj, e0kxew~ a)po\ tou= pneu/mato/j mou

The Acts of the Apostles Pontus and Asia, 10 Phrygia and Pamphylia, Egypt as well as the regions of Libya belonging to Cyrene, and those from Rome temporarily residing here 11 (Jews as well as proselytes), Cretans and Arabs – how is it that we hear these people speaking in our tongues about the mighty deeds of God?’ [c’] 12a They were all amazed [b’] 12b and shared their bewilderment with one another over what had happened and said, ‘What does this mean?’ [a’] 13 Meanwhile, others jeered saying, ‘These people are drunk with sweet wine!’ [B] Peter’s Two-Pronged Speech and its Result [a] 2. 14a Then Peter stood up with the ten apostles,25 being the first to lift up his voice, and said,26 [aa] 14b ‘Men of Judea and all those dwelling in Ierousalem! Let this be known to you – listen to what I say. 15 It is not as you suppose, that these people are drunk, for it is only the third hour of the day! 16 Instead, this is what was spoken through the prophet: 17 “In the last days the Lord says, I will pour out my Spirit

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e0pi\ pa~saj sa&rkaj, kai\ profhteu/sousin oi9 ui9oi\ au0tw~n kai\ qugate/rej au0tw~n kai\ oi9 neani/skoi o9ra&sei o1yontai kai\ oi9 presbu/teroi e0nupniasqh/sontai: 18 kai\ e0g e0pi\ tou\j dou/louj mou kai\ e0pi\ ta_j dou/laj mou e0kxew~ a)po\ tou= pneu/mato/j mou. 19 kai\ dw&sw te/rata e0n tw~| ou0ranw~| a!nw kai\ shmei=a e0pi\ th=j gh=j ka&tw: 20 o9 h3lioj metastre/fetai ei0j sko/toj kai\ h9 selh/nh ei0j ai[ma, pri\n e0lqei=n h9me/ran kuri/ou th\n mega&lhn 21 kai\ e1stai pa~j o4j a@n e0pikale/shtai to\ o1noma tou= kuri/ou swqh/setai. 227 1Andrej70Israhli=tai, a)kou/sate tou\j lo/gouj tou/touj: 7 )Ihsou=n to\n Nazrai=on, a!ndra a)po\ tou= qeou= asme/non ei0j h9ma~j duna&mesi kai\ te/rasi kai\ shmei/oij o3sa e0poi/hsen di 0 au0tou= o9 qeo\j e0n me/sw| u9mw~n kaqw_j au0toi\ oi1date, 23 tou=ton th=| w(risme/nh| boulh=| kai\ prognw&sei tou= qeou= e1kdoton labo/ntej dia_ xeiro\j a)no/mwn prosph/cantej a)nei/late. 24 o4n o9 qeo\j a)ne/sthsen lu/saj ta_j w)di=naj tou= a|#dou, kaqo/ti ou0k h]n dunato\n kratei=sqai au0to\n u9p’ au0tou=. 25 Daui\d ga_r le/gei ei0j au0to/n: Proorw&mhn to\n ku/rio/n mou e0nw&pio/n mou dia_ panto/j, o3ti e0k deciw~n mou/ e0stin i3na mh\ saleuqw~. 26 dia_ tou=to hu0fra&nqh h9 kardi/a mou

The Acts of the Apostles on all flesh, and their sons will prophesy and their daughters, and the young men will see visions and the old men will have dreams; 18 and I myself will pour out on my male servants and on my female servants my Spirit. 19 I will give wonders in heaven above and signs on the earth below: 20 the sun will be turned into darkness and the moon into blood, before the great day of the Lord comes 21 and it will be that whoever calls upon the name of the Lord will be saved.” [ab] 22 Men of Israel, listen to these words: Jesus the Nazorene, a man from God, proven among us by powers and wonders and signs, all of which God did through him in your midst, just as you know, 23 this man, by the deliberate purpose and foreknowledge of God was given up, and receiving him through the hands of lawless people, you nailed him and killed him. 24 This man God raised after having loosened the birth-pains of Hades, for it was not possible for Hades to hold him under its authority. 25 David said concerning him, “I saw my Lord before me at all times, because he is at my right hand so that I may not be shaken. 26 On account of this my heart was gladdened

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Luke’s Demonstration to Theophilus kai\ h0gallia&sato h9 glw~ssa& mou, e1ti de\ kai\ h9 sa&rc mou kataskhnw&sei e0f’ e0lpi/di, o3ti ou0k e0gkatalei/yeij th\n yuxh/n mou ei0j a#|dhn ou0de\ dw&seij to\n o3sio/n sou i0dei=n diafqora&n. e0gnw&risa&j moi o9dou\j zwh=j, plhrw&seij me eu0frosu/nhj meta_ tou= prosw&pou sou. !Andrej a)delfoi/, e0co\n ei0pei=n meta_ parrhsi/aj pro\j u9ma~j peri\ tou= patria&rxou Daui\d o3ti kai\ e0teleu/thsen kai\ e0ta&fh, kai\ to\ mnhmei=on au0tou= e1stin par’ h9mi=n a!xri th=j h9me/raj tau/thj. profh/thj ou]n u9pa&rxwn, kai\ i0dw_n o3ti o3rkw| w!mosen au0tw~| o9 qeo\j e0k karpou= th=j kardi/aj au0tou= kata_ sa&rka a)nasth=sai to\n Xristo\n kai\ kaqi/sai e0pi\ to\n qro/non au0tou=, a)nasta&sewj tou= Xristou= o3ti ou1te e0gkatelei/fqh ei0j a#|dou ou1te h9 sa_rc au0tou= ei]den diafqora&n. tou=ton ou]n70Ihsou=n a)ne/sthsen o9 qeo/j, ou[ pa&ntej h9mei=j ma&rture/j e0smen: th=| decia~| ou]n tou= qeou= u9ywqei/j, kai\ th\n e0paggeli/an tou= a(gi/ou pneu/matoj labw_n para_ tou= patro/j, e0ce/xeen u9mi=n o4 kai\ ble/pete kai\ a)kou/ete. ou0 ga_r Daui\d a)ne/bh ei0j tou\j ou0ranou/j, ei1rhken ga_r au0to/j: Le/gei ku/rioj tw~| kuri/w| mou: ka&qou e0k deciw~n mou

The Acts of the Apostles 27 28 29 30 31 32 33 34

and my tongue rejoiced, and even more so, my flesh will continually dwell in hope, because you will not abandon my soul in Hades nor allow your Holy One to see corruption. Since you have made known to me the paths of life, you will fill me with gladness in your presence.” Brethren, it can be said authoritatively with boldness to you, concerning the patriarch David that he did die and was buried, and his tomb is with us until this day. So, because he was a prophet, and since he knew that God had sworn an oath to him from the fruit of his innermost thoughts that he would raise the Messiah as a physical descendant and seat him on his throne, he foresaw and spoke about the resurrection of the Messiah,27 that he was neither abandoned to Hades nor did his flesh see corruption. Accordingly, God raised this Jesus, of which we are all witnesses. As a result, having been exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he poured out for you that which you both see and hear. For David did not go up into the heavens; he says so himself: “The Lord said to my Lord, ‘Sit at my right hand

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35 e3wj qw~ tou\ e0xqrou/j sou u9popo/dion tw~n podw~n sou. 36 a)sfalw~j ou]n ginwske/tw pa~j o9 oi]koj70Israh\l o3ti kai\ ku/rion kai\ Xristo\n o9 qeo\j e0poi/hsen, tou=ton70Ihsou=n o4n u9mei=j e0staurw&sate. 37 to/te pa&ntej oi9 sunelqo/ntej kai\ a)kou/santej katenu/ghsan th=| kardi/a|: kai/ tinej e0c au0tw~n ei]pan pro\j to\n Pe/tron kai\ tou\j a)posto/louj: Ti/ ou]n poih/somen, a!ndrej a)delfoi/; u9podei/cate h9mi=n. 38 Pe/troj de\ pro\j au0tou/j fhsin: Metanoh/sate, kai\ baptisqh/tw e3kastoj u9mw~n e0n tw~| o0no/mati tou= kuri/ou70Ihsou= Xristou= ei0j a!fesin a(martiw~n kai\ lh/myesqe th\n dwrea_n tou= a(gi/ou pneu/matoj: 39 h9mi=n ga&r e0stin h9 e0paggeli/a kai\ toi=j te/knoij h9mw~n kai\ pa~si toi= ei0j makra&n, o3souj a@n proskale/shtai ku/rioj o9 qeo\j h9mw~n. 40 e9te/roij de\ lo/goij plei/osin diemartu/rato kai\ pareka&lei au0tou\j le/gwn: Sw&qhte a)po\ th=j genea~j tau/thj th=j skolia~j.

2. 41 Oi9 me\n ou]n pisteu/santej to\n lo/gon au0tou= e0bapti/sqhsan kai\ prosete/qhsan e0n e0kei/nh| th=| h9me/ra| yuxai\ w(sei\ trisxi/liai 42 kai\ h]san proskarterou=ntej th=| didaxh=| tw~n a)posto/lwn e0n70Ierousalh\m kai\ th=| koinwni/a|, th=| kla&sei tou= a!rtou kai\ tai=j proseuxai=j.

The Acts of the Apostles 35 until I place your enemies as a footstool beneath your feet’”.28 [b] 36 Therefore, let all the house of Israel know without any doubt that God had made Lord and Messiah this Jesus whom you crucified.’ [b] 37a When all those who had gathered together and had heard this, their hearts were pierced; [c] 37b and some of them said to Peter and the apostles, ‘What shall we do then, brethren? Show us.’ [b’] 38 Peter talked with them and said, ‘Repent, and be baptized, each one of you, in the name of the Lord Jesus, the Messiah, for the forgiveness of sins and you will receive the gift of the Holy Spirit. 39 For the promise belongs to us and to our children, and to any of those who are far off whom the Lord our God calls.’ [a’] 40 With many additional arguments he continued witnessing to them and exhorting them saying, ‘Be saved from this crooked generation!’ [A’] First Summary: the Church of Ierousalem [a] 2. 41a So, those who believed his word were baptized [b] 41b and there were added on that day about 3000 souls, [c] 42 and they continued steadfastly in the teaching of the apostles in Ierousalem and in fellowship, in the breaking of bread and the prayers.

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43 e0gi/neto de\ pa&sh| yuxh=| fo/boj, polla& te/rata kai\ shmei=a dia_ tw~n a)posto/lwn e0gi/neto, 44 pa&ntej te oi9 pisteu/ontej h]san e0pi\ to\ au0to\ kai\ ei]xon pa&nta koina_ 45 kai\ o3soi kth/mata ei]xon h2 u9pa&rceij e0pi/praskon kai\ dieme/rizon au0ta_ kaq’ h9me/ran pa~si toi=j a!n tij xrei/an ei]xen, 46 pa&ntej te prosekarte/roun e0n tw~| i9erw~| kai\ kat' oi1kouv an e0pi\ to\ au0to/, klw~nte/j te a!rton metela&mbanon trofh=j e0n a)gallia&sei kai\ a)felo/thti kardi/aj 47 ai0nou=ntej to\n qeo\n kai\ e1xontej xa&rin pro\j o3lon to\n ko/smon. o9 de\ ku/rioj proseti/qei tou\j sw|zome/nouj kaq’ h9me/ran e0pi\ to\ au0to\ e0n th=| e0kklhsi/a|.

3. 17 0En de\ tai=j h9me/raij tau/taij Pe/troj kai\70Iwa&nhj a)ne/bainon ei0j to\ i9ero\n to\ deilino\n e0pi\ th\n w#ran e0na&thn th=j proseuxh=j. 2 kai\ i0dou/ tij a)nh\r xwlo\j e0k koili/aj mhtro\j au0tou= e0basta&zeto, o4n e0ti/qoun kaq’ h9me/ran pro\j th\n qu/ran tou= i9erou= th\n legome/nhn79Wrai/an tou= ai0tei=n e0lehmosu/nhn par’ au0tw~n. ei0sporeuome/nwn au0tw~n ei0j to\ i9ero\n 3 ou[toj a)teni/saj toi=j o0fqalmoi=j au0tou=

The Acts of the Apostles [d] 43a Little by little, fear came upon each soul; [e] 43b many wonders and signs started coming through the apostles; [f ] 44a all the believers were of one purpose [g] 44b and held all things in common; [f ’] 45a whoever had possessions or belongings sold them [e’] 45b and they distributed them on a daily basis to every person who was in need; [d’] 46a they all continued steadfastly in the Temple [c’] 46b and lived in their homes united in purpose; [b’] 46c as they broke bread they shared food with gladness and simplicity of heart, 47a praising God and enjoying favour with the whole world. [a’] 47b The Lord added people being saved daily to those who were united in purpose in the Church.29



Section iii. The SIGN OF THE Lame Man’s HEALING



[A] The Healing of the Lame Man

[a] 3. 1 [b] 2a [c] 2b 3a

In these days Peter and John used to go up to the Temple in the afternoon at the ninth hour of prayer. There, a certain man, who was lame from his mother’s womb, used to be brought – they would place him daily at the gate of the Temple, the one that was called ‘Beautiful’, 30 so that he could ask for money from them.31 As they were entering the Temple this man looked intently with his eyes,

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kai\ i0dw_n Pe/tron kai\70Iwa&nhn me/llontaj ei]nai ei0j to\ i9ero/n, h0rw&ta au0tou\j e0lehmosu/nhn. 4 e0mble/yaj de\ o9 Pe/troj ei0j au0to\n su\n70Iwa&nh|[n] kai\ ei]pen: 7 )Ate/nison ei0j h9ma~j. 5 o9 de\ a)teni/saj au0toi=j prosdokw~n ti labei=n par’ au0tw~n. 6 ei]pen de\ o9 Pe/troj: 7 0Argu/rion kai\ xrusi/on ou0x u9pa&rxei moi, o4 de\ e1xw tou=to/ soi di/dwmi: e0n tw~| o0no/mati70Ihsou= Xristou= tou= Nazrai/ou peripa&tei, 7 kai\ pia&saj au0to\n th=j decia~j xeiro\j h1geiren: kai\ paraxrh=ma e0sta&qh kai\ e0sterew&qhsan au0tou= ai9 ba&seij kai\ ta_ sfura&: 8 kai\ e0callo/menoj e1sth kai\ periepa&tei xairo/menoj: kai\ ei0sh=lqen su\n au0toi=j ei0j to\ i9ero\n ai0nw~n to\n qeo/n. 9 kai\ ei]den pa~j o9 lao\j au0to\n peripatou=nta kai\ ai0nou=nta to\n qeo/n, 10 e0pegi/nwsko/n te au0to\n o3ti ou[toj h]n o9 pro\j th\n e0lehmosu/nhn kaqezo/menoj e0pi\ th=|79Wrai/a| Pu/lh| tou= i9erou=: kai\ e0plh/sqhsan qa&mbouj kai\ e0kta&sewj e0pi\ tw~| gegenhme/nw| au0tw~|.

3. 117 0Ekporeuome/nou de\ tou= Pe/trou kai\70Iwa&nou suneceporeu/eto kratw~n au0tou/j. oi9 de\ qambhqe/ntej e1sthsan e0n th=| stoa~| h9 kaloume/nh Solomw~noj e1kqamboi. 12 a)pokriqei\j de\ o9 Pe/troj ei]pen pro\j au0tou/j: 7 1Andrej70Israhli=tai,

The Acts of the Apostles [d] 3b and when he saw Peter and John about to go into the Temple, he begged them for money. [e] 4 Peter considered him together with John and said, ‘Look intently at us’. [f ] 5 So, he looked intently at them, expecting to receive something from them, [g] 6 but Peter said, ‘Silver and gold I do not have; but what I do have, this I give to you: in the name of Jesus the Messiah, the Nazorene, walk’, [h] 7a and taking hold of him by his right hand he lifted him up, [h’] 7b and immediately, he was made to stand [g’] 7c and his feet and ankles were made firm; [f ’] 8a jumping up he stood [e’] 8b and walked around rejoicing; [d’] 8c and he went in with them, into the Temple praising God. [c’] 9 All the people saw him walking around and praising God, [b’] 10a and they began to realize that this was the man who had been begging for money and sitting at the Beautiful Gate of the Temple; [a’] 10b and they were filled with awe and stupefaction at what had happened to him. [B] Peter’s Speech in Solomon’s Porch [a] 3. 11a As Peter and John were going out the lame man came out with them, clinging to them. [b] 11b People were awestruck and were standing in the portico called ‘Solomon’s’, astonished. [a’] 12a Peter responded to them and said, [a] 12b ‘Men of Israel,

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ti/ qauma&zete e0pi\ tou/tw| h2 h9mi=n ti/ a)teni/zete w(j h9mw~n th=| i0di/a| duna&mei h2 eu0sebei/a| tou=to pepoihko/twn tou=[to] peripatei=n au0to/n; 13 o9 qeo\j70Abraa_m kai\ qeo\j70Isa_k kai\ qeo\j70Iakw&b, o9 qeo\j tw~n pate/rwn h9mw~n, e0do/casen to\n pai=da au0tou=70Ihsou=n Xristo\n o4n u9mei=j paredw&kate ei0j kri/sin kai\ a)phrnh/sasqe au0to\n kata_ pro/swpon Pila&tou tou= kri/nantoj, e0kei/nou a)polu/ein au0to\n qe/lontoj. 14 u9mei=j de\ to\n a#gion kai\ di/kaion e0baru/nate kai\ h0|th/sate a!ndra fone/[i]a xarisqh=nai u9mi=n. 15 to\n de\ a)rxhgo\n th=j zwh=j a)pektei/nate, o4n o9 qeo\j h1geiren e0k nekrw~n, ou[ h9mei=j ma&rture/j e0smen. 16 kai\ e0pi\ th=| pi/stei tou= o0no/matoj au0tou= tou=ton qewrei=te kai\ oi1date o3ti e0stere/wsen to\ o1noma au0tou=, kai\ h9 pi/stij h9 di 0 au0tou= e1dwken au0tw~| th\n o9loklhri/an tau/thn a)pe/nanti pa&ntwn u9mw~n. 17 kai\ nu=n, a!ndrej a)delfoi/, e0pista&meqa o3ti u9mei=j me\n kata_ a!gnoian e0pra&cate ponhro\n w#sper kai\ oi9 a!rxontej u9mw~n. 18 o9 de\ qeo\j o4 prokath/ggeilen dia_ sto/matoj pa&ntwn tw~n profhtw~n paqei=n to\n Xristo\n au0tou= e0plh/rwsen ou3twj. 19 metanoh/sate ou]n

The Acts of the Apostles 13 14 15 16 [b] 17 18 19

why do you marvel at this man or why do look intently at us as if by our own power or piety we had done this, that is, made this man to walk? The God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, he glorified his servant Jesus the Messiah whom you handed over for judgment and you denied him before Pilate who had judged him and was wishing to release him. But you, you made the situation worse for the Holy and Righteous One, and asked for a man who was a murderer to be granted to you. You killed the author of life, whom God raised from the dead, and we are witnesses of this. It is as a result of faith in his name that you see this man, and you know that his name made him strong, and it is faith through Jesus that has given to him this wholeness in the presence of you all. Now, brethren, we recognize that you did an evil thing in ignorance, acting just like your rulers did.32 But God, who foretold through the mouth of all the prophets that his Messiah was to suffer, he brought this about. Repent, therefore,

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Luke’s Demonstration to Theophilus kai\ e0pistre/yate ei0j to\ e0caleifqh=nai ta_j a(marti/aj u9mw~n, o3pwj a@n e0pe/lqwsin kairoi\ a)nayu/cewj a)po\ prosw&pou tou= kuri/ou kai\ a)postei/lh| to\n prokexeirisme/non u9mi=n Xristo\n70Ihsou=n, o4n dei= ou0rano\n me\n de/casqai a!xri xro/nn a)pokatasta&sewj pa&ntwn w{n e0la&lhsen o9 qeo\j dia_ sto/matoj tw~n a(gi/wn au0tou= tw~n profhtw~n. Mwu+sh=j me\n ei]pen pro\j tou=j pate/raj h9mw~n o3ti Profh/thn u9mi=n a)nasth/sei ku/rioj o9 qeo\j u9mw~n e0k tw~n a)delfw~n u9mw~n: w(j e0mou= au0tou= a)kou/sesqe kata_ pa&nta o3sa a@n lalh/sh| pro\j u9ma~j. e1stai de\ pa~sa yuxh\ h3tij a!n mh\ a)kou/sh| tou= profh/tou e0kei/nou e0coleqreuqh/setai e0k tou= laou=. kai\ pa&ntej oi9 profh=tai a)po\ Samouh\l kai\ tw~n kaqech=j o4 e0la&lhsen kai\ kath/ggeilan ta_j h9me/raj tau/taj. u9mei=j e1ste ui9oi\ tw~n profhtw~n kai\ th=j diaqh/khj h4n o9 qeo\j die/qeto pro\j tou\j pate/raj h9mw~n le/gwn pro\j70Abraa&m: Kai\ e0n tw~| spe/rmati/ sou e0neuloghqh/sontai pa~sai ai9 patriai\ th=j gh=j. u9mi=n prw~ton o9 qeo\j a)nasth/saj to\n pai=da au0tou= e0cape/steilen eu0logou=nta[j] u9ma~j e0n tw~| a)po­stre/fein e3kastoj e0k tw~n ponhriw~n u9mw~n.

The Acts of the Apostles 20 21 22 23 24 25 26

and change direction in order for your sins to be wiped out and so that times of refreshing can come from the presence of the Lord, and so that he can send the one who has been appointed to you as the Messiah, Jesus, whom, in fact, heaven must retain until the time of the restoration of everything of which God spoke through the mouth of his holy ones, the prophets.33 Moses said to our fathers, “The Lord your God will raise up a prophet for you, from your brethren; as you have listened to me, listen to him, to all the things that he will speak to you. Any soul that does not listen to that prophet will be completely cut off from the people.”34 And all the prophets from Samuel on, what Moses said about what would follow, they also announced – namely, these days. You are the sons of the prophets and of the covenant that God made with our fathers saying to Abraham, “In your seed all the families of the earth will be blessed”. For you first, God raised his servant and sent him out to bless you as each one of you turns away from your evil deeds.’

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4. 1 Lalou/ntwn de\ au0tw~n pro\j to\n lao\n ta_ r9h/mata tau=ta e0pe/sthsan oi9 i9erei=j kai\ oi9 Saddoukai=oi, 2 kaaponou/menoi dia_ to\ dida&skein au0tou\j to\n lao\n kai\ a)nagge/llein to\n70Ihsou=n e0n th=| a)na&stasei tw~n nekrw~n, 3 kai\ e0pibalo/ntej au0toi=j ta_j xei=raj kai\ e1qento ei0j th/rhsin ei0j th\n e0pau/rion: h]n ga_r e9spe/ra h1dh. 4 polloi\ de\ tw~n a)kousa&ntwn to\n lo/gon e0pi/steusan, kai\ a)riqmo/j te e0genh/qh a)ndrw~n w(j xilia&dej pe/nte.

4. 57 0Ege/neto de\ e0pi\ th\n au1rion h9me/ran sunh/xqhsan oi9 a!rxontej kai\ oi9 presbu/teroi kai\ grammatei=j e0n70Ierousalh/m, 6 kai\73Annaj o9 a)rxiereu\j kai\ Kai5faj kai\70Iwnaqa~j kai\70Ale/candroj kai\ o3soi h]san e0k ge/nouj a)rxieratikou=, 7 kai\ sth/santej au0tou\j e0n me/sw| e0punqa&nonto:70En poi/a| duna&mei h2 e0n poi/w| o0no/mati e0poih/sate tou=to u9mei=j; 8 to/te Pe/troj plhsqei\j pneu/matoj a(gi/ou ei]pen pro\j au0tou/j: 7 1Arxontej tou= laou= kai\ presbu/teroi tou=70Israh/l, 9 ei0 h9mei=j sh/meron a)nakrino/meqa a)f’ u9mw~n

The Acts of the Apostles [C] The Imprisonment of Peter and John [a] 4. 1 As they were speaking these words to the people, there appeared the priests and the Sadducees, 2 extremely disturbed because they were teaching the people and proclaiming Jesus in the context of the resurrection of the dead, [b] 3a and not only did they lay hands on them but they even put them into custody until the following day, [c] 3b for it was already evening. [a’] 4a Many of those who heard the word believed, [b’] 4b and what’s more, the number of men became the metaphorical equivalent of 5000.35 [B’] The Meeting of the Sanhedrin [a] 4. 5 It was on the following day that the rulers and the elders and scribes gathered in Ierousalem, 6 including Annas the High Priest and Caiaphas, and Jonathan,36 and Alexander, and whoever was from the family of High Priests. [b] 7 And they stood them in front of them and started interrogating them: ‘By what kind of power or what kind of name did you do this?’ [c] 8 Then Peter, filled with the Holy Spirit said to them, ‘Rulers of the people and elders of Israel, 9 if we are being examined by you today

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e0p’ eu0ergesei/a| a)nqrw&pou a)sqenou=j e0n ti/ni ou[toj se/swstai, 10 gnwsto\n e1stw pa~sin u9mi=n kai\ panti\ tw~| law~|70Israh\l o3ti e0n tw~| o0no/mati70Ihsou= Xristou= tou= Nazwrai/ou o4n u9mei=j e0staurw&sate, o4n o9 qeo\j h1geiren e0k nekrw~n, e0n tou/tw| ou[toj pare/sthken e0nw&pion u9mw~n u9gih/j. 11 (ou[to/j e0stin o9 li/qoj o9 e0couqenhqei\j u9f’ u9mw~n tw~n oi0kodo/mwn, o9 geno/menoj ei0j kefalh\n gwni/aj). 12 kai\ ou0k e1stin e0n a!llw| ou0deni/: ou0 ga&r e0stin e3teron o1noma u9po\ to\n ou0rano\n o4 dedome/non a)nqrw&poij e0n w{| dei= swqh=nai h9ma~j. 13 qewrou=ntej de\ th\n tou= Pe/trou parrhsi/an kai\70Iwa&nou kai\ katalabo/menoi o3ti a!nqrwpoi a)gra&mmatoi/ ei0sin, e0qau/mazon. e0pegi/nwskon de\ au0tou\j o3ti su\n tw~|70Ihsou= h]san. 14 to\n a!nqrwpon ble/pontej su\n au0tw~n e9stw~ta to\n teqerapeume/non ou0de\n ei]xon poih=sai h2 a)nteipei=n. 15 keleu/santej au0tou\j e1cw tou= sunedri/ou a)paxqh=nai sune/balon pro\j a)llh/louj 16 le/gontej: Ti/ poih/somen toi=j a)nqrw&poij tou/toij; o3ti me\n ga_r gnwsto\n shmei=on gegone/nai di 0 au0tw~n pa~sin toi=j katoikou=sin70Ierousalh\m fanero/tero/n e0stin kai\ ou0 duna&meqa a)rnei=sqai

The Acts of the Apostles on account of a good work done to a sick man to determine by what this man has been restored,37 10 let it be known to you all and to all the people of Israel that by the name of Jesus the Messiah, the Nazorene whom you crucified, whom God raised from the dead, by this name this man is standing before you whole. 11 (This is the stone that was treated with contempt by you builders, that became the cornerstone.) 12 It is by no other name, for there is no other name under heaven that has been given to people by which we must be saved.’ [d] 13a When they saw the boldness of Peter and John, too, and since they knew that these men were without training in the Law,38 they were astonished. [e] 13b They realized, though, that these men had been with Jesus. [f ] 14 Looking at the man standing with them, who had been healed, they could do or say nothing in opposition. [e’] 15 After they commanded them to be put outside of the Sanhedrin, they conferred with one another 16 saying, ‘What should we do with these men? That a clear sign has happened through them is indeed obvious to everyone living in Ierousalem and we cannot deny it

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17 i3na mh\ e0pi\ ple/on ti dianemhqh=| ei0j to\n lao/n: peilhso/meqa ou]n ou/toij mhke/ti lalei=n e0pi\ tw~| o0no/mati tou/tw| mhdeni\ a)nqrw&pwn. 18 sugkatatiqeme/nwn de\ au0tw~n th=| gnw&mh| fwnh/santej au0tou\j parh/ggeilan to\ ka mh\ fqe/ggesqai mhde\ dida&skein e0pi\ tw~| o0no/mati tou=70Ihsou=. 19 a)pokriqei\j de\ Pe/troj kai\70Iwa&nhj ei]pon pro\j au0tou/j: Ei0 di/kaio/n e0stin e0nw&pion tou= qeou= u9mw~n a)kou/ein ma~llon h2 tou= qeou=, kri/nate: 20 ou0 duna&meqa ga_r h9mei=j a$ ei1damen kai\ h0kou/samen lalei=n; 21 oi9 de\ prosapeilhsa&menoi a)pe/lusan au0tou/j, mh\ eu9ri/skontej ai0ti/an to\ pw~j kola&swntai au0tou/j, dia_ to\n lao/n, o3ti pa&ntej e0do/cazon to\n qeo\n e0pi\ tw~| gegono/ti. 22 (e0tw~n ga_r h]n pleio/nwn tessera&konta [h]n] o9 a!nqrwpoj e0f’ o4n gego/nei to\ shmei=on th=j i0a&sewj.)

4. 237 24

0Apoluqe/ntej de\ h]lqon pro\j tou\j i0di/ouj kai\ a)ph/ggeilan o3sa pro\j au0tou\j oi9 a)rxierei=j kai\ oi9 presbu/teroi ei]pan. oi9 de\ a)kou/santej kai\ e0pigno/ntej th\n tou= qeou= e0ne/rgeian o9moqumado\n h]ran fwnh\n pro\j to\n qeo\n kai\ ei]pan: De/spota, su\ o9 qeo\j o9 poih/saj to\n ou0rano\n kai\ th\n gh=n kai\ th\n qa&lassan

The Acts of the Apostles 17 [d’] 18 [c’] 19 20 [b’] 21 [a’] 22

in case something greater spreads among the people; we will warn them, therefore, not to speak anymore about this name to any person whatsoever.’ Being in agreement over their decision,39 they called them and commanded them under no circumstance to utter a word or to teach about the name of Jesus. In reply, Peter and John said to them, ‘Whether it is right before God to listen to you rather than God, you judge; for can we not speak of the things that we have heard and seen?’ When they had given them a further warning, they let them go since they could not find any cause for which to punish them, and on account of the people who were all praising God because of what had happened. (For the age of the man to whom this sign of healing had happened was more than 40 years!)

[A’] The Release of the Jesus-Believing Community [a] 4. 23a After being let go, they went to their own community [b] 23b and announced to them everything that the High Priests and the elders had said. [c] 24a When they heard, and recognizing the work of God, they lifted their voices in unison to God and said, [a] 24b ‘Master, you are the God who made heaven and earth and the sea

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­392 25 7 26 27 7 28 29 30 31

Luke’s Demonstration to Theophilus kai\ pa&nta ta_ e0n au0toi=j, o4j dia_ pneu/matoj a(gi/ou dia_ tou= sto/matoj lalh/saj Daui\d paido/j sou: 9Inati/ e0fru/acan e1qnh kai\ laoi\ e0mele/thsan kena&; pare/sthsan oi9 basilei=j th=j gh=j kai\ oi9 a!rxontej sunh/xqhsan e0pi\ to\ au0to\ kata_ tou= kuri/ou kai\ kata_ tou= xristou= au0tou=. sunh/xqhsan ga_r e0p’ a)lhqei/aj e0n th=| po/lei tau/th| e0pi\ to\n a#gio/n sou pai=da70Ihsou=n o4n e1xrisaj, (Hrw&|dhj te kai\ Po/ntioj Pila~toj su\n e1qnesin kai\ laoi=j70Israh/l, poih=sai o3sa h9 xei/r sou kai\ h9 boulh/ sou prow&risen gene/sqai. kai\ ta_ nu=n, ku/rie, e1fide e0pi\ ta_j a)a­_j au0tw~n kai\ do\j toi=j dou/loij sou meta_ pa&shj parrhsi/aj lalei=n to\n lo/gon sou, e0n tw~| th\n xei=ra& sou e0ktei/nein ei0j i1asin kai\ shmei=a kai\ te/rata gene/sqai dia_ tou= o0no/matoj tou= a(gi/ou paido/j sou70Ihsou=. kai\ dehqe/ntwn au0tw~n e0saleu/qh o9 to/poj e0n w{| h]san sunhgme/noi, kai\ e0plh/sqhsan a#pantej tou= a(gi/ou pneu/matoj kai\ e0la&loun to\n lo/gon tou= qeou= meta_ parrhsi/aj pa&nti tw~| qe/lonti pisteu/ein.

4. 32 Tou= de\ plh/qouj tw~n pisteusa&ntwn h]n kardi/a kai\ yuxh\ mi/a:

The Acts of the Apostles and everything in them, 25 who spoke through the Holy Spirit, through the mouth of David your servant:40 “Why did the nations act in arrogance and the peoples lay worthless plans? 26 The kings of the earth took position and the rulers came together, all sharing a common purpose against the Lord and against his anointed one.” 27 For in truth there came together in this city against your holy servant Jesus whom you had anointed, Herod and Pontius Pilate41 together with the nations and the peoples of Israel, 28 to do whatever your hand and your will had foreordained to happen. [b] 29 And as for now, Lord, look upon their threats and enable your servants to speak your word with all boldness, 30 as you stretch out your hand for healing and signs and wonders are performed through the name of your holy servant Jesus.’ [a’] 31a When they had finished praying the place in which they were gathered was shaken, [b’] 31b and they were all filled with the Holy Spirit [c’] 31c and began to speak the word of God with boldness to anyone who wished to believe.42

Bridging (Second) Summary: The Community Ideal

[a] 4. 32a The whole group of believers was of one heart and one soul;

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kai\ ou0k h]n dia&krisij e0n au0toi=j ou0demi/a. kai\ ou0dei\j tw~n u9parxo/ntwn au0tou= e1legen i1dion ei]nai a)lla_ h]n au0toi=j pa&nta koina&, 33 kai\ duna&mei mega&lh| a)pedi/doun to\ martu/rion oi9 a)po/stoloi th=j a)nasta&sewj tou= kuri/ou70Ihsou= Xristou=, xa&rij te mega&lh h]n e0pi\ pa&ntaj au0tou/j. 34 ou0de\ ga_r e0ndeh/j tij u(ph=rxen e0n au0toi=j: o3soi ga_r kth/torej h]san xwri/wn h2 oi0kiw~n, u9ph=rxon pwlou=ntej ai\ fe/rontej tima_j tw~n piprasko/wn, 35 kai\ e0ti/qoun para_ tou\j po/daj tw~n a)posto/lwn. diedi/deto de\ e9ni\ e9ka&stw| kaqo/ti a!n tij xrei/an ei]xen.

4. 367 0Iwsh\f de\ o9 e0piklhqei\j Barnaba~j u9po\ tw~n a)posto/lwn (o3 e0stin meqermhneuo/menon ui9o\j paraklh/sewj), Ku/prioj, Leui/thj tw~| ge/nei, 37 u9pa&rxontoj au0tw~| xwri/on pwlh/saj h1negke to\ xrh=ma kai\ e1qhken para_ tou\j po/daj tw~n a)posto/lwn.

5. 17 0Anh\r de/ tij o0no/mati79Anani/aj su\n Sapfu/ra| th=| gunaiki/ au0tou= e0pw&lhsen kth=ma 2 kai\ e0nosfi/sato e0k th=j timh=j (suneidui/aj kai\ th=j gunai[kai]ko/j),

The Acts of the Apostles [b] 32b and there was no discrimination at all among them; [c] 32c and no one said their possessions were their own [d] 32d but everything was shared among them, [e] 33a and with mighty power the apostles gave witness to the resurrection of the Lord Jesus, the Messiah, [a’] 33b and most of all great favour was upon them all: [b’] 34a indeed, there was no one in need among them; [c’] 34b for whoever owned fields or houses, sold their possessions and bringing the proceeds of what had been sold, 35a they placed it at the feet of the apostles. [d’] 35b Then it was distributed to each person according to what their needs might be.



SecTion Iv. The Ierousalem Church

[A] The Selling of Property [A-A] A perfect example: Barnabas [a] 4. 36 Now Joseph, who had been called Barnabas by the apostles (which means in translation ‘Son of Encouragement’), and who was from Cyprus, a Levite by birth,43 37a since he had a field he sold it and brought the proceeds [a’] 37b and placed them at the feet of the apostles. [A-B] Two flawed examples: Ananias and Sapphira [A-BA] Ananias [a] 5. 1 [b] 2a

In contrast, a certain man by the name of Ananias, with his wife Sapphira, sold a property and set apart for himself some of the earnings (and his wife knew about it too),

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3 4 5 6

kai\ e0ne/gkaj me/roj ti para_ tou\j po/daj tw~n a)posto/lwn e1qeto. ei]pen de\ Pe/troj pro\j79Anani/an: Dia_ ti/ e0plh/rwsen o9 satana~j th\n kardi/an sou, yeu/sasqai/ se to\ a#gion pneu=ma kai\ nosfi/sasqai/ se a)po\ th=j timh=j tou= xwri/ou; ou0xi\ me/son soi\ e1menen kai\ praqe\n e0n th=| e0cousi/a| u9ph=rxen; ti/ o3ti e1qou e0n th=| kardi/a| sou poih=sai ponhro\n tou=to; ou0k e0yeu/sou a)nqrw&poij a)lla_ tw~| qew~|. a)kou/saj de\79Anani/aj tou\j lo/gouj tou/touj paraxrh=ma pesw_n e0ce/yucen. kai\ e0ge/neto fo/boj me/gaj e0pi\ pa&ntaj tou\j a)kou/ontaj. a)nasta&ntej de\ oi9 new&teroi sune/steilan au0to\n kai\ e0cene/gkantej e1qayan.

5. 7 8 7 9 10

0Ege/neto de\ w(j w(rw~n triw~n dia&stma kai\ h9 gunh\ au0tou= mh\ ei0dui=a to\ gegono\j ei0sh=lqen. ei]pen de\ pro\j au0th\n o9 Pe/troj: 0Eperwth/sw se, ei0 a!ra to\ xwri/on tosou/tou a)pe/dosqe; h9 dh\ ei]pen: Nai/, tosou/tou. o9 de\ Pe/troj au0th/n: Ti/ o3ti sunefw&nhsen u9mi=n peira&sai to\ pneu=ma tou= kuri/ou; i0dou\ oi9 po/dej tw~n qaya&ntwn to\n a!ndra sou e0pi\ th=| qu/ra| kai\ e0coi/sousi/n se: kai\ e1pesen paraxrh=ma pro\j tou\j po/daj au0tou= kai\ e0ce/yucen. ei0selqo/ntej de\ oi9 neani/skoi eu[ron au0th\n nekra_n

The Acts of the Apostles [c] 2b [d] 3 4 [d’] 5a [c’] 5b [b’] 6a [a’] 6b

and he brought a certain part of it and placed it at the feet of the apostles. Peter said to Ananias, ‘For what reason did Satan fill your heart to lie to the Holy Spirit and to keep something for yourself from the earnings of your field? Was it not still yours while it was in your possession, and even when it was sold was it not in your authority? What happened that you put it in your heart to do this evil deed? You have lied not to men but to God.’ When Ananias heard these words he immediately fell down and died, and great fear came on all those who were listening. The young men got up and wrapped him up, and they carried him out and buried him.

[A-BA’] Sapphira [a] 5. 7 There was a three hour interval and his wife, not knowing what had happened, came in. [b] 8a Peter said to her, ‘I will ask you, did you really sell the field for this amount?’ [c] 8b She stated, ‘Yes, this amount’. [d] 9 Peter said to her, ‘How is it that you were both in agreement to test the Holy Spirit? Listen, the feet of those who have just buried your husband are at the door and they will carry you out.’ [c’] 10a And she fell immediately at his feet and died. [b’] 10b The young men came in and found her dead

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kai\ sustei/lantej e0ch/negkan kai\ e1qayan pro\j to\n a!ndra au0th=j. 11 kai\ e0ge/neto fo/boj me/gaj e0f’ o3lhn th\n e0kklhsi/an kai\ e0pi\ pa&ntaj tou\j a)kou/ontaj tau=ta.

5. 12 Dia_ de\ tw~n xeirw~n tw~n a)posto/lwn e0gi/neto shmei=a kai\ te/rata polla_ e0n tw~| law~|: kai\ h]san o9moqumado\n a#pantej e0n tw~| i9erw~| e0n th=| Stoa~| th=| Solomw~noj, 13 kai\ ou0dei\j tw~n loipw~n e0to/lma kolla~sqai au0toi=j, a)ll’ e0mega&lunen au0tou\j o9 lao/j. 14 ma~llon de\ proseti/qento pisteu/ontej tw~| kuri/w|, plh/qh a)ndrw~n te kai\ gunaikw~n, 15 w#ste kata_ platei/aj e0kfe/rein tou\j a)sqenei=j au0tw~n kai\ tiqe/nai e0pi\ klinari/wn kai\ kraba&ttwn, i3na e0rxome/nou Pe/trou ka@n h9 skia_ e0piskia&sh| tini\ au0tw~n: a)phlla&ssonto ga_r a)po\ pa&shj a)sqenei/aj w(j ei]xen e3kastoj au0tw~n. 16 sunh/rxeto de\ plh=qoj tw~n pe/ri po/lewn ei0j70Ierousalh\m fe/rontej a)sqenei=j kai\ o0xloume/nouj a)po\ pneuma&twn a)kaqa&rtwn, kai\ i0w~nto pa&ntej.

5. 177 A 0 nasta_j de\ o9 a)rxiereu\j kai\ pa&ntej oi9 su\n au0tw~|, h9 ou]sa ai3resij tw~n Saddoukai/wn,

The Acts of the Apostles [a’] 11

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and they wrapped her up, carried her out and buried her with her husband, and great fear came upon the whole church and upon everyone as they got to hear about it.

[B] The Testimony of the Apostles [B-A] Signs and wonders through the hands of the apostles [a] 5. 12a Through the hands of the apostles many signs and wonders started to happen among the people; [b] 12b and they were all united in the Temple in Solomon’s Porch, [c] 13a and none of the rest dared to be joined to them, [d] 13b but the people praised them greatly. [a’] 14 Even more believers were added to the Lord, large groups of both men and also women, 15a with the result that they carried out their sick into the streets and laid them on beds and mattresses, so that when Peter came at least his shadow might settle upon some of them; [b’] 15b for they were set free from any sickness that any of them had. [c’] 16a A group of people from the surrounding cities gathered in Ierousalem carrying the sick and those tormented by unclean spirits, [d’] 16b and they were all healed. [B-B] The jealousy of the High Priest [a] 5. 17 In reaction, the High Priest and all his associates, the sect of the Sadducees as it was,

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e0plh/sqhsan zh/lou 18 kai\ e0pe/balon ta_j xei=raj e0pi\ tou\j a)posto/louj kai\ e1qento au0tou\j e0n thrh/sei dhmosi/a|: kai\ e0poreu/qh ei[j e3kastoj ei0j ta_ i1dia. 19 to/te dia_ nukto\j a!ggeloj kuri/ou a)ne/wcn ta_j qu/raj th=j fulakh=j e0cagagw&n te au0tou\j ei]pen: 20 Poreu/esqe kai\ staqe/ntej lalei=te e0n tw~| i9erw~| tw~| law~| pa&nta ta_ r9h/mata th=j zwh=j tau/thj. 21a a)kou/santej de\ ei0sh=lqon u9po\ to\n o1rqron ei0j to\ i9ero\n kai\ e0di/daskon.

5. 21c Parageno/menoj de\ o9 a)rxiereu\j kai\ oi9 su\n au0tw~| (e0gerqe/ntej to\ prwi5), kai\ sugkalesa&menoi to\ sune/drion kai\ pa~san th\n gerousi/an tw~n ui9w~n70Israh\l kai\ a)pe/steilan ei0j to\ desmwth/rion a)xqh=nai au0tou/j. 22 oi9 de\ u9phre/tai parageno/menoi kai\ a)noi/cantej th\n fulakh\n ou0 eu[ron au0tou\j e1sw. a)nastre/yantej kai\ a)ph/ggeilan 23 le/gontej o3ti To\ desmwth/rion eu3romen e0gkekleisme/non e0n pa&sh| a)sfalei/a| kai\ tou\j fu/lakaj e9stw~taj e0pi\ tw~n qurw~n, a)noi/cantej de\ e1sw ou0de/na eu3romen. 24 w(j de\ h1kousan tou\j lo/gouj tou/touj o3 te strathgo\j tou= i9erou= kai\ oi9 a)rxierei=j dihpo/roun peri\ au0tw~n

The Acts of the Apostles were filled with jealousy, [b] 18a and they laid hands on the apostles [c] 18b and publicly put them in custody; and everyone went to their own home.44 [d] 19a Then, during the night45 an angel of the Lord opened the doors of the prison [c’] 19b and as he led them out he said, 20 ‘Go and take a stand and speak in the Temple to the people all the words of this life’. [b’] 21a On hearing this, they went around dawn into the Temple [a’] 21b and began teaching. [B-C] Preparations for the Sanhedrin meeting [a] 5. 21c When the High Priest and his supporters arrived (having got up early),46 and they had called together the Sanhedrin, that is, all the senate of the sons of Israel, they sent to the jail to have them brought to them. [b] 22a When the officers arrived and opened the prison, they did not find them inside.47 [c] 22b They returned and gave the news 23 saying, ‘We found the jail securely locked and the guards were standing at the doors, but when we opened them we found no one inside’. [c’] 24 When they heard these words, both the commander of the Temple and the High Priests were perplexed about them,

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­402 25 26

Luke’s Demonstration to Theophilus ti/ a@n ge/nhtai tou=to. parageno/menoj de/ tij a)ph/ggeilen au0toi=j o3ti70Idou\ oi9 a!ndrej ou4j e1qesqe e0n th=| fulakh=| ei0si\n e0n tw~| i9erw~| e9stw~tej kai\ dida&skontej to\n lao/n. to/te a)pelqw_n o9 strathgo\j su\n toi=j u9phre/taij h1gagon au0tou/j meta_ bi/aj: fobou/menoi ga_r to\n lao\n mh\ liqasqw~sin.

5. 277 0Agago/ntej de\ au0tou\j e1sthsan e0n tw~| sunedri/w|: kai\ e0phrw&thsen au0tou\j o9 i9ereu\j 28 le/gwn: Ou0 paraggeli/a| parhggei/lamen u9mi=n mh\ dida&skein e0pi\ tw~| o0no/mati tou/tw|; i0dou\ peplhrw&kate th\n70Ierousalh\m th=j didaxh=j u9mw~n kai\ bou/lesqe e0

agagei=n e0f’ h9ma~j to\ ai[ma tou= a)nqrw&pou e0kei/nou: 29 peiqarxei=n de qew~| ma~llon h2 a)nqrw&poij. o9 de\ Pe/troj ei]pen pro\j au0tou/j: 307 9O qeo\j tw~n pate/rwn h9mw~n h1geiren70Ihsou=n o4n u9mei=j diexeiri/sasqe krema&santej e0pi\ cu/lou: 31 tou=ton o9 qeo\j a)rxhgo\n kai\ swth=ra u3ywsen th=| do/ch| au0tou= dou=nai meta&noian tw~|70Israh\l kai\ a!fesin a(martiw~n e0n au0tw~|. 32 kai\ h9mei=j e0smen ma&rturej pa&ntwn tw~n r9hma&twn tou/twn kai\ to\ pneu=ma to\ a#gion

The Acts of the Apostles [b’] 25 [a’] 26

not knowing what would happen next. But then a certain person arrived and reported to them, ‘The men whom you put in prison are standing in the Temple and teaching the people’. Then the commander went with the officers and brought them with force; for they feared the people, lest they stone them.48

[B-C’] The Sanhedrin meeting [a] 5. 27a They brought them and stood them in the Sanhedrin; [b] 27b and the priest questioned them 28 saying, ‘Did we not give you an absolute order not to teach about this name?49 Look, you have filled Ierousalem with your teaching and you wish to bring on us the blood of that man; 29a you should obey God rather than men.’50 [c] 29b Peter said to them, 30 ‘The God of our fathers raised Jesus whom you had killed by hanging him on a tree; 31 this man God lifted up as ruler and saviour for his glory to give repentance to Israel and forgiveness of sins in him. 32 We are witnesses of all of these facts and so is the Holy Spirit

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Luke’s Demonstration to Theophilus o4n e1dwken o9 qeo\j toi=j peiqarxou=sin au0tw~|. oi9 de\ a)kou/santej diepri/onto kai\ e0bouleu/onto a)nelei=n au0tou/j.

5. 347 0Anasta_j de/ tij e0k tou= sunedri/ou Farisai=oj o0no/mati Gamalih/l, nomodida&skaloj ti/mioj panti\ tw~| law~|, e0ke/leusen tou\j a)posto/louj e1cw braxu\ poih=sai 35 ei]pe/n te pro\j tou\j a!rxontaj kai\ tou\j sunedri/ouj: 7 !Andrej70Israhli=tai, prose/xete e9autou\j e0pi\ toi=j a)nqrw&poij tou/toij ti/ me/llete pra&ssein. 36 pro\ ga_r tou/twn tw~n h9merw~n a)ne/sth Qeuda~j le/gwn ei]nai/ tina me/gan e9auto/n, w{| kai\ prosekli/qh a)riqmo\j a)ndrw~n w(j tetrakosi/wn: o4j dielu/qh au0to\j di 0 au9tou= kai\ pa&ntej o3soi e0pei/qonto au0tw~| kai\ e0ge/nonto ei0j ou0de/n. 37 meta_ tou=ton a)ne/sth70Iou/daj o9 Galilai=oj e0n tai=j h9me/raij th=j a)pografh=j kai\ a)pe/sthsen lao\n polu\n o0pi/sw au0tou=: ka)kei=noj a)pw&leto kai\ o3soi e0pei/qonto au0tw~| dieskorpi/sqhsan. 38 kai\ ta_ nu=n, ei0si\n a)delfoi/, le/gw u9mi=n, a)po/sthte a)po\ tw~n a)nqrw&pwn tou/twn kai\ e0a&sate au0tou\j mh\ mia&nantej ta_j xei=raj: o3ti e0a_n h]| e0c a)nqrw&pwn h9 boulh\ au3th h2 to\ e1rgon tou=to, kataluqh/setai:

The Acts of the Apostles whom God gave to those who obey him.’ [b’] 33a When they heard this, they were infuriated [a’] 33b and were intending to kill them. [B-B’] Gamaliel’s intervention [a] 5. 34 However, one of the Sanhedrin stood up, a Pharisee by the name of Gamaliel, a teacher of the Law honoured by all the people, and he gave orders to put the apostles outside for a while; [b] 35a and he said to the rulers and the members of the Sanhedrin, [a] 35b ‘Men of Israel, be very careful with regard to these people and what you are thinking of doing. 36 For not so long ago, Theudas rose up claiming that he was himself someone great,51 and a number of men joined him, a number like 400; he, he killed himself, and anyone who had joined him also ended up as nothing. 37 After this Judas the Galilean rose up in the days of the census and drew many people after him; and he also perished and anyone who had joined him was scattered. [b] 38 As for what’s happening now, they are brethren I tell you;52 stay away from these men and leave them alone so as not to defile your hands;53 because if this enterprise or this activity is from men, it will be overthrown;

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39 ei0 de\ e0k qeou= e0stin, ou0 dunh/sesqe kalu=sai au0tou\j ou1te u9mei=j ou1te basilei=j ou1te tu/rannoi. a)pe/xesqe ou]n a)po\ tw~n a)nqrw&pwn tou/twn, mh/pote qeoma&xoi eu9reqh=te.

epistej de\ au0tw~| 40 kai\ proskalesa&menoi tou\j a)posto/louj dei/rantej parh/ggeilan mh\ lalei=n e0pi\ tw~| o0no/mati tou=70Ihsou= kai\ a)pe/lusan au0tou/j.

5. 41 Oi9 me\n ou]n a)po/stoloi e0poreu/onto xai/rontej a)po\ prosw&pou tou= sunedri/ou o3ti u9pe\r tou= o0no/matoj kathciw&qhsan a)timasqh=nai. 42 pa~san de\ h9me/ran e0n tw~| i9erw~| kai\ kat’ oi]kon ou0k e0pau/onto dida&skontej kai\ eu0aggelizo/menoi to\n ku/rion70Ihsou=n Xristo/n.

6. 17

0En de\ tau/taij tai=j h9me/raij plhquno/ntwn tw~n maqhtw~n e0ge/neto goggusmo\j tw~n79Ellhnistw~n pro\j tou\j79Ebrai/ouj, o3ti pareqewrou=nto e0n th=| diakoni/a|

The Acts of the Apostles

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39a if, on the other hand, it is from God, you will not have the power to overthrow them, neither you, nor kings, nor tyrants. Keep away, therefore, from these people or else you may be found opposing God.’54 [c] 39b They believed him,55 [b’] 40a and after calling the apostles they flogged them and ordered them not to speak about the name of Jesus, [a’] 40b and they released them. [B-A’] The apostles after their release [a] 5. 41 So the apostles went away rejoicing from their appearance before the Sanhedrin, because on behalf of the name they were considered worthy to be dishonoured. [a’] 42 Each day, in the Temple and in the houses they did not stop teaching and announcing the good news that the Lord was Jesus, the Messiah.56

PART II. FROM JUDAEA AND SAMARIA TO THE CHURCH OF ANTIOCH

SecTIOn i. The emergence of the hellenists

[A] The Election of the Seven Hellenist Leaders [a] 6. 1

It was in these days when the disciples were increasing in number that there came complaints from the Hellenists to the Hebrews, because their widows were being sidelined

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kaqhmerinh=| ai9 xh=rai au0tw~n e0n th=| diakoni/a| tw~n79Ebrai/wn. 2 proskalesa&menoi oi9 dw&deka to\ plh=qoj tw~n maqhtw~n ei]pon pro\j au0tou/j: Ou0k a)resto/n e0stin h9mi=n katalei/yantaj to\n lo/gon tou= qeou= diakonei=n trape/zaij. 3 ti/ ou]n e0sti/n, a)delfoi/; e0piske/yasqe e0c u9mw~n au0tw~n a!ndraj marturoume/nouj e9pta&, plh/reij pneu/matoj kai\ sofi/aj, ou4j katasth/somen e0pi\ th=j xrei/aj au0th=j. 4 h9mei=j de\ e0so/meqa th=| proseuxh=| kai\ th=| diakoni/a| tou= lo/gou proskarterou=ntej. 5 kai\ h1resen o9 lo/goj ou[toj e0nw&pion panto\j tou= plh/qouj tw~n maqhtw~n: kai\ e0cele/canto Ste/fanon, a!ndra plh/rhj pi/stewj kai\ pneu/matoj a(gi/ou, kai\ Fi/lippon kai\ Pro/xoron kai\ Ni/kora kai\ Ti/mwna kai\ Parmena~ kai\ Niko/laon prosh/luton70Antioxe/a. 6 ou[toi e0sta&qhsan e0nw&pion tw~n a)posto/lwn. oi[tinej proseuca&menoi e0pe/qhkan au0toi=j ta_j xei=raj. 7 kai\ o9 lo/goj tou= kuri/ou hu1canen kai\ e0plhqu/neto o9 a)riqmo\j tw~n maqhtw~n e0n70Ierousalh\m sfo/dra, polu/j te o1xloj tw~n i9ere/wn u9ph/kouon [a] th=| pi/stei.

The Acts of the Apostles [b] 2 3 4 [c] 5a [d] 5b [d’] 6 [c’] 7a [b’] 7b [a’] 7c

in the daily service, that is, in the service carried out by the Hebrews.57 The Twelve called together the group of disciples and said to them, ‘We are not happy about leaving the word of God to serve tables. What is to be done then, brethren?58 Search out from among yourselves seven men of good standing, full of the Spirit and wisdom, whom we will appoint for this need.59 We, though, will be devoted to prayer and the service of the word.’ This proposal was approved by the whole group of disciples; and they chose Stephen, a man full of faith and the Holy Spirit, and Philip, and Prochorus, and Nicor, and Timon, and Parmenas, and Nicolaus, a proselyte from Antioch. These men stood before the apostles,60 who prayed and laid their hands on them. And the word of the Lord61 was fruitful, and the number of disciples in Ierousalem multiplied greatly; and what is more, a large number of priests started to obey the faith.62

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6. 8 9 10 11 12 13 7 14 15

Luke’s Demonstration to Theophilus

Ste/fanoj de\ plh/rhj xa&ritoj kai\ duna&mewj e0poi/ei te/rata kai\ shmei=a mega&la e0n tw~| law~| dia_ tou= o0no/matoj kuri/ou70Ihsou= Xristou=. a)ne/sthsan de/ tinej tw~n e0k th=j sunagwgh=j th=j legome/nhj Liberti/nwn kai\ Kurhnai/wn kai\70Alecandre/wn kai\ tw~n a)po\ Kiliki/aj suzhtou=ntej tw~| Stefa&nw|, oi3tinej ou0k i1sxuon a)ntisth=nai th=| sofi/a| th=| ou1sh| e0n au0tw~| kai\ tw~| pneu/mati tw~| a(gi/w| w{| e0la&lei, dia_ to\ e0le/gxesqai au0tou\j e0p’ au0tou= meta_ pa&shj parrhsi/aj. mh\ duna&menoi ou] a)ntofqalmei=n th=| a)lhqei/a|, to/te u9pe/balon a!ndraj le/gontj o3ti70Akhko/amen au0tou= lalou=ntoj r9h/mata blasfhmi/aj ei0j Mwu+sh=n kai\ to\n qeo/n: suneki/nhsa&n te to\n lao\n kai\ tou\j presbute/rouj kai\ tou\j grammatei=j. kai\ e0pista&ntej sunh/rpasan au0to\n kai\ h1gagon ei0j to\ sune/drion: kai\ e1sthsan ma&rturaj yeudei=j kata_ au0tou= le/gontaj: 9O a!nqrwpoj ou[toj ou0 pau/etai r9h/mata lalw~n kata_ tou= to/pou tou= a(gi/ou kai\ tou= no/mou: a)khko/amen ga_r au0tou= le/gontoj o3ti70Ihsou=j o9 Nazrai=oj ou[toj katalu/sei to\n to/pon tou=ton kai\ a)lla&cei ta_ e1qh a$ pare/dwken h9mi=n Mwu+sh=j. (kai\ h0te/nizon de\ au0tw~ pa&ntej

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[A’] Stephen’s Prophetic Witness [A’-A] Stephen is accused of blasphemy [a] 6. 8 [b] 9 10 [c] 11 [d] 12a [e] 12b [d’] 12c [c’] 13 14 [b’] 15a

Stephen, full of grace and power did great wonders and signs among the people through the name of the Lord Jesus, the Messiah.63 Some people from the synagogue of the Freedmen, as it was called, Cyrenians and Alexandrians, and the people from Cilicia rose up and argued with Stephen; these men were not able to oppose the wisdom within him and the Holy Spirit by which he spoke, because they were proven wrong by him with all his boldness.64 So, since they did not have the power to face the truth65 directly, they then instigated men to say, ‘We have heard him speaking words of blasphemy against Moses and God’; and they stirred up the people and the elders and the scribes. They came upon him and seized him and led him to the Sanhedrin; they set false witnesses against him who said, ‘This man does not stop speaking words against the holy place and the Law; for we have heard him saying that this Jesus, the Nazorene, will destroy this place and will change the customs that Moses gave to us’. (But all those seated in the Sanhedrin

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Luke’s Demonstration to Theophilus oi9 kaqh/menoi e0n tw~| sunedri/w| kai\ ei]don to\ pro/swpon au0tou= w(sei\ pro/swpon a)gge/lou e9stw~toj e0n me/sw| au0tw~n.)

7. 1 Ei]pen de\ o9 a)rxiereu\j tw~| Stefa&nw|: Ei0 a!ra tou=to ou3twj e1xei; 2 o9 de\ e1fh: 7 1Andrej a)delfoi\ kai\ pate/rej, a)kou/sate: o9 qeo\j th=j do/chj w!fqh tw~| patri\ h9mw~n 7 0Abraa_m o1nti e0n th=| Mesopotami/a| pri\n h2 katoikh=sai au0to\n e0n Xara_n 3 kai\ ei]pen pro\j au0to/n: 7 !Eclqe a)po\ th=j gh=j sou kai\ th=j suggenei/aj sou, kai\ deu=ro [ei] ei0j th\n gh=n h4n a!n soi dei/cw. 4 to/te70Abraa_m e0celqw_n e0k gh=j Xaldai/wn kai\ katw&|khsen e0n Xarra&n. ka)kei= h]n meta_ to\ a)poqanei=n to\n pate/ra au0tou= kai\ metw&|kisen au0to\n ei0j th\n gh=n tau/thn ei0j h4n u9mei=j nu=n katoikei=te kai\ oi9 pate/rej h9mw~n oi9 pro\ h9mw~n, 5 kai\ ou0k e1dwken au0tw~| klhronomi/an e0n au0th=| ou0de\ bh=ma podo/j, a)ll’ e0phggei/lato dou=nai au0tw~| ei0j kata&sxesin au0th\n kai\ tw~| spe/rmati au0tou= met’ au0to/n, ou0k o1ntoj au0tw~| te/knou. 6 e0la&lhsen de\ ou3twj o9 qeo\j pro\j au0to\n o3ti e1stai to\ spe/rma au0tou= pa&roikon e0n gh=| a)llotri/a| kai\ doulw&sousin au0tou\j kai\ kakw&sousin e1th tetrako/sia.

The Acts of the Apostles were looking intently at him [ a’] 15b and they saw that his face was like the face of an angel standing in their midst.)66 [A’-B] Stephen before the Sanhedrin [a] 7. 1 The High Priest said to Stephen, ‘Is this really the case?’ [b] 2a He said,67 [aa] 2b ‘Brethren and fathers, listen: the God of glory appeared to our father Abraham when he was in Mesopotamia before he lived in Haran 3 and he said to him, “Depart from your land and your family, and go into whichever land I show you”. [ab] 4a Then Abraham went out from the land of the Chaldees and lived in Haran. [ag] 4b And God was there68 after his father died and he removed him into this land in which you are now living like our fathers who came before us.69 5 He did not give him an inheritance in it, not even a foot’s length, but he did promise to give him and his seed after him possession of it, though he did not have a child. [ad] 6 God spoke to him in this way:70 [a] his seed would be sojourners in a foreign land [b] and they would enslave them and mistreat them for 400 years.

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7 Kai\ to\ e1qnoj w{| a@n douleu/sousin krinw~ e0gw&, ei]pen o9 qeo/j. Kai\ meta_ tau=ta e0celeu/sontai kai\ latreu/sousi/n moi e0n tw~| to/pw| tou/tw|. 8 kai\ e1dwken au0tw~| diaqh/khn peritomh=j. kai\ ou3twj e0ge/nnhsen to\n70Isa_k kai\ perie/temen au0to\n th=| h9me/ra| th=| o0gdo/h|, kai\ o970Isa_k to\n70Iakw&b, kai\70Iakw_b tou\j dw&deka patria&rxaj. 9 kai\ oi9 patria&rxai zhlw&santej to\n70Iwsh\f a)pe/donto ei0j Ai1gupton: kai\ h]n o9 qeo\j met’ au0tou= 10 kai\ e0cei/lato au0to\n e0k pasw~n tw~n qli/yewn au0tou= kai\ e1dwken xa&rin au0tw~| kai\ sofi/an e0nanti/on Faraw_ basile/wj Ai0gu/ptou kai\ kate/sthsen au0to\n h9gou/menon e0p’ Ai1gupton kai\ o3lon to\n oi]kon au0tou=. 11 h]lqen de\ limo\j e0f’ o3lhj th=j Ai0gu/ptou kai\ Xana&an kai\ qli=yij mega&lh, kai\ ou0x eu3riskon xorta&smata oi9 pate/rej h9mw~n. 12 a)kou/saj ou]n70Iakw_b o1nta siti/a e0n Ai0gu/ptw| e0cape/steilen tou\j pate/raj h9mw~n prw~ton: 13 kai\ e0pi\ tw~| deute/rw| a)negnwri/sqh70Iwsh\f toi=j a)delfoi=j au0tou= kai\ fanero\n e0genh/qh tw~| Faraw_ to\ ge/noj tou=70Iwsh/f. 14 a)postei/laj de\70Iwsh\f metekale/sato70Iakw_b to\n pate/ra au0tou= kai\ pa~san th\n sugge/neian au0tou= e0n e9bdomh/konta kai\ pe/nte yuxai=j.

The Acts of the Apostles [g] 7 [b’] [a’] [ad’] 8a [ag’] 8b [ab’] 9a [aa’] 9b 10 [ba] 11 [bb] 12 [bg] 13 [bg’] 14

“And the nation that they will serve, I will judge”, God said. “And after these things they will come out and worship me in this place”. And he gave him a covenant of circumcision. So, in line with this, Abraham fathered Isaac and Abraham circumcised him on the eighth day, and Isaac fathered Jacob, and Jacob fathered the twelve patriarchs. The patriarchs became envious of Joseph and sold him into Egypt; God was with him and he rescued him from all his afflictions and gave him grace and wisdom before Pharaoh, the king of Egypt, and he appointed him governor over Egypt and his entire household. Then a famine came over the whole of Egypt and Canaan and great affliction, and our fathers could not find food. When, therefore, Jacob heard that there was corn in Egypt he sent out our fathers a first time; on the second trip Joseph was recognized by his brothers and Joseph’s race became clear to Pharaoh. Joseph sent and summoned Jacob his father and all his family – 75 souls.

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15 kate/bh70Iakw_b ei0j Ai1gupton kai\ e0teleu/thsen au0to/j te kai\ oi9 pate/rej h9mw~n: 16 kai\ meth/xqhsan ei0j Suxe\n kai\ e0te/qhsan e0n tw~| mnh/mati w{| w)nh/sato70Abraa_m timh=j a)rguri/ou para_ tw~n ui9w~n79Emmw&r (tou= Suxe/m). 17 kaqw_j de\ h1ggizen o9 xro/noj th=j e0paggeli/aj h[j e0phggei/lato o9 qeo\j tw~|70Abraa&m, hu1chsen o9 lao\j kai\ e0plhqu/nqh e0n Ai0gu/ptw| 18 a!xri ou[ a)ne/sth basileu\j e3teroj o4j ou0k e0mnh/sqh tou=70Iwsh/f: 19 kai\ katasofisa&menoj to\ ge/noj h9mw~n e0ka&kwsen tou\j pate/raj tou= poiei=n e1kqeta ta_ bre/fh au0tw~n ei0j to\ mh\ zw|ogonei=sqai. 20 e0n w{| kairw~| e0gennh/qh Mwu+sh=j, kai\ h]n a)stei=oj tw~| qew~|: o4j a)netra&fh mh=naj trei=j e0n tw~| oi1kw| tou= patro\j au0tou=. 21 e0kteqe/ntoj de\ au0tou= para_ to\n potamo\n a)nei/lato au0to\n h9 quga&thr Faraw& —a)neqre/yato au9th=| ei0j ui9o/n. 22 kai\ e0paideu/qh Mwu+sh=j pa&san th\n sofi/an Ai0gupti/wn, h]n te dunato\j e0n lo/goij kai\ e1rgoij au0tou=. 23 w(j de\ e0plhrou=to tesserakontaeth\j au0tw~| xro/noj, a)ne/bh e0pi\ th\n kardi/an au0tou= e0piske/yasqai tou\j a)delfou\j au0tou= tou\j ui9ou\j70Israh/l. 24 kai\ i0dw&n tina a)dikou/menon e0k tou= ge/nouj h0mu/nto kai\ e0poi/hsen e0kdi/khsin tw~| kataponoume/nw|

The Acts of the Apostles [bb’] 15 Jacob went down to Egypt and he died, both he and our fathers; [ba’] 16 they were brought back to Shechen and put in the tomb that Abraham had bought for a price of silver from the sons of Hamar (the father of Shechem). [ga] 17 Just when the time of the promise that God had promised to Abraham came near, the people increased and multiplied in Egypt 18 until another king arose who did not remember Joseph; [gb] 19 and dealing cunningly with our people he mistreated our ancestors by making them abandon their infants so that they would not stay alive. [gg] 20a At this time Moses was born and was well-pleasing to God; [gg’] 20b he was brought up for three months in his father’s house. [gb’] 21 But, when he was abandoned at the riverside,71 the daughter of Pharaoh picked him up – he was reared as her son – [ga’] 22 and Moses was educated in all the wisdom of the Egyptians and was also powerful in his words and deeds. [da] 23 When he was reaching the age of 40, he had the idea to visit his brethren, the sons of Israel. [db] 24 And when he saw that someone from his race was being mistreated he started defending him and he delivered justice for the one who was being attacked

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pata&caj to\n Ai0gu/ption kai\ e1kruyen au0to\n e0n th=| a!mmw|. 25 e0no/mizn de\ sunie/nai tou\j a)delfou\j au0tou= o3ti o9 qeo\j dia_ xeiro\j au0tou= di/dwsi swthri/an au0toi=j. oi9 de\ sunh=kan. 26 to/te e0piou/sh| h9me/ra| w!fqh au0toi=j maxome/noj kai\ ei]den au0tou\j a)dikou=ntaj kai\ sunh/llassen au0tou\j ei0j ei0rh/nhn ei0pw&n: Ti/ poiei=te, a!ndrej a)delfoi/; i9nati/ a)dikei=te ei0j a)llh/louj; 27 o9 de\ a)dikw~n to\n plhsi/on a)pw&sato au0to\n ei1paj: Ti/j se kate/sthsen a!rxonta kai\ dikasth\n e0f’ h9ma~j; 28 mh\ a)nelei=n me su\ qe/leij o4n tro/pon a)nei=lej e0xqe\j to\n Ai0gu/ption; 29 ou3twj kai\ e0fuga&deusen Mwu+sh=j e0n tw~| lo/gw| tou/tw| kai\ e0ge/neto pa&roikoj e0n gh=| Madia&m, ou[ e0ge/nnhsen ui9ou\j du/o. 30 kai\ meta_ tau=ta plhsqe/ntwn au0tw~| e1th tessera&konta w!fqh au0tw~| e0n th=| e0rh/mw| tou= o1rou Sina~ a!ggeloj kuri/ou e0n flogi\ puro\j ba&tou. 31 o9 de\ Mwu+sh=j i0dw_n e0qau/mazen to\ o3rama: kai\ proserxome/nou au0tou= ai\ katanoh=sai o9 ku/rioj ei]pen au0tw~| le/gwn: 327 0Egw_ o9 qeo\j tw~n pate/rwn sou, o9 qeo\j70Abraa_m kai\ qeo\j70Isa_k kai\ qeo\j70Iakw&b. e1ntromoj de\ geno/menoj Mwu+sh=j ou0k e0to/lma katanoh=sai: 33 kai\ e0ge/neto fwnh\ pro\j au0to/n:

The Acts of the Apostles by hitting the Egyptian, then he hid him in the sand.72 [dg] 25a He thought that his brethren understood that God, through his hand, was giving them salvation. [dd] 25b But they did not understand.73 [dg’] 26 The following day, he again appeared to the people fighting and saw them acting wrongly74 and he attempted to get them to make peace saying, “What are you doing, brethren? Why are you treating each other wrongly?” [db’] 27 But the person who was doing wrong to his neighbour pushed him aside saying, “Who appointed you as a ruler and judge over us? 28 You want to kill me in the same way you killed the Egyptian yesterday, don’t you?” [da’] 29 In this way Moses became a fugitive because of what was said and he became a refugee in the land of Midian, where he had two sons. [g’a] 30 And after this,75 when he was 40 years older, there appeared to him in the desert of Mount Sinai the angel of the Lord in a flame of fire in a thorn-bush. [g’b] 31a When Moses saw it, he marvelled at the vision; [g’g] 31b and as he was coming nearer so he could look at was going on76 the Lord spoke to him saying, 32a “I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob”. [g’d] 32b But since Moses began to tremble, he did not dare to take a closer look; [g’e] 33 and a voice came to him:

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Lu=sn to\ u9po/dhma tw~n podw~n sou, o9 ga_r to/poj ou[ e3sthkaj gh= a(gi/a e0sti/n. 34 kai\ i0dw_n ga_r ei]don th\n ka&kwsin tou= laou= tou= e0n Ai0gu/ptw| kai\ tou= stenagmou= au0tou= a)kh/koa, kai\ kate/bhn e0cele/sqai au0tou/j: kai\ nu=n deu=ro a)postei/lw se ei0j Ai1gupton. 35 tou=ton to\n Mwu+sh=n, o4n h0rnh/santo ei0po/ntej: Ti/j se kate/sthsen a!rxonta kai\ dikasth\n e0f’ h9mw~n; tou=ton o9 qeo\j kai\ a!rxonta kai\ lutrwth\n a)pe/stalken su\n xeiri\ a)gge/lou tou= o0fqe/ntoj au0tw~| e0n th=| ba&tw|. 36 ou[toj e0ch/gagen au0tou\j o9 poih/saj te/rata kai\ shmei=a e0n gh=| Ai0gu/ptou kai\ e0n qra~| Qala&ssh| kai\ e0n th=| e0rh/mw| e1th tessera&konta. 37 ou[to/j e0stin Mwu+sh=j o9 ei1paj toi=j ui9oi=j70Israh/l: Profh/thn u9mi=n a)nasth/sei o9 qeo\j e0k tw~n a)delfw~n u9mw~n w(sei\ e0me/: au0tou= a)kou/esqe. 38 ou[to/j e0stin o9 geno/menoj e0n th=| e0kklhsi/a| e0n th=| e0rh/mw| meta_ tou= a)gge/lou lalou=ntoj au0tw~| e0n tw~| o1rei Sina~ kai\ tw~n pate/rwn h9mw~n, o4j e0de/cato lo/gia zw~nta dou=nai h9mi=n, 39 o3ti ou0k h0qe/lhsan u9ph/kooi gene/sqai oi9 pate/rej h9mw~n, a)lla_ a)pw&santo kai\ a)pestra&fhsan tai=j kardi/aij ei0j Ai1gupton, 40 ei0pntej tw~|70Aarw&n: Poi/hson h9mi=n qeou\j

The Acts of the Apostles 34 [g’d’] 35 [g’g’] 36 [g’b’] 37 [g’a’] 38 39 40

“Take off the sandals from your feet, for the place where you are standing is holy ground. I have indeed seen the mistreatment of the people in Egypt and have heard the suffering of the people and have come down to rescue them; and now, come, I will send you to Egypt.” This Moses whom they denied saying, “Who appointed you as a ruler and judge over us?” – this man God sent both as a ruler and a deliverer by the hand of an angel who appeared to him in the thorn-bush. It was this man who led them out, he who did wonders and signs in the land of Egypt and at the Red Sea and in the desert for 40 years. This is Moses, the man who said to the sons of Israel, “God will raise up a prophet for you, from among your brethren, someone like me; listen to him”. This is the man who was in the assembly in the desert with the angel, when he was speaking to him on Mount Sinai, and with our fathers; he received living words to give to us, because our fathers did not wish to be obedient. Rather, they pushed him aside and turned back in their hearts to Egypt, saying to Aaron, “Make us gods

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oi4 proporeu/sontai h9mw~n: o9 ga_r Mwu+sh=j ou[toj, o4j e0ch/gagen h9ma~j e0k gh=j Ai0gu/ptou, ou0k oi1damen ti/ ge/gonen au0tw~|. 41 kai\ e0mosxopoi/hsan e0n tai=j h9me/raij e0kei/naij kai\ a)phga&gonto qusi/an tw~| ei0dw&lw| kai\ hu0frai/nonto e0n toi=j e1rgoij tw~n xeirw~n au0tw~n. 42 e1streyen de\ o9 qeo\j kai\ pare/dwken au0tou\j latreu/ein th=| stratia~| tou= ou0ranou= kaqw_j ge/graptai e0n bi/blw| profhtw~n: Mh\ sfa&gia kai\ qusi/aj proshne/gkate/ moi e1th tessera&konta e0n th=| e0rh/mw|, oi]koj70Israh/l; 43 kai\ a)nela&bete th\n skhnh\n tou= Molo\x kai\ to\ a!stron tou= qeou=79Remfa~m, tou\j tu/pouj ou4j e0poih/sate proskunei=n au0toi=j, kai\ metoikiw~ u9ma~j e0pi\ rh Babulw~noj. 44 h9 skhnh\ tou= marturi/ou h]n e0n toi=j pate/resin h9mw~n e0n th=| e0rh/mw| kaqw_j dieta&cato lalw~n tw~| Mwu+sh=| poih=sai au0th\n kata_ to\ paupon n e9o/raken. 45 h4n kai\ ei0sh/gagon diadeca&menoi oi9 pate/rej h9mw~n meta_70Ihsou=n e0n th=| katasxe/sei tw~n e0qnw~n, w{n e0cw~sen o9 qeo\j a)po\ prosw&pou tw~n pate/rwn h9mw~n e3wj tw~n h9merw~n Daui/d. 46 o4j eu[ren xa&rin e0nw&pion tou= qeou= kai\ h0|th/sato skh/nwma eu9rei=n tw~| oi1kw|70Iakw&b. 47 Solomw~n de\ oi0kodo/mhsen au0tw~| oi]kon. 48 o9 de\ u3yistoj ou0 katoikei=

The Acts of the Apostles who will go before us, because this Moses, who led us out of the land of Egypt, we do not know what has become of him”. [b’a] 41 They made a calf in those days and started offering sacrifice to the idol and rejoicing in the works of their hands. [b’b] 42 So God turned away and gave them over to worship the armies of heaven, just as it is written in the book of the Prophets: “Didn’t you fail to bring me sacrifices and offerings for 40 years in the desert, house of Israel? 43 And you took up the tent of Moloch and the star of the god Rempham, the images that you made so you could worship them; and so I will exile you to the regions of Babylon.” [b’g] 44 The tent of witness was with our fathers in the desert, just as he commanded when he told Moses to make it according to the imperfect pattern of the things he had seen.77 [b’d] 45 Our fathers also fully accepted it with Joshua, and indeed brought it in when they took possession of the nations, whom God drove out before our fathers, and this he did until the days of David. [b’g’] 46 David found favour before God and asked to find a dwelling for the house of Jacob. [b’b’] 47 It was Solomon, however, who built a house for him. [b’a’] 48 But the Most High does not dwell

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e0n xeiropoih/toij, w(j o9 profh/thj le/gei: 497 9O ou0rano/j mou/ e0stin qro/noj, h9 de\ gh= u9popo/dion tw~n podw~n mou: poi=on oi]kon oi0kodomh/sete/ moi, le/gei ku/rioj, h2 poi=oj to/poj th=j katapau/sew&j mou/ e0stin; 50 ou0xi\ h9 xei/r mou e0poi/hsen pa&nta tau=ta; 51 sklhrotra&xhloi kai\ a)peri/tmhtoi kardi/aij kai\ toi=j w)si/n, u9mei=j a)ei\ tw~| pneu/mati tw~| a(gi/w| a)ntipi/ptete kaqw_j oi9 pate/rej kai\ u9mw~n. 52 ti/na tw~n profhtw~n ou0k e0di/wcan e0kei=noi; kai\ a)pe/kteinan au0tou\j tou\j prokatagge/llontaj peri\ e0leu/sewj tou= dikai/ou. ou[ nu=n u9mei=j prodo/tai kai\ fonei=j e0ge/nesqe, 53 oi3tinej e0la&bete to\n no/mon ei0j diataga_j a)gge/lwn kai\ ou0k e0fula&cate. 54 a)kou/santej de\ au0tou= diepri/onto tai=j kardi/aij au0tw~n kai\ e1bruxo/n te tou\j o0do/ntaj e0p’ au0to/n.

7. 557 9Upa&rxwn de\ plh/rhj pneu/matoj a(gi/ou a)teni/saj ei0j to\n ou0rano\n ei]de do/can qeou= kai\70Ihsou=n to\n ku/rion e0k deciw~n tou= qeou= e9stw~ta, 56 kai\ ei]pen:70Idou\ qewrw~ tou\j ou0ranou\j h0new|gme/nouj kai\ to\n ui9o\n tou= a)nqrw&pou e0k deciw~n e9stw~ta tou= qeou=. 57 kra&cantej de\ fwnh=| mega&lh| sune/sxan ta_ w}ta au0tw~n kai\ w#rmhsan o9moqumado\n e0p’ au0to\n 58 kai\ e0kbalo/ntej e1cw th=j po/lewj

The Acts of the Apostles in things made with hands, as the prophet says: 49 “Heaven is my throne, the earth is the footstool beneath my feet; What kind of house will you build for me?” says the Lord, “Or, what kind of place is my place of rest? 50 Did not my hand make all things?” [a’a] 51 You stiff-necked people and uncircumcised in hearts and ears, you continually resist the Holy Spirit, just as your own fathers also did.78 [a’b] 52a Which of the prophets did those people not persecute? And they killed them when they proclaimed in advance the coming of the Righteous One. [a’a’] 52b Now it is you who have become traitors and murderers, 53 you who received the Law as delivered by angels and have not kept it.’ [b’] 54a After they had heard him,79 they lost their reason [a’] 54b and they began to gnash their teeth against him. [A’-A’] The stoning of Stephen [a] 7. 55 But Stephen, being full of the Holy Spirit, looked intently into heaven and saw the glory of God and Jesus the Lord,80 at the right hand of God, standing, [b] 56 and said, ‘Look! I see the heavens opened and the Son of Man standing at the right hand of God’. [c] 57a But they shouted with loud voices and covered their ears [d] 57b and with one accord they rushed at him [e] 58a and threw him outside the city

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Luke’s Demonstration to Theophilus e0liqobo/loun au0to/n. kai\ oi9 ma&rturej a)pe/qento ta_ i9ma&tia au0tw~n para_ tou\j po/daj neani/ou tino\j kaloume/nou Sau/lou, kai\ e0liqobo/loun to\n Ste/fanon e0pikalou/menon kai\ le/gonta: Ku/rie70Ihsou=, de/cai to\ pneu=ma& mou. qei\j ta_ go/nata e1kracen fwnh\n mega&lhn le/gwn: Ku/rie, mh\ sth/sh|j au0toi=j tau/thn th\n a(marti/an. kai\ tou=to ei0pw_n e0koimh/qh. Sau=loj de\ h]n suneudokw~n th=| a)naire/sei au0tou=.

8. 1b7 0Ege/neto de\ e0n e0kei/nh| th=| h9me/ra| diwgmo\j me/gaj kai\ qli=yij e0pi\ th\n e0kklhsi/an th\n e0n79Ierosolu/moij. pa&ntej de\ diespa&rhsan kata_ ta_j xw&raj70Ioudai/aj kai\ Samari/aj plh\n tw~n a)posto/lwn, oi4 e1meinan e0n70Ierousalh/m. 2 sugkomi/santej to\n Ste/fanon a!ndrej eu0labei=j kai\ e0poi/hsan kopeto\n me/gan e0p’ au0tw~|. 3 o9 de\ Sau=loj e0lumai/neto th\n e0kklhsi/an kata_ tou\j oi1kouj ei0sporeuo/menoj, su/rwn te a!ndraj kai\ gunai=kaj paredi/dou[s] ei0j fulakh/n.

The Acts of the Apostles and started to stone him. [f ] 58b The witnesses laid their coats at the feet of a certain young man called Saul, [g] 59 and they were stoning Stephen while he was calling and saying, ‘Lord Jesus, receive my spirit’. [h] 60a Having knelt down on the ground, he cried out with a loud voice saying, ‘Lord, do not hold this sin against them’.81 [i] 60b And having said this, he fell asleep. [j] 8. 1a Saul was consenting to his execution.



SecTion ii. RemoviNG THE OBSTACLES

[A] The Scattering of the Hellenists [a] 8. 1b It was on that day that great persecution and oppression came on the church that was in Hierosoluma. [b] 1c Everyone was scattered throughout the regions of Judaea and Samaria, except for the apostles, who remained in Ierousalem.82 [b’] 2 Devout men arranged for Stephen’s burial and they mourned greatly over him, indeed. [a’] 3 Saul, on the other hand, was decimating the church as he went into house after house; dragging off both men and women, he handed them over to be put in prison.

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8. 4 Oi9 me\n ou]n diaspare/ntej dih=lqon eu0aggelizo/menoi to\n lo/gon. 5 Fi/lippoj de\ kaelqw_n ei0j po/lin th=j Samari/aj e0kh/russen au0toi=j to\n Xristo/n. 6 w(j de\ h1kouon pa~n oi9 o1xloi prosei=xon toi=j legome/noij u9po\ Fili/ppou. e0i/qont e0n tw~| a)kou/ein au0tou\j kai\ ble/pein ta_ shmei=a a$ e0poi/ei. 7 polloi=j ga_r tw~n e0xo/ntwn pneu/mata a)ka&qarta bow~nta fwnh=| mega&lh| e0ch/rxonto. polloi\ de\ paralelume/noi xwloi\ e0qerapeu/onto, 8 xara& te mega&lh e0ge/neto e0n th=| po/lei e0kei/nh|. 9 a)nh\r de/ tij o0no/mati Si/mwn prou+pa&rxwn e0n th=| po/lei mageu/wn e0ci/ to\ e1qnoj th=j Samari/aj, le/gwn ei]nai/ tina e9auto\n me/gan, 10 w{| prosei=xon pa&ntej a)po\ mikrou= e3wj mega&lou le/gontej: Ou[to/j e0stin h9 du/namij tou= qeou= h9 kaloume/nh Mega&lh. 11 prosei=xon de\ au0tw~| dia_ to\ i9kanw~| xro/nw| tai=j magei/aij e0cestake/nai au0tou/j. 12 o3te de\ e0pi/steusan tw~| Fili/ppw| eu0aggelizome/nw| peri\ th=j basilei/aj tou= qeou= kai\ tou= o0no/matoj70Ihsou= Xristou=, e0bapti/zonto a!ndrej te kai\ gunai=kej. 13 o9 de\ Si/mwn kai\ au0to\j e0pi/steusen kai\ baptisqei\j h]n kai\ proskarterw~n tw~| Fili/ppw|, qewrw~n te shmei=a kai\ duna&meij mega&laj ginome/naj e0ci/sta[n]to.

The Acts of the Apostles [B] Three Key Characters: Philip, Saul and Peter [BA] Philip [BA-A] Philip in Samaria, and Simon [a] 8. 4 Now, those who had been scattered went about announcing the good news.83 [b] 5 Philip went down to a town in Samaria and preached the Messiah to them.84 [c] 6a Since the crowds were accustomed to listening to anything, they paid close attention to what Philip was saying. [d] 6b They were swayed over85 as they listened and saw the signs that he was doing. [e] 7a For from many86 of the people who had unclean spirits, they came out, shouting with loud voices. [f ] 7b Many paralysed people who were lame were being healed, [g] 8 and great joy came to that town. [a’] 9 Now, a certain man named Simon, who had already been practising magic in the town, amazed the nation of Samaria, saying that he himself was someone great,87 10 and they all paid close attention to him, from the least to the greatest, saying, ‘This man is the power of God, the one called “The Great Power”’. [b’] 11 They had been paying close attention to him because he had amazed them for a considerable time with his magic. [c’] 12 But when they believed Philip who had been announcing the kingdom of God and the name of Jesus the Messiah, they were baptized, both men and women. [d’] 13a Simon, he also believed [e’] 13b and once he was baptized, he also followed Philip persistently, [f ’] 13c and when he saw both signs and great miracles happening, he was amazed.

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8. 147 0Akou/santej de\ oi9 e0n70Ierousalh\m a)po/stoloi o3ti de/dektai h9 Samari/a to\n lo/gon tou= qeou=, a)pe/steilan pro\j au0tou\j Pe/tron kai\70Iwa&nhn. 15 oi3tinej kataba&ntej proshu/canto peri\ au0tw~n o3pwj la&bwsin pneu=ma a#gion. 16 (ou0de/pw ga_r h]n e0pi\ ou0de/na au0tw~n e0pipeptwko/j —mo/non de\ bebaptisme/noi u9ph=rxon ei0j to\ o1noma tou= kuri/ou70Ihsou= Xristou=.) 17 to/te e0peti/qoun ta_j xei=raj e0p’ au0tou\j kai\ e0la&mbanon pneu=ma a#gion. 18 i0dw_n de\ o9 Si/mwn o3ti dia_ th=j e0piqe/sewj tw~n xeirw~n tw~n a)posto/lwn di/dotai to\ pneu=ma to\ a#gion, prosh/negkan au0toi=j xrh/mata 19 parakalw~n kai\ le/gwn: Do/te ka)moi\ th\n e0cousi/an tau/thn i3na w{| a@n e0piqw~ ka)gw_ ta_j xei=raj lamba&nh| pneu=ma a#gion. 20 Pe/troj de\ ei]pen pro\j au0to/n: 7 0Argu/rion su\n soi\ ei1h ei0j a)pw&leian o3ti th\n dwrea_n tou= qeou= e0no/misaj dia_ xrhma&twn kta~sqai: 21 ou0k e1stin soi meri\j ou0de\ klh=roj e0n tw~| lo/gw| tou/tw|, h9 kardi/a sou ou0k e1stin eu0qei=a e1nanti tou= qeou=. 22 metano/hson ou]n a)po\ th=j kaki/aj sou tau/thj kai\ deh/qhti tou= kuri/ou ei0 a!ra a)feqh/setai/ sou h9 e0pi/noia th=j kardi/aj sou,

The Acts of the Apostles [BA-B] Peter and John in Samaria, and Simon [a] 8. 14 When the apostles in Ierousalem88 heard that Samaria had received the word of God, they sent to them Peter and John. [b] 15 These men went down and prayed for them so that they might receive the Holy Spirit. [c] 16 (It had not yet fallen upon any of them – they had only been baptized in the name of the Lord Jesus, the Messiah.) [d] 17a Then they began to lay hands on them [e] 17b and they received the Holy Spirit. [d’] 18 Simon, seeing that through the laying on of the apostles’ hands the Holy Spirit was being given, offered them money, 19 begging them and saying, ‘Give this authority to me, too, in order that whoever I also lay hands on might receive the Holy Spirit’. [c’] 20 Peter said to him, ‘May you and your money perish, for thinking you could obtain possession of the gift of God through money! 21 There is no part or portion for you in this matter; your heart is not right before God. 22 Repent, therefore, from this wickedness of yours and pray to the Lord in the hope that the intent of your heart will be forgiven.

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23 n ga_r pikri/aj xolh=| kai\ sunde/smw| a)diki/aj qewrw~ se o1nta. 24 a)pokriqei\j de\ o9 Si/mwn ei]pen pro\j au0tou/j: Parakalw~, deh/qhte u9mei=j peri\ e0mou= pro\j to\n qeo\n o3pwj mhde\n e0pe/lqh| moi tou/twn tw~n kakw~n n ei0rh/kate/ moi, o4j polla_ klai/wn ou0 dieli/mpanen.

8. 25 Oi9 me\n ou]n diamartura&menoi kai\ lalh/santej to\n lo/gon tou= kuri/ou u9pe/strefon ei0j79Ieroso/luma. polla_j de\ kw&maj tw~n Samaritw~n eu0hggeli/zonto. 26 a!ggeloj de\ kuri/ou e0la&lhsen pro\j Fi/lippon le/gwn: 7 0Anasta_j poreu/qhti kata_ meshmbri/an e0pi\ th\n o9do\n th\n katabai/nousan a)po\70Ierousalh\m ei0j Ga&zan, au3th e0sti\n e1rhmoj. 27 kai\ a)nasta_j e0poreu/qh. kai\ i0dou\ a)nh\r Ai0qi/oy eu0nou=xoj duna&sthj Kanda&khj basili/sshj tino\j Ai0qio/pwn, o4j h]n e0pi\ pa&shj th=j ga&zhj au0tou=, e0lhlu/qei proskunh/swn 70Ierousalh/m, 28 h]n te u9postre/fwn kaqh/menoj e0pi\ tou= a#rmatoj a)naginw&skwn to\n profh/thn70Hsai5an. 29 ei]pen de\ to\ pneu=ma tw~| Fili/ppw|: Pro/selqe kai\ kollh/qhti tw~| a#rmati tou/tw|. 30 proselqw_n de\ o9 Fi/lippoj h1kousen au0tou=

The Acts of the Apostles 23 For I see that you are filled with poison and bound up in unrighteousness.’ [b’] 24a Simon answered and said to them, ‘I beg you, pray to God for me so that none of these bad things that you have spoken to me happen to me’, [a’] 24b and he continued weeping copiously.89 [BA-A’] Philip and the Ethiopian eunuch [a] 8. 25a Now after they had borne witness and spoken the word of the Lord, they set off back to Hierosoluma.90 [b] 8. 25b As they went, they announced the good news to many villages of the Samaritans. [c] 26 But the angel of the Lord spoke to Philip saying, ‘Get up and go towards the south, on the path that goes down away from Ierousalem to Gaza, which is deserted’. [d] 27a And he got up and went. [e] 27b And there, an Ethiopian man,91 a eunuch, a court official for a certain Queen Candace of Ethiopia, who was in charge of all his treasure,92 had gone intending to worship in Ierousalem, [f ] 28 and he was returning, sitting on a chariot, reading the prophet Isaiah. [g] 29 The Spirit said to Philip, ‘Go on ahead93 and join this chariot’. [h] 30a So Philip went on ahead and heard him

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a)naginw&skontoj70Hsai5an to\n profh/thn kai\ ei]pen:7]Ara& ge ginw&skeij a$ a)naginw&skeij; 31 o9 de\ ei]pen: Pw~j ga_r a@n dunai/mhn e0a_n mh/ tij o9dhgh/sh| me; pareka&lese/n te to\n Fi/lippon a)naba&nta kaqi/sai su\n au0tw~|. 32 h9 de\ perioxh\ th=j grafh=j h4n a)negi/nwsken h]n au3th: 7 9Wj pro/baton e0pi\ sfagh\n h1xqh kai\ w(j a)mno\j e0nanti/on tou= kei/rantoj au0to\n a!fwnoj, ou3twj ou0k a)noi/gei to\ sto/ma au0tou=. 33 e0n th=| tapeinw&sei au0tou= h9 kri/sij au0tou= h1rqh: th\n genea_n au0tou= ti/j dihgh/setai; o3ti ai1retai a)po\ th=j gh=j h9 zwh\ au0tou=. 34 a)pokriqei\j de\ o9 eu0nou=xoj tw~| Fili/ppw| ei]pen: De/omai/ sou, peri\ ti/noj o9 profh/thj le/gei tou=to; peri\ e9autou= h2 peri\ e9te/rou tino/j; 35 a)noi/caj de\ o9 Fi/lippoj to\ sto/ma au0tou= kai\ a)rca&menoj a)po\ th=j grafh=j tau/thj eu0hggeli/sato au0tw~| to\n70Ihsou=n. 36 w(j de\ e0poreu/onto kata_ th\n o9do/n, h]lqon e0pi/ ti u3dwr, kai/ fhsin o9 eu0nou=xoj:70Idou\ u3dwr: ti/ kwlu/ei me baptisqh=nai; 37 ei]pen de\ au0tw~|: Ei0 pisteu/eij e0c o3lhj th=j kardi/aj sou, e1cestin. a)pokriqei\j de\ ei]pen: Pisteu/w to\n ui9o\n tou= qeou= ei]nai70Ihsou=n Xristo/n. 38 kai\ e0ke/leusen sth=nai to\ a#rma, kai\ kate/bhsan a)mfo/teroi ei0j to\ u3dwr, o3 te Fi/lippoj kai\ o9 eu0nou=xoj, kai\ e0ba&ptisen au0to/n. 39 o3te de\ a)ne/bhsan e0k tou= u3datoj, pneu=ma a#gion e0pe/pesen epi\ to\n eu0nou=xon.

The Acts of the Apostles reading Isaiah the prophet [i] 30b and he said, ‘Do you really understand what you are reading?’ [j] 31a And he said, ‘How can I, unless someone guides me?’ [k] 31b And he asked Philip to come up and sit with him. [l] 32 The passage of Scripture that he was reading was this: ‘As a sheep is led to slaughter and as a lamb before his shearer is dumb, in the same way he does not open his mouth. 33 In his humiliation justice was taken away from him. Who can speak of his descendants? For his life is taken up from the earth.’ [m] 34 And in response, the eunuch said to Philip, ‘I ask you, concerning whom does the prophet speak this? Concerning himself or concerning another person?’ [m’] 35 Philip opened his mouth and beginning from this Scripture, he announced the good news to him about Jesus. [l’] 36a As they were going down the road, they came across some water, [k’] 36b and the eunuch said, ‘Here is some water! What is to stop me from being baptized?’ [j’] 37a Philip said to him,94 ‘If you believe with your whole heart, it is permitted’. [i’] 37b He said in reply, ‘I believe that the Son of God is Jesus, the Messiah’. [h’] 38a And he ordered the chariot to stop [g’] 38b and they both went down into the water, both Philip and the eunuch, [f ’] 38c and he baptized him. [e’] 39a When they came up out of the water, the Holy Spirit fell upon the eunuch.

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Luke’s Demonstration to Theophilus a!ggeloj de\ kuri/ou h3rpasen to\n Fi/lippon a)p’ au0tou=, kai\ ou0k ei]den au0to\n ou0ke/ti o9 eu0nou=xoj: e0poreu/eto ga_r th\n o9do\n au0tou= xai/rwn. Fi/lippoj de\ eu9re/qh ei0j7!Azwton: kai\ dierxo/menoj eu0hggeli/zeto ta_j po/leij pa&saj e3wj tou= e0lqei=n au0to\n ei0j Kaisa&reian.

9. 17 9O de\ Sau=loj e1ti e0mpne/wn a)peilh=j kai\ fo/nou ei0j tou\j maqhta_j tou= kuri/ou, proselqw_n tw~| a)rxierei= 2 h0|th/sato par’ au0tou= e0pistola_j ei0j Damasko\n pro\j ta_j sunagwga&j, o3pwj e0a&n tinaj eu3rh| th=j o9dou= tau/thj, a!ndraj te kai\ gunai=kaj, dedeme/nouj a)ga&gh| ei0j70Ierousalh/m. 3 e0n de\ tw~| poreu/esqai e0ge/neto au0to\n e0ggi/zein th=| Damaskw~|, e0cai/fnhj te au0to\n perih/strayen fw~j a)po\ tou= ou0ranou=. 4 kai\ pesw_n e0pi\ th\n gh=n e0ksta&sei mega&lh| h1kousen fwnh\n le/gousan au0tw~|: Sau=le Sau=le, ti/ me diw&keij; sklhro/n soi pro\j ke/ntra lakti/zein. 5 ei]pen de/: Ti/j ei], ku/rie; o9 de/ ku/rioj pro\j au0to/n: 7 )Egw& ei0mi70Ihsou=j o9 Nazwrai=oj o4n su\ diw&keij. 6 tre/mwn te kai\ qambw_n e0pi\ tw~| gegenhme/nw| ei]pen: Ku/rie, ti/ me qe/leij poih=sai; kai\ o9 ku/rioj pro\j au0to/n: 7 0Ana&sthqi kai\ ei1selqe ei0j th\n po/lin,

The Acts of the Apostles [d’] 39b The angel of the Lord snatched Philip away from him,95 [c’] 39c and the eunuch did not see him anymore, for he was going on his way rejoicing.96 [b’] 40a Philip was found in Azotus, [a’] 40b and as he travelled on he announced the good news to all the towns until he came to Caesarea.97 [BB] Saul [BB-A] The encounter between Saul and Jesus [a] 9. 1 Saul,98 still breathing murderous threats against the disciples of the Lord, went to the High Priest 2 and asked for letters from him to the synagogues in Damascus, so that if he found anyone from this ‘Way’, whether men or women, he could arrest them and take them to Ierousalem. [b] 3a On his journey, as he was getting close to Damascus, [c] 3b suddenly there flashed around him a light from heaven. [d] 4 He fell to the ground in total bewilderment,99 and he heard a voice saying to him: ‘Saul, Saul,100 why are you persecuting me? It is doing you harm to kick against the goads.’101 [e] 5a He said, ‘Who are you, lord?’ [f ] 5b The Lord said to him, ‘I am Jesus the Nazorean, whom you are persecuting’. [g] 6a Trembling and astounded by what had happened,102 he said, ‘Lord, what is it you want me to do?’ [g’] 6b And the Lord said to him, ‘Get up and go into the city,

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Luke’s Demonstration to Theophilus kai\ lalhqh/setai/ soi o3 ti/ se dei= poiei=n. oi9 de\ a!ndrej oi9 sunodeu/ontej au0tw~| ei9sth/keisan e0neoi/, a)kou/ontej me\n th=j fwnh=j mhde/na de\ qewrou=ntej lalou=nta. o9 de\ ei]pen pro\j au0tou/j: )Egei/rate/ me a)po\ th=j gh=j: kai\ w(j h1geiron au0to\n a)new|gme/nwn tw~n o0fqalmw~n au0tou= ou0de\n e1blepen. xeiragwgou=ntej de\ au0to\n ei0sh/gagon ei0j Damasko/n: kai\ ou3twj e1meinen h9me/raj trei=j mhde\n ble/pwn, kai\ ou0k e1fagen ou0de\ e1pien.

9. 107 ]Hn de/ tij maqhth\j e0n Damaskw~| o0no/mati79Anani/aj, kai\ ei]pen pro\j au0to\n e0n o9ra&mati o9 ku/rioj: 7 9Anani/a. o9 de\ ei]pen:70Idou\ e0gw&, ku/rie. 11 o9 de\ ku/rioj pro\j au0to/n:70Anasta_j poreu/qhti e0pi\ th\n r9u/mhn th\n kaloume/nhn Eu0qei=an kai\ zh/thson e0n oi0ki/a|70Iou/da Sau=lon o0no/mati Tarse/a: i0dou\ ga_r proseu/xetai 12 kai\ ei]den a!ndra79Anani/an o0no/mati ei0selqo/nta kai\ e0piqe/nta au0tw~| xei=raj o3pwj a)nable/yh|. 13 a)pekri/qh de\79Anani/aj: Ku/rie, a)kh/koa a)po\ pollw~n peri\ tou= a)ndro\j tou/tou o3sa kaka_ toi=j a(gi/oij sou e0poi/hsen e0n70Ierousalh/m: 14 kai\ w{de e1xei e0cousi/an

The Acts of the Apostles and you will be told what you must do’. [f ’] 7 The men who were travelling with him had been standing there speechless ­­­– they could hear the voice but they could not see anyone talking. [e’] 8a He said to them, ‘Pick me up from the ground’; [d’] 8b and when they lifted him up,103 although his eyes were open, he saw nothing. [c’] 8c They took him by the hand and led him into Damascus; [b’] 9a and he remained this way for three days seeing nothing, [a’] 9b and he neither ate nor drank. [BB-B] Ananias [a] 9. 10a There was a certain disciple in Damascus called Ananias, [b] 10b and the Lord said to him in a vision: ‘Ananias’. [c] 10c He said, ‘I am here, Lord’. [d] 11 Then the Lord said to him, ‘Get up and go to the street called “Straight” and look in the house of Judah for Saul known as “the man from Tarsus”; you see, he is praying 12 and he has seen a man called Ananias coming in and laying hands on him so that he might regain his sight’. [e] 13 Ananias replied, ‘Lord, I have heard from many people about this man, the evil things he has done to your holy ones in Ierousalem; 14 and here he has authority

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Luke’s Demonstration to Theophilus para_ tw~n a)rxiere/wn dh=sai pa&ntaj tou\j e0pikaloume/nouj to\ o1noma& sou. ei]pen de\ pro\j au0to\n o9 ku/rioj: Poreu/ou, o3ti skeu=oj e0klogh=j e0sti/n moi ou[toj tou= basta&sai to\ o1noma& mou e0nw&pion tw~n e0qnw~n te kai\ tw~n basile/wn tw~n ui9w~n te70Israh/l: e0gw_ ga_r u9podei/cw au0tw~| o3sa dei= au0to\n u9pe\r tou= o0no/mato/j mou paqei=n. to/te e0gerqei\j79Anani/aj a)ph=lqen: kai\ ei0sh=lqen ei0j th\n oi0ki/an kai\ e0piqei\j e0p’ au0to\n ta_j xei=raj ei]pen: Sau=le a)delfe/, o9 ku/rioj a)pe/stalke/n me, 0Ihsou=j o9 o0fqei/j soi e0n th=| o9dw~| h[| h1rxou, o3pwj a)nable/yh|j kai\ plhsqh=|j pneu/matoj a(gi/ou: kai\ eu0qe/wj a)pe/pesan a)po\ tw~n o0fqalmw~n au0tou= w(j lepi/dej, a)ne/bleye/n te paraxrh=ma: kai\ a)nasta_j e0bapti/sqh: kai\ labw_n trofh\n e0ni/sxusen.

9. 19b7 )Ege/neto de\ meta_ tw~n e0n Damaskw~| maqhtw~n h9me/raj i9kana&j: 20 kai\ ei0selqw_n ei0j ta_j sunagwga_j tw~n70Ioudai/wn e0kh/rucen meta_ parrhsi/aj to\n70Ihsou=n o3ti ou[to/j e0stin o9 ui9o\j tou= qeou= o9 Xristo/j. 21 e0ci/stanto de\ pa&ntej oi9 a)kou/ontej kai\ e1legon: Ou0x ou[to/j e0stin o9 porqh/saj ei0j70Ierousalh\m

The Acts of the Apostles from the High Priests to arrest everyone who calls upon your name’. [f ] 15 The Lord said to him, ‘Go on, because this man is a chosen vessel for me to carry my name before the Gentiles and even their kings, and also the sons of Israel. 16 And I myself will show him what he will have to suffer on behalf of my name.’ [a’] 17a Then Ananias got up and went off, [b’] 17b and he went into the house [c’] 17c and as he laid his hands on him he said, ‘Brother Saul, the Lord has sent me – Jesus, who appeared to you on the road you were travelling – so that you might regain your sight and be filled with the Holy Spirit’; [d’] 18a and immediately, something like scales fell from his eyes, [e’] 18b and his eyesight was restored there and then;104 [f ’] 18c and he stood up and was baptized; [g’] 19a and once he had taken food, he regained his strength. [BB-A’] Saul among the disciples [BB-A’A] Saul in Damascus [a] 9. 19b He was with the disciples in Damascus for a good many days; [b] 20 and as he went into the synagogues of the Jews he proclaimed Jesus with boldness, that this was the Son of God, the Messiah.105 [c] 21a Everyone who heard was astounded [c’] 21b and said, ‘Is this not the man who raised havoc in Ierousalem

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22

tou\j e0pikaloume/nouj to\ o1noma tou=to, kai\ w{de ei0j tou=to e0lhlu/qei i3na dedeme/nouj au0tou\j a)ga&gh| e0pi\ tou\j a)rxierei=j; Sau=loj de\ ma~llon e0nedunamou=to e0n tw~| lo/gw| kai\ sune/xunnen tou\j70Ioudai/ouj tou\j katoikou=ntaj e0n Damaskw~| sumbiba&zwn o3ti ou[to/j e0stin o9 Xristo\j e0n w{| o9 qeo\j eu0do/khsen.

9. 237 24 25

9Wj de\ e0plhrou=nto h9me/rai i9kanai/, sunebouleu/santo oi970Ioudai=oi a)nelei=n au0to/n. e0gnw&sqh de\ tw~| Sau/lw| h9 e0piboulh\ au0tw~n. parethrou=nto de\ kai\ ta_j pu/laj h9me/raj te kai\ nukto\j o3pwj au0to\n a)ne/lwsin. labo/ntej de\ au0to\n oi9 a)delfoi\ nukto\j dia_ tou= tei/xouj kaqh=kan au0to\n xala&santej e0n spuri/di.

9. 26 27 28

Parageno/menoj de\ ei0j70Ierousalh\m e0pei/razen kolla~sqai toi=j maqhtai=j: kai\ pa&ntej e0fobou=nto au0to\n mh\ pisteu/ontej o3ti e0sti\n maqhth/j. Barnaba~j de\ e0pilabo/menoj au0to\n h1gagen pro\j tou\j a)posto/louj: kai\ dihgh/sato au0toi=j pw~j e0n th=| o9dw~| ei]den to\n ku/rion kai\ o3ti e0la&lhsen au0tw~|, kai\ pw~j e0n Damaskw~| e0parrhsia&sato e0n tw~| o0no/mati tou=70Ihsou=. kai\ h]n met’ au0tw~n ei0sporeuo/menoj

The Acts of the Apostles for the people calling on this name? and isn’t that why he came here, to arrest them and take them to the High Priests?’ [b’] 22a But Saul, more than ever, became stronger in the word and confounded the Jews [a’] 22b living in Damascus by demonstrating that the Messiah was this man in whom God was well-pleased.106 [BB-A’B] The plot of the Jews [a] 9. 23 [b] 24a [b’] 24b [a’] 25

When a considerable number of days had gone by, the Jews plotted together to kill him. Their secret plan, however, became known to Saul. But they were keeping a close watch even on the gates, day and night, so that they could kill him. However, the brethren took him at night and let him down through the city wall, lowering him in a basket.

[BB-A’A’] Saul in Ierousalem [a] 9. 26a When he arrived in Ierousalem, he tried to join the disciples; [b] 26b they were all afraid of him, not trusting that he was a disciple. [c] 27a But Barnabas took him under his wing and brought him to the apostles, [d] 27b and he explained to them how on the road he had seen the Lord and that he had spoken to him, and how in Damascus he had spoken boldly in the name of Jesus. [e] 28 And he went around with them

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Luke’s Demonstration to Theophilus kai\ e0kporeuo/menoj ei0j70Ierousalh/m, parrhsiazo/menoj e0n tw~| o0no/mati tou= kuri/ou, e0la&lei te kai\ sunezh/tei pro\j tou\j7(Ellhnista&j. oi9 de\ e0pexei/roun a)nelei=n au0to/n. e0pigno/ntej de\ oi9 a)delfoi\ kath/gagon au0to\n ei0j Kaisa&reian dia_ nukto\j kai\ e0cape/steilan au0to\n ei0j Tarso/n.

9. 31 Ai9 me\n ou]n e0kklhsi/ai kaq’ o3lhj th=j70Ioudai/aj kai\ Galilai/aj kai\ Samari/aj ei]xon ei0rh/nhn oi0kodomou/menai kai\ poreuo/menai tw~| fo/bw| tou= kuri/ou kai\ th=| paraklh/sei tou= a(gi/ou pneu/matoj e0plhqu/nonto. 32 e0ge/neto de\ Pe/tron dierxo/menon dia_ pa&ntwn katelqei=n kai\ pro\j tou\j a(gi/ouj tou\j katoikou=ntaj Lu/ddan. 33 eu[ren de\ e0kei= a!nqrwpo/n tina o0no/mati Ai0ne/an e0c e0tw~n o0ktw_ katakei/menon e0pi\ kraba&ttou, o4j h]n paralelume/noj. 34 kai\ ei]pen au0tw~| o9 Pe/troj: Ai0ne/a, i1atai/ se o9 ku/rioj70Ihsou=j Xristo/j: a)na&sthqi kai\ strw~son seautw~|. kai\ eu0qe/wj a)ne/sth. 35 kai\ ei]dan au0to\n pa&ntej oi9 katoikou=ntej Lu/ddan kai\ to\n Sarw~na, oi3tinej e0pe/streyan e0pi\ to\n ku/rion.

The Acts of the Apostles in Ierousalem, speaking boldly in the name of the Lord. [f ] 29a And, furthermore, he also spoke and argued with the Hellenists; [g] 29b they, however, were out to kill him. [h] 30a But when the brethren got to know, they took him down to Caesarea by night107 [i] 30b and sent him off to Tarsus. [BA’] Peter [BA’-A] Peter in Judaea [BA’-AA] In Lydda [a] 9. 31a So the churches throughout the whole of Judea and Galilee and Samaria had peace, as they were built up and walked in the fear of the Lord, [b] 31b and with the encouragement of the Holy Spirit they were multiplied.108 [c] 32 Meanwhile, it happened that Peter, travelling among them all, came down to the saints who lived in Lydda. [d] 33 There, he found a certain person called Aeneas, who for eight years had been lying on his bed and was paralysed. [c’] 34a Peter said to him, ‘Aeneas, the Lord Jesus, the Messiah has healed you;109 get up and prepare a table for yourself ’.110 [b’] 34b And immediately he got up. [a’] 35 All those living in Lydda and Sharon saw him, and they turned to the Lord.

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9. 367 )En70Io/pph| de/ tij h]n maqh/tria o0no/mati Tabiqa&, h4 diermhneuome/nh le/getai Dorka&j: au3th h]n plh/rhj a)gaqw~n e1rgwn kai\ e0lehmosunw~n w{n e0poi/ei. 37 e0ge/neto de\ e0n tai=j h9me/raij e0kei/naij a)sqenh/sasan au0th\n a)poqanei=n. lou/santej de\ au0th\n e1qhkan e0n tw~| u9perw&|w|. 38 e0ggu\j de\ ou1shj Lu/ddaj th=|70Io/pph| oi9 maqhtai\ a)kou/santej o3ti Pe/troj e0sti\n e0n au0th=| a)pe/steilan du/o a!ndraj pro\j au0to\n parakalou=ntej mh\ o0knh=sai dielqei=n e3wj au0tw~n. 39 a)nasta_j de\ Pe/troj sunh=lqen au0toi=j: o4n parageno/menon h1gagon ei0j to\ u9perw~|on kai\ perie/sthsan au0to\n pa~sai ai9 xh=rai klai/ousai kai\ e0pideiknu/menai xitw~naj kai\ i9ma&tia o3sa e0poi/ei met’ au0tw~n ou]sa h9 Dorka&j. 40 e0kbalw_n de\ e1cw pa&ntaj o9 Pe/troj kai\ qei\j ta_ go/nata proshu/cato kai\ e0pistre/yaj pro\j to\ sw~ma ei]pen: Tabiqa&, a)na&sthqi e0n tw~| o0no/mati tou= kuri/ou h9mw~n70Ihsou= Xristou=. h9 de\ h1noicen tou\j o0fqalmou\j au0th=j, kai\ i0dou=sa to\n Pe/tron a)neka&qisen. 41 dou\j de\ au0th=| xei=ra a)ne/sthsen au0th/n. fwnh/saj de\ tou\j a(gi/ouj kai\ ta_j xh/raj pare/sthsen au0th\n zw~san. 42 gnwsto\n de\ e0ge/neto kaq’ o3lhj th=j70Io/pphj, kai\ e0pi/steusan polloi\ e0pi\ to\n ku/rion. 43 e0ge/neto de\ h9me/raj i9kana_j mei=nai e0n70Io/pph| para& tini Si/mwni bursei=.

The Acts of the Apostles [BA’-AA’] In Joppa [a] 9. 36a Now in Joppa, there was a certain disciple called Tabitha, which in translation means ‘Dorcas’ [Gazelle]. [b] 36b This woman was fully involved in doing good works and charitable acts. [c] 37a It so happened in those days that she became sick and died. [d] 37b When they had washed her, they put her in the upper room. [e] 38 Since Lydda was near Joppa, when the disciples heard that Peter was there, they sent two men to him, urging him not to waste any time in getting to them. [f ] 39a Peter got up and went with them; and when he arrived, they took him to the upper room [g] 39b and all the widows stood around him weeping and showing him coats and garments that Dorcas had made when she was with them. [h] 40a Peter made them all go outside, knelt to pray [h’] 40b and, turning to the body, he said, ‘Tabitha, rise in the name of our Lord Jesus, the Messiah’.111 [g’] 40c She opened her eyes [f ’] 40d and seeing Peter, she sat up. [e’] 41a He gave her his hand and made her stand. [d’] 41b Then he called the saints and the widows and presented her alive. [c’] 42a It became known throughout the whole of Joppa [b’] 42b and many people put their trust in the Lord. [a’] 43 For a considerable number of days, Peter stayed on in Joppa with a certain Simon, a tanner.112

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10. 17 0Anh\r de/ tij h]n e0n Kaisarei/a| o0no/mati Kornh/lioj, e9katonta&rxhj e0k spei/rhj th=j kaloume/nhj70Italikh=j, 2 eu0sebh\j kai\ fobou/menoj to\n qeo\n su\n panti\ tw~| oi1kw| au0tou=, poiw~n e0lehmosu/naj polla_j tw~| law~| kai\ deo/menoj tou= qeou= dia_ panto/j, 3 ei]den e0n o9ra&mati fanerw~j (w(j peri\ w#ran e0na&thn th=j h9me/raj) a!ggelon tou= qeou= ei0selqo/nta pro\j au0to\n kai\ ei0po/nta au0tw~|: Kornh/lie. 4 o9 de\ a)teni/saj au0tw~| kai\ e1mfoboj geno/menoj ei]pen: Ti/ e0stin, ku/rie; ei]pen de\ au0tw~|: Ai9 proseuxai/ sou kai\ ai9 e0lehmosu/nai a)ne/bhsan ei0j mnhmo/sunon e0nw&pion tou= qeou=. 5 kai\ nu=n pe/myon a!ndraj ei0j70Io/pphn kai\ meta&pemyai Si/mwna o4j e0pikalei=tai Pe/troj: 6 kai\ au0to/j e0stin cenizo/menoj pro\j Si/mwna burse/a, w{| e0stin oi0ki/a para_ qa&lassan. 7 w(j de\ a)ph=lqen o9 a!ggeloj o9 lalw~n au0tw~|, fwnh/saj du/o tw~n oi0ketw~n au0tou= kai\ stratiw&thn eu0sebh= tw~n proskarterou/ntwn au0tw~| 8 e0chgh/sato au0toi=j to\ o3rama kai\ a)pe/steilen au0tou\j ei0j th\n70Io/pphn.

10. 9

Th=| de\ e0pau/rion, o9doiporou/ntwn e0kei/nwn kai\ th=| po/lei e0ggizo/ntwn

The Acts of the Apostles [BA’-B] Cornelius [BA’-BA] Cornelius in Caesarea [a] 10. 1 2 3 [b] 4a [c] 4b 5 6 [b’] 7 8a [a’] 8b

A certain man in Caesarea called Cornelius, a centurion from the cohort called the ‘Italian’, a devout and God-fearing person along with everyone in his household, who used to do many charitable acts for the people and prayed to God regularly, saw in a vision clearly (at about the ninth hour of the day) an angel of God come into his house and say to him, ‘Cornelius!’113 He stared at him and becoming terrified 114 said, ‘What is it, lord?’ He said to him, ‘Your prayers and charitable acts have gone up as a memorial offering before God; so now, send men to Joppa and fetch Simon who is called Peter. He is being lodged by Simon, a tanner, who has a house by the sea.’ When the angel who spoke to him had gone away, he called two of his household servants and a devout soldier from among those who faithfully served him and explained the vision to them, then sent them to Joppa.

[BA’-BB] Peter’s vision in Joppa [a] 10. 9a The next day, as they were on their journey and approaching the city,

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10 11 12 13 14 15 7 16

a)ne/bh Pe/troj ei0j to\ u9perw~|on kai\ proshu/cato peri\ w#ran e3kthn. e0ge/neto de\ pro/speinoj kai\ h1qelen geu/sasqai. paraskeuazo/ntwn de\ au0tw~n e0pe/pesen e0p’ au0to\n e1kstasij kai\ qewrei= to\n ou0rano\n a)new|gme/non kai\ e0k te/ssarsin a)rxai=j dedeme/non skeu=o/j ti kai\ o0qo/nhn lampra_n kaqie/menon e0k tou= ou0ranou= e0pi\ th=j gh=j, e0n w{| u9ph=rxen pa&nta ta_ tetra&poda kai\ e9rpeta_ kai\ peteina_ tou= ou0ranou=. kai\ e0ge/neto fwnh\ pro\j au0to/n: Pe/tre, a)na/sta, qu=son kai\ fa&ge. o9 de\ ei]pen: Mhdamw~j, ku/rie, o3ti ou0de/pote e1fagon pa~n koino\n h2 a)ka&qarton. fwnh/saj de\ pa&lin e0k deute/rou pro\j au0to/n: $A o9 qeo\j e0kaqa&risen, su\ mh\ koi/nou. tou=to de\ e0ge/neto e0pi\ tri/j. kai\ a)nelh/mfqh pa&lin to\ skeu=oj ei0j to\n ou0rano/n.

10. 177 18 19

9Wj de\ e0n e9autw~| e0ge/neto, dihpo/rei o9 Pe/troj ti/ a@n ei1h to\ o3rama o4 ei]den. kai\ i0dou\ oi9 a!ndrej oi9 a)pestalme/noi a)po\ Kornhli/ou e0perwth/santej th\n oi0ki/an tou= Si/mwnoj e0pe/sthsan e0pi\ to\n pulw~na, kai\ fwnh/santej e0punqa&nonto: Ei0 Si/mwn o9 e0pikalou/menoj Pe/troj e0nqa&de ceni/zetai; tou= de\ Pe/trou dienqumoume/nou

The Acts of the Apostles Peter had gone up into the upper room [b] 9b and was praying around the sixth hour. [c] 10a It came about that he started to feel hungry and wished to eat.115 [d] 10b While they were preparing a meal, a trance fell upon him [e] 11 and he sees heaven opened and, held by its four corners, some kind of container, a sheet of fine linen, being let down from heaven to the ground, 12 in which there were all types of four footed animals, and reptiles and birds of the air. [e’] 13 And there came a voice to him: ‘Peter,116 stand up, kill and eat’. [d’] 14 But he said to him, ‘Certainly not, Lord, because I have never eaten anything common or unclean’.117 [c’] 15 But it called to him again for a second time: ‘What God has cleansed, don’t you continue to call common’. [b’] 16a This happened three times. [a’] 16b And the container was taken up again into heaven. [BA’-BB’] Cornelius’ men meet Peter in Joppa [a] 10. 17a When he had come to his senses, Peter was at a loss as to what the vision that he had seen meant. [b] 17b Just then, the men who had been sent by Cornelius, having questioned Simon’s household, were standing in the porch [c] 18 and they called out and asked, ‘Is Simon called Peter, lodging here?’ [d] 19 Meanwhile, Peter was giving serious thought

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peri\ tou= o9ra&matoj ei]pen au0tw~| to\ pneu=ma: 7 0Idou\ a!ndrej zhtou=si/n se: 20 a)lla_ a)na&sta, kata&bhqi kai\ poreu/ou su\n au0toi=j mhde\n diakrino/menoj o3ti e0gw_ a)pe/stalka au0tou/j. 21 to/te kataba_j o9 Pe/troj pro\j tou\j a!ndraj ei]pen: 7 0Idou\ e0gw& ei0mi o4n zhtei=te: ti/ qe/lete h2 ti/j h9 ai0ti/a di 0 h4n pa&reste; 22 oi9 de\ ei]pon pro\j au0to/n: Kornh/lio/j tij e9katonta&rxhj, a)nh\r di/kaioj kai\ fobou/menoj to\n qeo\n marturou/meno/j te u9f’ o3lou tou= e1qnouj tw~n70Ioudai/wn, e0xrhmati/sqh u9po\ a)gge/lou a(gi/ou metape/myasqai/ se ei0j to\n oi]kon au0tou= kai\ a)kou=sai r9h/mata para_ sou=. 23a to/te ei0sagagw_n o9 Pe/troj e0ce/nisen au0tou/j.

10. 23b Th=| de\ e0pau/rion a)nasta_j e0ch=lqen su\n au0toi=j kai/ tinej tw~n a)delfw~n a)po\70Io/pph sunh=lqan au0tw~|. 24 th=| de\ e0pau/rion ei0sh=lqen ei0j Kaisa&reian. o9 de\ Kornh/lioj h]n prosdexo/menoj au0tou\j kai\ sugkalesa&menoj tou\j suggenei=j au0tou= kai\ tou\j a)nagkai/ouj fi/louj perie/meinen. 25 proseggi/zontoj de\ tou= Pe/trou ei0j th\n Kaisa&reian prodramw_n ei[j tw~n dou/lwn diesa&fhsen paragegone/nai au0to/n. o9 de\ Kornh/lioj e0kphdh/saj

The Acts of the Apostles 20 [c’] 21 [b’] 22 [a’] 23a

to the vision, and the Spirit said to him, ‘Listen! Some men118 are looking for you. Get up, go down and go with them; don’t hesitate because I myself have sent them.’ Then Peter went down to the men and said, ‘Here I am, I am the person you are seeking. What do you want? Why are you here?’ They replied, ‘Cornelius, a certain centurion, a righteous and God-fearing man, who is, moreover, well-respected by the whole nation of the Jews, was warned by a holy angel to summon you to his house and to hear a message from you’. So then Peter brought them inside and gave them lodging.119

[BA’-BA’] Peter meets Cornelius in Caesarea [a] 10. 23b The next day, he got up and went off with them, [b] 23c and some of the brethren from Joppa went with him. [c] 24a The following day, he entered Caesarea. [d] 24b Cornelius was looking forward to welcoming them, [e] 24c and having called his relatives together and his close friends, he was waiting.120 [f ] 25a When Peter was getting close to Caesarea, one of his slaves ran on ahead and reported that he had arrived. [g] 25b Cornelius jumped up

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kai\ sunanth/saj au0tw~| pesw_n pro\j tou\j po/daj proseku/nhsen au0to/n. 26 o9 de\ Pe/troj h1geiren au0to\n le/gwn: Ti/ poiei=j; ka)gw_ a!nqrwpo/j ei0mi w(j kai\ su/. 27 kai\ ei0selqw&n te kai\ eu[ren sunelhluqo/taj pollou/j, 28 e1fh te pro\j au0tou/j: 7 9Umei=j be/ltion e0

i/stasqe w(j a)qe/mito/n e0stin a)ndri\70Ioudai/w| kolla~sqai h2 prose/rxesqai a)ndri\ a)llofu/lw|: ka)moi\ o9 qeo\j e0pe/deicen mhna koino\n h2 a)ka&qarton le/gein a!nqrwpon: 29 dio\ kai\ a)nantirh/twj h]lqon metapemfqei/j u9f’ u9mw~n. punqa&nomai ou]n ti/ni lo/gw| metepe/myasqe/ me; 30 kai\ o9 Kornh/lioj e1fh: 7 0Apo\ th=j tri/thj h9me/raj me/xri th=j a!rti w#raj h1mhn nhsteu/wn th\n e0na&thn te proseuxo/menoj e0n tw~| oi1kw| mou, kai\ i0dou\ a)nh\r e1sth e0nw&pio/n mou e0n e0sqh=ti lampra~| 31 kai\ fhsi/n: Kornh/lie, ei0shkou/sqh sou h9 proseuxh\ kai\ ai9 e0lehmosu/nai sou e0mnh/sqhsan e0nw&pion tou= qeou=. 32 pe/myon ou]n ei0j70Io/pphn kai\ metaka&lesai Si/mwna o4j e0pikalei=tai Pe/troj (ou[toj ceni/zetai e0n oi0ki/a| Si/mwnoj burse/wj para_ qa&lassan), o4j parageno/menoj lalh/sei soi. 33 e0cauth=j ou] e1pemya pro\j se\ parakalw~n e0lqei=n pro\j h9ma~j, su\ de\ kalw~j e0poi/hsaj e0n ta&xei parageno/menoj.

The Acts of the Apostles [h] 26 [i] 27 [j] 28 29 [i’] 30 31 32 33

and as he met him he fell at his feet and worshipped him. But Peter lifted him up and said, ‘What are you doing?121 I, too, am a man, just as you are’. And he actually went inside and what’s more, he found many people gathered, and he spoke to them, ‘You yourselves know very well122 that it is forbidden for a Jewish man to be associated with or approach a foreign man; but God has shown me that I should call no person common or unclean; that is why I came without raising any objection when I was summoned by you. So, I ask, for what reason have you summoned me?’ Cornelius said, ‘For three days, until this present hour, I had been fasting during the ninth hour of prayer and praying in my house when suddenly, there was a man standing before me in bright clothing and he said, “Cornelius, your prayer has been heard and your charitable works have gone up as a memorial offering before God. So, send someone to Joppa and summon Simon, called Peter (he is lodging in the house of Simon, a tanner, by the sea), who will speak to you when he arrives.”123 Immediately, therefore, I sent someone to you urging you to come to us;124 you did splendidly, arriving so quickly.

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nu=n dou\ pa&ntej h9mei=j e0nw&pio/n sou a)kou=sai boulo/menoi para& sou ta_ prostetagme/na soi a)po\ tou= qeou=. 34 a)noi/caj de\ to\ sto/ma Pe/troj ei]pen: 7 )Ep’ a)lhqei/aj katalambano/menoj o3ti ou0k e1stin proswpolh/mpthj o9 qeo/j, 35 a)ll’ e0n panti\ e1qnei o9 fobou/menoj au0to\n kai\ e0rgazo/menoj dikaiosu/nhn dekto\j au0tw~| e0stin… 36 to\n ga_r lo/gon o4n a)pe/steilen toi=j ui9oi=j70Israh\l eu0aggelizo/menoj ei0rh/nhn dia_70Ihsou= Xristou= (ou[to/j e0stin pa&ntwn ku/rioj) 37 u9mei=j oi1date, to\ geno/menon kaq’ o3lhj70Ioudai/aj – a)rca&menoj ga_r a)po\ th=j Galilai/aj meta_ to\ ba&ptisma o4 e0kh/rucen70Iwa&nhj: 387 0Ihsou=n to\n a)po\ Nazare/q, o4n e1xrisen o9 qeo\j a(gi/w| pneu/mati kai\ duna&mei. ou[toj dih=lqen eu0ergetw~n kai\ i0w&meno pa&ntaj tou\j katadunasteuqe/ntaj u9po\ tou= diabo/lou, o3ti o9 qeo\j h]n met’ au0tou= 39 – kai\ h9mei=j ma&rturej au0tou= w{n e0poi/hsen e1n te th=| xw&ra| tw~n70Ioudai/wn kai\70Ierousalh/m. o4n kai\ a)nei=lan krema&santej e0pi\ cu/lou, 40 tou=ton o9 qeo\j h1geiren meta_ th\n tri/thn h9me/ran – kai\ e1dwken au0tw~| e0mfanh= gene/sqai, 41 ou0 panti\ tw~| law~| a)lla_ ma&rtusi toi=j prokexeirotonhme/noij u9po\ tou= qeou=, h9mi=n, oi3tinej sunefa&gomen kai\ sunepi/omen au0tw~| kai\ sunestra&fhmen

The Acts of the Apostles Now, here we are before you wanting to hear from you what has been commanded to you from God.’ [h’] 34a Opening his mouth, Peter said,125 [a] 34b ‘Truly, realizing that God is not one to show partiality 35 but in every nation the one who fears him and does works of righteousness is acceptable to him… [b] 36 for the message he sent to the sons of Israel announcing peace through Jesus, the Messiah (this Jesus, he is Lord of all) 37 you yourselves know, that is, what happened throughout the whole of Judea – beginning in Galilee after the baptism that John preached; 38a you know Jesus, the man from Nazareth whom God anointed with the Holy Spirit and power. [g] 38b He went around doing good things and healing all those who had been taken over by the devil, because God was with him 39a – and we are his witnesses of what he did in both the region of the Jews and Ierousalem. [d] 39b The man they, in fact, killed by crucifying him on a tree, 40 God raised him after three days – and made him visible, 41 not to all the people but to witnesses who had been chosen beforehand, to us who ate and drank with him and stayed with him

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meta_ to\ a)nasth=nai e0k nekrw~n h9me/raj tessara&konta. 42 kai\ e0netei/lato h9mi=n khru/cai tw~| law~| kai\ diamartu/rasqai o3ti ou[to/j e0stin o9 w(risme/noj u9po\ tou= qeou= krith\j zw&ntwn kai\ nekrw~n 43 – tou/tw| pa&ntej oi9 profh=tai marturou=sin a!fesin a(martiw~n labei=n dia_ tou= o0no/matoj au0tou= pa&nta to\n pisteu/onta ei0j au0to/n… 44 e1ti lalou=ntoj tou= Pe/trou ta_ r9h/mata tau=ta e1pesen to\ pneu=ma to\ a#gion e0pi\ pa&ntaj tou\j a)kou/ontaj to\n lo/gon. 45 kai\ e0ce/sthsan oi9 e0k peritomh=j pistoi\ o3soi sunh=lqon tw~| Pe/trw|, o3ti kai\ e0pi\ ta_ e1qnh h9 dwrea_ tou= pneu/matoj a(gi/ou e0kke/xutai: 46 h1kouon ga_r au0tw~n lalou/ntwn kainai=j n to\n qeo/n. ei]pen de\ o9 Pe/troj: 47 Mh/ti to\ u3dwr kwlai/ tij du/natai tou= mh\ baptisqh=nai au0tou/j, oi3tinej to\ pneu=ma to\ a#gion e1labon w#sper kai\ h9mei=j; 48 to/te prose/tacen au0tou\j baptisqh=nai e0n tw~| o0no/mati tou= kuri/ou70Ihsou= Xristou=. to/te pareka&lesan au0to\n pro\j au0tou\j diamei=nai h9me/raj tina&j. 11. 1 a)kousto\n de\ e0ge/neto toi=j a)posto/loij kai\ toi=j a)delfoi=j oi4 e0n th=70Ioudai/a| o3ti kai\ ta_ e1qnh e0de/cato to\n lo/gon tou= qeou=.

The Acts of the Apostles after the resurrection from the dead for 40 days. [e] 42 He left instructions for us to preach to the people and to testify that this Jesus is the one who has been appointed by God as judge of the living and the dead 43 – to this man all the prophets bear witness, that all who believe in him will receive forgiveness of sins through his name…’ [g’] 44 While Peter was still speaking these words, the Holy Spirit fell upon all those listening to the message,126 [f ’] 45 and the faithful from the circumcision party who had come with Peter were utterly amazed that even upon the Gentiles the gift of the Holy Spirit had been poured out; [e’] 46a for they were hearing them speaking in new languages and praising God.127 [d’] 46b Peter said, 47 ‘Surely no-one can refuse water to prevent them from being baptized, these people who have received the Holy Spirit in the same way we did?’128 [c’] 48a Then, he gave them instructions to be baptized in the name of the Lord Jesus, the Messiah.129 [b’] 48b Then they begged him to remain with them for a few days. [a’] 11. 1 It reached the hearing of the apostles and the brethren who were in Judaea that even the Gentiles had received the word of God.130

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11. 27 3 7 4 57 6 7 7 8 9 7

Luke’s Demonstration to Theophilus

9O me\n ou]n Pe/troj dia_ i9kanou= xro/nou h0qe/lhse poreuqh=nai ei0j70Ieroso/luma: kai\ prosfwnh/saj tou\j a)delfou\j kai\ e0pisthri/caj au0tou/j, polu\n lo/gon poiou/menoj dia_ tw~n xwrw~n dida&skwn au0tou/j: o4j kai\ kath/nthsen au0to kai\ a)ph/ggeilen au0toi=j th\n xa&rin tou= qeou=. oi9 de\ e0k peritomh=j a)delfoi\ diekri/nonto pro\j au0to\n le/gontej: 3Oti ei0sh=lqej pro\j a!ndraj a)krobusti/an e1xontaj kai\ sune/fagej su\n au0toi=j; a)rca&menoj de\ Pe/troj e0ceti/qeto au0toi=j ta_ kaech=j le/gwn: )Egw_ h1mhn e0n70Io/pph| po/lei proseuxo/menoj kai\ ei]don e0ksta&sei o3rama, katabai=non skeu=o/j ti w(j o0qo/nhn mega&lhn te/trasin a)rxai=j kaqieme/nhn e0k tou= ou0ranou=, kai\ h]lqen e3wj e0mou=. ei0j h4n a)teni/saj kateno/oun kai\ ei]don tetra&poda th=j gh=j kai\ ta_ qhri/a kai\ e9rpeta_ kai\ peteina_ tou= ou0ranou=. kai\ h1kousa fwnh\n le/gousa&n moi: 0Ana&sta, Pe/tre, qu=son kai\ fa&ge. ei]pa de/: Mhdamw~j, ku/rie, o3ti koino\n h2 a)ka&qarton ou0de/pote ei0sh=lqen ei0j to\ sto/ma mou. e0ge/neto fwnh\ e0k tou= ou0ranou= pro/j me: 4A o9 qeo\j e0kaqa&risen

The Acts of the Apostles [BA’-A’] Peter’s report to the apostles



[a] 11. 2a [b] 2b [c] 2c [d] 2d 3 [c’] 4 [a] 5 6 7 8 9

Now Peter for a long time had been wanting to go to Hierosoluma,131 and after calling the brethren, and strengthening them by talking at length and teaching them throughout the regions, he finally arrived there and he announced to them the grace of God. But the brethren from the circumcision party raised objections against him saying, ‘Why did you go into the home of men who are uncircumcised and eat with them?’132 Starting at the beginning, Peter explained to them step by step, saying, ‘I was in the city of Joppa praying and I saw in a trance a vision, some kind of container coming down like a big sheet and by its four corners it was being let down from heaven, and it came right down to me; looking carefully into it, I examined it and saw four-footed animals of the earth, including wild beasts and reptiles and birds of the air. And I heard a voice saying to me, “Get up, Peter, kill and eat”. So I said, “Certainly not, Lord, because nothing common or unclean has ever entered my mouth”. Then there came a voice from heaven addressing me,133 “What God has cleansed

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su\ mh\ koi/nou. 10 tou=to de\ e0ge/neto e0pi\ tri/j, kai\ a)nespa&sqh pa&lin a#panta ei0j to\n ou0rano/n. 11 kai\ i0dou\ e0cauth=j trei=j a!ndrej e0pe/sthsan e0pi\ th\n oi0ki/an e0n h[| h]men, a)pestalme/noi a)po\ Kaisarei/aj pro/j me. 12 ei]pen de\ to\ pneu=ma& moi sunelqei=n au0toi=j. h]lqon su\n e0moi\ kai\ oi9 e4c a)delfoi\ ou[toi kai\ ei0sh/lqomen ei0j to\n oi]kon tou= a)ndro/j. 13 a)ph/ggeilen de\ h9mi=n pw~j ei]den a!ggelon e0n tw~| oi1kw| au0tou= staqe/nta kai\ ei0po/nta au0tw~|:70Apo/steilon ei0j70Io/pphn kai\ meta&pemyai Si/mwna to\n e0pikalou/menon Pe/tron, 14 o4j lalh/sei r9h/mata pro\j se\ e0n oi[j swqh/sh| su\ kai\ pa~j o9 oi]ko/j sou. 15 e0n de\ tw~| a!rcasqai/ me lalei=n au0toi=j e1pesen to\ pneu=ma to\ a#gion e0p’ au0toi=j w(j kai\ e0f’ h9ma~j e0n a)rxh=|. 16 e0mnh/sqhn de\ tou= r9h/matoj tou= kuri/ou w(j e1legen: 7 0Iwa&nnhj me\n e0ba&ptisen u3dati, u9mei=j de\ baptisqh/sesqe e0n pneu/mati a(gi/w|. 17 ei0 ou]n th\n i1shn dwrea_n e1dwken au0toi=j w(j kai\ h9mi=n pisteu/sasin e0pi\ to\n ku/rion70Ihsou=n Xristo/n, e0gw_ ti/j h1mhn dunato\j kwlu=sai to\n qeo\n tou= mh\ dou=nai au0toi=j pneu=ma a#gion pisteu/sasin e0p’ au0tw~|; 18 a)kou/santej de\ tau=ta h9su/xasan kai\ e0do/can to\n qeo\n le/gontej: 7 1Ara kai\ toi=j e1qnesin o9 qeo\j meta&noian ei0j zwh\n e1dwken.

The Acts of the Apostles stop calling common”. 10 This happened three times, and then everything was drawn back up again into heaven. [b] 11 At that very moment three men approached the house in which I was staying, who had been sent from Caesarea for me. 12 The Spirit told me to go with them.134 These six brethren came with me as well and we went into the house of the man. 13 He reported to us how he had seen an angel standing in his house and the angel had said to him, “Send to Joppa and fetch Simon, the one called Peter, 14 who will speak words to you by which you might be saved as well as all your house”. 15 As I began to speak to them, the Holy Spirit fell upon them just as he had also come upon us in the beginning. 16 I remembered the word of the Lord, how he used to say, “John baptized with water, but you will be baptized in the Holy Spirit”. [g] 17 If then, he gave the same gift to them as he gave to us when we believed in the Lord Jesus, the Messiah, how would I have been able to prevent God from giving them the Holy Spirit when they believed in him?’135 [b’] 18a When they heard these things, they became silent [a’] 18b and started to glorify God saying, ‘So then, to the Gentiles, too, God has given repentance leading to life’.136

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11. 19 Oi9 me\n ou]n diaspare/ntej a)po\ th=j qli/yewj th=j genome/nhj a)po\ tou= Stefa&nou dih=lqon e3wj Foini/khj kai\ Ku/prou kai\70Antioxei/aj mhdeni\ to\n lo/gon lalou=ntej ei0 mh\ mo/noij70Ioudai/oij. 20 h]san de/ tinej e0c au0tw~n a!ndrej Ku/prioi kai\ Kurhnai=oi, oi3tinej e0lqo/ntej ei0j70Antio/xeian e0la&loun pro\j tou\j73Ellhnaj eu0aggelizo/menoi to\n ku/rion70Ihsou=n Xristo/n. 21 h]n de\ xei\r kuri/ou met’ au0tw~n, polu/j te a)riqmo\j pisteu/saj e0pe/streyen e0pi\ to\n ku/rion.

11. 227 23 24

0Hkou/sqh de\ o9 lo/goj ei0j ta_ w}ta th=j e0kklhsi/aj th=j e0n70Ierousalh\m peri\ au0tw~n kai\ e0cape/steilan Barnaba~n dielqei=n e3wj th=j70Antioxei/aj. o4j kai\ parageno/menoj kai\ i0dw_n th\n xa&rin tou= qeou=, e0xa&rh kai\ pareka&lei pa&ntaj th=| proqe/sei th=j kardi/aj prosme/nein tw~| kuri/w| (o3ti h]n a)nh\r a)gaqo\j kai\ plh/rhj pneu/matoj a(gi/ou kai\ pi/stewj): kai\ prosete/qh o1xloj i9kano\j tw~| kuri/w|.

11. 257 A 0 kou/saj de\ o3ti Sau=lo/j e0stin ei0j Qarso\n

The Acts of the Apostles [A’] Jews and Gentiles in Antioch [A’-A] The Hellenists in Antioch [a] 11. 19 Those who had been scattered because of the oppression that had occurred on account of Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except Jews alone. [b] 20 Some from among them were men from Cyprus and Cyrene who, when they came to Antioch, began speaking to the Greeks, announcing the good news – the Lord Jesus, the Messiah.137 [b’] 21a The hand of the Lord was with them [a’] 21b and a great number believed and turned to the Lord. [A’-B] Barnabas is sent to Antioch [a] 11. 22a The news about them came to the attention of the church, the one in Ierousalem, [b] 22b and they sent out Barnabas to make his way to Antioch.138 [c] 23 When he finally arrived and saw the grace of God, he rejoiced and exhorted all of them by the perseverance of their hearts to remain with the Lord 24a (because Barnabas was a good man, and full of the Holy Spirit and faith);139 [d] 24b and a large crowd was added to the Lord. [A’-A’] Barnabas and Saul in Antioch [a] 11. 25 When he heard that Saul was near Tarsus,

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Luke’s Demonstration to Theophilus e0ch=lqen a)nazhtw~n au0to/n: kai\ w(j suntuxw_n pareka&lesen e0lqei=n ei0j70Antio/xeian: oi3tinej parageno/menoi e0niauto\n o3lon sunexu/qhsan o1xlon i9kano/n.

11. 26c Kai\ to/te prw~ton e0xrhma&tisen e0n70Antioxei/a| oi9 maqhtai\ Xristianoi/.

11. 277 0En tau/taij de\ tai=j h9me/raij kath=lqon a)po\79Ierosolu/mwn profh=tai ei0j70Antio/xeian. h]n de\ pollh\ a)galli/asij. 28 sunestramme/nwn de\ h9mw~n e1fh ei[j e0c au0tw~n o0no/mati73Agaboj shmai/nwn dia_ tou= pneu/matoj limo\n me/gan me/llein e1sesqai e0f’ o3lhn th\n oi0koume/nhn. (h3tij e0ge/neto e0pi\ Klaudi/ou.) 29 oi9 de\ maqhtai/, kaqw_j eu0porou=nto, w#risan e3kastoj au0tw~n ei0j diakoni/an pe/myai toi=j katoikou=sin e0n th=|70Ioudai/a| a)delfoi=j. 30 o4 kai\ e0poi/hsan a)postei/latej pro\j tou\j presbute/rouj dia_ xeiro\j Barnaba~ kai\ Sau/lou.

The Acts of the Apostles he went out searching for him. [b] 26a And when he met him, seemingly by chance, he exhorted him to come to Antioch;140 [c] 26b and once they had arrived, for a whole year they were mingled as a large crowd.141

Colophon: A ‘Christian’ Identity

11. 26c And it was then that in Antioch, the disciples were first identified as ‘Christians’.142



Section iii. Public Manifestation of the Antioch Church in jerusalem

[a] 11. 27a In these days prophets came down from Hierosoluma to Antioch, [b] 27b and there was much exultation.143 [c] 28 When we were gathered together,144 one from among them called Agabus spoke, indicating through the Spirit that there was about to be a great famine upon all the inhabited earth (this happened during the reign of Claudius). [b’] 29 The disciples, according to how they were prospering, decided, each one of them, to send something as a service to the brethren living in Judaea. [a’] 30 This they did, sending it to the elders by the hand of Barnabas and Saul.

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12. 1 Kat’ e0kei=non de\ to\n kairo\n e0pe/balen ta_j xei=raj79Hrw&|dhj o9 basileu\j kakw~sai/ tinaj tw~n a)po\ th=j e0kklhsi/aj e0n th=|70Ioudai/a|: 2 kai\ a)nei=len70Ia&kwbon to\n a)delfo\n70Iwa&nou maxai/ra|: 3 kai\ i0dw_n o3ti a)resto/n e0stin toi=j70Ioudai/oij —h9 e0pixei/rhsij au0tou= e0pi\ tou\j pistou/j—, prose/qeto sullabei=n kai\ Pe/tron. (h]san de\ ai9 h9me/rai tw~n a)zu/mwn.) 4 tou/ton pia&saj e1qeto ei0j fulakh/n, paradou\j te/ssarsin tetradi/oij stratiwtw~n fula&ssein, boulo/menoj meta_ to\ pa&sxa a)nagagei=n au0to\n tw~| law~|.

12. 57 9O me\n ou]n Pe/troj e0threi=to e0n th=| fulakh=|. pollh\ de\ proseuxh\ h]n e0n e0ktenei/a| peri\ au0tou= a)po\ th=j e0kklhsi/aj pro\j to\n qeo\n peri\ au0tou=. 6 o3te de\ h1mellen proa&gein au0to\n 7 9Hrw&|dhj, th=| nukti\ e0kei/nh| h]n o9 Pe/troj koimmenoj metacu\ du/o stratiwtw~n dedeme/noj a(lu/sesi dusi/n, fu/lakej de\ pro\ th=j qu/raj e0th/roun th\n fulakh/n. 7 kai\ i0dou\ a!ggeloj kuri/ou e0pe/sth tw~| Pe/trw| kai\ fw~j e0pe/lamyen tw~| oi0kh/mati.

The Acts of the Apostles

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Section iv. The Release of the Church from Israel

[A] Herod’s Persecution of the Church in Judaea [a] 12. 1 [b] 2 [c] 3a [b’] 3b [a’] 4

It was on this particular occasion that Herod the king145 laid hands upon some of the people from the church in Judaea146 in order to cause them great harm; and he killed James the brother of John by the sword. And when he saw that this was pleasing to the Jews – that is, his attack on the faithful – 147 he proceeded to take hold of Peter also. (This was during the Festival of Unleavened Bread.)148 After he had arrested Peter he put him in prison, having handed him over to four squadrons of soldiers to prevent him from escaping, with the intention of presenting him to the people after the Passover.

[B] Peter’s Escape from Prison [a] 12. 5a [b] 5b [c] 6a [d] 6b [e] 7a [f ] 7b

So Peter was being kept in the prison. Meanwhile, there was much prayer being made in earnest for him from the church to God concerning him.149 When Herod was about to bring him forward, on that night150 Peter was sleeping between two soldiers, bound with two chains; additionally, guards before the doors were keeping watch over the prison. Suddenly, an angel of the Lord came and stood before Peter,151 and a light shone out in the prison quarters.

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nu/caj de\ th\n pleura_n tou= Pe/trou h1geiren au0to\n le/gwn: 7 0Ana&sta e0n ta&xei. kai\ e0ce/pesan ai9 a(lu/seij e0k tw~n xeirw~n au0tou=. 8 ei]pen de\ o9 a!ggeloj pro\j au0to/n: Zw~sai kai\ u9po/dhsai ta_ sanda&lia& sou. e0poi/hsen de\ ou3twj. kai\ le/gei au0tw~|: Peribalou= to\ i9ma&tio/n sou kai\ a)kolou/qei moi. 9 kai\ e0celqw_n h0kolou/qei kai\ ou0k h1|dei o3ti a)lhqe/j e0stin to\ gino/menon dia_ tou= a)gge/lou: e0do/kei ga_r o3rama ble/pein. 10 dielqo/ntej de\ prw&thn kai\ deute/ran fulakh\n h]lqon e0pi\ th\n pu/lhn th\n Sidhra~n th\n fe/rousan ei0j th\n po/lin, h3tij au0toma&th h0noi/gh au0toi=j: kai\ e0celqo/ntej kate/bhsan tou\j e9pta_ baqmou\j kai\ prosh=lqan r9u/mhn mi/an. kai\ eu0qe/wj a)pe/sth o9 a!ggeloj a)p’ au0tou=. 11 kai\ o9 Pe/troj e0n e9autw~| geno/menoj ei]pen: Nu=n oi]da o3ti a)lhqw~j e0cape/steilen ku/rioj to\n a!ggelon au0tou= kai\ e0cei/lato/ me e0k xeiro\j79Hrw&|dou kai\ pa&shj th=j prosdoki/aj tou= laou= tw~n70Ioudai/wn. 12 kai\ sunidw_n h]lqen e0pi\ th\n oi0ki/an th=j Mari/aj th=j mhtro\j70Iwa&nou tou= e0pikaloume/nou a&rkou, ou[ h]san i9kanoi\ sunhqroisme/noi kai\ proseuxo/menoi.

The Acts of the Apostles [g] 7c Nudging Peter’s side, he woke him up saying, ‘Hurry! Get up!’ [h] 7d and the chains fell off his hands. [i] 8a The angel said to him, ‘Fasten your belt and put your sandals on!’ [j] 8b And he did so. [k] 8c And he said to him, ‘Put your cloak round you and follow me!’ [l] 9a He went out and he followed him, [m] 9b and he did not realize that what was being done by means of the angel was actually happening, for he thought he was seeing a vision. [n] 10a When they had gone through the first and the second prisons, they came upon the Iron Gate which led into the city, and it opened for them by itself; [o] 10b and they went out and down the seven steps [p] 10c and then they went along one street.152 [o’] 10d And immediately, the angel went away from him. [n’] 11 As Peter came to his senses he said, ‘Now I know that the Lord really sent his angel and has delivered me from the hand of Herod and every expectation of the people of the Jews’.153 [m’] 12 As this dawned on him, he went to the house of Mary, the mother of John, called Mark, where a considerable number of people had gathered and were praying.154

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13 krou/santj de\ au0tou= th\n qu/ran tou= prosh=lqen paidi/skh o0no/mati79Ro/dh u9pakou=sai: 14 kai\ e0pignou=sa th\n fwnh\n tou= Pe/trou a)po\ th=j xara~j ou0k h1noice to\n pulw~na. kai\ ei0sdramou=sa de\ a)ph/ggeilen e9sta&nai Pe/tron pro\ tou= pulw~noj. 15 o de\ e1gon au0th=|: Mai/nh|. h9 de\ dii+sxuri/zeto ou3twj e1xein. oi9 de\ e1legon pro\j au0th/n: Tuxo\n o9 a!ggeloj au0tou= e0stin; 16 o9 de\ e0pe/menen krou/wn. e0canoi/cantej de\ kai\ i0do/ntej au0to\n kai\ e0ce/sthsan. 17 katasei/saj de\ au0toi=j th=| xeiri\ i3na sigsin ei0sh=lqen kai\ dihgh/sato au0toi=j pw~j o9 ku/rioj au0to\n e0ch/gagen e0k th=j fulakh=j. ei]pen de/:70Apaggei/late70Iakw&bw| kai\ toi=j a)delfoi=j tau=ta. kai\ e0celqw_n e0poreu/qh ei0j e3teron to/pon.

12. 18 197 20

Genome/nhj de\ h9me/raj h]n ta&raxoj e0n toi=j stratiw&taij ti/ a!ra o9 Pe/troj e0ge/neto. (Hrw&|dhj de\ e0pizhth/saj au0to\n kai\ mh\ eu9rw&n, a)nakri/naj tou\j fu/lakaj e0ke/leusen a)pkanqh=nai: kai\ katelqw_n a)po\ th=j70Ioudai/aj ei0j Kaisa&reian die/triben (h]n ga_r qumomaxw~n Turi/oij kai\ Sidwni/oij).

The Acts of the Apostles [l’] 13 When he knocked on the door of the porch, a female servant named Rhoda155 came out to answer; [k’] 14a when she recognized the voice of Peter, in her gladness she did not open the porch. [j’] 14b Instead, she ran inside and announced that Peter was standing at the porch. [i’] 15a But they said to her, ‘You’re mad!’ [h’] 15b She insisted, though, that Peter really was there. [g’] 15c So they said to her, ‘Perhaps it is his angel?’ [f ’] 16a Meanwhile, Peter kept knocking. [e’] 16b When they opened the door, they saw him and they were utterly astounded. [d’] 17a After signalling to them with his hand that they should be silent, he went in [c’] 17b and explained in detail to them how the Lord had led him out of prison.156 [b’] 17c He said, ‘Tell this to James and the brethren’.157 [a’] 17d And he left and went to another place.158 [A’] The Death of Herod [a] 12. 18 Now when day came, there was a disturbance among the soldiers over what had happened to Peter. [b] 19a Herod searched for him and when he did not find him, he questioned the guards, and then ordered them to be killed; [c] 19b and he went down from Judaea to Caesarea and stayed there [d] 20a (for he was embroiled in a dispute with the Tyrians and the Sidonians).

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oi9 de\ o9moqumado\n e0c a)mfote/rwn tw~n po/lewn parh=san pro\j to\n basile/a kai\ pei/santej Bla&ston, to\n e0pi\ tou= koitw~noj au0tou=, h0|tou=nto ei0rh/nhn dia_ to\ tre/fesqai ta_j xw&raj au0tw~n e0k th=j basilikh=j. 21 takth=| de\ h9me/ra| o979Hrw&|dhj e0ndusa&menoj e0sqh=ta basilikh\n kai\ kaqi/saj e0pi\ tou= bh/matoj e0dhmhgo/rei pro\j au0tou/j. (katallage/ntoj de\ au0tou= toi=j Turi/oij.) 22 o9 de\ dh=moj e0pefw&nei: Qeou= fwnai\ kai\ ou0k a)nqrw&pou. 23 paraxrh=ma de\ au0to\n e0pa&tacen a!ggeloj kuri/ou a)nq’ w{n ou0k e1dwken do/can tw~| qew~|: kai\ kataba_j a)po\ tou= bh/matoj, geno/menoj kwlhko/brwtoj e1ti zw~n kai\ ou3twj e0ce/yucen.

12. 247 25

9O de\ lo/goj tou= qeou= u1cane kai\ e0plhqu/neto. Barnaba~j de\ kai\ Sau=loj a)pe/streyen a)po\70Ierousalh\m plhrw&santej th\n diakoni/an, sumparalabo/ntej to\n70Iwa&nhn to\n e0piklhqe/nta Ma~rkon.

The Acts of the Apostles [e] 20b From both towns,159 the people presented themselves with a common aim to the king [f ] 20c and, having gained the favour of Blastus who was his chamberlain, they set about asking for peace, because their regions were provided for from the king’s. [e’] 21a On an appointed day, Herod, clothed with a royal robe and seated upon the tribunal, addressed them formally. [d’] 21b (Note that he had been reconciled with the Tyrians.)160 [c’] 22 The crowd cried out, ‘The proclamations of a god and not of a man!’ [b’] 23a Immediately, the angel of the Lord struck him because he did not give the glory to God; [a’] 23b and he came down from the tribunal, and was eaten by worms while still alive, and this is how he died.161

Colophon: Conclusion

[a] 12. 24 [b] 25

The word of God increased162 and continued to grow. Meanwhile, Barnabas and Saul, turned away from Ierousalem, having accomplished their service,163 and they took with them John, who had been called Mark.164

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13. 17 ]Hsan de\ e0n70Antioxei/a| kata_ th\n ou]san e0kklhsi/an profh=tai kai\ dida&skaloi e0n oi[j Barnaba~j kai\ Sumew_n o9 e0pikalou/menoj Ni/ger, kai\ Lou/kioj Kurhnai=oj, Manah/n te79Hrw|&dou kai\ tetra&rxou su/ntrofoj kai\ Sau=loj. 2 leitourgou/ntwn de\ au0tw~n tw~| kuri/w| kai\ nhsteuo/ntwn ei]pen to\ pneu=ma to\ a#gion: 7 0Afori/sate dh/ moi to\n Barnaba~n kai\ Sau=lon ei0j to\ e1rgon o4 proske/klhmai au0tou/j. 3 to/te nhsteu/santej kai\ proseuca&menoi pa&ntej kai\ e0piqe/ntej ta_j xei=raj au0toi=j .

13. 4 5

Oi9 me\n ou]n e0kpemfqe/ntej u9po\ tou= pneu/matoj a(gi/ou kataba&ntej de\ ei0j Seleu/keian, e0kei=qen a)pe/pleusan ei0j Ku/pron. geno/menoi de\ e0n th=| Salami=ni kath/ggeilan to\n lo/n tou= kuri/ou e0n tai=j sunagwgai=j tw~n70Ioudai/wn: ei]xon de\ kai\70Iwa&nnhn u9phretou=nta au0toi=j.

The Acts of the Apostles

PART III. TO THE ENDS OF THE EARTH

SecTION I. FIRST PHASE OF THE MISSION

[A] The Commissioning by the Holy Spirit [a] 13. 1 [b] 2 [b’] 3

There were in Antioch, according to the way the local church was organized, prophets and teachers, among whom were Barnabas and Simon, known as ‘Black’, and Lucius a Cyrenian, as well as Manaen, who had been brought up with Herod the Tetrarch, and Saul. While they were carrying out an act of worship to the Lord and fasting, the Holy Spirit said, ‘Now, appoint for me Barnabas and Saul for the work to which I have called them’.165 Then, after they had finished fasting and had all prayed and laid hands on them, they sent them off.166

[B] Cyprus [B-A] Cyprus I: Salamis [a] 13. 4 So the men who had been sent out by the Holy Spirit went down to Seleucia, and from there they sailed away to Cyprus. [b] 5a Once they came to Salamis, they announced the word of the Lord in the synagogues of the Jews;167 [b’] 5b they did have John assisting them, however.

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13. 6 Kai\ rielqo/ntwn de\ au0tw~n o3lhn th\n nh=son a!xri Pa&foi eu[ron a!ndra tina_ ma&gon yeudoprofh/thn70Ioudai=on o0no/mati kalou/menon Barihsoua 7 o4j h]n su\n tw~| a)nqupa&tw| Sergi/w| Pau/lw|, a)ndri\ sunetw~|. ou[toj sugkalesa&menoj Barnaba~n kai\ Sau=lon kai\ e0zh/thsen a)kou=sai to\n lo/gon tou= qeou=. 8 a)nqi/stato de\ au0toi=j 7 9Etoima~j o9 ma&goj (ou3twj ga_r meqermhneu/etai to\ o1noma au0tou=), zhtw~n diastre/yai to\n a)nqu/paton a)po\ th=j pi/stewj, e0peidh\ h3dista h1kouen au0tw~n. 9 Sau=loj de/, o9 kai\ Pau=loj, plhsqei\j pneu/matoj a(gi/ou kai\ a)teni/saj ei0j au0to\n 10 ei]pen: 7]W plh/rhj panto\j do/lou kai\ r9a|diourgi/aj, ui9 diabo/lou, e0xqre\ pa&shj dikaiosu/nhj, ou0 pau/sh| diastre/fwn ta_j o9dou\j kuri/ou ta_j ou1saj eu0qei/aj; 11 kai\ nu=n i0dou\ h9 xei\r kuri/ou e0pi\ se\ kai\ e1sh| tuflo\j mh\ ble/pwn to\n h3lion e3wj kairou=. kai\ eu0qe/wj e1pesen e0p’ au0to\n a)xlu\j kai\ sko/toj kai\ peria&gwn e0zh/tei xeiragwgou/j. 12 i0dw_n de\ o9 a)nqu/patoj to\ gegono\j e0qau/masen kai\ e0pi/steusen tw~| qew~| e0kplhsso/menoj e0pi\ th=| didaxh=| tou= kuri/ou.

The Acts of the Apostles [B-A’] Cyprus II: Paphos [a] 13. 6 When they had made it around the whole island as far as Paphos, they found a certain man who was a magician, a Jewish false prophet called by the name of ‘Bar-Jesus’,168 7a who was with the proconsul, Sergius Paulus, an intelligent man. [b] 7b This man had summoned Barnabas and Saul, and was keen to hear the word of God. [c] 8 But Hetoimas the magician (this is how his name could be translated),169 opposed them, seeking to divert the proconsul from the faith, because he was listening to them with great pleasure.170 [d] 9 But Saul, that is Paul,171 filled with the Holy Spirit, stared intently at him 10 and said, ‘O you son of the devil, full of all deceit and trickery, the enemy of all righteousness, will you not stop diverting the ways of the Lord, when they are straight? 11a And now, the hand of the Lord is upon you and you will be blind, not able to see the sun for a certain time.’ [d’] 11b Immediately fog and darkness fell upon him, [c’] 11c and as he wandered about he sought people to lead him by the hand. [b’] 12a When the proconsul saw what had happened, he was utterly amazed [a’] 12b and believed in God, having been struck by the teaching about the Lord.172

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0Anaxqe/ntej de\ a)po\ th=j Pa&fou oi9 peri\ Pau=lon h]lqon ei0j Pe/rghn th=j Pamfuli/aj. 0Iwa&nhj de\ a)poxwrh/saj a)p’ au0tw~n u9pe/streyen ei0j79Ieroso/luma.

13. 14 Au0toi\ de\ dielqo/ntej a)po\ th=j Pe/rghj parege/nonto ei0j70Antio/xeian th=j Pisidi/aj, kai\ ei0selqo/ntej ei0j th\n sunagwgh\n th\n h9mete/ra tw~| sabba&tw| e0ka&qisan. 15 meta_ de\ th\n a)na&gnwsin tou= no/mou kai\ tw~n profhtw~n a)pe/steilan oi9 a)rxisuna&gwgoi pro\j au0tou\j le/gontej: 7 !Andrej a)delfoi/, ei1 ti/j e0stin lo/gou, sofi/aj e0n u9mi=n, paraklh/sewj, pro\j to\n lao\n le/gete. 16 a)nasta_j de\ o9 Pau=loj kai\ katasei/saj th=| xeiri\ ei]pen: 7 !Andrej70Istrahli=tai kai\ oi9 fobou/menoi to\n qeo/n, a)kou/sate. 17 o9 qeo\j tou= laou= tou/tou70Israh\l e0cele/cato tou\j pate/raj h9mw~n: dia_ to\n lao\n u3ywsen e0n th=| paroiki/a| e0n th=| gh=| Ai0gu/ptw| kai\ meta_ braxi/onoj u9yhlou= e0ch/gagen au0tou\j e0c au0th=j: 18 kai\ e1th tessera&konta e0tropofo/rhsen au0tou\j e0n th=| e0rh/mw| 19 kai\ kaqelw_n e1qnh e9pta_

The Acts of the Apostles [C] Pamphylia: Perga [a] 13. 13a After setting sail from Paphos, Paul and his companions went to Perga of Pamphylia. [a’] 13b John, however, having separated from them, returned to Hierosoluma.173 [D] Pisidia: Antioch [DA] The Jews in Antioch [DA-A] In the synagogue [a] 13. 14a They travelled away from Perga, and arrived in Antioch of Pisidia, [b] 14b where they went into our synagogue174 on the Sabbath and sat down. [c] 15 After the reading of the Law and the prophets, the leaders of the synagogue sent to them saying, ‘Brethren, if there is anyone among who has a word of wisdom or exhortation, speak to the people’. [d] 16a Paul stood up and made a sign with his hand and said, [a] 16b ‘Men of Israel and those who fear God, listen. 17 The God of this people, Israel, chose our fathers; for the sake of the people he made them great during their stay in the land of Egypt and with an arm stretched high he led them out from there; 18 and for 40 years he put up with them in the desert 19 and when he destroyed seven nations

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e0n gh=| Xana&a kateklhrono/mhsen th\n gh=n tw~n a)llofu/lwn: 20 kai\ e3wj e1tesi tetrakosi/oij kai\ penth/konta e1dwken krita_j e3wj Samouh\l tou= profh/tou. 21 ka)kei=qen h0|th/santo basile/a kai\ e1dwken au0toi=j o9 qeo\j to\n Saou\l ui9o\n Ki/j, a!ndra e0k fulh=j Beniami/n, e1th tessera&konta: 22 kai\ metasth/saj au0to\n h1geiren Daui\d au0toi=j ei0j basile/a w{| kai\ ei]pen marturh/saj: Eu[ron Daui\d to\n ui9o\n70Iessai/, a!ndra kata_ th\n kardi/an mou, o4j poih/sei pa&nta ta_ qelh/mata& mou. 23 o9 qeo\j ou]n a)po\ tou= spe/rmatoj au0tou= kat’ e0paggeli/an h1geiren tw~|70Israh\l swth=ra to\n70Ihsou=n, 24 prokhru/cantoj70Iwa&nou pro\ prosw&pou th=j ei0so/dou au0tou= ba&ptisma metanoi/aj panti\ tw~| law~|70Israh/l. 25 w(j de\ e0plh/roun70Iwa&nhj to\n dro/mon, e1legen: Ti/na me u9ponoei=te ei]nai; ou0k ei0mi\ e0gw&: a)lla_ i0dou\ e1rxetai me’ e0me\ ou[ ou0k ei0mi\ a!cioj to\ u9po/dhma tw~n podw~n lu=sai. 267 !Andrej a)delfoi/, ui9oi\ ge/nouj70Abraa_m kai\ oi9 e0n h9mi=n fobou/menoi to\n qeo/n, h9mi=n o9 lo/goj th=j swthri/aj tau/thj e0capesta&lh. 27 oi9 ga_r katoikou=ntej e0n70Ierousalh\m kai\ oi9 a!rxontej au0th=j tej ta_j gra_j tw~n profhtw~n ta_j kata_ pa~n sa&bbaton a)naginwskome/naj kai\ kri/nantej e0plh/rwsan: 28 kai\ mhdemi/an ai0ti/an qana&tou

The Acts of the Apostles in the land of Canaan, he gave them as an inheritance the land of the foreigners; 20 and for 450 years he gave judges until Samuel the prophet. 21 Then they asked for a king, and God gave them Saul, son of Kish, a man from the tribe of Benjamin, for 40 years; 22 and when he had removed him, he raised up David for them as a king and to him he said by way of witness, “I have found David, the son of Jesse, a man after my heart, who will carry out all my desires”. 23 Therefore, from his seed, according to the promise, God raised up for Israel a saviour, Jesus, 24 John having previously proclaimed, in anticipation of his coming, a baptism of repentance for all the people of Israel. 25 As John was fulfilling his mission, he said, “Whom do you suppose me to be? I am not who you think; but, you’ll see, there is one coming after me of whom I am not worthy to undo the sandals from his feet.” [b] 26 Brethren, sons of the race of Abraham and those among us who fear God, for us the word of this salvation was sent out. 27 The point is that those living in Ierousalem and her rulers, by not understanding the writings of the prophets175 that they read aloud every Sabbath, and by executing judgement, they fulfilled them. 28 Even when they found no reason to punish

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eu9ro/ntej e0n au0tw~| kri/nantej au0to\n pare/dwkan Pila&tw| i3na ei0j a)nai/resin. 29 w(j de\ e0te/loun pa&nta ta_ peri\ au0tou= gegramme/na ei0si/n, h0|tou=nto to\n Pila~ton tou=ton me\n staurw~sai: kai\ e0pituxo/ntej pa&lin kai\ kaqelo/ntej a)po\ tou= cu/lou kai\ e1qhkan ei0j mnhmei=on 30 o4n o9 qeo\j h1geiren. 31 ou[toj w!fqh toi=j sunanabai/nousin au0tw~| a)po\ th=j Galilai/aj ei0j70Ierousalh\m e0f’ h9me/raj plei/onaj, oi3tinej a!xri nu=n ei0sin ma&rturej au0tou= pro\j to\n lao/n. 32 kai\ h9mei=j u9ma~j eu0aggelizo/meqa th\n pro\j tou\j pate/raj h9mw~n genome/nhn e0paggeli/an, 33 o3ti tau/thn o9 qeo\j e0kpeplh/rwken toi=j te/knoij h9mw~n a)nasth/saj to\n ku/rion70Ihsou=n Xristo/n: ou3twj ga_r e0n tw~| prw&tw| yalmw~| ge/graptai: Ui9o/j mou ei] su/, e0gw_ sh/meron gege/nnhka& se: ai1thsai par’ e0mou=, kai\ dw&sw soi e1qnh th\n klhronomi/an sou kai\ th\n kata&sxesi/n sou ta_ pe/rata th=j gh=j. 34 o3te de\ a)ne/sthsen au0to\n e0k nekrw~n mhke/ti me/llonta u9postre/fein ei0j diafqora&n, ou3twj ei1rhken o3ti Dw&sw u9mi=n ta_ o3sia Daui\d ta_ pista&. 35 kai\ e9te/rwj le/gei:

The Acts of the Apostles him by death, when they had judged him they handed him over to Pilate for execution. 29 As they were bringing to an end all the things that are written concerning him, they asked Pilate to crucify this man; and then they made another request to take him down from the cross and they put him into a tomb; 30 and God raised him.176 31 This man appeared to those who went up with him from Galilee to Ierousalem over the course of many days; these persons to this day are his witnesses to the people. 32 As for us, we announce to you the promise that was given to our fathers, 33 telling you that God has fulfilled this promise for our children by raising the Lord Jesus, the Messiah.177 Thus, in the first Psalm it is written:178 “You are my son, today I myself have fathered you; ask of me, and I will give you the nations as your inheritance, and as your possession the ends of the earth”. 34 When he raised him from the dead, no longer to turn to decay, he said: “I will give to you the sure blessings of David”. 35 Elsewhere he says:

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Ou0 dw&seij to\n o3sio/n sou i0dei=n diafqora&n. 36 Daui\d ga_r i0di/a| genea~| u9phreth/saj th=| tou= qeou= boulh=| e0koimh/qh kai\ prosete/qh pro\j tou\j pate/raj au0tou= kai\ ei]den diafqora&n: 37 o4 de\ o9 qeo\j h1geiren, ou0k ei]den diafqora&n. 38 gnwsto\n ou]n e1stw u9mi=n, a!ndrej a)delfoi/, o3ti dia_ tou/tou u9mi=n a!fesij a(martiw~n katagge/lletai, kai\ meta&noia a)po\ pa&ntwn w{n ou0k h0dunh/qhte e0n no/mw| Mwse/wj dikaiwqh=nai: 39 e0n tou/tw| ou]n pa~j o9 pisteu/wn dikaiou=tai para_ qew~|. 40 ble/pete ou]n mh\ e0pe/lqh| to\ ei0rhme/non e0n toi=j profh/taij: 417 1Idete, oi9 katafronhtai/, kai\ qauma&sate kai\ a)fani/sqhte, o3ti e1rgon e0rga&zomai e0gw_ e0n tai=j h9me/raij u9mw~n, o4 ou0 mh\ pisteu/shte e0a&n tij e0kdihgh/setai u9mi=n. kai\ e0si/ghsan.

13. 427 43a

0Ecio/ntwn de\ au0tw~n pareka&loun ei0j to\ e9ch=j sa&bbaton lalhqh=nai au0toi=j r9h/mata tau=ta. luqei/shj de\ th=j sunagwgh=j h0kolou/qhsan polloi\ tw~n70Ioudai/wn kai\ tw~n sebome/nwn proshlu/twn tw~| Pau/lw| kai\ Barnaba~|,

The Acts of the Apostles “You will not give your Holy One to see decay”. 36 Now David, after he had served his own generation by the will of God, he fell asleep and was added to his fathers and he saw decay. 37 But the man God raised, he did not see decay. [g] 38 Therefore, let it be known to you, brethren, that through this man forgiveness of sins is announced and repentance from everything for which you could not be made righteous by the Law of Moses. 39 And so the one who believes in this man is made righteous before God. 40 See to it, therefore, that what was said in the prophets does not come to pass: 41a “Behold, scoffers, you marvel and are destroyed, because I myself am accomplishing a work in your days that you will not believe even if someone told it to you”.’179 [e] 41b And they remained silent.180 [DA-B] Reaction of the synagogue [a] 13. 42 [b] 43a

As they were going out, people were insisting that on the next Sabbath they would talk to them about the same kind of thing. After the synagogue had broken up, many of the Jews and the worshipping proselytes followed Paul and Barnabas,

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oi3tinej proslalou=ntej au0toi=j e0pei/qont au0tou\j prosme/nein th=| xa&riti tou= qeou=. 43b e0ge/neto de\ kaq’ o3lhj th=j po/lewj dielqei=n to\n lo/gon tou= qeou=.

13. 44 Tw~| de\ e0rxome/nw| sabba&tw| sxedo\n o3lh h9 po/lij sunh/xqh a)kou=sai Pau/lou (polu/n te lo/gon poihsame/nou peri\ tou= kuri/ou): 45 kai\ i0do/ntej oi970Ioudai=oi to\ plh=qoj e0plh/sqhsan zh/lou kai\ a)nte/legon toi=j lo/goij u9po\ tou= Pau/lou legome/noij a)ntile/gontej kai\ blasfhmou=ntej. 46 parrhsia&meno/j te o9 Pau=loj kai\ Barnaba~j ei]pan pro\j au0tou/j: 7 9Umi=n prw~ton h]n lalhqh=nai to\n lo/gon tou= qeou=: e0peidh\ a)pwqei=sqe au0to\n kai\ ou0k a)ci/ouj kri/nete e9autou\j th=j ai0wni/ou zwh=j, i0dou\ strefo/meqa ei0j ta_ e1qnh. 47 ou3twj ga_r e0nte/talken o9 ku/rioj: 0Idou\ fw~j te/qeika& se toi=j e1qnesin tou= ei]nai/ se ei0j swthri/an e3wj e0sxa&tou th=j gh=j. 48 kai\ a)kou/onta ta_ e1qnh e1xairon kai\ e0de/canto to\n lo/gon tou= qeou=. kai\ e0pi/steusan o3soi h]san tetagme/noi ei0j zwh\n ai0w&nion: 49 kai\ diefe/reto o9 lo/goj tou= kuri/ou di 0 o3lhj th=j xw&raj.

The Acts of the Apostles as they carried on addressing them and persuading them to remain in the grace of God. [c] 43b It happened that the word of God went throughout the whole town.181 [DA’] The Gentiles in Antioch [DA’-A] In the city [a] 13. 44 When the next Sabbath came, nearly the whole town came together to hear Paul (indeed, he spoke at length concerning the Lord);182 [b] 45a and when the Jews saw the crowd, they were filled with zeal [c] 45b and opposed the words being spoken by Paul, opposing him and blaspheming. [d] 46 In a bold declaration, Paul and Barnabas together183 said to them, ‘To you first was it possible for the word of God to be spoken. But since you have pushed it aside and judge yourselves not worthy of eternal life, we turn to the Gentiles.184 47 Thus, the Lord commanded: “Behold! As a light I have placed you for the Gentiles, so that you may be salvation to the ends of the earth”.’185 [d’] 48a And when they heard, the Gentiles began to rejoice [c’] 48b and they received the word of God;186 [b’] 48c and they believed, in so far as they were appointed for eternal life. [a’] 49 And the word of the Lord began to spread throughout the whole region.

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13. 50 51 52

Oi9 de\70Ioudai=oi parw&trunon ta_j sebome/naj gunai=kaj ta_j eu0sxh/monaj kai\ tou\j prw&touj th=j po/lewj: kai\ e0ph/geiran qli=yin mega&lhn kai\ diwgmo\n e0pi\ Pau=lon kai\ Barnaba~n kai\ e0ce/balon au0tou\j a)po\ tw~n o9ri/wn au0tw~n. oi9 de\ e0ktinaca&menoi to\n koniorto\n tw~n podw~n au0tw~n e0p’ au0tou\j kath/nthsan ei0j70Iko/nion. oi9 de\ maqhtai\ e0plhrou=nto xara~j kai\ pneu/matoj a(gi/ou.

14. 17 7 2

0Ege/neto de\ e0n70Ikoni/w| kata_ to\ au0to\ ei0selqei=n au0to\n ei0j th\n sunagwgh\n tw~n70Ioudai/wn kai\ lalh=sai ou3twj pro\j au0tou\j w#ste pisteu/ein 0Ioudai/wn te kai\79Ellh/nwn polu\ plh=qoj. oi9 de\ a)rxisuna&gwgoi tw~n70Ioudai/wn kai\ oi9 a!rxontej th=j sunagwgh=j e0ph/gagon au0toi=j diwgmo\n kata_ tw~n dikai/wn kai\ e0ka&kwsan ta_j yuxa_j tw~n e0qnw~n kata_ tw~n a)delfw~n. o9 de\ ku/rioj e1dwken taxu\ ei0rh/nhn:

14. 37 9Ikano\n me\n ou]n xro/non diatri/yantej parhsiamenoi e0pi\ tw~| kuri/w| tw~| marturou=nti tw~| lo/gw| th=j xa&ritoj au0tou=, dido/nti shmei=a kai\ te/rata gi/nesqai dia_ tw~n xeirw~n au0tou=. 4 h]n de\ e0sxisme/non to\ plh=qoj th=j po/lewj:

The Acts of the Apostles [DA’-B] Jewish response [a] 13. 50a The Jews then incited the prominent women worshippers, as well as the rulers of the city, [b] 50b and they stirred up great trouble and persecution against Paul and Barnabas [c] 50c and threw them outside their borders. [d] 51 They, however, after shaking the dust off their feet at them, arrived in Iconium. [e] 52 The disciples were filled with joy and the Holy Spirit. [C’] Phrygia: Iconium [C’-A] In the synagogue [a] 14. 1 It happened in Iconium likewise that he entered187 the synagogue of the Jews and spoke in such a way to them that a large gathering of both Jews and Greeks believed. [b] 2a However, the chiefs of the synagogue of the Jews and the rulers of the synagogue stirred up among them persecution against the righteous188 [b’] 2b and embittered the souls of the Gentiles against the brethren. [a’] 2c But the Lord quickly gave peace.189 [C’-A’] In the town [a] 14. 3 [b] 4a

So they remained there for a considerable time, taking their courage to speak from the Lord, who witnessed to the message of his grace, by granting signs and wonders to happen through his hands.190 But the mass of the people from the town were divided:

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kai\ oi9 me\n h]san su\n toi=j70Ioudai/oij, a!lloi de\ su\n toi=j a)posto/loij kollw&menoi dia_ to\n lo/gon tou= qeou=. 5 w(j de\ e0ge/neto o9rmh\ tw~n e0qnw~n kai\ tw~n70Ioudai/wn su\n toi=j a!rxousin au0tw~n u9bri/sai kai\ liqobolh=sai au0tou/j, 6 sunido/ntej kai\ kate/fugon ei0j ta_j po/leij th=j Lukaoni/aj, ei0j Lu/stran kai\ De/rbhn kai\ th\n peri/xwron o3lhn, 7a ka)kei= eu0aggelizo/menoi h]san. kai\ e0kinh/qh o3lon to\ plh=qoj e0pi\ th=| didaxh=|.

14. 7c7 9O de\ Pau=loj kai\ Barnaba~j die/tribon e0n Lu/stroij. 8 kai/ tij a)nh\r e0ka&qhto a)du/natoj toi=j posi\n e0k koili/aj th=j mhtro\j au0tou=, o4j ou0de/pote peripepath/kei. 9 ou[toj h1kousen tou= Pau/lou lalou=ntoj u9pa&rxwn e0n fo/bw|. a)teni/saj de\ au0tw~| o9 Pau=loj kai\ i0dw_n o3ti e1xei pi/stin tou= swqh=nai, 10 ei]pen mega&lh| fwnh=|: Soi\ le/gw e0n tw~| o0no/mati tou= kuri/ou70Ihsou= Xristou=: a)na&sthqi e0pi\ tou\j po/daj sou o0rqo\j kai\ peripa&tei. kai\ eu0qe/wj paraxrh=ma a)nh/lato kai\ periepa&tei. 11 oi9 de\ o1xloi i0do/ntej o4 e0poi/hsen Pau=loj

The Acts of the Apostles [c] 4b [a’] 5 6 [b’] 7a [a’] 7b

some were siding with the Jews, while others were sticking with the apostles,191 on account of the word of God. When an attempt was made by the Gentiles and the Jews with their rulers to insult and to stone them, they got to know about it and they fled to the towns of Lycaonia, to Lystra and Derbe and the whole of the surrounding region, and there they were announcing the good news. The entire crowd who had gathered was moved by the teaching.192

[B’] Lycaonia: Lystra [B’-A] Healing of the lame man [a] 14. 7c Paul and Barnabas stayed in Lystra.193 [b] 8 A certain man used to sit there, who had been unable to use his feet since the time he was in his mother’s womb and had never walked. [c] 9a This man heard Paul speaking, full of fear.194 [d] 9b Paul stared intently at him and when he saw that he had faith to be saved, 10a he said in a loud voice, ‘To you I say in the name of the Lord Jesus, the Messiah:195 get up on your feet, stand upright and walk’. [e] 10b And straight away, without further ado, he jumped up and walked around. [e’] 11 When the crowds saw what Paul had done,

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e0ph=ran fwnh\n au0tw~n Lukaonisti\ le/gontej: Oi9 qeoi\ o9moiwqe/ntej toi=j a)nqrw&poij kate/bhsan pro\j h9ma~j. 12 (e0ka&loun de\ Barnaba~n Di/an, to\n de\ Pau=lon79Ermh=n, e0peidh\ au0to\j h]n h9gou/menoj tou= lo/gou.) 13 oi9 de\ i9erei=j tou= o1ntoj Dio\j Propo/lewj tau/rouj au0toi=j kai\ ste/mmata e0pi\ tou\j pulw~naj e0ne/gkantej su\n toi=j o1xloij h1qelon e0piqu/ein. 14 a)kou/saj de\ Barnaba~j kai\ Pau=loj, diarrh/cantej ta_ i9ma&tia au0tw~n kai\ e0ceph/dhsan ei0j to\n o1xlon kra&zontej 15 kai\ fwnou=ntej: 7 !Andrej, ti/ tau=ta poiei=te; h9mei=j o9moio[i]pa[h]qei=j e0smen u9mi=n a!nqrwpoi eu0aggelizo/menoi u9mi=n to\n qeo\n o3pwj a)po\ tou/twn tw~n matai/wn e0pistre/yhte e0pi\ to\n qeo\n zw~nta, to\n poih/santa to\n ou0rano\n kai\ th\n gh=n kai\ th\n qa&lassan kai\ pa&nta ta_ e0n au0toi=j: 16 o4 e0n tai=j parw|xhme/naij geneai=j ei1ase kata_ ta_ e1qnh poreu/esqai tai=j o9doi=j au0tw~n: 17 kai/ge ou0k a)ma&rturon a)fh=ken e9auto\n a)gaqopoiw~n ou0rano/qen u9mi=n u9etou\j didou\j kai\ kairou\j karpofo/rouj, e0mpimplw~n trofh=j kai\ eu0frosu/nhj kardi/aj u9mw~n. 18 kai\ tau=ta le/gontej mo/gij kate/pausan tou\j o1xlouj tou= mh\ qu/ein au0toi=j.

The Acts of the Apostles they raised their voices in Lycaonian saying: ‘The gods have become humans and have come down to us’. [d’] 12 (They started to call Barnabas, Zeus, but Paul they called Hermes because he was interpreting the message.) [c’] 13 The priests of the local Zeus Propolis196 came to them at the gates bearing bulls and garlands of flowers, wanting to sacrifice with the crowds. [b’] 14 But when Barnabas and Paul heard, they tore their clothes and rushed out into the crowd crying out 15 and shouting, ‘Men, why are you doing this? We are mortal people just like you, and we are announcing to you the good news of God, so that from these idols you would turn away to the living God, the maker of heaven and earth and the sea and everything that is in them, 16 who in generations past allowed the various nations to go their own ways. 17 Yet certainly he did not leave himself without a witness, for he performs good works from heaven for you when he gives rain and fruitful seasons, satisfying your hearts with food and gladness.’ [a’] 18 And by saying these things, they just about managed to dissuade the crowds from sacrificing to them.

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14. 19 Diatribo/ntwn au0tw~n kai\ didasko/ntwn e0ph=lqo/n tinej70Ioudai=oi a)po\70Ikoni/ou kai\70Antioxei/aj: kai\ e0pisei/santej tou\j o1xlouj kai\ liqa&santej to\n Pau=lon e1suran e1cw th=j po/lewj, nomi/zontej teqna~nai au0to/n. 20 kuklwsa&nt de\ tw~n maqhtw~n au0tou= a)nasta_j ei0sh=lqen ei0j th\n Lu/stran po/lin. kai\ th\n e0pau/rion e0ch=lqen tw~| Barnaba~| ei0j De/rbhn.

14. 21 Eu0aggelizo/menoi de\ tou\j e0n th=| po/lei kai\ maqhteu/santej pollou\j u9pe/strefon ei0j Lu/stran kai\70Iko/nion kai\70Antio/xeian 22 e0pisthri/zontej ta_j yuxa_j tw~n maqhtw~n, parakalou=nte/j te e0mme/nein th=| pi/stei kai\ o3ti Dia_ pollw~n qli/yewn dei= h9ma~j e0lqei=n ei0j th\n basilei/an tou= qeou=. 23 xeirotonh/santej de\ au0toi=j kata_ e0kklhsi/an presbute/rouj, proseuca&menoi de\ meta_ nhsteiw~n, pare/qento au0tou\j tw~| kuri/w| ei0j o4n pepisteu/kasin. 24 dielqo/ntej de\ th\n Pisidi/an h]lqan ei0j Pamfuli/an: 25 kai\ lalh/santej e0n Pe/rgh| to\n lo/gon kate/bhsan ei0j70Atta&leian eu0aggelizo/menoi au0tou/j, 26 ka)kei=qen a)pe/pleusan ei0j70Antio/xeian, o3qen h]san paradedome/noi

The Acts of the Apostles [B’-A’] The Jewish attack on Paul [a] 14. 19a While they stayed on teaching,197 some Jews arrived from Iconium and Antioch; [b] 19b they intimidated the crowds and stoned Paul, then dragged him outside of the city, supposing him to be dead. [b’] 20a But his disciples surrounded him and he got up and went into the city of Lystra; [a’] 20b and on the next day he went out with Barnabas to Derbe. [A’] Return to Antioch of Syria [a] 14. 21 22 [b] 23 [c] 24 [d] 25 [e] 26

While evangelizing the people in the city, and having made many disciples, they made a start to return to Lystra, and Iconium and Antioch, where they went strengthening the souls of the disciples, encouraging them, above all, to remain in the faith and saying, ‘It is through many troubles that we must go into the kingdom of God’. When they had appointed for them elders in each of the churches, and when they had prayed, indeed with fasting, they committed them to the Lord in whom they had believed. Having travelled through Pisidia, they came to Pamphylia; and after they had spoken the message in Perga, they went down to Attalia, evangelizing its people;198 and from there, they sailed away to Antioch where they had been entrusted

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Luke’s Demonstration to Theophilus th=| xa&riti tou= qeou= ei0j to\ e1rgon o4 e0plh/rwsan. parageno/menoi de\ kai\ suna&cantej th\n e0kklhsi/an a)nh/ggeilon o3sa o9 qeo\j e0poi/hsen au0toi=j meta_ tw~n yuxw~n au0tw~n kai\ o3ti h1noice toi=j e1qnesin qu/ran pi/stewj.

14. 28 Die/tribon de\ xro/non ou0k o0li/gon su\n toi=j maqhtai=j. 15. 1 kai/ tinej katelqo/ntej a)po\ th=j70Ioudai/aj e0di/daskon tou\j a)delfou\j o3ti70Ea_n mh\ peritmhqh=te kai\ tw~| e1qei Mwse/wj peripath=te, ou0 du/nasqe swqh=nai. 2 genome/nhj de\ e0kta&sewj kai\ zhth/sewj ou0k o0li/ghj tw~| Pau/lw| kai\ Barnaba~| su\n au0toi=j (e1legen ga_r o9 Pau=loj me/nein ou3twj kaqw_j e0pi/steusan dii+sxurizo/menoj). oi9 de\ e0lhluqo/tej a)po\70Ierousalh\m parh/ggeilan au0toi=j —tw~| Pau/lw| kai\ Barnaba~— | kai/ tisin a!lloij a)nabai/nein pro\j tou\j a)posto/louj kai\ presbute/rouj ei0j70Ierousalh\m o3pwj kriqw~sin e0p’ au0toi=j peri\ tou= zhth/matoj tou/tou.

The Acts of the Apostles [f ] 27



to the grace of God for the work that they had accomplished. When they arrived and had gathered the church together, they reported the things God had done for them, how he used them personally and opened a door of faith for the Gentiles.

Section ii. The JUDICIAL REVIEW IN IEROUSALEM199

[A] Conflict over the Tradition of Moses [a] 14. 28 [b] 15. 1 [b’] 2a [a’] 2b

They stayed on for quite some time with the disciples. And some people who had come down from Judaea began to teach the brethren: ‘Unless you are circumcised and walk in the tradition of Moses, you cannot be saved’. There was conflict and Paul and Barnabas had a not insignificant debate with them (for Paul was saying that people should stay just as they were when they believed, and he was insisting on it).200 The people who had come from Ierousalem201 ordered them – Paul and Barnabas – and some others to go up to the apostles and the elders in Ierousalem so as to be judged by them with regard to this question.

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15. 3 Oi9 me\n ou]n propemfqe/ntej u9po\ th=j e0kklhsi/aj dih/rxonto th/n te Foini/khn kai\ th\n Samari/an e0kdihgou/menoi th\n e0pistrofh\n tw~n e0qnw~n kai\ e0poi/oun xara_n mega&lhn pa~sin toi=j a)delfoi=j. 4 parageno/menoi de\ ei0j70Ierousalh\m paredo/qhsan me/gwj u9po\ th=j e0kklhsi/aj kai\ tw~n a)posto/lwn kai\ tw~n presbute/rwn, a)pggei/lantej o3sa e0poi/hsen o9 qeo\j met’ au0tw~n. 5 oi9 de\ paraggei/lantej au0toi=j a)nabai/nein pro\j tou\j presbute/rouj e0cane/sthsan le/gontej (tine\j a)po\ th=j ai9re/sewj tw~n Farisai/wn pepisteuko/tej) o3ti Dei= perite/mnein au0tou/j, paragge/llein de\ threi=n to\n no/mon Mwse/wj. 6 sunh/xqhsan de\ oi9 a)po/stoloi kai\ presbu/teroi i0dei=n peri\ tou= lo/gou tou/tou. 7 pollh=j de\ suzhth/sewj genome/nhj a)ne/stsen e0n pneu/mati Pe/troj kai\ ei]pen pro\j au0tou/j: 7 !Andrej a)delfoi/, u9mei=j e0pi/stasqe o3ti a)f’ h9merw~n a)rxai/wn h9mi=n o9 qeo\j e0cele/cato dia_ sto/mato/j mou a)kou=sai ta_ e1qnh to\n lo/gon tou= eu0aggeli/ou kai\ pisteu=sai. 8 o9 de\ kardiognw&sthj o9 qeo\j

The Acts of the Apostles [B] Examination of the Case [a] 15. 3a [b] 3b [c] 4 [d] 5 [e] 6 [f ] 7a [e’] 7b [a] 8

So they were given provisions for the journey by the church, and they travelled through both Phoenicia and Samaria, reporting in detail the conversion of the Gentiles and they brought about great joy to all the brethren. When they arrived in Ierousalem, they were handed over with great ceremony to the authority of the church, that is, to the apostles and the elders,202 since they were speaking out about the things that God had done with their collaboration. Those who had ordered them to go up to the elders203 intervened, saying (they were certain men from the party of the Pharisees who had believed), ‘They must be circumcised and, indeed, ordered to keep the Law of Moses’. The apostles and elders gathered to see about this matter. When there had been much dispute, Peter stood up in the Spirit204 and said to them, ‘Brethren, you know that ever since ancient times God’s choice for us was that through my mouth the Gentiles would hear the message of the gospel and believe. As the knower of hearts, God

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e0martu/rhsen au0toi=j dou\\ e0p’ au0tou\j to\ pneu=ma to\ a#gion kaqw_j kai\ h9mi=n 9 kai\ ou0de\n die/krinen metacu\ h9mw~n kai\ au0tw~n, th=| pi/stei kaqari/saj ta_j kardi/aj au0tw~n. 10 nu=n ou]n ti/ peira&zete to\n qeo\n e0piqei=nai zugo\n e0pi\ to\n tra&xhlon tw~n maqhtw~n o4n ou1te oi9 pate/rej h9mw~n ou1te h9mei=j i0sxu/samen basta&sai; 11 a)lla_ dia_ th=j xa&ritoj tou= kuri/ou70Ihsou= Xristou= pisteu/somen swqh=nai kaq’ o4n tro/pon ka)kei=noi. 12 sugkatateqeme/nwn de\ tw~n presbute/rwn toi=j u9po\ tou= Pe/trou ei0rhme/noij e0si/ghsen pa~n to\ plh=qoj kai\ h1kouon Barnaba~n kai\ Pau=lon e0chgou/menoi o3sa e0poi/hsen o9 qeo/j —shmei=a kai\ te/rata— e0n toi=j e1qnesin di 0 au0tw~n. 13 meta_ de\ to\ sigh=sai au0tou\j a)nasta_j70Ia&kwboj ei]pen: 7 !Andrej a)delfoi/, a)kou/sate/ mou. 14 Sumew_n e0chgh/sato kaqw_j prw~ton o9 qeo\j e0peske/yato labei=n e0c e0qnw~n lao\n tw~| o0no/mati au0tou=, 15 kai\ ou3twj sumfwnh/sousin oi9 lo/goi tw~n profhtw~n, kaqw_j ge/graptai: 16 Meta_ de\ tau=ta e0pistre/yw kai\ a)noikodomh/sw th\n skhnh\n Daui\d th\n peptwkui=an kai\ ta_ kateskamme/na au0th=j a)noikodomh/sw kai\ a)norqw&sw au0th/n,

The Acts of the Apostles witnessed to them when he gave the Holy Spirit upon them just as he did for us, 9 and he made no distinction between us and them, making their hearts clean by faith. [b] 10 So why do you now put God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been strong enough to bear? 11 Instead, it is through the grace of the Lord Jesus, the Messiah that we will continue to believe that we are saved, in just the same way as they are.’ [d’] 12a Since the elders agreed with what had been said by Peter,205 all the meeting fell silent [c’] 12b and they listened to Barnabas and Paul as they explained the things God had done – the signs and wonders – for the Gentiles through them. [b’] 13a Following their silence, James stood up and said, [a] 13b ‘Brethren, listen to me. 14 Simeon206 explained how God at first visited the nations to take from them a people for his name, 15 and so, indeed, the words of the prophets would agree with this, as it is written: 16 “After these things I will turn back and rebuild the tent of David that has collapsed, and the parts of it that have been torn down I will rebuild and I will restore it,

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17 o3pwj a@n e0kzhth/swsin oi9 kata&loipoi tw~n a)nqrw&pwn to\n qeo\n kai\ pa&nta ta_ e1qnh e0f’ ou4j e0pike/klhtai to\ o1noma& mou e0p’ au0tou/j, le/gei ku/rioj. poih/sei tau=ta: 18 gnwsto\n a)p’ ai0w~no/j e0stin tw~| kuri/w| to\ e1rgon au0tou=. 19 dio\ e0gw_ kri/nw mh\ parenoxlei=n toi=j a)po\ tw~n e0qnw~n e0pistre/fousin e0pi\ to\n qeo/n, 20 a)lla_ e0pistei=lai au0toi=j tou= a)pe/xesqai tw~n a)lisghma&twn tw~n ei0dw&lwn kai\ th=j pornei/aj kai\ tou= ai3matoj, kai\ o3sa mh\ qe/lousin e0autoi=j gi/nesqai e0te/roij mh\ poiei=te. 21 Mwu+sh=j ga_r e0k genew~n a)rxai/wn kata_ po/lin e1xei tou\j khru/ssontaj au0to/n, e1 e0n tai=j sunagwgai=j kata_ pa~n sa&bbaton a)naginwsko/menoj. 22 to/te e0do/casen toi=j a)posto/loij kai\ toi=j presbute/roij su\n o3lh| th=| e0kklhsi/a| e0klecame/nouj a!ndraj e0c au0tw~n pe/myai ei0j70Antio/xeian su\n Pau/lw| kai\ Barnaba~| —70Iou/dan to\n kalou/menon Barabba~n kai\ Sila~n, a!ndraj h9goume/nouj e0n toi=j a)delfoi=j— 23 gra&yantej e0pistolh\n dia_ xeiro\j au0tw~n perie/xousan ta&de: Oi9 a)po/stoloi kai\ oi9 presbu/teroi a)delfoi\ toi=j ka th\n70Antio/xeian

The Acts of the Apostles 17 so that the rest of humankind might seek out God, that is, all the Gentiles upon whom my name is called”,207 says the Lord. He will do these things: 18 his work has been known to the Lord forever. [b] 19 For this reason, I myself judge that we are not to cause difficulty for those who turn from the Gentiles to God, 20 but instead we are to write to them to abstain from the pollution of idols, and illicit sexual relations, and blood,208 and the things they do not wish to happen to themselves, “do not do to others”.209 21 For Moses, from generations of old, has had people in every town who proclaim him in the synagogues where he is read every Sabbath.’ [a’] 22 Then it was decided by the apostles and the elders with the entire church to choose men from among them to send to Antioch, with Paul and Barnabas – Judas called Barabbas, and Silas, leading men among the brethren – 23a after writing a letter for them to take by hand, which contained the following: [a] 23b ‘The apostles and the elder brethren, to those in Antioch,

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kai\ Suri/an kai\ Kili/an toi=j e0c e0qnw~n a)delfoi=j xai/rein. 247 0Epeidh\ h0kou/samen o3ti tine\j e0c h9mw~n e0celqo/ntej e0ceta&racan u9ma~j lo/goij a)naskeua&zontej ta_j yuxa_j u9mw~n oi[j ou0 diesteilmeqa, 25 e1docen h9mi=n genome/noij o9moqumado\n e0klecame/nouj a!ndraj pe/myai pro\j u9ma~j su\n toi=j a)gaphtoi=j h9mw~n Barnaba~| kai\ Pau/lw|, 26 a)nqrw&poij paradedwksin th\n yuxh\n au0tw~n u9pe\r tou= o0no/matoj tou= kuri/ou h9mw~n70Ihsou= Xristou= ei0j pa&nta peirasmo/n. 27 a)pesta&lkamen ou]n70Iou/dan kai\ Sila~n kai\ au0tou\j dia_ lo/gou a)paggelou=ntaj tau=ta. 28 e1docen ga_r tw~| a(gi/w| pneu/mati kai\ h9mi=n mhde\n plei=on e0piti/qesqai u9mi=n ba&roj plh\n tou/twn: e0pa&nagke/j 29 a)pe/xesqai ei0dwloqu/twn kai\ ai3matoj kai\ pornei/aj, kai\ o3sa mh\ qe/lete e9autoi=j gi/nesqai e9te/rw| mh\ poiei=n, a)f’ w{n diathrou=ntej e9autou\j eu] pra&cate fero/menoi e0n tw~| a(gi/w| pneu/mati. 7 1Errwsqe.

The Acts of the Apostles and Syria and Cilicia, to those from among the Gentiles who are brethren, greetings! [b] 24 Since we heard that some people who had gone out from among us disturbed you with their talk, unsettling you spiritually (not that we told them to do this), 25 we have decided, after becoming of one mind, to choose men to send to you with our beloved Barnabas and Paul, 26 who are people that have given up their lives on behalf of the name of our Lord Jesus, the Messiah, in every trial. 27 Therefore, we have sent Judas and Silas, who, by word of mouth, will themselves announce the following: [g] 28 The decision of the Holy Spirit and of ourselves is to place no greater burden upon you than these things:210 it is essential 29 to abstain from idol sacrifices, blood, and illicit sexual relations; and whatever you do not wish to happen to yourselves, not to do to another. Do well by keeping yourselves free of these things, sustained by the Holy Spirit.211 Farewell!’

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15. 30 Oi9 me\n ou]n a)poluqe/ntej e0n h9me/raij o0li/gaij kath=lqon ei0j70Antio/xeian, kai\ suna&gontej to\ plh=qoj e0pe/dwkan th\n e0pistolh/n. 31 a)nagno/ntej de\ e0xa&rhsan e0pi\ th=| paraklh/sei. 32 7 0Iou/daj de\ kai\ Sila~j kai\ au0toi\ profh=tai o1ntej plh/reij pneu/matoj a(gi/ou dia_ lo/gou pareka&lesan tou\j a)delfou\j kai\ e0pesth/rican. 33 poih/santej de\ xro/non a)pelu/qhsan met’ ei0rh/nhj a)po\ tw~n a)delfw~n pro\j tou\j a)postei/lantaj au0tou/j. 34 e1doce de\ tw~| Silea~| e0pimei=nai au0tou/j: mo/noj de\70Iou/daj e0poreu/qh. 35 o9 de Pau=loj kai\ Barnaba~j die/tribon e0n70Antioxei/a| dida&skontej kai\ eu0aggelizo/menoi —kai\ meta_ e9te/rwn pollw~n— to\n lo/gon tou= .

15. 36 Meta_ de/ tinaj h9me/raj ei]pen o9 Pau=loj pro\j Barnaba~n: 7 0Epistre/yantej dh\ e0piskeyw&meqa tou\j a)delfou\j tou\j kata_ pa~san po/lin e0n oi[j kathggei/lamen to\n lo/gon tou= kuri/ou, pw~j e1xousin. 37 Barnaba~j de\ e0bouleu/eto sumparalabei=n70Iwa&nhn to\n e0pikalou/menon Ma~rkon:

The Acts of the Apostles [B’] The Application of the Decision [a] 15. 30a So the men who had been sent off, in just a few days they made it down to Antioch, [b] 30b and when they had gathered the assembly together, they passed on the letter. [c] 31 When they read it, they rejoiced at its exhortation. [d] 32a Judas and Silas, who were themselves prophets, being full of the Holy Spirit,212 exhorted the brethren by what they said [e] 32b and strengthened them. [d’] 33 When they had been there for some time, they were sent off in peace by the brethren to those who had sent them. [c’] 34a Silas, however, decided they would remain; [b’] 34b so Judas went by himself.213 [a’] 35 Paul and Barnabas stayed on in Antioch, teaching and announcing – with many other people – the good news of the word of the Lord. [A’] Conflict over John-Mark [a] 15. 36 [b] 37

After some days, Paul said to Barnabas, ‘Come on, let us go back and visit the brethren who are in all the towns where we proclaimed the word of the Lord, and see how they are’. But Barnabas was determined to take along with them John, acting as Mark.214

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38 Pau=loj de\ ou0k e0bou/leto le/gwn, to\n a)posth/santa a)p’ au0tw~n a)po\ Pamfuli/aj kai\ mh\ sunelqo/nta ei0j to\ e1rgon ei0j o4 e0pe/mfqhsan, tou=ton mh\ ei]nai su\n au0toi=j. 39 e0ge/neto de\ parocusmo\j w#ste a)poxwrisqh=nai au0tou\j a)p’ a)llh/lwn. to/te Barnaba~j paralabw_n to\n Ma~rkon e1pleusen ei0j Ku/pron: 40 Pau=loj de\ e0pideca&menoj Sila~n e0ch=lqen paradoqei\j th=| xa&riti kuri/ou a)po\ tw~n a)delfw~n. 41 dih/rxeto de\ th\n Suri/an kai\ th\n Kiliki/an e0pisthri/zwn ta_j e0kklhsi/aj paradidou\j ta_j e0ntola_j tw~n presbute/rwn.

16. 1 2 3

Dielqw_n de\ ta_ e1qnh tau=ta kath/nthsen ei0j De/rbhn kai\ Lu/stran. kai\ i0dou\ maqhth/j tij e0kei= h]n o0no/mati Timo/qeoj, ui9o\j gunaiko\j70Ioudai/aj pisth=j, patro\j de\73Ellhnoj, o4j e0marturei=to u9po\ tw~n e0n Lu/stroij kai\70Ikoni/w| a)delfw~n. tou=ton h0qe/lhsen o9 Pau=loj su\n au0tw~| e0celqei=n: kai\ labw_n perie/temen au0to\n

The Acts of the Apostles [c] 38 Paul, however, did not wish to, saying that someone who had withdrawn from them from Pamphylia onwards and had not accompanied them for the work to which they had been sent, this man should not be with them. [d] 39a A heated quarrel developed with the result that they separated from each other.215 [c’] 39b Then Barnabas, taking Mark,216 sailed to Cyprus. [b’] 40 But Paul, having taken Silas on, left after being entrusted to the grace of the Lord by the brethren. [a’] 41 He went through Syria and Cilicia, strengthening the churches and handing over the commands of the elders.



SECTION III. SECOND PHASE OF THE MISSION: MACEDONIA AND GREECE

[A] Prolegomena [a] 16. 1a [b] 1b 2 [c] 3a [c’] 3b

Having travelled through those nations, he went down to Derbe and Lystra. There, there was a certain disciple whose name was Timothy, the son of a believing Jewish woman but of a Greek father, who was spoken highly of by the brethren in Lystra and Iconium. Paul wanted this man to travel out with him; and when he took him on he circumcised him

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dia_ tou\j70Ioudai/ouj tou\j o1ntaj e0n toi=j to/poij e0kei/noij (h|1deisan ga_r pa&ntej to\n pate/ra au0tou= o3ti73Ellhn u9ph=rxen). 4 dierxo/menoi de\ ta_j po/leij, e0kh/russon kai\ paredi/dosan au0toi=j meta_ pa&shj parrhsi/aj to\n ku/rion70Ihsou=n Xristo/n, a#ma paradido/ntej kai\ ta_j e1ntola_j a)posto/lwn kai\ presbute/rwn tw~n e0n79Ierosolu/moij.

16. 5 6 7 8 9 10

Ai9 me\n ou]n e0kklhsi/ai e0stereou=nto kai\ e0peri/sseuon tw~| a)riqmw~| kaq’ h9me/ran. dih=lqon de\ th\n Frugi/an kai\ Galatikh\n xw&ran kwluqe/ntej u9po\ tou= a(gi/ou pneu/matoj medeni\ lalh=sai to\n lo/gon tou= qeou= e0n th=|70Asi/a. geno/men de\ kata_ th\n Musi/an h1qelan ei0j Biquni/an poreu/esqai: kai\ ou0k ei1asen au0tou\j to\ pneu=ma70Ihsou=: dielqo/ntej de\ th\n Musi/an kath/nthsan ei0j Trw|a&da. kai\ e0n o9ra&mati dia_ nukto\j w!fqh tw~| Pau/lw| w(sei\ a)nh\r Makedw&n tij e9stw_j kata_ pro/swpon au0tou= parakalw~n kai\ le/gwn: Diaba_j ei0j Makedoni/an boh/qhson h9mi=n. diegerqei\j ou]n dihgh/sato to\ o3rama h9mi=n: kai\ e0noh/samen o3ti proske/klhtai h9ma~j o9 ku/rioj eu0aggeli/sasqai tou\j e0n th=| Makedoni/a|.

The Acts of the Apostles [b’] 3c [a’] 4

because of the Jews present in those places (for they all knew his father, that he had been a Greek). As they went through the cities, they preached and delivered to them with great boldness the Lord Jesus, the Messiah, while at the same time they delivered the commands of the apostles and the elders who were in Hierosoluma.217

[B] Crossing into Macedonia [a] 16. 5 So the churches were strengthened and they grew in number every day. [b] 6 They went through the region of Galatic Phrygia, though they were prevented by the Holy Spirit from speaking the word of God to anyone in Asia. [c] 7a When they came to the border with Mysia, they wanted to go into Bithynia, [d] 7b and the Spirit of Jesus did not permit them. [d’] 8 Having gone through Mysia, they arrived in Troas.218 [c’] 9 And in a vision during the night there appeared to Paul what looked like a man, a certain Macedonian,219 standing in front of him, imploring and saying, ‘Cross over to Macedonia and help us’. [b’] 10a So, when he woke up he reported the vision to us; [a’] 10b and we realized that the Lord had called us to evangelize the people in Macedonia.220

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Th=| de\ e0pau/rion a)xqe/ntej a)po\ Trw|a&doj eu0qudromh/samen ei0j Samoqra|&khn, kai\ th=| e0piou/sh| h9me/ra| ei0j Nea&polin ka)kei=qen ei0j Fili/ppouj, h3tij e0sti\n kefalh\ th=j Makedoni/aj, po/lij kolwni/a. h1mhn de\ e0n tau/th| th=| po/lei diatri/bontej h9me/raj tina&j.

16. 13 Th=| de\ h9me/ra| tw~n sabba&twn e0ch/lqomen e1cw th=j pu/lhj para_ to\n potamo\n ou[ e0do/kei proseuxh\n ei]nai: kai\ kaqi/santej e0lalou=men tai=j sunelhluqui/aij gunaici/n. 14 kai/ tij gunh\ o0no/mati Ludi/a, porfuro/pwlij th=j po/lewj Quatei/rwn sebome/nh to\n qeo/n, h1kousen: h[9j o9 ku/rioj dih/noicen th\n kardi/an prose/xein toi=j laloume/noij u9po\ Pau/lou. 15 w(j de\ e0bapti/sqh kai\ pa~j o9 oi]koj au0th=j, pareka&lese le/gousa: Ei0 kekri/kate/ me pisth\n tw~| qew~| ei]nai, ei0selqo/ntej ei0j to\n oi]ko/n mou me/nete: kai\ parebia&sato h9ma~j.

16. 167 E 0 ge/neto de\ poreuome/nwn h9mw~n ei0j proseuxh\n

The Acts of the Apostles [C] Macedonia I: Philippi [C-A] Journey to Philippi [a] 16. 11 On the following day, having been towed out from Troas, we ran a straight course to Samothrace, and the next day to Neapolis, 12a and from there to Philippi, which is the chief colony city of Macedonia. [a’] 12b In this city we stayed on for several days. [C-B] Lydia [a] 16. 13a On the day of the Sabbath we went outside the gate alongside the river, where there seemed to be a place of prayer. [b] 13b And having sat down, we started to speak with the women who had come with us. [c] 14 A certain woman whose name was Lydia, a merchant dealing in purple cloth from the city of Thyatira, a worshipper of God, listened, and the Lord opened her heart to heed the words being spoken by Paul. [b’] 15a When she had been baptized along with all her household, she begged us saying, ‘If you have judged me to be faithful to God, come into my house and stay’, [a’] 15b and she put pressure on us. [C-C] Imprisonment [a] 16. 16 It happened that as we were on our way to prayer,

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paidi/skhn tina_ e1xousan pneu=ma pu/qwna a)panth=sai h9mi=n (h3tij e0rgasi/an pollh\n parei=xen toi=j kuri/oij dia_ tou/tou manteuome/nh). 17 au3th katakolouqou=sa tw~| Pau/lw| kai\ h9mi=n kai\ e1krazn le/gousa: Ou[toi oi9 dou=loi tou= qeou= tou= u9yi/stou ei0si/n, oi3tinej eu0aggeli/zont u9mi=n o9do\n swthri/aj. 18 tou=to de\ e0poi/ei e0pi\ polla_j h9me/raj. e0pistre/yaj de\ o9 Pau=loj tw~| pneu/mati kai\ diaponhqei\j ei]pen: Paragge/llw soi e0n tw~| o0no/mati70Ihsou= Xristou= i3na e0ce/lqh|j a)p’ au0th=j: kai\ eu0qe/wj e0ch=lqen. 19 w(j de\ ei]dan oi9 ku/rioi th=j paidi/skhj o3ti a)pesterh=sqai th=j e0rgasi/aj au0tw~n h[j ei]xan di 0 au0th=j, e0pilabo/menoi to\n Pau=lon kai\ Sila~n ei3lkusan ei0j th\n a)gora_n e0pi\ tou\j a!rxontaj: 20 kai\ prosagago/ntej au0tou\j toi=j trathgoi=j ei]pon: Ou[toi oi9 a!nqrwpoi e0ktara&ssousin h9mw~n th\n po/lin, 7 0Ioudai=oi u9pa&rxontej, 21 kai\ katagge/llousin ta_ e1qnh a$ ou0k e1cestin h9ma~j parade/casqai ou1te poiei=n 7 9Rwmai/oij u9pa&rxousin. 22 kai\ polu\j o1xloj sunepe/sthsan kat’ au0tw~n kra&zontej. to/te oi9 strathgoi\ perirh/cantej au0tw~n ta_ i9ma&tia

The Acts of the Apostles a certain slave girl who had a spirit of divination came up to us (she brought great gain to her masters because of this practice). [b] 17 This girl followed behind Paul and us, and kept on crying out saying: ‘These are the slaves of the Most High God and they are announcing the good news to us, the way of salvation’.221 [c] 18a This she continued to do for many days. [d] 18b Having turned to the spirit, and being very annoyed, Paul said, ‘I command you in the name of Jesus the Messiah to come out from her’; [e] 18c and immediately it came out. [f ] 19 When the masters of the slave girl saw that they had been deprived of their profit that they had through her, they took hold of Paul and Silas and dragged them to the marketplace to appear before the rulers. [f ’] 20 And when they had brought them to the magistrates, they said, ‘These men are causing trouble in our city, being Jews, 21 and they are announcing to the Gentiles222 things that are not proper for us to accept or do since we are Romans’. [e’] 22a And a large crowd joined in against them, crying out. [d’] 22b Then the magistrates, tearing their clothes,

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e0ke/leuon r9abdi/zein, 23 polla&j te e0piqe/ntej au0toi=j plhga_j e1balon ei0j fulakh\n paraggei/lantej tw~| desmofu/laki a)sfalw~j threi=sqai au0tou/j. 24 o9 de\ paraggeli/an toiau/thn labw_n e1balen au0tou\j ei0j th\n e0swte/ran fulakh\n kai\ tou\j po/daj au0tw~n h0sfali/santo e0n tw~| cu/lw|.

16. 25 Kata_ de\ me/son th=j nukto\j o9 Pau=loj kai\ Sila~j proseuxo/menoi u3mnoun to\n qeo/n. e0phkrow~nto de\ au0tw~n oi9 de/smoi. 26 a!fnw de\ seismo\j e0ge/neto me/gaj w#ste saleuqh=nai ta_ qeme/lia tou= desmwthri/ou: h0new|&xqhsan de\ paraxrh=ma ai9 qu/rai pa~sai kai\ pa&ntwn ta_ desma_ a)nelu/qh. 27 kai\ e1cupnoj geno/menoj o9 desmofu/lac kai\ i0dw_n a)new|gme/naj ta_j qu/raj th=j fulakh=j, kai\ spasa&menoj th\n ma&xairan mellen e9auto\n a)nairei=n nomi/zwn e0kpefeuge/nai tou\j desmi/ouj. 28 e0fw&nhsen de\ fwnh=| mega&lh| o9 Pau=loj le/gwn: Mhde\n pra&ch|j seautw~| ti kako/n, a#pantej ga&r e0smen e0nqa&de. 29 fw~ta de\ ai0th/saj ei0seph/dhsen kai\ e1ntromoj u9pa&rxwn prose/pesen pro\j tou\j po/daj tw~| Pau/lw| kai\ Sila~|: 30 kai\ proh/gagen au0tou\j e1cw tou\j loipou\j a)sfalisa&menoj,

The Acts of the Apostles commanded them to be flogged [c’] 23 and after beating them many times, they threw them into prison, ordering the jail-keeper to keep a close watch on them. [b’] 24a In view of the fact that he received this order, he threw them into the innermost prison [a’] 24b and their feet were fastened in the stocks. [C-B’] The Philippian jailor [a] 16. 25a Towards the middle of the night, Paul and Silas were praying, singing hymns to God. [b] 25b The other prisoners were listening in on them. [c] 26a All of a sudden there was a great earthquake223 so that the foundations of the jail were shaken. [d] 26b Immediately, all the doors were opened and all the fastenings were loosened; [e] 27 and the jail-keeper, waking up and seeing that the doors of the prison had been opened, pulled out a sword and was about to kill himself, thinking that the prisoners had escaped. [f ] 28 But Paul called out in a loud voice saying, ‘Don’t do yourself any harm, for we are all here!’ [g] 29a Asking for lights, he leapt in [h] 29b and overcome with trembling, he fell at the feet of Paul and Silas, [h’] 30a and he took them outside, after he had secured the rest,

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Luke’s Demonstration to Theophilus kai\ ei]pen au0toi=j: Ku/rioi, ti/ me dei= poiei=n i3na swqw~; oi9 de\ ei]pan: Pi/steuson e0pi\ to\n ku/rion70Ihsou=n Xristo\n kai\ swqh/sh| su\ kai\ o9 oi]ko/j sou. kai\ e0la&lhsan au0tw~| to\n lo/gon kuri/ou su\n pa~sin toi=j e0n th=| oi0ki/a| au0tou=. kai\ paralabw_n au0tou\j e0n e0kei/nh| th=| w#ra| th=j nukto\j e1lusen a)po\ tw~n plhgw~n, kai\ au0to\j e0bapti/sqh kai\ oi9 au0tou= pa&ntej paraxrh=ma: kai\ a)nagagw&n te au0tou\j ei0j to\n oi]kon au0tou= kai\ pare/qhken tra&pezan, kai\ h0gallia~to su\n tw~| oi1kw| au0tou= pepisteukw_j e0pi\ to\n qeo/n.

16. 357 9Hme/raj de\ genome/nhj sunh=lqon oi9 strathgoi\ e0pi\ to\ au0to\ ei0j th\n a)gora_n kai\ a)namnhsqe/ntej to\n seismo\n to\n gegono/ta e0fobh/qhsan: kai\ a)pe/steilan tou\j r9abdou/xouj le/gontaj: 7 0Apo/luson tou\j a)nqrw&pouj e0kei/nouj ou4j e0xqe\j pare/labej. 36 kai\ ei0selqw_n o9 desmofu/lac a)ph/ggeilen tou\j lo/gouj pro\j to\n Pau=lon o3ti70Apesta&lkasin oi9 strathgoi\ i3na a)poluqh=te: nu=n ou]n e0celqo/ntej poreu/esqe. 37 o9 de\ Pau=loj e1fh pro\j au0tou/j: 7 0Anaiti/ouj dei/rantej h9ma~j dhmosi/a|

The Acts of the Apostles [g’] 30b and he said to them, ‘Masters, what must I do to be saved?’ [f ’] 31 They said, ‘Believe in the Lord Jesus, the Messiah, and you will be saved, you and your household’; [e’] 32 and they spoke to him the word of the Lord, together with all the people in his house. [d’] 33a And taking them at that very hour of the night, he relieved them from their blows; [c’] 33b and he was baptized along with his whole household immediately; [b’] 34a and he brought them224 into his house, and set a table before them. [a’] 34b and he rejoiced with his household, having become a believer in God. [C-C’] Release from prison [a] 16. 35a When day came, the magistrates came together225 to the marketplace intent on one purpose, [b] 35b and recalling the earthquake that had happened they were afraid; [c] 35c and they sent the officers to say, ‘Release those men whom you took yesterday’. [d] 36 The jail-keeper went in and reported the words to Paul, ‘The magistrates have sent for you to be released. So, go outside now and go on your way.’ [e] 37 Paul said, addressing them, ‘Innocent though we are, they beat us publicly,

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a)katakri/touj a)nqrw&pouj, 7 9Rwmai/ouj u9pa&rxontaj, e1balan ei0j fulakh/n, kai\ nu=n la&qra| h9ma~j e0kba&llousin; ou0 ga&r, a)lla_ e0lqo/ntej au0toi\ h9ma~j e0cagage/twsan. 38 a)ph/ggeilan de\ au0toi=j oi= strathgoi=j oi9 r9abdou=xoi ta_ r9h/mata tau=ta ta_ r9hqe/nta pro\j tou\j strathgou/j. oi9 de\ a)kou/santej o3ti79Rwmai=oi/ ei0sin e0fobh/qhsan, 39 kai\ parageno/menoi meta_ fi/lwn pollw~n ei0j th\n fulakh\n pareka&lesan au0tou\j e0celqei=n ei0po/ntej: 7 0Hgnoh/samen ta_ kaq’ u9ma~j o3ti e0ste\ a!ndrej di/kaioi: kai\ e0cagago/ntej pareka&lesan au0tou\j le/gontej: 7 0Ek th=j po/lewj tau/thj e0ce/lqate, mh/pote pa&lin sustrafw~sin h9mi=n e0pikra&zontej kaq’ u9mw~n.

16. 407

0Ecelqo/ntej de\ e0k th=j fulakh=j h]=lqon pro\j th\n Ludi/an kai\ i0do/ntej tou\j a)delfou\j dihgh/santo o3sa e0poi/hsen ku/rioj au0toi=j parakale/santej au0tou\j kai\ e0ch=lqan.

17. 1 2

Diodeu/santej de\ th\n70Amfi/polin kai\ kath=lqon ei0j70Apollwni/da, ka)kei=qen ei0j Qessaloni/khn o3pou h]n sunagwgh\ tw~n70Ioudai/wn kai\ kata_ to\ ei0[s]wqo\j

The Acts of the Apostles uncondemned men, we who are Roman citizens,226 and they threw us into prison, and now they are throwing us out in secret? Oh no! Let them come themselves so that they might bring us out.’ [d’] 38a The officers reported to them, to the magistrates, these words, the things that were said for the magistrates.227 [c’] 38b When they heard that they were Romans, they were afraid, [b’] 39a and having arrived with many friends at the prison, they begged them to leave saying, ‘We did not know the facts about you, that you are good men’. [a’] 39b And as they led them out, they begged them saying, ‘Get out of this city, lest they gather together before us again, to shout threats against you’.228 [C-A’] Departure from Philippi [a] 16. 40a After they had gone out from the prison, they went to Lydia’s house; [b] 40b and when they saw the brethren, they reported the things that the Lord did for them, to encourage them; [a’] 40c and then they left. [D] Macedonia II: Thessalonica [a] 17. 1 [b] 2a

They made their way through Amphipolis and went down to Apollonis, and from there to Thessalonica where there was a synagogue of the Jews.229 As was his wont,

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o9 Pau=loj ei0sh=lqen pro\j au0tou/j. e0pi\ sa&bbata tri/a diele/xqh au0toi=j, e0k tw~n grafw~n 3 dianoi/gwn kai\ paratiqe/menoj o3ti Xristo\n e1dei paqei=n kai\ a)nasth=nai e0k nekrw~n kai\ o3ti Ou[to/j e0stin Xristo\j70Ihsou=j o4n e0gw_ katagge/llw u9mi=n. 4 kai/ tinej e0c au0tw~n e0pei/sqhsan. kai\ proseklhrw&qhsan tw~| Pau/lw| kai\ tw~| Silea~|, th=| didaxh=|, polloi\ tw~n sebome/nwn kai\79Ellh/nwn plh=qoj polu\ kai\ gunai=kej tw~n prw&twn ou0k o0li/gai. 5 oi9 de\ a)peiqou=ntej70Ioudai=oi sustre/yante/j tinaj a!ndraj tw~n a)gorai/wn ponhrou\j e0qoru/bousan th\n po/lin: kai\ e0pista&ntej th=| oi0ki/a|70Ia&swnoj e0zh/toun au0tou\j e0cagagei=n ei0j to\n dh=mon. 6 mh\ eu9ro/ntej de\ au0tou\j e1suran70Ia&swnan kai/ tinj a)delfou\j e0pi\ tou\j polita&rxaj bow~ntej kai\ le/gontej o3ti Oi9 th\n oi0koume/nhn a)nastatw&santej ou[toi/ ei0sin kai\ e0nqa&de pa&reisin, 7 ou4j u9pode/dektai70Ia&swn, kai/: Ou[toi pa&ntej a)pe/nanti tw~n dogma&twn Kai/saroj pra&ssousi, basile/a le/gontej e3teron ei]nai70Ihsou=n. 8 kai\ e0ta&racen tou\j polita&rxaj kai\ to\n o1xlon.

The Acts of the Apostles Paul became involved with them. [c] 2b On three Sabbaths he lectured to them, from the Scriptures 3 expounding and demonstrating that the Messiah had to suffer and rise from the dead, and that ‘this is the Messiah, Jesus, whom I am proclaiming to you’. [d] 4a And some from among them were persuaded. [e] 4b Many of the God-fearers and a large group of Greeks and not a few wives of the leading citizens threw in their lot with Paul and with Silas, on the basis of their teaching. [e’] 5a However, the Jews who were not persuaded,230 having rounded up some wicked men from the people in the marketplace, threw the town into uproar, [d’] 5b and setting upon the house of Jason they looked for them to bring them out to the people’s assembly. [c’] 6 When they did not find them, they dragged Jason and some brethren to the politarchs, shouting and saying, ‘These are the men who have turned everything upside down and they are here right now – 7 Jason has entertained them as guests’, and, ‘All these men are acting contrary to the decrees of Caesar, saying there is another king, Jesus’. [b’] 8 And it disturbed the politarchs and the crowd

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Luke’s Demonstration to Theophilus a)kou/santej tau=ta kai\ labo/ntej to\ i9kano\n para_ tou=70Ia&swnoj kai\ tw~n loipw~n a)pe/lusan au0tou/j.

17. 10 Oi9 de\ a)delfoi\ eu0qe/wj dia_ nukto\j e0ce/pemyan to\n Pau=lon kai\ to\n Sila~n ei0j Be/roian, oi3tinej parageno/menoi ei0j th\n sunagwgh\n tw~n70Ioudai/wn a)ph|/esan. 11 ou[toi de\ h]san eu0genei=j tw~n e0n th=| Qessaloni/kh|, oi3tinej e0de/canto to\n lo/gon meta_ pa&shj proqumi/aj kaq’ h9me/ran a)nakri/nontej ta_j grafa_j ei0 e1xei tau=ta ou3twj. 12 tine\j me\n ou]n au0tw~n e0pi/steusan (tine\j de\ h0pi/sthsan): kai\ tw~n79Ellh/nwn kai\ tw~n eu0sxhmo/nwn a!ndrej kai\ gunai=kej i9kanoi\ e0pi/steusan. 13 w(j de\ e1gnwsan oi9 a)po\ Qessaloni/khj70Ioudai=oi o3ti lo/goj qeou= kathgge/lh ei0j Beroi/an kai\ e0pi/steusan, kai\ h]lqon ei0j au0th/n: ka)kei= saleu/ontej kai\ tassontej tou\j o1xlouj ou0 dieli/mpanon.

The Acts of the Apostles [a’] 9

when they heard these things, and after collecting security from Jason and the rest, they released them.

[D’] Macedonia III: Beroea [a] 17. 10 When it was night, the brethren immediately sent Paul and Silas to Beroea, and once they arrived, they went off to the synagogue of the Jews. [b] 11 These people were noble-minded, unlike those in Thessalonica, and they received the word with all eagerness, every day examining the Scriptures to see if these things were really this way. [c] 12a Some of them believed (some, though, did not believe);231 [c’] 12b of the Greeks, too, including people of distinction (men and women), a significant number believed. [b’] 13a However, when the Jews from Thessalonica came to know that the word of God had been proclaimed in Beroea and that they believed, they actually went to Beroea; [a’] 13b and there they kept on disturbing the crowds and throwing them into confusion

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17. 14 To\n me\n ou]n Pau=lon oi9 a)delfoi\ e0cape/steilan a)pelqei=n e0pi\ th\n qa&lassan. (u9pe/meinen de\ o9 Sila~j kai\ o9 Timo/qeoj e0kei=.) 15 oi9 de\ katasta&nontej to\n Pau=lon h1gagon e3wj70Aqhnw~n. (parh=lqen de\ th\n Qessali/an, e0kwlu/qh ga_r ei0j au0tou\j khru/cai to\n lo/gon.) labo/ntej de\ e0ntolh\n para_ Pau/lou pro\j to\n Sila~n kai\ Timo/qeon o3pwj e0n ta&xei e1lqwsin pro\j au0to\n e0ch|/esan.

17. 167 0En de\ tai=j70Aqh/naij e0kdexome/nou au0tou= tou= Pau/lou parwcu/neto pneu=ma au0tou= e0n au0tw~| qewrou=nti katei/dwlon ou]san th\n po/lin. 17 diele/geto me\n ou]n e0n th=| sunagwgh=| toi=j70Ioudai/oij kai\ toi=j sebome/noij kai\ toi=j e0n th=| a)gora~| kata_ pa~san h9me/ran pro\j tou\j paratuxo/ntaj. 18 tine\j de\ kai\ tw~n70Epikouri/wn kai\ tw~n Stoi+kw~n filoso/fwn sune/on au0tw~|: kai/ tinej e1legon: Ti/ a@n qe/loi o9 spermolo/goj ou[toj le/gein; oi9 de//[n]: Ce/nwn daimoni/wn dokei= kataggeleu\j ei]nai.

The Acts of the Apostles [C’] Greece I: Athens [C’-A] Journey to Athens [a] 17. 14a So the brethren sent Paul off to go away to the sea. [b] 14b (But Silas remained there, and Timothy, too.) [c] 15a Those appointed to escort Paul took him as far as Athens. [d] 15b (He bypassed Thessaly, since he was prevented from preaching the word to them.)232 [e] 15c Then, when the men had received a command from Paul for Silas and Timothy to come to him quickly, they went away. [C’-B] Paul in the synagogue and in the Agora [a] 17. 16 In Athens, while Paul was waiting, his spirit was intensely moved within him when he saw that the city was full of idols. [b] 17 So he debated in the synagogue with the Jews and the God-fearers, and with those in the marketplace day in and day out, talking to those who happened to be present. [c] 18a Even some of the Epicurean and Stoic philosophers argued with him; [b’] 18b and some said, ‘Whatever is this babbler trying to say?’ [a’] 18c Others said, ‘He seems to be a herald of foreign deities’.233

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17. 19 Meta_ de\ h9me/raj tina_j e0pilabo/menoi au0tou= h1gagon au0to\n e0pi\7!Areion Pa&gon punqano/menoi kai\ le/gontej: Duna&meqa gnw~nai ti/j h9 kainh\ au3th u9po\ sou= kataggellome/nh didaxh/; 20 chni/zonta ga&r tina fe/reij r9h/mata ei0j ta_j a)koa_j h9mw~n: Boulo/meqa ou]n gnw~nai ti/ a@n qe/loi tau=ta ei]nai. 21 (7)Aqhnai=oi de\ pa&ntej kai\ oi9 e0pidhmou=ntej ei0j au0tou\j ce/noi ei0j ou0de\n e3teron hu0kai/roun h2 le/gein ti h2 a)kou/ein kaino/teron.) 22 staqei\j de\ o9 Pau=loj e0n me/sw| tou=70Arei/ou Pa&gou e1fh: 7 !Andrej70Aqhnai=oi, kata_ pa&nta w(j deisidaimoneste/rouj u9ma~j qewrw~: 23 dierxo/menoj ga_r kai\ dii+storw~n ta_ seba&smata u9mw~n eu[ron kai\ bwmo\n e0n w{| h] gegramme/non: 7 0Agnw&stw| qew~|. o4 ou]n a)gnoou=ntej eu0sebei=te, tou=to e0gw_ katagge/llw u9mi=n. 24 o9 qeo\j o9 poih/saj to\n ko/smon kai\ pa&nta ta_ e0n au0tw~|, ou[toj ou0ranou= kai\ gh=j ku/rioj u9pa&rxwn, ou0k e0n xeiropoih/toij naoi=j katoiki= 25 ode\ u9po\ xeirw~n a)nqrwpi/nwn qerapeu/etai prosdeo/menoj, o3ti ou[toj o9 dou\j pa~si

The Acts of the Apostles [C’-B’] Paul’s Areopagus speech [a] 17. 19 After a few days, they took hold of him and brought him to the Areopagus, inquiring and saying, ‘Can we know what this new teaching is that is being proclaimed by you? 20 – for you bring strange words to our ears. So we want to know what these words might mean.’ [b] 21 (Now all Athenians and the foreigners staying among them used to spend their time on nothing other than saying or hearing something about the latest novelty.) [c] 22a Paul stood in the middle of the Areopagus and spoke: [aa] 22b ‘Men of Athens, in every way I perceive how very religious you are; [ab] 23a for as I was passing through and carefully examining your objects of worship, I found among them an altar on which it was written: “To an unknown god”. [aa’] 23b Well, what in ignorance you worship, I proclaim to you. [ba] 24 The God who made the world and everything in it, since this God is Lord of heaven and earth, he does not dwell in temples made by hands 25a nor is he served by human hands as if he had need for anything [bb] 25b because this God, who gave to all

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zwh\n kai\ pnoh\n kai\ ta_ pa&nta 26 e0poi/hsen e0c e9no\j ai3matoj pa~n e1qnoj a)nqrw&pou katoikei=n e0pi\ panto\j prosw&pou th=j gh=j, o9ri/saj protetagme/nouj kairou\j kata_ o9roqesi/an th=j katoiki/aj au0tw~n: 27 ma&lista zhtei=n to\ qei=o/n e0stin —ei0 a!ra ge yhlafh/saisan au0to\ h2 eu3roisan— kai/toi ou0 makra_n o2n a)f’ e9no\j e9ka&stou h9mw~n: 287 0En au0th=| ga_r zw~men kai\ kinou/meqa kai\ e0sme\n to\ kaq’ h9me/ran —w#sper kai\ tw~n kaq’ u9ma~j tinej ei0rh/kasin, Tou/tou ga_r kai\ goj e0sme/n. 29 ge/noj ou]n u9pa&rxontej tou= qeou= ou0k o0fei/lomen nomi/zein ou1te xrusw~| h2 a)rgu/rw| h2 li/qw|, xara&gmati te/xnhj h2 e0nqumh/sewj a)nqrw&pou, to\ qei=on ei]nai o3moion. 30 tou\j me\n ou]n xro/nouj th=j a)gnoi/aj tau/thj paridw_n o9 qeo/j, ta_ nu=n paragge/llei toi=j a)nqrw&poij i3na pa&ntej pantaxou= metanoei=n, 31 kaqo/ti e1sthsen h9me/ran kri=nai th\n oi0koume/nhn e0n dikaiosu/nh| a)ndri/,70Ihsou=, w{| w#risen pi/stin parsxei=n pa~sin a)nasth/saj au0to\n e0k nekrw~n… 32 a)kou/santej de\ a)na&stasin nekrw~n oi9 me\n e0xleu/azon,

The Acts of the Apostles life and breath and everything, 26 made out of one blood every nation of humankind, to dwell upon the whole face of the earth where he has set appointed seasons according to the fixed boundaries of their territory; 27 but more especially, to seek the divine being – “if they could possibly grope for it or find it” – although it is not far from any one of us. [bb’] 28 For “in her we live and move and exist day by day” – just as some of your own people have indeed said: “Of this one we are the race”. [ba’] 29 Now, that we are the race of God we ought not to accept, 234 nor that the divine is like gold or silver or stone, an artefact fashioned by human craft or thinking. [a’a] 30 Well, since God overlooks the times of this ignorance, he now gives the order to humankind that everyone everywhere should repent, [a’b] 31a because he has fixed a day to judge the whole world in righteousness by a man, Jesus, [a’g] 31b whom he appointed to bring about faith for all, having raised him from the dead…’ [c’] 32 When they heard about a resurrection of the dead, some started to jeer;

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oi9 de\ ei]pon:70Akouso/meqa& sou peri\ tou/tou pa&lin. 33 ou3twj o9 Pau=loj e0ch=lqen e0k me/sou au0tw~n. 34 tine\j de\ a!ndrej e0kollh/qhsan au0tw~| e0pi/steusan, e0n oi[j kai\ Dionu/sio/j tij70Areopagi/thj eu0sxh/mwn kai\ e3teroi su\n au0toi=j.

18. 17 0Anaxwrh/saj de\ a)po\ tw~n70Aqhnw~n h]lqen ei0j Ko/rinqon, 2 kai\ eu9rw&n tina70Ioudai=on o0no/mati70Aku/lan —Pontiko\n tw~| ge/nei, prosfa&twj e0lhluqa a)po\ th=j70Itali/aj kai\ Pri/skillan gunai=ka au0tou=, dia_ to\ tetaxe/nai Klau/dioj xwri/zesqai pa&ntaj70Ioudai/ouj a)po\ th=j79Rw&mhj, oi4 kai\ katw|&khsan ei0j th\n70Axai/an— prosh=lqen au0tw~| o9 Pau=loj: 3 kai\ dia_ to\ o9mo/texnon e1menen pro\j au0tou\j kai\ h0rga&zeto. 4 ei0sporeuo/menoj de\ ei0j th\n sunagwgh\n kata_ pa~n sa&bbaton diele/geto: kai\ e0ntiqei\j to\ o1noma tou= kuri/ou70Ihsou= kai\ e1peiqen de\ ou0 mo/non70Ioudai/ouj a)lla_ kai\73Ellhnaj. 5 parege/nonto de\ a)po\ th=j Makedoni/aj to/te Sila~j kai\ Timo/qeoj. sunei/xeto tw~| lo/gw| Pau=loj, diamarturou/menoj toi=j70Ioudai/oij

The Acts of the Apostles but others said, ‘We would like to hear you on this again’; [b’] 33 whereupon Paul extricated himself from them. [a’] 34 Some men, however, who had joined up with him believed (among whom was Dionysius, a certain Areopagite of good standing),235 and others with them. [B’] Greece II: Corinth [B’-A] In the synagogue [a] 18. 1 Taking refuge from Athens, he went to Corinth, [b] 2 and finding a certain Jew called Aquila – a man of Pontus by race, having recently come from Italy, and Priscilla his wife, too, because Claudius had issued an order for all Jews to leave Rome and so they had come to dwell in Achaia –236 Paul approached him; [c] 3a and because they practised the same trade, he stayed with them [d] 3b and began working.237 [e] 4a He went into the synagogue every Sabbath and lectured. [f ] 4b And by introducing the name of the Lord, Jesus,238 he tried to persuade not only Jews, but also Greeks. [g] 5a Then Silas and Timothy arrived from Macedonia. [h] 5b Paul was engaged with the word, witnessing intently to the Jews

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ei]nai to\n Xristo\n ku/rion70Ihsou=n. 6 pollou= de\ lo/gou ginome/nou kai\ grafw~n diermhneuome/nwn, titassome/nwn de\ au0tw~n kai\ blasfhmou/ntwn e0ktinaca&menoj o9 Pau=loj ta_ i9ma&tia au0tou= ei]pen pro\j au0tou/j: To\ ai[ma u9mw~n e0pi\ th\n kefalh\n u9mw~n: kaqaro\j e0gw_ a)n: nu=n ei0j ta_ e1qnh poreu/omai. 7 metaba_j la h]lqen ei0j to\n oi]ko/n tinoj, o0no/matj70Iou/stou, sebome/nou to\n qeo/n, ou[ h9 oi0ki/a h]n sunomor[o]ou=sa th=| sunagwgh=|. 8 o9 de\ a)rxisuna&gwgoj Kri/spoj e0pi/steusen ei0j to\n ku/rion su\n o3lw| tw~| oi1kw| au0tou=: kai\ polloi\ tw~n Korinqi/wn a)kou/ontej e0pi/steuon kai\ e0bapti/zonto pisteu/ontej tw~| qew~| dia_ tou= o0no/matoj tou= kuri/ou h9mw~n70Ihsou= Xristou=. 9 ei]pen de\ ku/rioj di 0 o9ra&matoj tw~| Pau/lw| e0n nukti/: Mh\ fobou=, a)lla_ la&lei kai\ mh\ siwsh|j, 10 dio/ti e0gw& ei0mi meta_ sou= kai\ ou0dei\j e0piqh/setai tou= kakw~sai/ se, dio/ti lao/j e0sti/ moi polu\j e0n th=| po/lei tau/th|: 11 kai\ e0ka&qisen e0n Kori/nqw| e0niauto\n kai\ mh=naj e4c dida&skwn au0tou\j to\n lo/gon tou= qeou=.

18. 12 Galli/wnoj e\ a)nqupa&tou o1ntoj th=j70Axai5aj

The Acts of the Apostles [g’] 6 [f ’] 7 [e’] 8a [d’] 8b [c’] 8c [b’] 9 10 [a’] 11

that the Messiah was the Lord, Jesus. While much discussion was taking place and the Scriptures were being interpreted 239 they were at the same time resisting and blaspheming, so Paul shook out his clothes and said to them, ‘May your blood be upon your own heads; I am clean from you! Now I am going to the Gentiles.’ When he moved from Aquila’s, what he did was to go to the home of a certain person named Justus, a God-fearer, whose house was next door to the synagogue. The leader of the synagogue, Crispus, came to believe in the Lord together with his whole household; and many of the Corinthians who heard, began to believe and they were baptized, as one by one they believed in God through the name of our Lord, Jesus the Messiah.240 The Lord said through a vision to Paul in the night, ‘Stop being afraid, but keep on speaking and don’t be silent, for I myself am with you and no one will lay a hand on you to cause you harm, because I have a numerous people in this city’. And he stayed in Corinth for a year and six months, teaching them the word of God.

[B’-A’] Before the proconsul Gallio [a] 18. 12a Now, during the time when Gallio was proconsul of Achaia,

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katepe/sthsan o9moqumado\n oi970Ioudai=oi sullalh/santej meq’ e9autw~n e0pi\ to\n Pau=lon. kai\ e0piqe/ntej ta_j xei=raj h1gagon au0to\n e0pi\ to\ bh=ma, 13 katabow~ntej kai\ le/gontej o3ti Para_ to\n no/mon ou[toj a)napei/qei tou\j a)nqrw&pouj se/besqai to\n qeo/n. 14 me/llontoj de\ tou= Pau/lou a)noi/gein to\ sto/ma ei]pen o9 Galli/wn pro\j tou\j70Ioudai/ouj: Ei0 me\n h]n a)di/khma& ti h2 r9a|diou/rghma ponhro/n, w} a!ndrej70Ioudai=oi, kata_ lo/gon a@n h0nesxo/mhn u9mw~n: 15 ei0 de\ zh/thma e1xete peri\ lo/gou kai\ o0noma&twn kai\ no/mou tou= kaq’ u9ma~j, o1yesqe au0toi/: krith\j e0gw_ tou/twn ou0 qe/lw ei]nai. 16 kai\ a)pe/lusen au0tou\j a)po\ tou= bh/matoj. 17 polabo/menoi de\ pa&ntej oi973Ellhnej Swsqe/nhn to\n a)rxisuna&gwgon e1tupton e1mprosqen tou= bh/matoj, t o( Galli/wn en.

18. 187 9O de\ Pau=loj e1ti prosmei/naj h9me/raj i9kana_j toi=j a)delfoi=j a)potaca&menoj e1pleusen ei0j th\n Suri/an, kai\ su\n au0tw~| Pri/skilla kai\70Aku/laj, keira&menoj th\n kefalh\n e0n Kegxreai=j (ei]xen ga_r proseuxh/n). 19 katanth/saj de\ ei0j7!Efeson kai\ tw~| e0pio/nti sabba&tw|

The Acts of the Apostles the Jews rose up in unison, having spoken with one another with regards to Paul.241 [b] 12b Laying hands on him, they brought him to the tribunal, 13 shouting out and saying, ‘This man is inciting people to worship God contrary to the Law’. [c] 14 As Paul was about to open his mouth, Gallio said to the Jews, ‘If there were some crime or serious villainy, I would be justified in accepting the complaint from you, Jewish men; 15 but if you have arguments about doctrine, and titles and this law of yours, you must see to it yourselves. I do not wish to be a judge in these matters.’ [b’] 16 And he dismissed them from the tribunal. [a’] 17 All the Greeks took aside Sosthenes, the leader of the synagogue, and while they were striking him in front of the tribunal, Gallio pretended not to see him.242 [A’] Epilogue [a] 18. 18 [b] 19a

Paul, after he had stayed on for a considerable number of days, bade farewell to the brethren and set sail for Syria, and with him Priscilla and Aquila, after cutting his hair in Cenchrea (for it had a synagogue).243 Having got off the ship at Ephesus, on the very next Sabbath

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e0kei/nouj kate/lipen e0kei=. au0to\j de\ ei0selqw_n ei0j th\n sunagwgh\n diele/geto toi=j70Ioudai/oij. 20 e0rwtw&ntwn e\ au0tw~n e0pi\ plei/on xro/non mei=nai par’ au0toi=j ou0k e0pe/neusen, 21 a)lla_ a)potaca&menoj kai\ ei0pw&n: Dei= e pa&ntwj th\n e9orth\n h9me/ran e0rxome/nhn poih=sai ei0j79Ieroso/luma: a)naw pro\j u9ma~j tou= qeou= qe/lontoj, a)nh/xqh a)po\ tou=70Efe/sou. 22 kai\ katelqw_n ei0j Kaisa&reian, kai\ a)naba_j kai\ a)spasa&menoj th\n e0kklhsi/an, kate/bh ei0j70Antio/xeian. 23 kai\ poih/saj xro/non tina_ e0ch=lqen dierxo/menoj kaech=j th\n Galatikh\n xw&ran kai\ Frugi/an, kai\ e0pisthri/zwn pa&ntaj tou\j maqhta&j.

18. 247 0Ioudai=oj de/ tij o0no/mati70Apollw&nioj, ge/nei70Alecandreu/j, a)nh\r lo/gioj, kath/nthsen ei0j7!Efeson. dunato\j w@n e0n tai=j grafai=j 25 —o4j h]n kathxhme/noj e0n th=| patri/di to\n lo/gon tou= kuri/ou—

The Acts of the Apostles he left these two behind there. [c] 19b As for him, he went into the synagogue and began lecturing to the Jews. [d] 20 When they asked him to stay with them for longer, he declined; [c’] 21 instead, after bidding them farewell and saying, ‘I must at all costs celebrate the coming feast day in Hierosoluma; I will return to you when God wills’,244 he set sail from Ephesus. [b’] 22 Having travelled down to Caesarea and gone up and greeted the church, he went down to Antioch. [a’] 23 When he had spent some time there, he went away, travelling through one place after another in the region of Galatia and Phrygia and strengthening all the disciples.

part iv. romE: via Ephesus and Jerusalem

Section i. THIRD PHASE OF THE MISSION: EPHESUS

[A] The Baptism of John [A-A] Apollo(niu)s and the baptism of John [a] 18. 24a A certain Jew named Apollonius, who was by race Alexandrian, a learned man, came to Ephesus. [b] 24b Being powerful in the Scriptures 25 – he had received teaching in his homeland about the word of the Lord –245

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kai\ ze/wn tw~| pneu/mati a)pela&lei kai\ e0di/dasken a)kribw~j ta_ peri\70Ihsou=, e0pista&menoj mo/non to\ ba&ptisma70Iwa&nou. 26 toj h1rcato parhsia&zesqai e0n sunagwgh=|. kai\ a)kou/santj au0tou= 7 0Aku/laj kai\ Pri/skilla prosela&bonto au0to\n kai\ a)kribe/steron au0tw~| e0ce/qento th\n o9do/n. 27 e0n de\ th=|70Efe/sw| e0pidhmou=nte/j tinej Kori/nqioi kai\ a)kou/santej au0tou= pareka&loun dielqei=n su\n au0toi=j ei0j th\n patri/da au0tw~n. sugkataneu/santoj de\ au0tou= oi970Efe/sioi e1grayan toi=j e0n Kori/nqw| maqhtai=j o3pwj a)pode/cwntai to\n a!ndra. o4j e0pidhmh/saj ei0j th\n70Axai5an polu\n suneba&lleto e0n tai=j e0kklhsi/aij: 28 eu0to/nwj ga_r toi=j70Ioudai/ouj diakathle/gxeto dhmosi/a| dialego/menoj kai\ e0pideiknu\j dia_ tw~n grafw~n to\n70Ihsou=n ei]nai Xristo/n.

19. 1 2

Qe/lontoj de\ tou= Pau/lou kata_ th\n i0di/an boulh\n poreu/esqai ei0j79Ieroso/luma, ei]pen au0tw~| to\ pneu=ma u9postre/fein ei0j th\n70Asi/an. dielqw_n de\ ta_ a)nwterika_ me/rh e1rxetai ei0j7!Efeson. kai\ eu9rw&n tinaj maqhta_j ei]pen pro\j au0tou/j:

The Acts of the Apostles and with great zeal in his spirit,246 he was speaking out and teaching accurately the things concerning Jesus, though he knew only the baptism of John. [c] 26a He started speaking boldly in the synagogue, [d] 26b and when Aquila and Priscilla heard him, they took him aside [e] 26c and explained to him more accurately the Way. [a’] 27a In Ephesus, when certain Corinthians who were staying there heard him, they urged him to cross over with them to their home country. [b’] 27b Since he agreed, the Ephesians wrote to the Corinthian disciples so that they would welcome the man.247 [c’] 27c During his stay in Achaia, he was of much help in the churches [d’] 28 for he was involved in vigorous argument with the Jews, debating publicly and proving through the Scriptures that Jesus was the Messiah. [A-A’] The Twelve and the baptism of John [a] 19. 1a [b] 1b [c] 1c 2a

Although Paul wished according to his own desire to go to Hierosoluma, the Spirit told him to return to Asia.248 So travelling through the upper region, he came to Ephesus. And when he found some disciples, he said to them,

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Ei0 pneu=ma a#gion e0la&bete pisteu/santej; oi9 de\ pro\j au0to/n: 7 0All’ ou0de\ pneu=ma a#gion lamba&nousi/n tinej h0kou/samen. 3 ei]pen de/: Ei0j ti/ ou]n e0bapti/sqhte; oi9 de\ e1legon: Ei0j to\70Iwa&nou ba&ptisma. 4 ei]pen de\ o9 Pau=loj:70Iwa&nhj e0ba&ptisen ba&ptisma metanoi/aj tw~| law~| le/gwn ei0j to\n e0rxo/menon met’ au0to\n i3na pisteu/swsin, tou=t’ e1stin ei0j Xristo/n. 5 a)kou/santej de\ tou=to e0bapti/sqhsan ei0j to\ o1noma kuri/ou70Ihsou= Xristou= ei0j a!fesin a(martiw~n: 6 kai\ e0piqe/ntoj au0toi=j xei=ra tou= Pau/lou eu0qe/wj e0pe/pesen to\ pneu=ma to\ a#gion e0p’ au0toi=j. la&loun de\ glw&ssaij kai\ e0profh/teuon. 7 h]san de\ oi9 pa&ntej a!ndrej w(sei\ dw&deka.

19. 8 Ei0selqw_n de\ o9 Pau=loj ei0j th\n sunagwgh\n e0n duna&mei mega&lh| e0parrhsia&zeto e0pi\ mh=naj trei=j dialego/menoj kai\ pei/qwn peri\ th=j basilei/aj tou= qeou=. 9 tine\j me\n ou]n au0tw~n e0sklhru/nonto kai\ h0pei/qoun kakologou=ntej th\n o9do\n e0nw&pion tou= plh/qouj tw~n e0qnw~n. to/te a)posta_j o9 Pau=loj a)p’ au0tw~n a)fw&risen tou\j maqhta&j, to\ kaq’ h9me/ran dialego/menoj e0n th=| sxolh=| turanni/ou tino\j a)po\ w#raj pe/mpthj e3wj deka&thj. 10 tou=to de\ e0ge/neto e0pi\ e1th du/o, e3j pa&ntej oi9 katoikou=ntej th\n70Asi/an

The Acts of the Apostles [cc] 2b [d] 3a [dd] 3b [e] 4 [d’] 5 [c’] 6a [b’] 6b [a’] 7

‘Did you receive the Holy Spirit when you became believers?’ They said to him, ‘Well, we haven’t even heard that people receive the Holy Spirit’.249 He said, ‘Into what then have you been baptized?’ They said, ‘Into the baptism of John’. Paul then said, ‘John baptized with a baptism of repentance, saying to the people that it was in the one coming after him that they should believe, that is, in the Messiah’. When they heard this, they were baptized into the name of the Lord Jesus, the Messiah, for the forgiveness of sins; and when Paul laid hands on them, immediately the Holy Spirit fell upon them. They began speaking in tongues and prophesying. All together there were 12 men.250

[B] Paul in Ephesus [B-A] Summary of Paul’s two-year stay [a] 19. 8 [b] 9a [c] 9b [b’] 9c [a’] 10

When Paul went into the synagogue he spoke boldly with great power for three months, debating and trying to persuade concerning the kingdom of God. Some of them became hardened and were not persuaded, speaking evil against the Way before the Gentiles as a whole. So then Paul withdrew from them and took the disciples away, lecturing every day in the hall of a certain little tyrant from the fifth hour until the tenth.251 This happened over two years, until all those living in Asia

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kousan tou\j lo/gouj tou= kuri/ou, 7 0Ioudai=oi kai\73Ellhnej.

19. 11 Duna&meij de\ ou0 ta_j tuxou/saj o9 qeo\j e0poi/ei dia_ tw~n xeirw~n Pau/lou, 12 w#ste kai\ e0pi\ tou\j a)sqenou=ntaj e0pife/resqai a)po\ tou= xrwto\j au0tou= souda&ria h2 kai\ simiki/nqia kai\ a)palla&ssesqai a)p’ au0tw~n ta_j no/souj, ta& te pneu/mata ta_ ponhra_ e0kporeu/esqai. 13 e0pexei/rhsan de/ tinej e0k tw~n perierxome/nwn70Ioudai/wn e0corkistw~n o0noma&zein e0pi\ tou\j e1xontaj ta_ pneu/mata ta_ ponhra_ to\ o1noma kuri/ou70Ihsou= le/gontej: 7 9Orki/zw u9ma~j to\n70Ihsou=n o4n Pau=loj khru/ssei. 14 e0n oi[j kai\ ui9oi\ Skeua~ tinoj i9ere/wj h0qe/lhsan to\ au0to\ poih=sai —e1qoj ei]xan tou\j toiou/touj e0corki/zein. kai\ ei0selqo/ntej pro\j to\n daimonizo/menon h1rcanto e0pikalei=sqai to\ o1noma le/gontej: Paragge/llome/n soi e0n70Ihsou= o4n Pau=loj e0celqei=n khru/ssei. 15 to/te a)pekri/qh to\ pneu=ma to\ ponhro/n, ei]pen au0toi=j: To\n70Ihsou=n ginw&skw kai\ to\n Pau=lon e0pi/stamai, u9mei=j de\ ti/nej e0ste/; 16 kai\ e0nallo/menoj ei0j au0tou\j o9 a!nqrwpoj e0n w{| h]n to\ pneu=ma to\ ponhro/n, kurieu/saj a)mfote/rwn i1sxusen kat’ au0tw~n w#ste gumnou\j kai\ tetraumatisme/nouj e0kfugei=n e0k tou= oi1kou e0kei/nou.

The Acts of the Apostles had heard the words of the Lord, Jews and Greeks. [B-B] Exorcisms [a] 19. 11 God performed no ordinary miracles through the hands of Paul, 12 so that sweat cloths or even towels were carried from his skin onto the sick, to rid them of diseases and so that evil spirits would go out. [b] 13 Some of the wandering Jewish exorcists attempted to pronounce over those who had evil spirits the name of the Lord Jesus, saying: ‘I exorcize you by Jesus whom Paul preaches’. [c] 14a In this situation, the sons of Sceva, a certain priest,252 wanted to do the same – they were in the habit of exorcising such people. [d] 14b As they went into the house of the demon-possessed person, they began to call upon the name saying, ‘We command you by Jesus whom Paul preaches to go out’. [e] 15 Then the evil spirit replied; it said to them, ‘Jesus I know and Paul I am familiar with, but who are you?’ [d’] 16 And springing upon them, the man in whom was the evil spirit got control of them both253 and overpowered them, so that naked and wounded, they fled from that house.

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17 tou=to de\ e0ge/neto gnwsto\n pa~si70Ioudai/oij kai\73Ellhsin toi=j katoikou=sin th\n71Efeson: kai\ fo/boj e1pesen e0pi\ pa&ntaj au0tou/j, kai\ e0megalu/neto to\ o1noma kuri/ou70Ihsou=.

19. 18 Polloi\ de\ tw~n pisteuo/ntwn h1rxonto e0comologou/menoi kai\ a)nagge/llontej ta_j pra&ceij au0tw~n: 19 i9kanoi\ tw~n erga praca&ntwn sunene/gkantej kai\ ta_j bi/blouj kate/kaion e0nw&pion pa&ntwn. kai\ suneyh/fison ta_j tima_j au0tw~n: eu[ron a)rguri/ou muridaj pe/nte. 20 ou3twj kata_ kra&toj e0ni/sxusen kai\ h9 pi/stij tou= qeou=: hu1cane kai\ e0plh/qune.

19. 21 22

To/te Pau=loj e1qeto e0n tw~| pneu/mati dielqei=n th\n Makedoni/an kai\ th\n70Axai5an kai\ poreu/esqai ei0j79Ieroso/lu[solu]ma ei0pw_n o3ti Meta_ to\ gene/sqai me e0kei= dei= me kai\79Rw&mhn i0dei=n. kai\ a)postei/laj ei0j th\n Makedoni/an du/o tw~n diakonou/ntwn au0tw~|, Timo/qeon kai\71Eraston, au0to\j e0pe/sxen xro/non o0li/gon e0n th=|70Asi/a|.

19. 237 E 0 ge/neto de\ kata_ to\n kairo\n e0kei=non ta&raxoj ou0k o0li/goj peri\ th=j o9dou=.

The Acts of the Apostles [c’] 17a This became known to all the Jews and Greeks living in Ephesus; [b’] 17b fear fell upon them all, [a’] 17c and the name of the Lord Jesus was magnified. [B-B’] The renunciation of magic [a] 19. 18 Many of those who believed started confessing and disclosing their practices; [b] 19a a considerable number of those practising magic even collected their books and burned them in front of everyone. [c] 19b They counted up what they were worth: [c’] 19c they found it was 50,000 pieces of silver. [b’] 20a In this way, faith in God powerfully gathered strength; [a’] 20b it was continually increasing and multiplying. [B-A’] Paul’s extended stay in Asia [a] 19. 21 [b] 22

Paul then resolved in his spirit254 to go through Macedonia and Achaia and to journey to Hierosoluma, saying, ‘After I have gone there, I must also see Rome’.255 And having sent to Macedonia two of those who were serving him, Timothy and Erastus, he himself tarried for a little while in Asia.

[C] The Protest of the Silversmiths [a] 19. 23 There was around that time no small disturbance concerning the Way.

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24 Dhmh/trioj ga&r tij h]n a)rguroko/poj, poiw~n naou\j a)rgurou=j70Arte/midoj o4j parei=xe toi=j texni/taij ou0k o0li/ghn e0rgasi/an. 25 ou[toj sunaqroi/saj tou\j peri\ ta_ toiau=ta texnta[i]j e1fh pro\j au0tou/j: 7 !Andrej suntexni=tai, e0pi/stase o3ti e0k tau/thj th=j e0rgasi/aj h9 eu0pori/a h9mi=n e0stin, 26 kai\ a)kou/ete kai\ qewrei=te ou0 mo/non e3wj7)Efe/s[i]ou a)lla_ kai\ sxedo\n pa&shj70Asi/aj o9 Pau=loj ou[toj ti/j

o/te pei/saj mete/sthsen i9kano\n o1xlon le/gwn o3ti ou[toi ou0k ei0si\n qeoi\ oi9 dia_ xeirw~n geno/menoi. 27 ou0 mo/non de\ tou=to h9mi=n kinduneu/ei to\ me/roj ei0j a)pelegmo\n e0lqei=n, a)lla_ kai\ to\ th=j mega&lhj qea~j i9ero/n, 7 0Arte/midoj, ei0j ou0de\n logisqh/setai: a)lla_ kaqairei=sqai me/llei h4 o3lh 70Asi/a kai\ h9 oi0koume/nh se/betai. 28 tau=ta de\ a)kou/santej kai\ geno/menoi plh/reij qumou= dramo/ntej ei0j to\ a!mfodon e1krazon le/gontej: Mega&lh71Artemij7)Efesi/wn. 29 kai\ sunexu/qh o3lh h9 po/lij ai0sxu/nhj. w#rmhsan de\ o9moqumado\n ei0j to\ qe/atron kai\ sunarpa&santej Ga&i+on kai\70Ari/starxon, Makedo/naj sunekdh/mouj Pau/lou. 30 boulome/nou de\ tou= Pau/lou ei0selqei=n ei0j to\n dh=mon oi9 maqhtai\ e0kw&luon.

The Acts of the Apostles [b] 24 It involved a certain Demetrius, a silversmith who made temples of silver for Artemis, and provided for the artisans a fair amount of work. [c] 25 This man called together the artisans engaged in these things and addressed them: ‘Fellow artisans, you know that from this work we make our living, 26 and you hear and see that not only throughout Ephesus but also throughout almost all of Asia this Paul, whoever he is, by his persuasion has drawn away a considerable crowd, by saying that these are not gods since they are hand-made. 27 Not only do we risk from this that our line of work could come into disrepute, but also the temple of the great goddess, Artemis, will be considered worthless, and most of all, she whom the whole of Asia and the inhabited world worships is on the point of being brought down.’ [d] 28 On hearing these things and being full of anger as they ran into the streets, they started shouting and saying: ‘Great is Artemis of the Ephesians!’ [e] 29a The whole city was outraged with shame.256 [f ] 29b Of one accord they rushed into the theatre, having first seized Gaius and Aristarchus, Macedonians who were travelling companions of Paul. [g] 30 Although Paul was wanting to go into the meeting, the disciples tried to stop him.

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31 tine\j de\ kai\ tw~n70Asiarxw~n, u9pa&rxontej au0tw~| fi/loi, pe/myantej pro\j au0to\n pareka&loun mh\ dou=nai e9auto\n ei0j to\ qe/atron. 32 a!lloi me\n ou]n a!llo e1krazon. h9 ga_r e0kklhsi/a h]n sugkexume/nh kai\ oi9 plei=stoi ou0k h|1deisan ti/noj e3neken sunelhlu/qeisan. 33 e0k de\ tou= o1xlou katebi/basan70Ale/candron, proballo/ntwn au0to\n tw~n70Ioudai/wn. o9 de\70Ale/candroj katasei/saj th=| xeiri\ h1qelen a)pologei=sqai tw~| dh/mw|. 34 e0pigno/ntej de\ o3ti70Ioudai=o/j e0stin fwnh\ e0ge/neto mi/a pa&ntwn w(j e0pi\ w#raj du/o krazo/ntwn: Mega&lh71Artemij7)Efesi/wn. 35 katasei/saj de\ o9 grammateu\j to\n o1xlon fhsi/n: 7 1Andrej70Efe/sioi, ti/j ga&r e0stin o9 a!nqrwpoj o4j ou0 ginw&sei th\n h9me/teran po/lin naoko/ron ei]nai th=j mega&lhj70Arte/midoj kai\ tou= Diospetou=j; 36 a)nantirrh/twn ou]n o1ntwn tou/twn de/on e0sti\n u9ma~j katestalme/nouj u9pa&rxein kai\ mhde\n propete\j pra&ssein. 37 h0ga&gete ga_r tou\j a!ndraj tou/touj e0nqa&de mh/te i9erosu/louj mh/te blasfhmou=ntaj th\n qea_n h9mw~n. 38 ei0 me\n ou]n Dhmh/trioj ou[toj —oi9 kai\ su\n au0tw~| texni=tai— e1xousi pro\j au0tou/j tina lo/gon, a)gorai=oi a!gontai kai\ a)nqu/patoi/ ei0sin,

The Acts of the Apostles [h] 31 Even some of the Asiarchs who were his friends sent word to him, urging him not to venture into the theatre. [a’] 32a Meanwhile, people were shouting different things. [b’] 32b Indeed, the assembly was confused [c’] 32c and the majority did not know why they had congregated. [d’] 33a Some from among the crowd made Alexander go down since the Jews were putting him forward. [e’] 33b But Alexander, having signalled with his hand, was wanting to make a defence to the meeting. [f ’] 34 When they realized he was a Jew, one voice arose from them all as for two hours they went on crying out: ‘Great is Artemis of the Ephesians!’ [g’] 35 The clerk signalled to the crowd and said, ‘Men of Ephesus, which is the person who does not know our city is the guardian of the temple of the Great Artemis and of her statue that fell from Zeus? 36 Therefore, since these things cannot be contradicted, it is essential for you to remain calm and not to do anything reckless. 37 The point is, you brought these men here though they were neither temple-robbers nor blasphemers of our goddess. 38 So if this Demetrius – as well as the artisans with him – have some case against him, court days are held and there are proconsuls:

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Luke’s Demonstration to Theophilus e0gkalei/twsan a)llh/loij. ei0 de/ ti peri\ e9te/rwn e0pizhtei=te, e0n tw~| no/mw| e0kklhsi/a| e0piluqh/setai: kai\ ga_r kinduneu/omen sh/meron e0gkalei=sqai sta&sewj, mhdeno\j ai0ti/ou o1ntoj peri\ ou[ dunhso/meqa a)podou=nai lo/gon th=j sustrofh=j tau/thj. kai\ tau=ta ei0pw_n a)pe/luse th\n e0kklhsi/an.

20. 1 Meta_ de\ to\ pau/sasqai to\n qo/rubon proskalesa&menoj Pau=loj tou\j maqhta_j kai\ polla_ parakelesaj, a)pospasa&menoj e0ch=lqen ei0j Makedoni/an. 2 dielqw_n de\ pa&nta ta_ me/rh e0kei=n kai\ xrhsj lo/gw| pollw~| h]lqen ei0j th\n7(Ella&da. 3 poih/saj de\ mh=naj trei=j kai\ genhqei/s au0tw~| e0piboulh=j u9po\ tw~n70Ioudai/wn h0qe/lhsen a)naxqh=nai ei0j Suri/an. ei]pen de\ to\ pneu=ma au0tw~| u9postre/fein dia_ th=j Makedoni/aj. 4 Me/llontoj ou]n e0cie/nai au0tou= me/xri th=j70Asi/aj Sw&patroj Pu/rrou Beroiai=oj, Qessalonike/wn de\70Ari/starxoj kai\ Sekou=ndoj, kai\ Ga&i+oj Doubrioj kai\ Timo/qeoj, 7 )Efe/sioi de\ Eu1tuxoj kai\ Tro/fimoj, 5 ou[toi proelqo/ntej e1menon au0to\n e0n Trw|a&di.

The Acts of the Apostles let them accuse one another. 39 But if you are looking for something to do with other matters, it will be settled by assembly law, 40a for today we actually run the risk of being charged with disturbing the peace, since there is no cause that would enable us to give an explanation for this gathering.’ [h’] 40b After saying this, he dismissed the assembly.



Section ii. The JOURNEY TO HIEROSOLUMA

[A] Macedonia – Hellas – Macedonia [a] 20. 1 [b] 2 [c] 3a [b’] 3b [a’] 4 5

After the uproar had ended and once Paul had called the disciples and given them many instructions,257 he tore himself away and went off to Macedonia. Having gone through all those regions and had recourse to lengthy talking, he came to Hellas.258 When he had been there for three months, and because a plot had been made against him by the Jews, he wanted to sail to Syria. The Spirit, though, told him to go back through Macedonia.259 At the point when he was about to set off for Asia, Sopater son of Pyrrhus, a Beroean, and from the Thessolonians Aristarchus and Secundus, and Gaius from Douberios and Timothy, and the Ephesians Eutychus and Trophimus,260 – these men had gone on ahead and were waiting for him in Troas.261

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9Hmei=j de\ e0cepleu/same meta_ ta_j h9me/raj tw~n a)zu/mwn a)po\ Fili/ppwn kai\ h1lqomen pro\j au0tou\j ei0j Trw|a&da pemptai=oi, e0n h|[ kai\ dietri/yamen h9me/raj e9pta&.

20. 77 1En e\ th=| mia~| prw&th|| tw~n sabba&twn sunhgme/nwn h9mw~n tou= kla&sai a!rton, o9 Pau=loj diele/geto au0toi=j: me/llwn e0cie/nai th=| e0pau/rion pare/teine to\n lo/gon me/xri mesonukti/ou. 8 h]san de\ u9polampa&dej i9kanai\ e0n tw~| u9perw|&w| ou[ h]men sunhgme/noi. 9 kaqezo/menoj de/ tij neani/aj o0no/mati Eu1tuxoj e0pi\ th=| quri/di, katexo/menoj u3pnw| barei= dialegome/nou Pau/lou e0pi\ plei=on katenexqei\j u9po\ tou= u3pnou e1pesen a)po\ tou= triste/gou ka&tw: kai\ o4j h1rqh nekro/j. 10 kataba_j de\ o9 Pau=loj e1pesen e0p’ au0tw~| kai\ sumperilabw_n kai\ ei]pen: Mh\ qorubei=sqe, h9 ga_r yuxh\ au0tou= e0n au0tw~| e0stin. 11 a)naba_j de\ kai\ kla&saj to\n a!rton kai\ geusa&menoj, e0f’ i9kano\n de\ o9milh/saj a!xrij au0gh=j ou3twj e0ch=lqen. 12 a)spazome/nwn de\ au0tw~n h1gagen to\n neani/skon zw~nta. kai\ pareklh/qhsan ou0 metri/wj.

The Acts of the Apostles [B] The Crossing to Asia [B-A] From Philippi to Troas [a] 20. 6a [b] 6b

As for us, we sailed off after the days of Unleavened Bread from Philippi; and we came to them in Troas on the fifth day, where we stayed on for seven days.

[B-B] Troas [a] 20. 7a On the very first day of the week, when we were gathered together to break bread, Paul began to lecture to them. [b] 7b Since he was intending to set off the next day, he prolonged his talk till midnight. [c] 8 There were a good many windows262 in the room where we were gathered. [d] 9 A certain young man called Eutychus263 sitting on the window sill, had fallen into a deep sleep as Paul went on lecturing still longer, and overcome by sleep he fell from the third floor and he was taken up dead. [d’] 10 Paul went down and fell upon him, and having scooped him up into his arms, he said, ‘Do not be distressed, because his life is still in him’. [c’] 11 He went up and broke bread and ate and talked at length until dawn – that is how he departed. [b’] 12a As they were bidding farewell, he brought the young man alive.264 [a’] 12b And they were encouraged in no small way.

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20. 137 9Hmei=j de\ katelqo/ntej ei0j to\ ploi=on a)nh/xqhmen ei0j th\n7]Asson e0kei=qen me/llontej a)nalamba&nein to\n Pau=lon: ou3twj ga_r h]n diatetagme/noj w(j me/llwn au0to\j pezeu/ein. 14 w(j de\ sune/balen h9mi=n ei0j th\n7]Asson, a)nalabo/ntej au0to\n h1lqomen ei0j Mitulh/nhn, 15 ka)kei=qen a)popleu/santej th=| e0piou/sh| kathnth/samen a!ntikruj Xi/ou. th=| de\ e9te/ra| pareomen ei0j Sa&mon: kai\ mei/nantej e0n Trwguli/a| th=| e0rxome/nh| h1lqomen ei0j Mi/lhton. 16 (kekri/kei ga_r o9 Pau=loj parapleu=sai th\n71Efeson, mh/pote genhqh=| au0tw~| kata&sxesi/j tij e0n th=|70Asi/a: e1speude ga_r ei0j th\n h9me/ran th=j penthkosth=j gene/sqai e0n79Ierosolu/m.)

20. 177 0Apo\ de\ th=j Milh/tou pe/myaj ei0j7!Efeson metepe/myato tou\j presbute/rouj th=j e0kklhsi/aj. 18 w(j de\ parege/nonto pro\j au0to\n o9mw~j e o1ntwn au0tw~n ei]pen pro\j au0tou/j: 7 (Umei=j e0pi/stasqe, a)delfoi/, a)po\ prw&thj h9me/raj e0f’ h[j e0pe/bhn ei0j th\n70Asi/an w(j trieti/an h2 kai\ plei=on

The Acts of the Apostles [C] The Journey around the Coast of Asia [C-A] From Troas to Miletus [a] 20. 13a As for us, we went down to the ship, and set sail for Assos, where we were intending to take up Paul [b] 13b because this is what he had arranged, since he himself was intending to travel by land. [c] 14 When he met us in Assos, we took him on board and went to Mitylene, [d] 15a and having sailed away from there the next day we arrived off Chios. [e] 15b On the following day, we headed for Samos. [f ] 15c And, after stopping over in Trogyllium, on the next day we came to Miletus. [g] 16a (Paul, you see, had decided to sail past Ephesus in case something held him back in Asia.265 [h] 16b Indeed, he was doing everything he could to be in Hierosoluma266 for the day of Pentecost.) [C-B] Miletus [a] 20. 17 From Miletus he sent word to Ephesus, and sent for the elders of the church. [b] 18a When they had come to him and since they were all together, he said to them, [aa] 18b ‘You know, brethren, from the early days when I first set foot in Asia and for three years or more,267

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potapj meq’ u9mw~n h]n, panto\j xro/nou 19 douleu/wn tw~| kuri/w| meta_ pa&shj tapeinofrosu/nhj kai\ dakru/wn kai\ peirasmw~n tw~n sumba&ntwn moi e0n tai=j e0piboulai=j tw~n70Ioudai/wn: 20 w(j ou0de\n u9pesteila&mhn tw~n sumfero/ntwn tou= a)naggei=lai u9mi=n kai\ dida&cai kat’ oi1kouj kai\ dhmosi/a|, 21 diamarturou/menoj 7 0Ioudai/oij te kai\73Ellhsin th\n ei0j to\n qeo\n meta&noian kai\ pi/stin dia_ tou= kuri/ou h9mw~n70Ihsou= Xristou=. 22 kai\ nu=n i0dou\ e0gw_ dedeme/noj tw~| pneu/mati poreu/omai ei0j79Ieroso/luma ta_ e0n au0th=| sunanth/santa& moi mh\ ginw&skwn, 23 plh\n o3ti to\ a#gion pneu=ma kata_ pa~san po/lin diamartu/retai/ moi le/gwn o3ti desma_ kai\ qli/yeij me/nousi/n moi e0n79Ierosolu/moij. 24 a)ll’ ou0deno\j lo/gon e1xw moi ou0de\ poiou=mai th\n yuxh/n mou timi/an e0mautou= tou= teleiw~sai to\n dro/mon mou kai\ th\n diakoni/an tou= lo/gou o4n pare/labon para_ tou= kuri/ou70Ihsou=: diamartu/rasqai70Ioudai/oij kai\73Ellhsin to\ eu0agge/lion th=j xa&ritoj qeou=. 25 kai\ nu=n i0dou\ e0gw_ oi]da o3ti ou0ke/ti o1yesqe to\ pro/swpo/n mou u9mei=j pa&ntej e0n oi[j dih=lqon khru/sswn

The Acts of the Apostles 19 20 21 [ab] 22 23 24 [ag] 25

the sort of person I was with you, the whole time serving the Lord with all humility, and tears and trials that happened to me through the plots of the Jews; how none of the profitable things I held back from announcing to you or teaching in houses or in public meetings, as I bore solemn witness, to both Jews and Greeks, to repentance and faith towards God through our Lord Jesus, the Messiah. And now, here I am, compelled by my spirit268 on my way to Hierosoluma, without knowing what has happened to me there,269 only that the Holy Spirit in each and every town testifies to me saying that imprisonment and afflictions remain for me in Hierosoluma. But I pay no attention to anyone,270 nor do I count my life as of value, so that I might bring to completion my course and the service of the message that I received from the Lord Jesus, in other words, bear solemn witness to Jews and Greeks to the gospel of the grace of God. And now, here I am, and I know that you won’t see my face any more, none of you among whom I travelled about while preaching

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­562 26 27 28 29 30 31 32 33 34

Luke’s Demonstration to Theophilus th\n basilei/an tou=70Ihsou=. a!xri ou]n th=j sh/meron h9me/raj kaqaro/j ei0mi a)po\ tou= ai3matoj pa&ntwn: ou0 ga_r u9pesteila&mhn tou= a)naggei=lai pa~san th\n boulh\n tou= qeou= u9mi=n. prose/xete au9toi=j kai\ panti\ tw~| poimni/w|, e0n w{| u9ma~j to\ a#gion pneu=ma e1qeto e0pisko/pouj poimai/nein th\n e0kklhsi/an tou= kuri/ou, h4n periepoih/sato e9autw~| dia_ tou= ai3matoj tou= i0di/ou. e0gw_ oi]da o3ti ei0seleu/sontai meta_ th\n a!fci/n mou lu/koi barei=j ei0j u9ma~j mh\ feido/menoi tou= poimni/ou: kai\ e0c u9mw~n au0tw~n a)nasth/sontai a!ndrej lalou=ntej diestramme/na tou= a)postre/fein tou\j maqhta_j o0pi/sw au0tw~n. dio\ grhgorei=te mnhmoneu/ontej o3ti trieti/an nu/kta de\ h9me/ran ou0k e0pausa&mhn meta_ dakru/wn nouqetw~n e3na e3kaston u9mw~n. kai\ ta_ nu=n parati/qemai u9ma~j tw~| qew~| kai\ tw~| lo/gw| th=j xa&ritoj au0tou=, tw~| duname/nw| oi0kodomh=sai u9ma~j kai\ dou=nai klhronomi/an e0n au0j toi=j h9giasme/noij tw~n pa&ntwn. a)rguri/ou kai\ xrusi/ou h2 i9matismou= ou0deno\j u9mw~n e0pequ/mhsa: au0toi\ ginw&skete o3ti ta_j xrei/aj mou pa~sin kai\ toi=j ou]sin met’ e0mou=

The Acts of the Apostles 26 27 [ba] 28 [bb] 29 30 31 [bg] 32 33 34

the kingdom of Jesus. Since I did that, right up to this day I have been clean of the blood of you all, for I did not refrain from announcing all the counsel of God to you. Take care of yourselves and the whole flock among whom the Holy Spirit placed you as overseers to shepherd the Church of the Lord, which he acquired for himself through his own blood.271 I know that there will come, after my departure, vicious wolves among you who will not spare the flock; and from among you yourselves there will arise men speaking twisted things in order to turn away the disciples after them. For this reason, stay awake, remembering that for three years, day and night, I did not stop – with tears – warning every one of you. And meanwhile, I entrust you to God and to the message of his grace, he who is powerful to build you up and to give you an inheritance among those who have been sanctified, separated from everyone else. Silver and gold or clothing I desired from none of you. You yourselves know that my hands offered my services

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u9phre/thsan ai9 xei=re/j mou. 35 pa~~i u9pe/deica u9mi=n o3ti ou3twj kopiw~ntaj dei= a)ntilamba&nesqai tw~n a)sqenou/ntwn, mnhmoneu/ein tw~n lo/gwn tou= kuri/ou70Ihsou= o3ti ou[toj ei]pen: Maka&rio/j e0stin ma~llon dido/nai h2 lamba&nein. 36 kai\ tau=ta ei1paj qei\j ta_ go/nata su\n pa~sin au0toi=j proshu/cato. 37 i9kano\j de\ klauqmo\j e0ge/neto pa&ntwn kai\ e0pipeso/ntej e0pi\ to\n tra&xhlon tou= Pau/lou katefi/loun au0to/n, 38 ma&lista e0pi\ tw~| lo/gw| o0dunw&menoi o3ti ei]pen ou0ke/ti me/ll to\ pro/swpon qewrei=n. proe/pempon de\ au0to\n e0pi\ to\ ploi=on. 21. 1a i\ e0pia&ntj a)nh/xqhmen.

21. 1b7 2 3a

0Apospasqe/ntwn de\ n a)p’ au0tw~n, eu0qudromh/santej h3komen ei0j Kw~, th=| de\ e0piou/sh| ei0j79Ro/don ka)kei=qen ei0j Pa&tara kai\ Mu/ra. kai\ eu9ro/ntej ploi=on diaperw~n ei0j Fni/khn e0piba&ntej a)nh/xqhmen. a)nafa&nantej de\ th\n Ku/pron kai\ katalipo/ntej au0th\n eu0w&numon e0ple/omen ei0j Suri/an.

21. 3b Kath/xqhmen ei0j Tu/ron (e0kei= ga_r h]n to\ ploi=on a)pofortizo/menon to\n go/mon),

The Acts of the Apostles to everyone, including those who were with me. 35 To you all I showed that by working in this way it is necessary to help the weak and to remember the words of the Lord Jesus, for it was he who said, “Blessed is the one who gives rather than receives”.’ [c] 36 And after he had said these things, he knelt and prayed with them all. [d] 37a Considerable weeping arose among them all; [e] 37b they fell on Paul’s neck and started to kiss him, 38a especially pained by his statement: ‘You won’t see my face anymore’.272 [f ] 38b Then they set about escorting him onto the ship. [g] 21. 1a And once we had boarded, we set sail.273 [D] The Crossing to Syria [D-A] From Miletus to Tyre



[a] 21. 1b [b] 2 [c] 3a

After we had parted from them, we ran a straight course and came to Cos, then on the following day to Rhodes and from there to Patara and Myra; and having found a ship that was crossing over to Phoenicia, we boarded and set sail.274 Although we came within sight of Cyprus, we passed it on the port side, and sailed on to Syria.

[D-B] Tyre [a] 21. 3b We disembarked in Tyre (for there the ship was unloading its cargo),

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4 5 6

kai\ a)neuro/ntej maqhta_j e0pemei/namen par’ au0toi=j h9me/raj e9pta&. tine\j de\ tw~| Pau/lw| e1legon dia_ tou= pneu/matoj mh\ e0pibai/nein ei0j79Ieroso/luma. th=| de\ e0piou/sh| h9me/ra| e0celqo/ntej e0poreuo/meqa th\n o9do\n h9mw~n propempo/ntwn pa&ntwn h9ma~j su\n gunaici\ kai\ te/knoij e1cw th=j po/lewj. kai\ qe/ntej ta_ go/nata e0pi\ to\n ai0gialo\n proseuca&meqa. kai\ a)spasa&menoi a)llh/louj e0pe/bhmen ei0j to\ ploi=on. u9pe/streyan de\ e3kastoj ei0j ta_ i1dia.

21. 77

9Hmei=j de\ to\n plou=n dianu/santej a)po\ Tu/rou kathnth/samen ei0j Ptolemai5da, kai\ a))spasa&menoi tou\j a)delfou\j e0mei/namen h9me/ran mi/an par’ au0toi=j.

21. 8 9 10 11

Th=| de\ e0pau/rion e0celqo/ntej h1lqomen ei0j Kaisa&reian. kai\ ei0selqo/ntej ei0j to\n oi]kon Fili/ppou tou= eu0aggelistou=, o1ntoj e0k tw~n e9pta&, e0mei/namen par’ au0tw~|. (tou/tw| de\ h]san qugate/rej te/ssarej parqe/noi profhteu/ousai.) e0pimeno/ntwn de\ h9mw~n h9me/raj plei/ouj kath=lqe/ tij a)po\ th=j70Ioudai/aj profh/thj o0no/mati73Agaboj. a)nelqw_n de\ pro\j h9ma~j kai\ a!raj th\n zw&nhn tou= Pau/lou,

The Acts of the Apostles [b] 4a [c] 4b [d] 5a [e] 5b [f ] 6a [g] 6b

and once we had located some disciples, we stayed with them for seven days. Some, however, were telling Paul,275 through the Spirit, not to get back on the ship for Hierosoluma. Nevertheless, on the following day, we left and went on our way, with them all – their wives and children included – escorting us out of the town. Kneeling on the shore, we prayed and after bidding one another farewell, we got back on the ship. They, on the other hand, returned each to their own home.

[E] The Completion of the Sea Journey [E-A] From Tyre to Caesarea [a] 21. 7a [b] 7b

As for us, we completed the sea journey from Tyre and arrived at Ptolemy; after greeting the brethren, we stayed with them for one day.

[E-B] Caesarea [a] 21. 8a On the following day we left276 and went to Caesarea; [b] 8b we went to the house of Philip the evangelist, who was one of the Seven, and we stayed with him. [c] 9 (This man had four daughters, virgins who exercised the gift of prophecy.) [d] 10 While we were spending many days there, a certain man came down from Judaea,277 a prophet called Agabus. [a’] 11 He came up to us and after he had taken Paul’s belt,

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dh/saj e9autou= tou\j po/daj kai\ ta_j xei=raj ei]pen: Ta&de le/gei to\ pneu=ma to\ a#gion: To\n a!ndra ou[ e0stin h9 zw&nh au3th, ou3twj dh/sousin ei0j70Ierousalh\m70Ioudai=oi kai\ paradw&sousin ei0j xei=raj e0qnw~n. 12 w(j de\ h0kou/samen tau=ta, parakalou=men h9mei=j kai\ oi9 e0nto/pioi to\n Pau=lon tou= mh\ e0pibai/nein au0to\n ei0j70Ierousalh/m. 13 ei]pen de\ pro\j h9ma~j o9 Pau=loj: Ti/ poiei=te klai/ontej kai\ qorubou=nte/j mou th\n kardi/an; e0gw_ ga_r ou0 mo/non deqh=nai bou/lomai a)lla_ kai\ a)poqanei=n ei0j70Ierousalh\m e9toi/mwj e1xw u9pe\r tou= o0no/matoj tou= kuri/ou70Ihsou= Xristou=. 14 mh\ peiqome/nou de\ au0tou= h9suxa&samen oi9 ei0po/ntej pro\j a)llh/louj: To\ qe/lhma tou= qeou= gine/sqw.

21. 15 Meta_ de/ tinaj h9me/raj a)potaca&menoi a)nabai/nomen ei0j79Ier: 16 e0k Kaisarei/aj su\n h9mi=n, ou[toi/ te h1gagon h9ma~j pro\j ou4j cenisqw~men: kai\ parageno/menoi ei1j tina kw/mhn e0geno/meqa para_ Mna&swni/ tini Kupri/w|, maqhth=| a)rxai/w|. 17 ka)kei=qen e0cio/ntej

The Acts of the Apostles he bound his own feet and hands and said, ‘Thus says the Holy Spirit: “The man whose belt this is, the Jews will bind him in this way in Ierousalem and give him over into the hands of the Gentiles”.’ [b’] 12 On hearing these things, we together with the local people beg278 Paul not to set foot in Ierousalem. [c’] 13 But Paul said to us, ‘What are you doing weeping and causing distress to my heart? For I not only desire to be bound but I am even ready to die in Ierousalem for the name of the Lord Jesus, the Messiah.’ [d’] 14 Since he was not persuaded, we kept quiet, but said to one another, ‘May the will of God be done’.279

SecTion iii. Paul on trial

[A] The Arrival in Hierosoluma [a] 21. 15 Some days later, we take our leave and go up to Hierosoluma.280 [b] 16a Some of the disciples281 from Caesarea also came with us. [c] 16b These people took us to those with whom we would lodge; [c’] 16c when we had arrived in a certain village we found ourselves at the house of Mnason, a certain man from Cyprus and long-time disciple. [b’] 17a From there we left

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Luke’s Demonstration to Theophilus h1lqomen ei0j79Ieroso/luma. a)pede/canto de\ h9ma~j a)sme/nwj oi9 a)delfoi/.

21. 18 Th=| de\ e0piou/sh| ei0sh|/ei o9 Pau=loj su\n h9mi=n pro\j70Ia&kwbon. h]san de\ par’ au0tw~| oi9 presbu/teroi sunh/gmenoi. 19 ou4j a)spamenoj dihgei=to e3na e3kaston, w(j e0poi/hsen o9 qeo\j toi=j e1qnesin dia_ th=j diakoni/aj au0tou=. 20 oi9 de\ a)kou/santej e0do/casan to\n ku/rion ei0po/ntej: Qewrei=j, a)delfe/, po/sai muria&dej [ei]ei0si\n e0n th=|70Ioudai/a| tw~n pepisteuko/twn kai\ pa&ntej tou=toi zhlwtai\ tou= no/mou u9pa&rxousin: 21 kath/hsan de\ peri\ sou= o3ti a)postasi/an dida&skeij a)po\ Mwse/wj tou/j, kata_ e1qnh ei0si\n70Ioudai=oi[s] mh\ perite/mnein au0tou\j ta_ te/kna mh/te e0n toi=j e1q[n]esin au0tou= peripatei=n. 22 ti/ ou]n e0stin; pa&ntwj dei= plh=qoj sunelqei=n: a)kou/sontai ga_r o3ti e0lh/luqaj. 23 tou=to ou]n poi/hson o3 soi le/gomen: ei0si\n h9mi=n a!ndrej te/ssarej eu0xh\n e1xontej e0f’ e9autw~n. 24 tou/touj paralabw_n a(gni/sqhti su\n au0toi=j kai\ dapa&nhson ei0j au0tou\j i3na curw~ntai th\n kefalh/n, kai\ gnw&sontai pa&ntej o3ti w{n kath/xhntai peri\ ou= ou0de/n e0stin

The Acts of the Apostles and went to Hierosoluma. [a’] 17b The brethren welcomed us joyfully. [B] Purification in the Temple [a] 21. 18a The following day Paul went with us to James.282 [b] 18b The elders were in the process of gathering at his house. [c ] 19 He greeted them and reported to each one what God had done for the Gentiles through his ministry. [b’] 20a Once they had finished listening, they glorified the Lord, saying, [a] 20b ‘You see, brother, how many thousands there are in Judaea who have become believers, [b] 20c and all these are zealous for the Law. [g] 21 They have spread rumours about you, that you teach apostasy from Moses to those throughout the nations who are Jews, telling them not to circumcise their children or to walk in his ways either. [d] 22a So what shall we do then? [e] 22b For sure an assembly is bound to gather, because they will hear that you have come. 283 [z] 23a Do, then, what we tell you. [e’] 23b We have four men who have taken a vow upon themselves. [d’] 24a Take these men and be purified with them, and pay for them to shave their heads; [g’] 24b then everyone will know that there is no truth in what they have been told about you,

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a)ll’ o3ti poreu/u\ au0to\j fula&sswn to\n no/mon. 25 peri\ de\ tw~n pepisteuko/twn e0qnw~n ou0de\n e1xousi le/gein pro/j se: h9mei=j ga_r a)pestei/lamen kri/nontej mhde\n toiou=ton threi=n au0tou\j ei0 mh\ fula&ssesqai au0tou\j to\ ei0dwlo/quton kai\ ai[ma kai\ pornei/an. 26 to/te Pau=loj paralabw_n tou\j a!ndraj th=| e0piou/sh| h9me/ra| su\n au0toi=j a(gnisqei/j, ei0sh=lqen ei0j to\ i9ero\n diagge/llwn th\n e0kplh/rwsin tw~n h9merw~n tou= a(gnismou= o3pwj proshne/xqh u9pe\r e9no\j e9ka&stou au0tw~n prosfora&.

21. 27 28 7 29

Sunteloume/nhj de\ th=j e9bdo/mhj h9me/raj, oi9 de\ a) th=j70Asi/aj70Ioudai=oi e0lhluqo/tej qeasa&menoi au0to\n e0n tw~| i9erw~| sune/xeon pa&nta to\n o1xlon kai\ e0piba&llousin e0p’ au0to\n ta_j xei=raj kra&zontej: !Andrej70Istrahli=tai, bohqei=te: ou[to/j e0stin o9 a!nqrwpoj o9 kata_ tou= laou= kai\ tou= no/mou kai\ tou= to/pou tou/tou pa&ntaj pantaxh=| dida&skwn, e1ti kai\73Ellhnaj ei0sh=gen ei0j i9ero\n kai\ e0koinw&nhsen to\n a#gion to/pon tou=ton. (h]san ga_r proewrako/tej Tro/fimon to\n7)Efe/sion

The Acts of the Apostles but that, on the contrary, you yourself walk abiding by the Law. [b’] 25a Regarding the Gentiles who have become believers, they have nothing to say against you,284 [a’] 25b because we ourselves sent a letter expressing our judgment that they need not keep anything of the kind, only that they should avoid idol sacrifice and blood and illicit sexual relations.’285 [a’] 26 Then Paul, taking the men the following day and having been purified with them, went into the Temple, announcing when the days of purification would be completed so an offering could be brought on behalf of each one of them.

[C] Uproar in Ierousalem

[a] 21. 27a When the seven days were coming to an end, the Jews who had come just then from Asia, on noticing him in the Temple, started to stir up the whole crowd; [b] 27b and they lay their hands on him286 28 crying out, ‘Fellow Israelites, help! This is the man who, against the people and the Law and this place, has been teaching everyone everywhere, and by even bringing Greeks into the Temple he has shared this holy place.’287 [c] 29 (You see, they had previously seen Trophimus the Ephesian

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30 31 32 33 34

e0n th=| po/lei su\n au0tw~|, o4n e0nomi/samen o3ti ei0j to\ i9ero\n ei0sh/gagen Pau=loj.) e0kinh/qh te h9 po/lij o3lh kai\ e0ge/neto sundromh\ tou= laou=: kai\ e0pilabo/menoi tou= Pau/lou ei[lkon e1cw tou= i9erou=, kai\ eu0qe/wj e0klei/sqhsan ai9 qu/rai. zhtou/ntwn au0to\n a)poktei=nai a)ne/bh fa&sij tw~| xilia&rxw| th=j spei/rhj o3ti o3lh sugxu/nnetai70Ierousalh/m. o4j e0cauth=j paralabw_n stratiw&taj kai\ e9katonta&rxaj kate/dramen e0p’ au0tou/j. oi9 de\ i0do/ntej to\n xili/arxon kai\ tou\ stratiw&taj e0pau/santo tu/ptontej to\n Pau=lon. to/te e0ggi/saj o9 xili/arxoj e0pela&beto au0tou= kai\ e0ke/leusen deqh=nai a(lu/sesin dusi/n, kai\ e0punqa&neto ti/j ei1h kai\ ti/ e0stin pepoihkw&j. a!lloi de\ a!lla e0pefw&noun e0n tw~| o1xlw|. kai\ mh\ duname/nou au0tou= gnw~nai to\ a)sfale\j dia_ to\n qo/rubon e0ke/leuse a!gesqai au0to\n ei0j th\n parembolh/n.

21. 357 36

3Ote de\ e0ge/neto ei0j tou\j a)nabaqmou/j, sune/bh to\n Pau=lon basta&zesqai u9po\ tw~n stratiwtw~n dia_ th\n bi/an tou= laou=. (h0kolou/qei ga_r to\ plh=qoj kra~zon a)nairei=sqai au0to/n.)

The Acts of the Apostles in the city with him, and we supposed288 that Paul had taken him into the Temple.) [d] 30a The whole city was stirred up [e] 30b and there was a rush of the people [f ] 30c as they seized Paul and dragged him outside the Temple; [g] 30d and immediately the doors were closed. [h] 31 And while they were seeking to kill him, word came up to the tribune of the military cohort that the whole of Ierousalem was in turmoil.289 [g’] 32a He at once took soldiers and centurions and ran down on them. [f ’] 32b When they saw the tribune and the soldiers, they stopped beating Paul. [e’] 33a Then the tribune went up and arrested him [d’] 33b and ordered him to be bound with two chains; [c’] 33c and he tried to ascertain who he was and what he had done. [b’] 34a But people in the crowd started crying out different things. [a’] 34b And since he was not able to find out for certain what was happening because of the uproar, he ordered him to be brought into the barracks. [D] Paul’s Defence on the Steps of the Antonia Fortress [a] 21. 35 [b] 36

By the time he got to the steps, Paul was, in fact, being carried by the soldiers because of the violence of the people. (For the crowd had continued to follow them, crying out for him to be executed.)

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37 me/llwn te ei0sa&gesqai ei0j th\n parembolh\n tw~| xilia&rxw| a)pokriqei\j ei]pen: Ei0 e1cesti/n moi lalh=sai pro\j se/; o9 de\ e1fh:79Ellhnisti\ ginw&skeij; 38 ou0 su\ ei] o9 Ai0gu/ptioj o9 pro\ tou/twn tw~n h9merw~n a)nastatw&saj kai\ e0cagagw_n ei0j th\n e1rhmon tou\j tetrakisxili/ouj a!ndraj tw~n sikari/wn; 39 ei]pen de\ o9 Pau=loj: 7 )Egw_ a!nqrwpoj me/n ei0mi70Ioudai=oj, e0n Tarsw~| de\ th=j Kiliki/aj gegennhme/noj: de/omen de/ sou sugxwrh=sai/ moi lalh=sai pro\j to\n lao/n. 40 kai\ e0pitre/yantoj de\ tou= xilia&rxou e9stw_j o9 Pau=loj e0pi\ tw~n a)nabaqmw~n kai\ sei/saj th=| xeiri\ pro\j au0tou/j, pollh=j te h9suxi/aj genome/nhj prosefw&nhsen th=|79Ebrai5di diale/ktw| le/gwn: 22. 17 1Andrej a)delfoi\ kai\ pate/rej, a)kou/sate/ mou th=j pro\j u9ma~j nuni\ a)pologi/aj. 2 (a)kou/santej de\ o3ti th=|79Ebrai5di diale/ktw| prosfwnei= ma~llon h9su/xasan.) kai\ fhsi/n: 37 )Egw& ei0mi70Ioudai=oj a)nh/r, e0n Tarsw~| th=j Kiliki/aj gegennhme/noj, a)nateqramme/noj de\ e0n th=| po/lei tau/th|, para_ tou\j po/daj Gamalih\l paideuo/menoj kata_ a)kri/beian tou= patrw|&ou no/mou, zhlwth\j tou= qeou= kaqw&j e0ste u9mei=j pa&ntej sh/meron: 4 kai\ tau/thn th\n o9do\n e0di/wca me/xri qana&tou desmeu/wn

The Acts of the Apostles [c] 37a When he was about to be brought into the barracks, he reacted by saying to the tribune, ‘Am I permitted to speak to you?’ [d] 37b He said, ‘Do you know Greek? 38 Aren’t you the Egyptian who stirred up a revolt some time ago and led into the desert 4,000 men of the Sicarii?’ [e] 39 Paul said, ‘I am indeed a Jewish man, but I was born in Tarsus, in Cilicia.290 I beg you to let me speak to the people.’ [f ] 40 The tribune did permit him, so Paul stood at the top of the stairs and motioned with his hand to them and, when a great silence had fallen, he addressed them in the Hebrew language saying, [aa] 22.1 ‘Brethren and fathers, listen to me in the defence I now make to you’.291 [e’] 2a (When they heard that he was making his address in the Hebrew language, they kept all the more quiet.) [d’] 2b He says, [ab] 3 ‘I am myself a Jewish man, and although I was born in Tarsus of Cilicia, I was brought up in this city; at the feet of Gamaliel, I was educated in strict accordance with the Law of the fathers, a zealot for God just as you all are today. [ag] 4 This “Way” I had been persecuting to the death, binding

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kai\ paradidou\j ei0j fulakh\n a!ndraj te kai\ gunai=kaj, 5 w(j kai\ a)rxiereu\j marturh/sei moi kai\ o3lon to\ presbute/rion. par’ w{n e0pistola_j deca&menoj para_ tw~n a)delfw~n ei0j Damasko\n e0poreuo/mhn, a!cwn kai\ tou\j e0kei= o1ntaj dedeme/nouj e0n70Ierousalh\m i3na timwrhqw~sin. 6 e0ggi/zonti doi meshmbri/aj Damaskw~| e0cai/fnhj a) tou= ou0ranou= peristray m fw~j i9kano\n peri\ e0me/, 7 kai\ e1peson ei0j to\ e1dafoj kai\ h1kousa fwnh=j legou/shj moi: Sau=le Sau=le, ti/ me diw&keij; 8 e0gw_ de\ a)pekri/qhn: Ti/j ei], ku/rie; ei]pen de\ pro/j me: 7 )Egw& ei070Ihsou=j o9 Nazorai=oj o4n su\ diw&keij. 9 oi9 de\ su\n e0moi\ o1ntej to\ me\n fw~j e0qea&santo kai\ e1mfoboi e0ge/nonto. th\n de\ fwnh\n ou0k h1kousan tou= lalou=nto/j moi. 10 ei]pa de/: Ti/ poih/sw, ku/rie; o9 de\ ei]pen pro/j me: 7 0Anasta_j poreu/ou ei0j Damasko\n ka)kei= soi lalhqh/setai peri\ pa&ntwn w{n te/taktai/ soi poih=sai. 11 w(j de\ a)ne/sth ou0k e1blepon a)po\ th=j do/chj tou= fwto\j e0kei/nou kai\ xeiragwgou/menoj u9po\ tw~n suno/ntwn moi h]lqon ei0j Damasko/n.

The Acts of the Apostles 5 [ba] 6 7 8 9 10 [bb] 11

and handing over to prison both men and women, just as the High Priest will bear me witness292 together with the whole council. I obtained letters from them as brethren, and set off for Damascus with the aim of bringing them from there also in bonds, in order for them to be punished in Ierousalem. As I was approaching Damascus at mid-day, suddenly from the heavens there surrounded me a great light all around, and I fell onto the road and heard a voice saying to me, “Saul, Saul, why are you persecuting me?” I answered, “Who are you, lord?” He said to me, “I am Jesus, the Nazorean, whom you are persecuting”. Those who were with me saw the light and became very afraid.293 They did not hear the voice of the one speaking to me. I said, “What shall I do, Lord?” He said to me, “Get up and go to Damascus and there you will be told all the things that you must do”. But when I got up,294 I could not see because of the brightness of that light, and led by the hand by those who were with me, I went to Damascus.

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127 9Anani/aj tij, a)nh\r eu0labh\j kata_ to\n no/mon kai\ marturou/menoj u9po\ pa&ntwn tw~n70Ioudai/wn, 13 e0lqw_n pro/j me ei]pe/n moi: Sau=le Sau=le a)delfe/, a)na&bleyon. ka)gw_ au0th=| th=| w#ra| e0ne/bleya. 14 kai\\ ei]pe/n moi 7 9O qeo\j tw~n pate/rwn h9mw~n proexeiri/sato/ se gnw~nai to\ qe/lhma au0tou= kai\ i0dei=n to\n di/kaion kai\ a)kou=sai fwnh\n e0k tou= sto/matoj au0tou=, 15 o3ti e1sh| ma&rtuj au0tou= pro\j pa&ntaj a)nqrw&pouj w{n e9w&rakaj kai\ h1kousaj. 16 kai\ nu=n ti/ me/lleij; a)na/sta, ba&ptisai kai\ a)po/lousai ta_j a(marti/aj sou e0pikalou/menoj to\ o1noma au0tou=. 17 e0ge/neto de/ moi u9postre/yanti ei0j70Ierousalh\m proseuxome/nou mou e0n tw~| i9erw~| gene/sqai me e0n e0ksta&sei. 18 kai\ ei]don au0to\n le/gonta& moi: Speu=son kai\ e1celqe e0n ta&xei e0c70Ierousalh/m, dio/ti ou0 parade/contai to\n ma&rtura& mou. 19 kai\ ei]pon: Ku/rie, au0toi\ e0pi/stantai o3ti e0gw_ h1mhn fulaki/zwn kai\ de/rwn kata_ ta_j sunagwga_j tou\j pisteu/ontaj e0pi\ se/, 20 kai\ o3te e0cexu/nneto to\ ai[ma Stefa&nou tou= ma&rturoj,

The Acts of the Apostles 12 13 14 15 16 [bg] 17 18 19 20

A certain Ananias, a devout man according to the Law and held in high esteem by all the Jews, came to me and said to me, “Saul, Saul, brother, regain your sight!” And I, at that very hour, could see again. He said to me, “The God of our fathers destined you to know his will, and to see the Righteous One and to hear a voice from his mouth, saying that you will be his witness to all humankind of what you have seen and what you have heard. And now, what are you stalling for? Get up, be baptized and wash away your sins by calling on his name.” It happened to me, once I had returned to Ierousalem and while I was praying in the Temple, that I fell into a trance. And I saw him saying to me, “Hurry up and get out of Ierousalem quickly, because they will not accept the testimony about me”. And I said, “Lord, they themselves know that I personally was going through the synagogues imprisoning and flogging those believing in you; and when the blood was shed of Stephen as your witness,

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Luke’s Demonstration to Theophilus e0gw_ h1mhn e0festw_j kai\ suneudokw~n kai\ fula&sswn ta_ i9ma&tia tw~n a)nairou/ntwn au0to/n. kai\ ei]pen pro/j me: Poreu/ou, o3ti e0gw_ ei0j e1qnh makra_n e0caposte/llw se. h1kousan de\ au0tou= a!xri tou/tou tou= lo/gou kai\ e0ph=ran th\n fwnh\n au0tn le/gontej: Ai]re a)po\ th=j gh=j to\n toiou=tn, ou0 ga_r kaqh=ken au0to\n zh=n. kraugazo/ntw de\ kai\ r9iptou/ntw ta_ i9ma&tia kai\ koniorto\n ballo/ntwn ei0j to\n ou0rano/n, e0ke/leusen o9 xili/arxoj ei0sa&gesqai au0to\n ei0j th\n parembolh/n, ei1paj ma&sticin a)neta&zein au0to\n i3na e0pignw~| di’ h4n ai0ti/an ou3twj katefw&noun peri\ au0tou=.

22. 257 9Wj de\ prose/teinan au0to\n toi=j i9ma~sin, ei]pen pro\j to\n e9stw~ta e9katonta&rxhn: Ei0 e1cestin u9mi=n a!nqrwpon79Rwmai=on kai\ a)kata&kriton masti/zein; 26 tou=to a)kou/saj o9 e9katonta&rxhj o3ti79Rwmai=on e9auto\n le/gei proselqw_n tw~| xilia&rxw| ph/ggeilen au0tw~|: 7 3Ora ti/ me/lleij poiei=n: a!nqrwpoj ou[toj79Rwmai=o/j e0stin. 27 to/te proselqw_n o9 xili/arxoj e0phrw&thsen au0to/n: Le/ge moi, su\79Rwmai=oj ei]; o9 de\ ei]pen: Ei0mi/.

The Acts of the Apostles I was standing by and giving my consent and looking after the coats of the people killing him”. 21 And he said to me, “Go, because I myself am sending you out to the Gentiles far away”.’ 295 [c’] 22a They had listened to him up until this point; [b’] 22b then they raised their voices and said, ‘Rid the earth of this kind of man, for it is not right for him to live!’ [a’] 23 Because they were shouting out and waving their clothes and throwing dust into the sky, 24 the tribune ordered him to be brought into the barracks, telling them to examine him using scourges so he could discover why they were screaming in this way about him. [E] Paul inside the Antonia Fortress [a] 22. 25 As they were stretching him out with the straps, he said to the centurion standing near, ‘Is it lawful for you to scourge a person who is Roman and uncondemned?’ [b] 26 When the centurion heard this, that he said he was a Roman, he went to the tribune and declared to him, ‘Watch what you are about to do! This man is a Roman!’296 [c] 27a Then the tribune went and asked him, ‘Tell me, are you a Roman?’ [c’] 27b He said, ‘I am’.

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28 kai\ a)pokriqei\j o9 xili/arxoj ei]pen: 7 )Egw_ oi]da po/sou kefalai/ou th\n politei/an tau/thn e0kthsa&mhn. Pau=loj de\ e1fh: 7 0Egw_ de\ kai\ gege/nnhmai. 29 to/te a)pe/sthsan a)p’ au0tou= oi9 me/llontej au0to\n a)neta&zein. kai\ o9 xili/arxoj de\ e0fobh/qh e0pignou\j o3ti79Rwmai=o/j e0stin kai\ o3ti h]n au0to\n dedekw&j. kai\ paraxrh=ma e1lusen au0to/n.

22. 30 23. 1 7 2 3

Th=| de\ e0piou/sh| boulo/menoj gnw~nai to\ a)sfale/j, to\ ti/ kathgorei=tai u9po\ tw~n70Ioudai/wn, e0ke/leusen sunelqei=n tou\j a)rxierei=j kai\ o3lon to\ sune/drion, kai\ katagagw_n to\n Pau=lon e1sthsen ei0j au0tou/j. a)teni/saj de\ tw~| sunedri/w| o9 Pau=loj ei]pen: !Andrej a)delfoi/, e0gw_ pa&sh| suneidh/sei a)gaqh=| pepoli/teumai tw~| qew~| a!xri th=j h9me/raj tau/thj. o9 de\ a)rxiereu\j79Anani/aj toi=j parestw~sin au0tw~| e0pe/tacen tu/ptein au0tou= to\ sto/ma. to/te o9 Pau=loj pro\j au0to\n ei]pen: Tu/ptein se me/llei o9 qeo/j, toi=xe kekoniame/ne: kai\ su\ ka&qh| kri/nwn me kata_ to\n no/mon kai\ para\ to\n no/mon keleu/eij me tu/ptesqai;

The Acts of the Apostles [d] 28a The centurion replied and said, ‘I know how much I paid for this citizenship’. [d’] 28b Paul, though, said, ‘But I have it from birth’. [e] 29a Then they stood back from him, those who were about to interrogate him.297 [b’] 29b The tribune also became afraid because he had found out that he was a Roman and that it was he who had bound him. [a’] 29c And he released him immediately.298 [F] Preliminary Hearing before the Sanhedrin [a] 22. 30a The following day, wanting to know for sure why he was accused by the Jews, he [the tribune] ordered the High Priests299 and the entire Sanhedrin to meet, [b] 30b and he brought Paul down and stood him before them. [c] 23. 1 Looking intently at the Sanhedrin, Paul said, ‘Brethren, I have acted before God in good conscience up until this very day’. [d] 2 The High Priest, Ananias, ordered those standing near him to strike him on the mouth. [e] 3 Then Paul said to him, ‘God is about to strike you, you whitewashed wall. Are you sitting judging me according to the Law and yet, contrary to the Law you order me to be struck?’

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­586 4 5 7 6 7 7 8 9 10

Luke’s Demonstration to Theophilus oi9 de\ parestw~tej ei]pan: To\n a)rxiere/a loidorei=j; e1fh de\ o9 Pau=loj: Ou0k h|1dein, a)delfoi/, o3ti a)rxiereu/j e0stin: ge/graptai ga&r: !Arxonta tou= laou= sou ou0k e0rei=j kakw~j. kai\ gnou\j o3ti to\ e4n me/roj e0sti\n Saddoukai/wn to\ de\ e3teron Farisai/wn e1kracen e0n tw~| sunedri/w|: !Andrej a)delfoi/, e0gw_ Farisai=o/j ei0mi, ui9o\j Farisai/ou: peri\ e0lpi/doj kai\ a)nasta&sewj nekrw~n e0gw_ kri/nomai. tou=to de\ au0tou= lalh/santoj e0ge/neto sta&sij tw~n Saddoukai/wn kai\ tw~n Farisai/wn kai\ e0sxi/sqh to\ plh=qoj. (Saddoukai=oi me\n ga_r le/gousin mh\ ei]nai a)na&stasin mh/te a!ggelon mh/te pneu=ma, Farisai=oi de\ o9mologou=sin ei]nai a)na&stasin kai\ a!ggelon kai\ pneu=ma.) e0ge/neto de\ kraugh\ mega&lh, kai\ a)nasta&ntej tine\j tw~n grammate/wn tou= me/rouj tw~n Farisai/wn diema&xonto le/gontej: Ou0de\n kako\n eu9ri/skomen e0n tw~| a)nqrw&pw| tou/tw|: Ei0 de\ pneu=ma e0la&lhsen au0tw~| h2 a!ggeloj; pollh=j de\ genome/nhj sta&sewj e0n au0toi=j fobhqei\j o9 xili/arxoj mh\ diaspasqh=| o9 Pau=loj u9p’ au0tw~n e0ke/leusen to\ stra&teuma katabh=nai

The Acts of the Apostles [f ] 4 [g] 5 [h] 6 [g’] 7a [f ’] 7b [e’] 8a [d’] 8b [c’] 9a [b’] 9b [a’] 10

Those standing by him said, ‘Are you insulting the High Priest?’ Paul began saying, ‘I did not know, brethren, that he was the High Priest, for it is written: “You shall not speak evil about the ruler of your people”’. And since he knew that one part of them was composed of Sadducees while the others were Pharisees, he cried out in the Sanhedrin, ‘Brethren, I am myself a Pharisee, the son of a Pharisee300 and it is because of the very hope in the resurrection of the dead that I am being judged!’ When he said this, arguing started between the Sadducees and the Pharisees; and the assembly was split. (The Sadducees say it could not have been a resurrection, nor an angel nor a spirit, but the Pharisees would profess that it could have been a resurrection and an angel and a spirit.)301 A great outcry started, and some of the scribes stood up from among the Pharisees and began contending sharply saying, ‘We find nothing evil in this man. What if a spirit spoke to him or an angel…?’ Seeing that a great argument had arisen among them, the tribune became very afraid in case Paul be torn to shreds by them, so he ordered the troops to go down

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Luke’s Demonstration to Theophilus kai\ a(rpa&sai au0to\n e0k me/sou au0tw~n kai\ a!gein ei0j th\n parembolh/n.

23. 11 Th=| de\ e0piou/sh| nukti\ e0pista_j au0tw~| o9 ku/rioj ei]pen: Qa&rsei, Pau=le, w(j ga_r diemartu/rw ta_ peri\ e0mou= ei0j70Ierousalh/m, ou3tw se dei= kai\ ei0j79Rw&mhn marturh=sai. 12 genome/nhj de\ h9me/raj kai\ boh/qeian sustrafe/ntej tine\j tw~n70Ioudai/wn a)neqema&tisan e9autou\j le/gontej mh\ fagei=n mh/te piei=n e3wj a2n a)poktei/nwsin to\n Pau=lon. 13 (h]san de\ plei/ouj tessera&konta oi9 a)naqemati/santej e9autou/j.) 14 oi3tinej proselqo/ntej toi=j a)rxiereu=sin kai\ toi=j presbute/roij ei]pan: 7 0Anaqe/mati a)neqemati/samen e9autou\j mhdeno\j geu/sasqai to\ su/nolon e3wj o3tou a)poktei/nwmen to\n Pau=lon. 15 nu=n ou]n parakalou=men u9ma~j: Poih/sate h9mi=n tou=to: sunagago/ntej to\ sune/drion e0mfani/sate tw~| xilia&rxw| o3pwj kataga&gh| au0to\n ei0j u9ma~j w(j me/llontaj diaginw&skein a)kribe/steron ta_ peri\ au0tou=: h9mei=j de\ pro\ tou= e0ggi/sai u9mi=n au0to\n e3toimoi/ e0smen tou= a)nelei=n au0to/n, e0a_n de/h| kai\ a)poqanei=n. 16 a)kou/saj de\ neani/aj tij ui9o\j a)delfh=j Pau/lou th\n e0ne/dran au0tw~n

The Acts of the Apostles

and carry him out from among them and take him into the barracks.

[G] The Plot by the Jews [a] 23. 11 [b] 12 [c] 13 [d] 14 15 [e] 16

The next night the Lord came to him and said, ‘Take courage, Paul! For as you have borne witness to the facts about me to Ierousalem so you must also witness to Rome’.302 When day came, those who had come to help, that is, some of the Jews, gathered and they met together in secret, swearing to neither eat nor drink until they had killed Paul. (There were more than 40 of them who swore this oath.) These men went to the High Priests and the elders and said, ‘We have sworn a solemn oath together to taste nothing whatsoever until such time that we have killed Paul. Therefore, we ask you now to do this for us: call together the Sanhedrin and let the tribune know to bring him down to you, as if you were intending to determine his case more precisely. But before he gets near to you, we are ready to do away with him, even if it means we, too, will die.’ Meanwhile, when a certain young man, the son of Paul’s sister,303 heard of their ambush,

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parageno/menoj kai\ ei0selqw_n ei0j th\n parembolh\n a)ph/ggeilen tw~| Pau/lw|. 17 proskalesa&menoj de\ o9 Pau=loj e3na tw~n e9katontarxw~n e1fh: To\n neani/an tou=ton a)pa&gage pro\j to\n xili/arxon, e1xei ga&r ti a)paggei=lai au0tw~|. 18 o9 me\n ou]n paralabw_n to\n neani/an h1gagen pro\j to\n xili/arxon kai\ fhsi/n:7(O de/smioj Pau=loj proskalesa&meno/j me h0rw&thsen tou=ton to\n neani/an a)gagei=n pro\j se\ e1xonta& ti lalh=sai/ soi. 19 e0pilabo/menoj de\ th=j xeiro\j au0tou= o9 xili/arxoj kai\ a)naxwrh/saj kat’ i0di/an e0punqa&neto par’ au0tou=: Ti/ e0stin o4 e1xeij a)paggei=lai/ moi; 20 ei]pen de\ o3ti Oi970Ioudai=oi sune/qento tou= e0rwth=sai/ se o3pwj au1rion kataga&gh|j to\n Pau=lon ei0j to\ sune/drion w(j me/llonte/j ti a)kribe/steron punqa&nesqai peri\ au0tou=. 21 su\ ou]n mh\ peisqh=|j au0toi=j: e0nedreu/ousin ga_r au0to\n e0c au0tw~n a!ndrej plei/ouj tessera&konta, oi3tinej a)neqema&tisan e9autou\j mh/te fagei=n mh/te piei=n e3wj ou[ a)ne/lwsin au0to/n, kai\ nu=n ei0sin e3toimoi prosdexo/menoi th\n a)po\ sou= e0paggeli/an. 22 o9 me\n ou]n xili/arxoj a)pe/luse to\n neani/an paraggei/laj i3na mh/ tij gnw~| o3ti tau=ta au0tw~| e0nefa&nisen. 23 kai\ proskalesa&menoj

The Acts of the Apostles he came and went into the barracks and let Paul know. [f ] 17 Paul called one of the centurions and said, ‘Take this young man to the tribune, for he has something to tell him’. [g] 18a So he took the young man and brought him to the tribune [h] 18b and said, ‘The prisoner Paul called me and requested that this young man be brought to you because he has something to say to you’. [h’] 19 The tribune took him by the hand and stepping aside privately, he asked him, ‘What is it you have to tell me?’ [g’] 20 He said, ‘The Jews have decided to ask you to bring Paul down tomorrow to the Sanhedrin as if they were about to consider more closely the case concerning him. 21 Do not be fooled by them; for they are lying in ambush for him – there are more than 40 of them – and they have sworn an oath together not to eat or drink anything until they have killed him, and they are ready now, waiting to receive a promise from you.’ [f ’] 22 So the tribune sent the young man away, ordering him not to tell anyone that he had revealed these things to him. [e’] 23a And he called

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du/o tw~n e9katontarxw~n ei]pen:79Etoima&sate stratiw&taj diakosi/ouj, o3pwj poreuqw~sin e3wj Kaisarei/aj, kai\ i9ppei=j e9kato\n kai\ deciola&bouj diakosi/ouj: a)po\ tri/thj w#raj th=j nukto\j keleu/ei e9toi/mouj ei]nai poreu/esqai. 24 kai\ toi=j e9katonta&rxaij dieta&cato kth/nh parasth=sai i3na e0pibiba&santej to\n Pau=lon nukto\j diasw&swsin ei0j Kaisa&reian pro\j Fh/lika to\n h9gemo/na. (e0fobh/qh ga_r mh/pote e0carpa&santej au0to\n oi970Ioudai=oi a)poktei/nwsin, kai\ au0to\j metacu\ e1gklhma e1xh| w(j ei0lhfw_j a0rgu/ria.) 25 gra&yaj de\ au0toi=j e0pistolh\n e0n h[| e0ge/grapto: 26 Klau/dioj Lusi/aj Fh/liki tw~| krati/stw| h9gemo/ni xai/rein. 27 To\n a!ndra tou=ton sullhmfqe/nta u9po\ tw~n70Ioudai/wn kai\ me/llonta a)nairei=sqai u9p’ au0tw~n e0pista_j su\n tw~| strateu/mati e0rusa&mhn kra&zonta kai\ le/gonta ei]nai79Rwmai=on. 28 boulo/menoj de\ gnw~nai th\n ai0ti/an h4n e0ka&loun au0tw~| kath/gagon au0to\n ei0j to\ sune/drion. 29 ou0de\n plei=on eu[ron e0gkalou/menon h2 peri\ zhthma&twn tou= no/mou Mwu+se/wj kai\70Ihsou= tino/j: mhde\n de\ a!cion qana&tou h2 desmw~n e1xonta e1gklhma, e0ch/gagon au0to\n mo/lij th=| bi/a|. 30 mhnuqei/shj de/ moi e0piboulh=j ei0j to\n a!ndra me/llein e1sesqai

The Acts of the Apostles two of the centurions, and said, ‘Prepare 200 soldiers, to go as far as Caesarea, and 100 horsemen plus 200 spearmen’;304 [d’] 23b he ordered them to be ready to go any time after the third hour of the night. [c’] 24a And he arranged for the centurions305 to provide mounts for Paul to ride so they could bring him safely by night to Caesarea to Felix the governor [b’] 24b – he was afraid that the Jews would carry him off and kill him and then afterwards he would be accused of taking money306 – [a’] 25 and he provided a letter for them in which he had written: 26 ‘Claudius Lysias to Felix, most excellent governor, greetings. 27 This man had been seized by the Jews and was about to be killed by them until I came up with my soldiers and rescued him because he was crying out and claiming to be a Roman. 28 Wanting to know why they were accusing him, I took him down to the Sanhedrin. 29 I found him accused of nothing more than issues concerning their Law of Moses and a certain Jesus. But since nothing worthy of death or imprisonment had come of the accusation, I took him away, scarcely alive.307 30 Because it has been reported to me that a plot is about to be carried out against the man

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u9po\ tw~n70Ioudai/wn, e0cauth=j e1pemya pro\j se\ paraggei/laj kai\ toi=j kathgo/roij e0lqei=n e0pi\ sou=. 7 !Errwso.

23. 31 Oi9 me\n ou]n stratiw~tai kata_ to\ diatetagme/non au0toi=j a)nalabo/ntej to\n Pau=lon dia_ nukto\j h1gagon ei0j th\n70Antipatri/da. 32 th=| de\ e0pau/rion e0a&santej tou\j i9ppei=j u9pe/streyan ei0j th\n parembolh/n: 33 oi3tinej e0lqo/ntej ei0j th\n Kaisa&reian kai\ a)nado/ntej th\n e0pistolh\n tw~| h9gemo/ni pare/sthsan kai\ to\n Pau=lon au0tw~|. 34 a)nagnou\j de\ th\n e0pistolh\n e0perw&thsen to\n Pau=lon: 7 0Ek poi/aj e0parxei/aj ei]; e1fh: Ki/lic. 35 kai\ puqo/menoj e1fh: ‘Akou/somai/ sou, o3tan kai\ oi9 kath/goroi/ sou parage/nwntai: e0ke/leuse/n te e0n tw~| praitwri/w|79Hrw|&dou fula&ssesqai au0to/n.

24. 1

Meta_ de\ pe/nte h9me/raj kate/bh79Anani/aj o9 a)rxiereu\j meta_ presbute/rwn tinw~n kai\ r9h/toroj Tertu/llou, oi3tinej e0nefa&nisan tw~| h9gemo/ni kata_ tou= Pau/lou.

The Acts of the Apostles by the Jews, I have immediately sent him to you and also ordered the accusers to come before you. Farewell.’308 [F’] Paul’s Arrival in Caesarea [a] 23. 31 Therefore the soldiers, in accordance with how they had been instructed, took Paul by night and brought him to Antipatris. [b] 32 The following day, they left the horsemen and returned to the barracks. [c] 33 When the horsemen came to Caesarea and delivered the letter to the governor, they presented Paul to him as well. [d] 34a After he had read the letter, he asked Paul, ‘What province are you from?’ [d’] 34b He stated, ‘Cilicia’. [e] 35a On learning this, he said, ‘I will hear you when your accusers have arrived’, [f ] 35b and he ordered him to be kept in Herod’s praetorium. [E’] Paul’s Defence before Felix: Trial 1 [a] 24. 1

After five days, Ananias the High Priest went down with some of the elders and an orator, Tertullus, and they presented to the governor their case against Paul.

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2 klhqe/ntoj de\ au0tou= h1rcato kathgorei=n o9 Te/rtulloj le/gwn: Pollh=j ei0rh/nhj tugxa&nontej dia_ sou= kai\ diorqwma&twn pollw~n ginome/nwn tw~| e1qnei tou/tw| dia_ th=j sh=j pronoi/aj, 3 pa&nth| kai\ pantaxou= a)podexo/meqa, kra&tiste Fh=lic, meta_ pa&shj eu0xaristi/aj. 4 i3na de\ mh\ e0pi\ plei=o/n se e0gko/ptw, parakalw~ sunto/mwj a!kousai h9mw~n th=| sh=| e0pieikei/a|. 5 eu3romen ga_r to\n a!ndra tou=ton loimo\n kai\ kinou=nta sta&sin ou0 mo/non tw~| h9mete/rw| e1qnei a)lla_ sxedo\n o3lh| th=| oi0koume/nh| kai\ pa~sin toi=j70Iou­dai/oij prwtosta&thn te th=j tw~n Nazwrai/wn ai9re/sewj, 6 o4j kai\ to\ i9ero\n e0pei/rasen bebhlw~sai o4n kai\ e0krath/samen, kai\ kata_ to\n h9me/teron no/mon e0qelh/samen kri=nai. 7 parelqw_n de\ o9 xili/arxoj Lusi/aj bi/a| pollh=| e0k tw~n xeirw~n h9mw~n a)fei/leto, 8 keleu/saj tou\j kathgo/rouj au0tou= e1rxesqai e0pi/ se. par’ ou[ dunh/sh| au0to\j a)nakri/naj peri\ pa&ntwn tou/twn e0pignw~nai w{n h9mei=j kathgorou=men au0tou=. 9 ei0po/ntoj de\ au0tou= tau=ta sunepe/qento kai\ oi970Ioudai=oi fa&skontej tau=ta ou3twj e1xein. 10 a)pekri/qh de\ o9 Pau=loj neu/santoj au0tw~| tou= h9gemo/noj a)pologi/an e1xein u9pe\r e9autou=.

The Acts of the Apostles [b] 2a [a] 2b 3 4 [b] 5 6 7 8a [g] 8b [c] 9 [d] 10a

When he had been summoned, Tertullus began to present his charges, saying, ‘That we experience great peace through you and that great reform has been made for this nation through your provision, we acknowledge in every way and everywhere, most excellent Felix, with all gratitude. So as not to weary you further, I beg you briefly to hear us with your usual kindness. The matter at hand is that we find this man to be a public menace and he has been causing a revolt not only in our own nation, but nearly the whole world as well as among all the Jews; and what’s more, he is the ringleader of the sect of the Nazoreans, and he even attempted to profane the Temple, – we arrested him, and according to our own Law we wanted to judge him. However, Lysias the tribune intervened with great force and took him from our hands, ordering his accusers to appear before you.309 With information from him, you will be able to come to your own decision concerning all these charges that we bring against him.’ When he had said this, the Jews joined in the attack, claiming that this was how things stood. Paul responded once the governor had signalled to him to give a defence for himself.310

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o9 de\ sxh=ma e1nqeon a)nalabw_n e1fh: 7 0Ek pollw~n e0tw~n o1nta se krith\n di/kaion tw~| e1qnei tou/tw| e0pista&menoj eu0qu/mwj ta_ peri\ e0mautou= a)pologou=mai. 11 duname/nou sou e0pignw~nai o3ti ou0 plei/ouj ei0si/n moi h9me/rai dw&deka a)f’ h9j a)ne/bhn proskunh=sai ei0j70Ierousalh/m, 12 kai\ ou1te e0n tw~| i9erw~| eu[ro/n me pro/j tina dialego/menon ou1te e0pisu/stasin poiou=nta o1xlou ou1te e0n tai=j sunagwgai=j ou1te kata_ th\n po/lin. 13 ou1te parasth=sai du/nantai peri\ w{n nuni\ kathgorou=si/n mou. 14 o9mologw~ de\ tou=to/ soi o3ti kata_ th\n o9do\n h4n le/gousin ai3resin, ou3twj latreu/w tw~| patrw|&w| qew~| pisteu/wn pa~si toi=j kata_ to\n no/mon kai\ toi=j profh/taij gegramme/noij, 15 e0lpi/da e1xwn ei0j to\n qeo\n h4n kai\ au0toi\ ou[toi e0kde/xontai, a)na&stasin me/llein e1sesqai nekrw~n dikai/wn te kai\ a)di/kwn. 16 e0n tou/tw| kai\ au0to\j a)skw~ a)pro/skopon sunei/dhsin e1xwn dia_ panto\j pro/j te to\n qeo\n kai\ pro\j tou\j a)nqrw&pouj. 17 di 0 e0tw~n de\ pleio/nwn e0lehmosu/naj poih/swn ei0j to\ e1qnoj mou paregeno/mhn kai\ prosfora&j, 18 e0n ai[j eu[ro/n me h9gnisme/non e0n tw~| i9erw~| ou0 meta_ o1xlou ou0de\ meta_ qoru/bou kai\ e0kra&thsa&n me kra&zontej kai\ le/gontej: Ai]re to\n e0xqro\n h9mw~n. 19 tine\j de\ a)po\ th=j70Asi/aj70Ioudai=oi:

The Acts of the Apostles [c’] 10b Taking a godlike stance,311 he said, [a] 10c ‘Knowing that for many years you have been a fair judge over this nation I am pleased to present my defence about myself. [b] 11 As you could ascertain, I was not in Ierousalem for more than 12 days from the time I went up to worship there, 12 and they did not find me in the Temple disputing with anyone or causing a crowd disturbance, and not in the synagogues or in the city either. 13 Nor are they able to bring proof now of the things which they accuse me of. [b’] 14 But this I will confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing all the things established by the Law and written by the prophets, 15 having a hope in God, which these people also accept, that there is to be a resurrection of the dead, both of the just and the unjust. 16 In view of this, I myself do my best, always having a clear conscience both towards God and towards people. 17 Now, after a good many years I came to bring alms for my people as well as to make offerings, 18 and it was while doing these things that they found me purified in the Temple, not with a crowd nor with a disturbance; and they seized me, crying out and saying, “Take our enemy away!”312 [a’] 19 Some Jews from Asia, though

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—ou4j e1dei e0pi\ sou= parei=nai kai\ kathgorei=n ei1 ti e1xoien pro\j e0me/… 20 h2 au0toi\ ou[toi ei0pa&twsan ei1 ti eu[ron e0n e0moi\ a)di/khma sta&ntoj mou e0pi\ tou= sunedri/ou, 21 h2 peri\ mia~j tau/thj fwnh=j h[j e0ke/kraca o3ti Peri\ a)nasta&sewj nekrw~n e0gw_ sh/meron kri/nomai u9f’ u9mw~n. 22 a)neba&leto de\ au0tou\j o9 Fh=lic, a)kribe/steron ei0dw_j ta_ peri\ th=j o9dou= ei0pw_n o3ti73Otan Lusi/aj o9 xili/arxoj katabh=|, diagnw&somai ta_ kaq’ u9ma~j: 23 diataca&meno/j te tw~| e9katonta&rxh| threi=sqai au0to\n e1xein te a!nesin kai\ mhde/na kwlu/ein tw~n i0di/wn au0tou= u9phretei=n h2 prose/rxesqai au0tw~|.

24. 24 Meta_ de/ tinaj h9me/raj parageno/menoj o9 Fh=lic su\n Drousi/llh| th=| gunaiki\ au0tou= ou1sh|70Ioudai/a| h1tij pareka&lei i0dei=n to\n Pau=lon kai\ a)kou=sai to\n lo/gon. qe/lwn ou]n to\ i9kano\n poih=sai au0th=| metepe/myato to\n Pau=lon kai\ h1kousen au0tou= peri\ th=j ei0j Xristo\n pi/stewj. 25 dialegome/nou de\ au0tou= peri\ dikaiosu/nhj kai\ e0gkratei/aj kai\ tou= kri/matoj tou= me/llontoj e1mfoboj geno/menoj o9 Fh=lic a)pekri/qh:

The Acts of the Apostles 20 21 [b’] 22 [a’] 23

– who ought to have appeared before you to make an accusation if they have something against me… or let these men speak up for themselves if they really found any crime in me when I stood before the Sanhedrin, unless it was this one declaration that I made: “It is about the resurrection of the dead that I am being judged by you today”.’ Felix adjourned the hearing since he had a somewhat accurate knowledge of things concerning the Way, and said, ‘When Lysias the tribune comes down, I will decide your case’ – and he gave instructions to the centurion that Paul was to be held and was to have some liberty and that those from his circle were not to be prevented from attending to him or visiting him.

[D’] Paul before Felix and Drusilla [a] 24. 24a After a few days, Felix arrived with his wife Drusilla, who was Jewish and who had been asking to see Paul and to hear his message. [b] 24b So, because he wanted to do something important for her313 he sent for Paul [c] 24c and he listened to him on the subject of faith in the Messiah. [b’] 25 However, when he started lecturing about righteousness and self-control and the judgment that was to come, Felix became alarmed and replied,

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­602 26

Luke’s Demonstration to Theophilus To\ nu=n e1xon poreu/ou. kairw~| de\ e0pithdei/w| metape/myomai/ se. a#ma kai\ e0lpi/zwn o3ti kai\ xrh/mata au0tw~| doqh/setai u9po\ tou= Pau/lou: dio\ kai\ pukno/teron au0to\n metapempo/menoj e0n kruptw~| w(mi/lei au0tw~|.

24. 27 Dieti/aj de\ plhrwqei/shj e1laben dia&doxon o9 Fh=lic Po/rkion Fh=ston. to\n de\ Pau=lon ei1asen e0n thrh/sei dia\ Drousi/llan. 25. 1 Fh=stoj de\ e0piba_j th=| e0parxei/a| meta_ du/o h9me/raj a)ne/bh ei0j79Ieroso/luma a)po\ Kaisarei/aj. 2 e0nefa&nisan de\ au0tw~| oi9 a)rxierei=j kai\ oi9 prw~toi tw~n70Ioudai/wn kata_ tou= Pau/lou. kai\ pareka&loun au0to\n 3 ai0tou/menoi xa&rin par’ au0tou= o3pwj metape/myhtai au0to\n ei0j79Ieroso/luma, e0ne/dran poiou=ntej a)nelei=n au0to\n kata_ th\n o9do\n oi3tinej eu0xh\n e0poih/santo o3pwj e0pitu/xwsin au0to\n e0n tai=j xersi\n au0tw~n gene/sqai. 4 o9 me\n ou]n Fh=stoj a)pekri/qh to\n me\n Pau=lon threi=sqai e0n Kaisarei/a|, e9auto\n de\ e0n ta&xei e0kporeu/esqai. 5 Oi9 ou]n dunatoi\ e0n u9mi=n, fhsi/n, sugkataba&ntej ei1 ti/ e0stin e0n tw~| a)ndri\ tou/tw|

The Acts of the Apostles [a’] 26

‘Go away for now! When the time is suitable, I will send for you.’ At the same time, he was also hoping that money would be given to him by Paul, which is why he often sent for him in secret and conversed with him.

[C’] Paul’s Defence before Festus: Trial 2 [a] 24. 27a Now after two years had passed, Felix was succeeded by Porcus Festus. [b] 27b However, he left Paul in prison on account of Drusilla.314 [c] 25. 1 When Festus had taken up provincial rule, after two days he went up to Hierosoluma from Caesarea. [d] 2a The High Priests and the leading Jews presented to him the case against Paul. [e] 2b And they entreated Festus, 3 asking for a favour against Paul, that he send him to Hierosoluma – since they were planning to make an ambush and kill him along the way, that is, those who had vowed to succeed in getting their hands on him.315 [f ] 4 Festus replied that Paul was to be kept in Caesarea; he himself would be going out there shortly. [f ’] 5 ‘So those among you who have authority’, he said, ‘come down with me and if there is some issue with this man,

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­604 6 7 8 9 10 7 7 11 12

Luke’s Demonstration to Theophilus kathgorei/twsan au0tou=. diatri/yaj ou]n e0n au0toi=j h9me/raj plei/ouj o0ktw_ h2 de/ka, kataba_j ei0j Kaisa&reian, th=| e0pau/rion kaqi/saj e0pi\ tou= bh/matoj e0ke/leusen to\n Pau=lon a)xqh=nai. paragenome/nou de\ au0tou= perie/sthsan au0to\n oi9 a)po\79Ierosolu/mwn katabebhko/tej70Ioudai=oi polla_ kai\ bare/a ai0tiw&mata katafe/rontej a$ ou0k i1sxuon a)podei=cai, tou= de\ Pau/lou a)pologoume/nou o3ti ou1te ei0j to\n no/mon tw~n70Ioudai/wn ou1te ei0j to\ i9ero\n ou1te ei0j Kai/sara& ti h3marten. o9 Fh=stoj de\ qe/lwn toi=j70Ioudai/oij xa&rin kataqe/sqai ei]pen tw~| Pau/lw|: Qe/leij ei0j79Ieroso/luma a)naba_j e0kei= peri\ tou/twn kri/nesqai e0p’ e0mou=; ei]pen de\ o9 Pau=loj: 0Epi\ tou= bh/matoj Kai/saroj e9stw&j ei0mi, ou[ me dei= kri/nesqai. 0Ioudai/ouj ou0k h0di/khsa w(j kai\ su\ ka&llion e0piginw&skeij. ei0 me\n ga_r a)dikw~ h2\ a!cion qana&tou pe/praxa& ti, ou0 paraitou=mai to\ a)poqanei=n: ei0 de\ ou0de/n e0stin w{n ou[toi kathgorou=si/n mou, ou0dei/j me du/natai au0toi=j xari/sasqai: Kai/sara e0pikalou=mai. to/te o9 Fh=stoj sullalh/saj meta_ tou= sumbouli/ou e1fh: Kai/sara e0pike/klhsai, e0pi\ Kai/sara poreu/sh|.

The Acts of the Apostles [e’] 6 [d’] 7 8 [c’] 9 [b’] 10 11 [a’] 12

let them accuse him’. Accordingly, after he had spent more than eight or ten days with them, he went down to Caesarea and the following day, having taken his seat on the tribunal, he ordered Paul to be brought in. When he arrived, the Jews who had come down from Hierosoluma stood around him, bringing many serious charges against him that they were not able to prove, while Paul, on the other hand, defended himself saying that neither against the Law of the Jews nor against the Temple nor against Caesar had he committed any offence. Festus, however, wanting to gain the favour of the Jews, said to Paul, ‘Do you wish to go up to Hierosoluma to be tried there about these matters in my presence?’ But Paul said, ‘I am standing before the tribunal of Caesar, which is where I ought to be tried. Against the Jews I have done no wrong, as you very well know. Now, if I am indeed in the wrong or have done something worthy of death, then I do not seek to avoid being put to death. But if there is nothing in the charges they make against me, no one can hand me over to them as a favour. I appeal to Caesar.’316 Then Festus, after conferring with the council, spoke: ‘To Caesar you have appealed; to Caesar you shall go’.

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25. 13 7 9Hmerw~n de\ diagenome/nwn 7 0Agri/ppaj o9 basileu\j kai\ Beroni/kh kath/nthsan ei0j Kaisa&reian a)spaso&menoi to\n Fh=ston. 14 w(j de\ plei/ouj h9me/raj die/tribon e0kei=, o9 Fh=stoj tw~| basilei= a)ne/qeto ta_ kata_ to\n Pau=lon le/gwn: 7 0Anh/r ti/j e0stin kataleleimme/noj u9po\ Fh/likoj de/smioj, 15 peri\ ou[ genome/nou mou ei0j79Ieroso/luma e0nefa&nisa&n moi oi9 a)rxierei=j kai\ oi9 presbu/teroi tw~n70Ioudai/wn ai0tou/menoi kat’ au0tou= di/khn. 16 pro\j ou4j a)pekri/qhn o3ti ou0k e1stin e1qoj79Rwmai/oij xari/zesqai/ tina a!nqrwpon ei0j a)pw&leian pri\n h2 o9 kathgorou/menoj kata_ pro/swpon e1xoi tou\j kathgo/rouj, to/pon de\ a)pologi/aj la&boi peri\ tou= e0gklh/matoj. 17 sunelqo/ntwn ou]n au0tw~n e0nqa&de mhdemi/an a)nabolh\n poihsa&menoj th=| e9ch=j kaqi/saj e0pi\ tou= bh/matoj e0ke/leusa a)xqh=nai to\n a!ndra: 18 peri\ ou[ staqe/ntej oi9 kath/goroi ou0demi/an ai0ti/an e1feron —w(j u9peno/oun— ponhra&n. 19 zhth/mata de/ tina peri\ th=j i0di/aj deisidaimoni/aj ei]xon pro\j au0to\n kai\ peri/ tinoj70Ihsou= teqnhko/toj o4n e1fasken o9 Pau=loj zh=n. 20 a)porou/menoj de\ e0gw_ peri\ th\n peri\ tou/twn zh/thsin e1legon ei0 bou/loito

The Acts of the Apostles [B’] The Arrival of Agrippa and Berenice [a] 25. 13 When some days had passed, Agrippa the king and Berenice arrived in Caesarea to greet Festus. [b] 14a When they had been there a good few days, Festus put before the king the matter concerning Paul, saying, [a] 14b ‘There is a certain man who has been left as a prisoner by Felix, 15 concerning whom, when I was in Hierosoluma, there came to me the High Priests and the elders of the Jews with information, asking for a punishment for him. [b] 16 I told them that it was not the custom of the Romans to give up any person for execution317 until the one being accused had met face to face with his accusers and had had a chance to defend himself with respect to the charges. [g] 17 So when they had arrived here together, I did not delay at all but the next day, after I had taken my seat on the tribunal I ordered the man to be brought in. [d] 18 When his accusers stood up around him, they brought no charge ­– as I had suspected – that was criminal. [g’] 19 However, there were some issues concerning their own religion that they had with him, and about a certain Jesus who is dead, whom Paul was claiming is alive. [b’] 20 Since I was at a loss over these matters, I tried asking if he wanted

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Luke’s Demonstration to Theophilus poreu/esqai ei0j79Ieroso/luma ka)kei= kri/nesqai peri\ tou/twn. to/te o9 Pau=loj e0pekale/sato Kai/sara kai\ h0|th/sato thrhqh=nai au0to\n ei0j th\n tou= Sebastou= dia&gnwsin, mh\ duname/nou te au0to\n kri=nai e0ke/leusa au0to\n threi=sqai e3wj ou[ a)nape/myw au0to\n pro\j Kai/sara. 0Agri/ppaj de\ pro\j to\n Fh=ston e1fh: 0Eboulo/mhn kai\ au0to\j tou= a)nqrw&pou a)kou=sai. o9 de/: Au1rion, fhsi/n, a)kou/sh| au0tou=.

25. 23 Th=| de\ e0pau/rion e0lqo/ntoj tou=70Agri/ppa kai\ th=j Beroni/khj meta_ pollh=j fantasi/aj kai\ ei0selqo/ntwn ei0j to\ a)kroath/rion su/n te xilia&rxoij kai\ a)ndra&sin toi=j katabebhko/sin a)po\ th=j e0parxei/aj e0ke/leusen o9 Fh=stoj a)xqh=nai to\n Pau=lon. 24 kai/ fhsin o9 Fh=stoj: 7 0Agri/ppa basileu= kai\ pa&ntej oi9 sumparo/ntej h9mi=n a!ndrej, qewrei=te tou=ton peri\ ou[ a#pan to\ plh=qoj tw~n70Ioudai/wn e0ne/tuxo/n moi, o3pwj paradw~| au0to\n au0toi=j ei0j ba&sanon a)napolo/ghton. ou0k e0dunh/qhn de\ paradou=nai au0to\n dia_ ta_j e0ntola_j a$j e1xomen para_ tou= Sebastou=. e0a_n de/ tij h1mellen au0tou= kathgorh=sai, e1legon sune/pesqai/ moi ei0j Kaisa&reian, ou[ e0threi=to. oi3tinej sunelqo/ntej e0bo/hsan a0nairei=sqai au0to\n e0k th=j zwh=j.

The Acts of the Apostles to go to Hierosoluma to be tried there concerning these things. [a’] 21 Then Paul appealed to Caesar and asked to be held until there was a decision of the Emperor; since I was not able to judge him, I ordered him to be held until I could send him up to Caesar.’ [a’] 22a Agrippa said to Festus, ‘I have been wanting to hear the man himself ’. [b’] 22b ‘Tomorrow’, he declared, ‘you shall hear him’. [A’] Paul’s Defence before Agrippa [a] 25. 23 The next day, once Agrippa had arrived along with Berenice in great pomp, and when they had entered the audience room with both the tribunes and the men who had come down from the province,318 Festus ordered Paul to be brought in. [b] 24a Festus began, [a] 24b ‘King Agrippa, and all men who are present here with us, you see here this man concerning whom the entire assembly of the Jews petitioned me to hand him over to them for torture without defence. [b] 24c I was not able to hand him over, however, because of the laws that we have from the Emperor. [g] 24d But if someone wanted to accuse him, I said that they should come with me to Caesarea where he was being kept; [d] 24e when they came, they called out for him to be done away with.319

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25 w(j de\ tou= e9no\j me/rouj kai\ tou= e9te/rou h9kousa&mhn, e0gw_ katelabo/mhn e0n mhdeni\ a!cion au0to\n ei]nai qana&tou. w(j de\ e1legon: Qe/leij kri/nesqai e0p’ au0tw~n ei0j79Ieroso/luma; Kai/sara e0pekale/sato. 26 peri\ ou[ ti a)sfale\j gra&yai tw~| kuri/w| mou ou0k e1xw: dio\ proh/gagon au0to\n e0f’ u9mw~n kai\ ma&lista e0pi\ sou=, basileu=70Agri/ppa, o3pwj th=j a)nakri/sewj genome/nhj e1xw ti/ gra&yw: 27 a!logon ga_r dokei= moi pe/mponta de/smion mh\ kai\ ta_j kat’ au0tou= ai0ti/aj shma~nai. 26. 17 0Agri/ppaj de\ pro\j to\n Pau=lon e1fh: 7 )Epitre/petai/ soi lalei=n peri\ seautou=. to/te o9 Pau=loj e0ktei/naj th\n xei=ra h1rcato a)pologei=sqai le/gwn: 2 Peri\ pa&ntwn w{n e0gkalou=mai u9po_70Ioudai/wn, basileu=70Agri/ppa, h3ghmai e0mauto\n maka&rion e0pi\ sou= me/llwn a)pologei=sqai sh/meron 3 ma&lista gnw&sthn o1nta se tw~n kata_70Ioudai/ouj e0qw~n te kai\ zhthma&twn e0pista&menoj: dio\ de/omai/ sou makroqu/mwj a)kou=sai/ mou. 4 Th\n me\n ou]n bi/wsi/n mou th\n e0k neo/thtoj th\n a)p’ a)rxh=j genome/nhn e0n tw~| e1qnei mou e0n79Ierosolu/moij i1sasi pa&ntej70Ioudai=oi, 5 proginw&skonte/j me a!nwqen, e0a_n qe/lwsi marturei=n, o3ti kata_ th\n a)kribesta&thn ai3resin th=j h9mete/raj qrhskei/aj e1zhsa Farisai=oj. 6 kai\ nu=n e0p’ e0lpi/di th=j pro\j tou\j pate/raj h9mw~n

The Acts of the Apostles [g’] 25a As I listened to one side and then the other,320 my understanding was that there was nothing for which he was deserving of death. [b’] 25b However, when I said, “Do you wish to be tried by them in Hierosoluma?”, he appealed to Caesar. [a’l 26 Concerning this man I have nothing definite to write to my lord, which is why I have brought him before you all, and especially before you, King Agrippa, so that once the examination has taken place, I might have something to write. 27 For it seems absurd to me when sending a prisoner not to indicate also the basis for the charges against him.’ [c] 26.1a Agrippa addressed Paul, ‘You have permission to speak for yourself ’. [d] 1b Then Paul stretched out his hand and began his defence, saying, [a] 2 ‘With regard to all the things of which I am accused by the Jews, King Agrippa, I consider myself fortunate to be about to defend myself before you today, 3 especially knowing that you are knowledgeable about both the customs of the Jews and their disputes; for this reason I plead with you to listen to me patiently. [b] 4 Well, my manner of life, from my youth, spent right from the beginning among my people in Hierosoluma, all the Jews are familiar with it. 5 They have known me from the start, if they are willing to testify, that I have lived in accordance with the strictest sect of our religion, as a Pharisee. 6 And now it is upon a hope that came to our fathers

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genome/nhj e0paggeli/aj u9po\ tou= qeou= e3sthka krino/menoj, 7 ei0j h4n to\ dwdeka&fulon h9mw~n e0n e0ktenei/a| nu/kta kai\ h9me/ran latreu/ei e0n e0lpi/di katanth=sai. peri\ h[j e0lpi/doj e0gkalou=mai, basileu=70Agri/ppa, u9po\70Ioudai/wn. 8 ti/ a!piston kri/netai par’ u9mi=n ei0 o9 qeo\j nekrou\j e0gei/rei; 9 e0gw_ me\n ou]n e1doca e0mautw~| pro\j to\ o1noma70Ihsou= tou= Nazwrai/ou dei=n polla_ e0nanti/a pra~cai, 10 o4 kai\ e0poi/hsa e0n79Ierosolu/moij, kai\ pollou\j tw~n a(gi/wn e0n fulakai=j kate/kleisa th\n para_ tw~n a)rxiere/wn e0cousi/an labw_n a)nairoume/nwn te au0tw~n kath/negka yh=fon. 11 kai\ kata_ pa&saj ta_j sunagwga_j polla&kij timwrw~n au0tou\j h0na&gkazon blasfhmei=n perissw~j te e0mmaino/menoj au0toi=j e0di/wkon e3wj kai\ ei0j ta_j e1cw po/leij. 12 e0n oi[j kai\ poreuo/menoj ei0j Damasko\n met’ e0cousi/aj kai\ e0pitroph=j th=j tw~n a)rxiere/wn 13 h9me/raj me/shj kata_ th\n o9do\n ei]don, basileu=, ou0rano/qen u9pe\r th\n lampro/thta tou= h9li/ou perila&myan me fw~j kai\ tou\j su\n e0moi\ poreuome/nouj: 14 pa&ntwn te katapeso/ntwn h9mw~n ei0j th\n gh=n dia_ to\n fo/bon, e0gw_ mo/noj h1kousa fwnh\n lalou=san pro/j me kai\ le/gousan th=|79Ebrai5di diale/ktw|: Sau=le Sau=le, ti/ me diw&keij;

The Acts of the Apostles 7 8 9 10 11 12 13 14

as a promise from God that I am standing trial, a promise for which our twelve tribes worship in earnestness day and night with the hope of attaining it. For this hope I am accused, King Agrippa, by the Jews! Why is it deemed unbelievable among you that God raises the dead? Actually, I myself used to be convinced that with regard to the name of Jesus the Nazorean it was necessary to undertake many activities in opposition, which I did do in Hierosoluma, and many of the saints I locked up in prisons, having received authority from the High Priests, and what’s more, when they were being condemned to death I cast my vote against them. And in all the synagogues, frequently, in the process of punishing them, I tried to make them blaspheme; being so furiously enraged with them, I would even persecute them in the towns beyond. It was in this context that, as I was going to Damascus with the authority and commission of the High Priests, at midday along the way I saw, O king, a light from heaven brighter than any brightness of the sun, surrounding me and those travelling with me, and when we had all fallen to the ground on account of our fear, I alone heard a voice321 speaking to me and saying in the Hebrew language, “Saul, Saul, why do you persecute me?

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sklhro/n soi pro\j ke/ntra lakti/zein. 15 e0gw_ de\ ei]pa: Ti/j ei], ku/rie; o9 de\ ku/rioj ei]pen: 7 0Egw& ei0mi70Ihsou=j o9 Nazwrai=oj o4n su\ diw&keij. 16 a)lla_ a)na&sthqi kai\ sth=qi e0pi\ tou\j po/daj sou: ei0j tou=to ga_r w!fqhn soi, proxeiri/sasqai/ se u9phre/thn kai\ ma&rtura w{n te ei]dej w{n te o0fqh/somai/ soi, 17 e0cairou/meno/j se e0k tou= laou= kai\ tw~n e0qnw~n ei0j ou4j e0gw_ a)postelw~ se 18 a)noi=cai o0fqalmou\j tuflw~n, tou= a)postre/yai a)po\ sko/touj ei0j fw~j kai\ th=j e0cousi/aj tou= Satana~ e0pi\ to\n qeo/n, tou= labei=n au0tou\j a!fesin a(martiw~n kai\ klh=ron e0n toi=j h9giasme/noij pi/stei th=| ei0j e0me/. 19 o3qen, basileu=70Agri/ppa, ou0k e0geno/mhn a)peiqh\j th=| ou0rani/w| o0ptasi/a| 20 a)lla_ toi=j e0n Damaskw~| prw~ton kai\ toi=j e0n79Ierosolu/moij kai\ e0n th=|70Ioudai/a| kai\ tai=j e1cw po/lesin e0kh/ruca metanoei=n kai\ e0pistre/fein e0pi\ to\n qeo/n, a!cia th=j metanoi/aj e1rga pra&ssontaj. 21 e3neka tou/twn me oi970Ioudai=oi sullabo/menoi/ me o1nta e0n tw~| i9erw~| e0peirw~nto diaxeiri/sasqai. 22 e0pikouri/aj ou]n tuxw_n th=j a)po\ tou= qeou= a!xri th=j h9me/raj tau/thj e3sthka marturo/menoj mikrw~| te kai\ mega&lw| ou0de\n e0kto\j le/gwn

The Acts of the Apostles 15 16 17 18 [g] 19 20 [d] 21 [e] 22

It hurts you to kick against the goads.” I said, “Who are you, lord?” The Lord said, “I am Jesus the Nazorean,322 whom you are persecuting. But instead of doing that, get up and stand on your feet, because this is why I have appeared to you, to appoint you as a servant and witness of both what you have seen and what I will be showing you as I deliver you from the people and the nations to whom I will send you to open the eyes of the blind, so that they turn away from darkness to light and from the authority of Satan to God, in order for them to receive forgiveness of sins and a share among those who are sanctified by faith in me.” So then, King Agrippa, I was not disobedient to this heavenly vision, but first to those in Damascus, and then to those in Hierosoluma and in Judaea and to the people in the towns beyond, I preached that they should repent and turn to God, doing works worthy of repentance. Because of this, the Jews seized me while I was in the Temple and tried to murder me. Having had the help that comes from God, up until this day I have stood as a witness to both small and great, speaking of nothing other

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w{n oi9 profh=tai e0la&lhsan mello/ntwn gi/nesqai. ge/graptai ga_r e0n Mwu+sh=|: 23 Ei0 paqhto\j o9 Xristo/j, ei0 prw~toj e0c a)nasta&sewj nekrw~n fw~j me/llei katagge/llein tw~| law~| kai\ toi=j e1qnesin. 24 tau=ta de\ lalou=ntoj au0tou= o9 Fh=stoj mega&lh| th=| fwnh=| ei]pe: Mai/nh|, Pau=le, mai/nh|: ta_ polla& se gra&mmata ei0j mani/an peritre/pei. 25 o9 de/: Ou0 mai/nomai, fhsi/n, kra&tiste h9gemw&n, a)lla_ a)lhqei/aj kai\ swfrosu/nhj r9h/mata a)pofqe/ggomai. 26 e0pi/statai de\ peri\ tou/twn o9 basileu\j par’ w{| lalw~, ou0de\n ga_r tou/twn au0to\n lanqa&nei. 27 pisteu/eij, basileu=70Agri/ppa, toi=j profh/taij; oi]da o3ti pisteu/eij. 287 0Agri/ppa pro\j au0to\n e1fh: 7 )En o0li/gw| me pei/qeij, Pau=le, Xristiano\n gene/sqai; 29 pro\j o4n ou3twj e1fh: Eu0cai/mhn a@n tw~| qew~| kai\ e0n o0li/gw| kai\ e0n mega&lw| ou0 mo/non se\ a)lla_ kai\ pa&ntaj tou\j a)kou/onta&j mou gene/sqai toiou/touj o9poi=oj kai\ e0gw& ei0mi parekto\j tw~n desmw~n tou/twn. 30 kai\ tau=ta ei0po/ntoj au0tou= a)ne/sth o9 basileu\j kai\ o9 h9gemw_n h3 te Beroni/kh kai\ oi9 sugkaqh/menoi au0toi=j, 31 kai\ a)naxwrh/santej e0la&loun pro\j a)llh/louj le/gontej:

The Acts of the Apostles 23 [e] 24 [f ] 25 26 27 [g] 28 [f ’] 29 [e’] 30 [d’] 31

than what the prophets said was going to happen. For it is written in Moses: “If the Messiah is capable of suffering, if he is the first of the resurrection of the dead, he will proclaim light to the people and to the nations”.’ While he was saying this, Festus spoke in a loud voice, ‘You’re mad, Paul, you’re mad! Your great learning is turning you into a lunatic.’ ‘I’m not mad’, he said, ‘most excellent governor, rather I am pronouncing words of truth and reason. The king knows about these things, and it’s him I’m talking to, for none of these things could have escaped his notice. Do you believe, King Agrippa, in the prophets? I know that you believe.’ Agrippa replied to him, ‘Paul, are you trying to persuade me in such a short time to become a Christian?’323 Paul’s response to him was, ‘Would to God that in either a short or a long time, not only you but also everyone listening to me might become just like me, with the exception of these chains’. And when he said this, the king rose as well as the governor, and also Berenice and the people sitting with them; and having withdrawn, they started to talk among themselves saying,

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Ou0de\n qana&tou a!cion h2 desmw~n pra&ssei o9 a!nqrwpoj ou[toj. 32 a)pekri/qh de\ o9 basileu\j70Agri/ppaj: 7 0Apolelu/sqai e0du/nato o9 a!nqrwpoj ou[toj ei0 mh\ e0peke/klhto Kai/sara. kai\ ou3twj e1krinen au0to\n o9 h9gemw_n a)nape/mpesqai Kai/sari, 27. 1 kai\ th=| e0piou/sh| proskalesa&menoj e9katonta&rxhn tina_ o0no/mati70Iou/lion pare/dwken au0tw~| to\n Pau=lon su\n e9te/roij desmw&taij.

27. 27 0Arca&menoi tou= plei=n e0pe/bhmen ploi/w|70Adramutthnw~|. (e0pe/bh de\ su\n h9mi=n kai\70Ari/starxoj Makedw&n.) 3 th=| de\ e9te/ra| kath/xqhmen ei0j Sidw~na. kai\ filanqrw&pwj xrhsa&menoj tw~| Pau/lw| o9 e9katonta&rxhj e0pe/treyen pro\j tou\j fi/louj poreuqe/nti e0pimelei/aj tuxei=n. 4 e0kei=qen de\ a)naxqe/ntej u9pepleu/samen th\n Ku/pron dia_ to\ tou\j a)ne/mouj e0nanti/ouj ei]nai. 5 kai\ meta_ tau=ta diapleu/santej to\n ko/lpon to\n Kili/kion kai\ to\ Pamfu/lion pe/lagoj di’ h9merw~n dekape/nte kathnth/samen ei0j Mu/ra th=j Luki/aj, 6 kai\ eu9rw_n ploi=on70Alecandri=non o9 e9katonta&rxhj

The Acts of the Apostles ‘This man is doing nothing deserving of death or imprisonment’. [c’] 32a King Agrippa answered, ‘This man could have been freed if he had not appealed to Caesar’. [b’] 32b Thus, the governor decided to send him up to Caesar,324 [a’] 27. 1 and on the following day, 325 he called a certain centurion named Julius and handed Paul over to him with other prisoners.

Section iv. Rome, the Final Goal [A] From Caesarea to Malta [A-A] The storm [a] 27. 2a As we began our sea voyage, we set off in a ship of Adramyttium. [b] 2b (Aristarchus, a Macedonian, also set off with us.) [c] 3a On the following day, we put in at Sidon, [d] 3b and treating Paul kindly, the centurion permitted him to go to his friends and enjoy their care. [e] 4 Putting out to sea from there, we sailed under the lee of Cyprus because the winds were against us, [f ] 5 and after that, by sailing across the gulf of Cilicia and the open sea off Pamphylia, in 15 days we came to Myra in Lycia. [g] 6 And when he had found an Alexandrian ship that was bound for Italy,

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Luke’s Demonstration to Theophilus ple/on ei0j th\n70Itali/an e0nebi/basen h9ma~j. kai\ braduploou=ntej h9me/raj tina_j h1lqomen ei0j Kni/don ka)kei=qen a!rantej u9popleu/ontej th\n Krh/thn, kathnth/samen ei0j lime/na kalo\n ou[ a!gxi po/lij h]n. kai\ i9kana_j h9me/raj e0kei= poihsa&ntwn h9mw~n kai\ o1ntoj h1dh e0pisfalou=j tou= ploo\j dia_ to\ kai\ th\n nhstei/an h1dh parelhluqe/nai parh|/nei o9 Pau=loj le/gwn:7!Andrej, qewrw~ o3ti meta_ u3brewj pollh=j kai\ zhmi/aj ou0 mo/non tou= ploi/ou a)lla_ kai\ tw~n yuxw~n h9mw~n me/llein e1sesqai to\n plou=n. o9 kubernh/thj de\ kai\ o9 nau/klhroj e1qento boulh\n a)naxqh=nai, ei1 pwj du/nainto katanth=sai ei0j Foi/nika lime/na th=j Krh/thj. e0pei/qeto au0toi=j ma~llon o9 e0katonta&rxhj h2 toi=j u9po\ tou= Pau/lou legome/noij: u9popneu/santoj de\ no/tou h1ramen qa~sson kai\ parelego/meqa th\n Krh/thn. met’ ou0 polu\ de\ e1balen kat’ au0th=j a!nemoj tufwniko\j o9 kalou/menoj Eu0raku/lwn: sunarpasqe/ntoj de\ tou= ploi/ou kai\ mh\ duname/nou a)ntofqalmei=n tw~| a)ne/mw| e0pido/ntej tw~| pne/onti kai\ sustei/lantaj ta_ i9sti/a e0fero/meqa. nhsi/on de/ ti u9podramo/ntej kalou/menon Klau=da

The Acts of the Apostles the centurion put us on board. [h] 7a After sailing slowly for some days, we came to Cnidus; [i] 7b from there we cast off and sailing under the lee of Crete 8 we came to a good harbour where there was a city nearby; [j] 9 and when we had stayed a fair number of days there, and since travelling was already dangerous because the fast had passed by now, Paul offered his advice, 10 saying, ‘Men, I see that if we embark on the journey it will be with great damage and loss, not only for the ship but also for our lives’. [k] 12 The captain326 and ship owner, however, were wanting to set sail so that they might reach Phoenix, a harbour in Crete – [k’] 11 the centurion was persuaded by them more than by what Paul was saying. [j’] 13a So when the south wind blew, we set off as quickly as possible [i’] 13b and started sailing alongside Crete. [h’] 14 Not long afterwards, however, there struck against the island a treacherous wind called the Euraquilo. [g’] 15 Since the ship was caught and was not able to face the wind, we gave into the gale and after shortening the sails, we drifted. [f ’] 16 Running under the lee of a little island called Clauda,

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Luke’s Demonstration to Theophilus mo/lij i0sxu/samen perikratei=j gene/sqai th=j ska&fhj, h4n a!rantej bohqei/aj e0xrw&meqa u9pozwnnu/ntej to\ ploi=on. fobou/menoi de\ mh\ ei0j th\n Su/rtin e0kpe/swmen, xala&santej ta_ i9sti/a ou3twj e0fero/meqa. sfodrw~j de\ xeimazome/nwn h9mw~n th=| e9ch=j e0kbolh\n e0poiou=nto, kai\ th=| tri/th| au0to/xeirej th\n skeuh\n tou= ploi/ou e0rri/yamen ei0j th\n qa&lassan. xeimw~noj de\ ou0k o0li/gou e0pikeime/nou kai\ mh/te h9li/ou mh/te a!strwn e0pifainome/nwn e0pi\ plei/onaj h9me/raj, loipo\n perih|rei=to pa~sa e0lpi\j tou= sw|&zesqai h9ma~j: pollh=j te a)siti/aj u9parxou/shj to/te staqei\j o9 Pau=loj e0n me/sw| au0tw~n ei]pen: !Edei me/n, w} a!ndrej, peiqarxh/santa&j moi mh\ a)na&gesqai a)po\ th=j Krh/thj kerdh=sai/ te th\n u3brin tau/thn kai\ th\n zhmi/an. kai\ ta_ nu=n parainw~ u9ma~j eu0qumei=n: a)pobolh\ ga_r yuxh=j ou0demi/aj e1stai e0c u9mw~n plh\n tou= ploi/ou. pare/sth ga&r moi tau/th| th=| nukti\ tou= qeou=, ou[ ei0mi w{| kai\ latreu/w, a!ggeloj le/gwn: Mh\ fobou=, Pau=le, Kai/sari/ se dei= parasth=nai, kai\ i0dou\ kexa&ristai/ soi o9 qeo\j pa&ntaj tou\j ple/ontaj meta_ sou=.

The Acts of the Apostles we managed with difficulty to gain control of the ship’s skiff, 17a which we hoisted up and found something to help undergird the ship. [e’] 17b Afraid that we might run aground on the Syrtis, we lowered the sails and thus continued to drift. [d’] 18 Since we were being violently tossed by the storm, the next day we started to jettison the cargo, [c’] 19 and on the third day, with our own hands we threw out the ship’s tackle into the sea. [b’] 20 With no small storm upon us and neither the sun nor the stars appearing for many days, all hope that we would be rescued was finally taken away; [a’] 21 and seeing as we had gone a long time without eating, Paul then stood up among them and said, ‘Men, you ought to have followed my advice and not set sail from Crete, and so avoided both this damage and loss. 22 Well, I now encourage you to take heart, because none of your lives will be lost, only the ship. 23 I know this because last night there appeared to me an angel of the God327 to whom I belong and whom I worship 24 saying, “Do not be afraid, Paul; you must appear before Caesar, and God has granted to you all of those sailing with you”.

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25 dio\ eu0qumei=te, a!ndrej: pisteu/w ga_r tw~| qew~| mou o3ti ou3twj e1stai kaq’ o4n tro/pon lela&lhtai/ moi. 26 ei0j nh=son de/ tina dei= h9ma~j e0kpesei=n.

27. 277 28 29 30 31 7 32

9Wj de\ tessareskaideka&th nu\c e0ge/neto diaferome/nwn h9mw~n e0n tw~|70Adri/a|, kata_ me/son th=j nukto\j u9peno/oun oi9 nau=tai proshxei=n tina au0toi=j xw&ran, kai\ boli/santej eu[ron o0rguia_j ei1kosi, braxu\ de\ diasth/santej kai\ pa&lin boli/santej eu[ron o0rguia_j dekape/nte: fobou/menoi de\ mh/ pou kata_ traxei=j to/pouj e0kpe/swmen, e0k pru/mnhj r9i/yantej a)gku/raj te/ssaraj hu1xonto h9me/ran gene/sqai i3na ei0dw~men ei0 swqh=nai dunai/meqa. tw~n de\ nautw~n zhtou/ntwn e0kfugei=n e0k tou= ploi/ou kai\ xalasa&ntwn th\n ska&fhn ei0j th\n qa&lassan w(j e0k prw|&rhj a)gku/raj mello/ntwn e0ktei/nein tou= a)sfale/steron to\ ploi=on e9sta~nai, ei]pen o9 Pau=loj tw~| e9katonta&rxh| kai\ toi=j stratiw&taij: )Ea_n mh\ ou[toi e0n tw~| ploi/w| mei/nwsin, h9mei=j swqh=nai ou0 duna/meqa. to/te oi9 stratiw~tai a)pe/koyan ta_ sxoini/a th=j ska&fhj kai\ ei1asan au0th\n e0kpesei=n.

The Acts of the Apostles 25 26

So take heart, men, for I believe my God that things will be just as I have been told. But we are going to have to run aground on some island.’

[A-B] The fourteenth night [a] 27. 27 On the fourteenth night328 that we had been drifting in the Adriatic, at about midnight, the sailors thought they were getting close to land, [b] 28a and when they sounded, they found 20 fathoms. [c] 28b After a brief interval of time, they sounded again and found 15 fathoms. [d] 29 Being afraid lest we run upon rocks somewhere, they dropped four anchors from the stern and started to pray for day to come so we would know if we could be rescued. [e] 30 As the sailors were trying to escape from the ship and had lowered the skiff into the sea as though they were about to lower anchors from the bow to secure the ship more firmly, 31 Paul said to the centurion and the soldiers, ‘Unless these men remain on the ship, we cannot be rescued’. [f ] 32a Then the soldiers cut away the ropes of the skiff [g] 32b and let it fall.

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27. 337 0Axri de\ ou[ h9me/ra h1mellen gi/nesqai, pareka&lei o9 Pau=loj a#pantaj metalabei=n trofh=j le/gwn: Tessareskaideka&thn sh/meron h9me/ran prosdokw~ntej a!sitoi diatelei=te mhqe\n proslabo/menoi. 34 dio\ parakalw~ u9ma~j proslabei=n tino\j trofh=j —tou=to ga_r pro\j th=j h9mete/raj swthri/aj u9pa&rxei, e0lpi/zw ga_r e0n tw~| qew~| mou o3ti ou0deno\j qri\c e0k th=j kefalh=j pesei=tai. 35 ei1paj de\ tau=ta kai\ labw_n a!rton eu0xari/sthsen tw~| qew~| e0nw&pion pa&ntwn kai\ kla&saj h1rcato e0sqi/ein e0pididou\j kai\ h9mi=n. 36 eu1qumoi de\ geno/menoi pa&ntej metela&mbanon trofh=j. 37 h]men de\ ai9 pa~sai yuxai\ e0n tw~| ploi/w| w(j e9bdomh/konta. 38 koresqe/ntej de\ trofh=j e0kou/fizon to\ ploi=on e0kballo/menoi to\n si=ton ei0j th\n qa&lassan.

27. 397 3Ote de\ h9me/ra e0ge/neto, th\n gh=n ou0k e0gi/nwskon oi9 nau=tai. ko/lpon de/ tina kateno/oun e1xonta ai0gialo\n ei0j o4n e0bouleu/santo —ei0 du/nainto— e0cw~sai to\ ploi=on: 40 kai\ ta_j a)gku/raj perielo/ntej ei1wn ei0j th\n qa&lassan,

The Acts of the Apostles [A-C] The meal [a] 27. 33 Until the moment when day was about to break, Paul continued encouraging everyone to take food saying, ‘Today is the fourteenth day that you have been waiting without food and taking nothing. 34 So I urge you to take some food – for this is vital for our salvation, for I hope in my God that no-one will lose a hair from their head.’ [b] 35a After saying that, he took bread, gave thanks to God before everyone [c] 35b and after breaking it he began to eat, giving it to us as well. [d] 36 Since everyone had taken heart, they shared in the food. [e] 37 Altogether, there were in the ship metaphorically 70 of us.329 [f ] 38 When we had had enough food, they lightened the ship by throwing the wheat into the sea. [A-C’] The fourteenth day [a] 27. 39a When day did come, the sailors did not recognize the land. [b] 39b However, they could make out some sort of bay with a beach where they were intending – if possible – to bring the ship to safety; [c] 40a so they slipped the anchors and let them go into the sea

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41 42 43 44 28. 1

a#ma a)ne/ntej ta_j zeukthri/aj tw~n phdali/wn kai\ e0pa&rantej to\n a)rte/mwna th=| pneou/sh| katei=xon ei0j to\n ai0gialo/n. peripeso/ntej de\ ei0j to/pon diqa&lasson e0pe/keilan th\n nau=n: kai\ h9 me\n prw~|ra e0rei/sasa e1meinen a)sa&leutoj, h9 de\ pru/mna e0lu/eto u9po\ th=j bi/aj tw~n kuma&twn. tw~n de\ stratiwtw~n boulh\ e0ge/neto i3na tou\j desmw&taj a)poktei/nwsin, mh/ tij e0c au0tw~n e0kkolumbh/saj diafu/gh|: o9 de\ e9katonta&rxhj boulo/menoj diasw~sai to\n Pau=lon e0kw&lusen au0tou\j tou= boulh/matoj. e0ke/leusen de\ tou\j duname/nouj kolumba~n a)pori/yantaj prw&touj e0pi\ th\n gh=n e0cie/nai kai\ tou\j loipou\j ou4j me\n e0pi\ sani/sin, ou4j de\ e0pi/ tinwn tw~n a)po\ tou= ploi/ou. kai\ ou3twj e0ge/neto pa&ntaj diaswqh=nai e0pi\ th\n gh=n. kai\ to/te e0pe/gnwmen o3ti Meli/th h9 nh=soj kalei=tai.

28. 2 3

Oi9 de\ ba&rbaroi parei=xon ou0 th\n tuxou=san filanqrwpi/an h9mi=n: a#yantej ga_r pura_n prosanela&mbanon h9ma~j dia_ to\n u9eto\n to\n e0festw~ta kai\ dia_ to\ yu=xoj. sustre/yantoj de\ tou= Pau/lou fruga&nwn plh=qoj kai\ e0piqe/ntoj e0pi\ th\n pura&n, e1xidna a)po\ th=j qe/rmhj diecelqou=sa kaqh/yato th=j xeiro\j au0tou=.

The Acts of the Apostles while they also loosened the cables around the rudders, [d] 40b and hoisting the foresail into the wind, they made their way towards the beach. [e] 41a But when they came across a shoal, they ran the ship aground; [f ] 41b and because the prow was jammed it remained immovable, [f ’] 41c and the stern was being smashed up by the force of the waves. [e’] 42 The soldiers’ plan was that they would kill the prisoners in case some of them tried to swim away and escape. [d’] 43a The centurion, however, since he wanted to save Paul, put a stop to their plan. [c’] 43b He ordered those who were able to swim to jump overboard first and get to land, 44a and the rest of them on planks or on some item from the ship. [b’] 44b And so it was that everyone got safely to the land. [a’] 28. 1 It was then that we realized that the island was called Malta. [A-B’] Malta I: The miracle of the snake [a] 28. 2 [b] 3

The natives showed us no ordinary kindness: they lit a fire to restore us on account of the rain that had started and the cold. Paul had gathered a bundle of brushwood and when he added it to the fire a viper came out of it because of the heat and fastened itself onto his hand.

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4 w(j de\ ei]don oi9 ba&rbaroi krema&menon to\ qhri/on e0k th=j xeiro\j au0tou=, pro\j a)llh/louj e1legon: Pa&ntwj foneu/j e0stin o9 a!nqrwpoj ou[toj o4n diaswqe/nta e0k th=j qala&sshj h9 di/kh zh=n ou0k ei1asen. 5 o9 me\n ou]n a)potinaca&menoj to\ qhri/on ei0j to\ pu=r e1pasxen ou0de\n kako/n. 6 oi9 de\ prosedo/kwn au0to\n me/llein pi/mprasqai h2 katapi/ptein a!fnw nekro/n. e0pi\ polu\ de\ au0tw~n prosdokw&ntwn kai\ qewrhsa&ntwn mhde\n a!topon ei0j au0to\n gino/menon metaballo/menoi e1legon qeo\n au0to\n ei]nai.

28. 7 7 0En de\ toi=j peri\ to\n to/pon e0kei=non u9ph=rxen xwri/a tw~| prw&tw| th=j nh/sou o0no/mati Popli/w|, o4j a)nadeca&menoj h9ma~j h9me/raj trei=j e0n th=| oi0ki/a| au0tou= filofro/nwj e0ce/nisen. 8 e0ge/neto de\ to\n pate/ra tou= Popli/ou puretoi=j kai\ dusenteri/w| sunexo/menon katakei=sqai, pro\j o4n o9 Pau=loj ei0selqw_n kai\ proseuca&menoj e0piqei\j th\n xei=ra au0tw~| i0a&sato au0to/n. 9 tou/tou de\ a)koustou= genome/nou kai\ oi9 loipoi\ oi9 e0n th=| nh/sw| e1xontej a)sqenei/aj prosh/rxonto kai\ e0qerapeu/onto. 10 oi4 kai\ pollai=j timai=j e0ti/mhsan h9ma~j

The Acts of the Apostles [c] 4 [a’] 5 [b’] 6a [c’] 6b

When the natives saw the creature hanging from his hand, they started saying to one another, ‘This man is certainly a murderer whom, although he escaped from the sea, justice has not allowed to live’. However, he had shaken the creature off into the fire and was suffering no harm. They, meanwhile, were waiting for him to swell up or suddenly fall down dead. But when they had waited for a long time and seen that nothing unusual had happened to him, they changed their opinion and started saying he was a god.

[A-A’] Malta II: Publius [a] 28. 7 [b] 8 [c] 9 [b’] 10a

In the area around that place was the property of the chief of the island named Publius, who welcomed us and kindly gave us lodging for three days in his house. It so happened that the father of Publius was lying ill, afflicted by fevers and dysentery, and Paul went in to him and after praying he laid his hand on him and healed him. When news of this began to spread, the rest of the people on the island who had sicknesses came to him and were cured. They also honoured us with many honours

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28. 11 Meta_ de\ trei=j mh=naj a)nh/xqhmen e0n ploi/w| parakexeimako/ti e0n th=| nh/sw|, 7 0Alecandri/nw|, w{| para&shmon Dio/skoroi. 12 kai\ kataxqe/ntej ei0j Surakou/saj e0pemei/namen e0kei= h9me/raj trei=j, 13 o3qen perielqo/ntej kathnth/samen ei0j79Rh/gion. kai\ meta_ mi/an h9me/ran e0pigenome/nou no/tou deuterai=oi h1lqomen ei0j Potio/louj, 14 ou[ eu9ro/ntej a)delfou\j pareklh/qhmen e0p’ au0toi=j e0pimei/nantej h9me/raj e9pta&. kai\ ou3twj ei0j79Rw&mhn h1lqomen. 15 kai\ a)kou/santej oi9 a)delfoi\ e0ch=lqon ei0j a)pa&nthsin h9mi=n a!xri70Appi/ou Fo/rou kai\ Triw~n Tabernw~n, ou4j i0dw_n o9 Pau=loj eu0xaristh/saj tw~| qew~| e1labe qa&rsoj. 16 o3te de\ h1lqomen ei0j th\n79Rw&mhn, o9 e9katonta&rxhj pare/dwken tou\j desmi/ouj tw~| stratopeda&rxw|. tw~| de\ Pau/lw| e0petra&ph me/nein e1cw th=j parembolh=j fula&ssontoj au0to\n stratiw&tou.

28. 177 E 0 ge/neto de\ meta_ h9me/raj trei=j

The Acts of the Apostles [a’] 10b and as we put out to sea, they put on board the things we needed. [B] In Rome [B-A] From Malta to Rome [a] 28. 11 After three months, we set sail in a ship that had wintered at the island and that was from Alexandria, with the Twin Brothers as its figurehead.330 [b] 12 Putting in at Syracuse, we stayed there for three days, 13a and from there we sailed around the coast and arrived at Rhegium; [c] 13b and since after one day a south wind had sprung up, we came to Puteoli on the second day 14a where we found brethren and were encouraged by them to remain there for seven days. [d] 14b And it was thus that we came to Rome. [a’] 15 When the brethren heard, they came out to meet us as far as the Appius Forum and the Three Taverns – when Paul saw them, he gave thanks to God and took heart. [b’] 16a When we came into Rome, the centurion handed over the prisoners to the captain of the guard. [c’] 16b As for Paul, he was allowed to stay outside the barracks with a soldier guarding him. [B-B] Paul’s conversations with the Jews in Rome [a] 28. 17a It was three days later

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sunekale/sato tou\j o1ntaj tw~n70Ioudai/wn prw&touj. sunelqo/ntwn de\ au0tw~n sune/ballen au0toi=j le/gwn: 7 0Egw&, a!ndrej a)delfoi/, ou0de\n e0nanti/on poih/saj tw~| law~| h2 toi=j e1qesi toi=j patrw|&oij de/smioj e0c79Ierosolu/mwn paredo/qhn ei0j ta_j xei=raj tw~n79Rwmai/wn, 18 oi3tinej polla_ a)nakri/nante/j me e0bou/lonto a)polu=sai dia_ to\ mhdemi/an ai0ti/an qana&tou u9pa&rxein e0n e0moi/: 19 a)ntilego/ntwn de\ tw~n70Ioudai/wn kai\ e0pikrazo/ntwn: Ai]re to\n e0xqro\n h9mw~n, h0nagka&sqhn e0pikale/sasqai Kai/sara ou0x w(j tou= e1qnouj mou e1xwn ti kathgorh=sai, a)ll' i3na lutrw&swmai th\n yuxh/n mou e0k qana&tou. 20 dia_ tau/thn ou]n th\n ai0ti/an pareka&lesa u9ma~j i0dei=n kai\ proslalh=sai u9mi=n, e3neken ga_r th=j e0lpi/doj tou=70Israh\l th\n a#lusin tau/thn peri/keimai. 21 oi9 de\ pro\j au0to\n ei]pan: 7 9Hmei=j ou1te gra&mmata peri\ sou= e0deca&meqa a)po\ th=j70Ioudai/aj ou1te parageno/meno/j tij a)po\79Ierosolu/mwn tw~n a)delfw~n a)ph/ggeilen h2 e0la&lhse/n ti peri\ sou= ponhro/n. 22 a)ciou=men de\ para_ sou= a)kou=sai a$ fronei=j, peri\ me\n ga_r th=j ai9re/sewj tau/thj gnwsto/n e0stin h9mi=n o3ti pantaxou= a)ntile/getai. 23 taca&menoi de\ au0tw~| h9me/ran h[kon pro\j au0to\n ei0j th\n ceni/an plei/onej

The Acts of the Apostles that he called together the local leaders of the Jews. [b] 17b When they had gathered, he had a lively discussion with them, saying, ‘Brethren, I have done nothing against the people or the customs of our fathers, and yet as a prisoner I was handed over from Hierosoluma into the hands of the Romans 18 who, after examining me at great length, wanted to release me because there was no cause at all deserving of death in my case. 19 When the Jews started objecting and shouting, “Away with our enemy!”331 I was compelled to call upon Caesar, not because I had any accusation against my nation, but rather to save myself from death. 20 For this reason, therefore, I requested to see you and to speak with you, for it is because of the hope of Israel that I am bound with this chain.’ [c] 21 They said to him, ‘We have received no letters about you from Judaea nor has anyone from the brethren come from Hierosoluma and reported or spoken anything bad about you. 22 We would like, though, to hear from you, what your opinions are, because regarding this sect, we are aware that it is spoken against everywhere.’ [d] 23 Having arranged a day with him, they came to him in greater numbers than ever

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oi[j e0ceti/qeto diamarturo/menoj th\n basilei/an tou= qeou=, pei/qwn te au0tou\j peri\ tou=70Ihsou= a)po/ te tou= no/mou Mwu+se/wj kai\ tw~n profhtw~n, a)po\ prwi6 e3wj e9spe/raj. 24 kai\ oi9 me\n e0pei/qonto toi=j legome/noij u9po\ tou= Pau/lou, oi9 de\ h0pi/stoun: 25 a)su/mfwnoi/ te o1ntej pro\j a)llh/louj a)pelu/onto ei0po/ntoj tou= Pau/lou r9h=ma e4n o3ti Kalw~j to\ pneu=ma to\ a#gion e0la&lhsen dia_70Hsai5ou tou= profh/tou pro\j tou\j pate/raj h9mw~n 26 le/gwn: Poreu/qhti pro\j to\n lao\n tou=ton kai\ ei0po/n:7 0Akoh=| a)kou/sete kai\ ou0 mh\ sunh=te kai\ ble/pontej ble/yete kai\ ou0 mh\ i1dhte: 27 e0baru/nqh ga_r h9 kardi/a tou= laou= tou/tou kai\ toi=j w)si\n bare/wj h1kousan kai\ tou\j o0fqalmou\j au0tw~n e0ka&mmusan: mh/pote i1dwsin toi=j o0fqalmoi=j kai\ toi=j w)si\n a)kou/swsin kai\ th=| kardi/a| sunw~sin kai\ e0pistre/ywsin, kai\ i0a&swmai au0tou/j. 28 gnwsto\n ou]n e1stw u9mi=n o3ti toi=j e1qnesin a)pesta&lh to\ swth/rion tou= qeou=: au0toi\ kai\ a)kou/sontai. 29 kai\ tau=ta au0tou= ei0po/ntoj a)ph=lqon oi970Ioudai=oi, pollh\n e1xontej e0n e9autoi=j suzh/thsin.

The Acts of the Apostles and he expounded to them and bore witness to the kingdom of God from morning till night, above all trying to persuade them about Jesus from both the Law of Moses and the prophets. [d’] 24a Some were persuaded by what was said by Paul, [c’] 24b others did not believe. [b’] 25 Disagreeing with one another, they began to leave, with Paul having made this one statement:332 ‘The Holy Spirit spoke rightly through Isaiah the prophet to our fathers 26 when he said, “Go to this people and say: ‘You will indeed hear and surely not understand; and you will indeed see and surely not perceive. 27 For the heart of this people has grown fat and with their ears they hear with difficulty and their eyes have closed; lest they perceive with their eyes, hear with their ears, understand in their hearts and turn back and I heal them.’” 28 Therefore, let it be known to you: the salvation of God has been sent to the Gentiles. They will, indeed, listen.’ [a’] 29 And after he had said this, the Jews left with much argument among themselves.333

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28. 307 0Epe/meinen ou]n o9 Pau=loj dieti/an o3lhn e0n i0di/w| misqw&mati. kai\ a)pede/xeto pa&ntaj tou\j ei0sporeuome/nouj pro\j au0to\n 7 0Ioudai/ouj te kai\73Ellhnaj 31 khru/sswn th\n basilei/an tou= qeou= kai\ dida&skwn ta_ peri\ tou= kuri/ou70Ihsou= meta_ parrhsi/aj a)kwlu/twj.

The Acts of the Apostles [B-B’] Colophon [a] 28. 30a So Paul stayed on for two whole years in his own rented house. [b] 30b And he welcomed all those who made the journey to his house, both Jews and Greeks,334 31 preaching the kingdom of God and teaching the things concerning the Lord Jesus with boldness and without hindrance.335

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Notes 1

The spelling Ierousalem has been adopted to reflect the Greek spelling 70Ierousalh\m, which Luke adopts to refer to the holy city, the place of the Temple and the centre of Jewish authority. He distinguishes it from 79Ierosolu/ma, Hierosoluma, the city in a neutral, geographical sense (see Introduction, §6.3). 2 On the identity of Theophilus as the third son of the high-priestly family of Annas, brotherin-law of Caiaphas and High Priest himself from 37-41 ce, see Introduction, §8. 3 Luke places great emphasis on the role of the Holy Spirit in Jesus’ choice of the Twelve (cf. Lk. 6.13), with the phrase ‘through the Holy Spirit’ in an emphatic position before the verb. While it is possible to understand the Greek as meaning that Jesus instructed (e0nteila&menoj) his apostles through the Holy Spirit, and commanded them to preach (D05), this translation poses problems of a theological nature for nowhere else in Luke’s work does the Holy Spirit give orders. 4 The specific command to ‘preach the gospel’ is only found in D05; it is highlighted by means of a recurring device in this manuscript, kai/ before a conjugated verb following a participle (here e0nteila&menoj); see note on Lk. 9.6 above. The exact same expression ‘preach the gospel’ is used in Mk 6.14-15 D05 (khru/ssein to\ eu0agge/lion), and an equivalent expression in Lk. 9.2, ‘he sent them to preach the kingdom of God’ (khru/ssein th\n basilei/an tou= qeou=). 5 In the first volume, the appearances of Jesus to the disciples were apparently contained within one day, the day after the Sabbath. In the second volume, the time is expanded to ‘40 days’ (cf. Acts 10.41 D05; 13.31), a number charged with symbolism in the history of Israel, beginning with its first occurrence in the story of Noah (Gen. 7.12, 17; cf. Lk. 4.2) and thereafter recurring (sometimes as a multiple, as in 400), notably as the number of years Israel spent in the wilderness. The implicit reference to the paradigmatic event of the exodus creates a parallel between Moses as a teacher of Israel and Jesus as a teacher of his disciples. 6 The order not to leave Hierosoluma corresponds to the command given in Lk. 24.49 (see note above) to ‘sit in the city’ while waiting for the promise of the Holy Spirit. It contrasts with the return of the apostles to Ierousalem, v.12, an early indication that the apostles have not yet understood the radical nature of Jesus’ teaching which breaks with the authority of the holy city and that of the Temple. 7 The word order and the choice of language in D05 (the verb fhsi/n in the present tense and placed after the first words in direct speech; the proclamatory ‘through my mouth’, dia_ tou= sto/mato/j mou) underline the importance of this speech. 8 The transition from indirect to direct speech is typically Lukan. The fact that there is no trace of this saying of Jesus’ in the Gospel could be a reason for the elimination of the words ‘through my mouth’ in other manuscripts, with the result that the function of the following o3ti (v.5) changes from introducing the content of the saying to being causal (‘because’). 9 Jesus fixes a short time to wait for the promise of the Spirit. D05 is more specific than other manuscripts in saying that it would be ‘by Pentecost’ (50 days after Passover), that is, within the next eight days. 10 The question put by the apostles to Jesus is different according to D05 and the AT. Rather than asking, ‘Is this the time you will restore the kingdom to Israel?’, in D05 they start a question, ‘Is this the time you will restore to the kingdom of Israel…?’. The restoration of Israel was a fundamental aspect of Jewish messianic expectations, and the apostles, having understood that Jesus was the Messiah, would have recognized his talk about the fulfilment

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of the ‘promise of the Father’ and of the coming of the Holy Spirit as signalling the imminent renewal of Israel, according to their traditional way of thinking. They are aware, however, of a missing element. Jesus interrupts them (indicated by kai/ in Greek to introduce his words, in place of the expected de/ for an answer to a question) before they name what they are wondering about. It can be understood, in the light of the attempt that will follow (1.15-26), that the missing element that they were thinking of was the twelfth ‘tribe’ (the gathering of the twelve tribes being a key aspect of the messianic age, see next note), represented by the twelfth apostle who was needed to replace Judas. They would have been expecting Jesus to choose a replacement, since it was he who had chosen the original group, but he has not done so before his final day with them, hence the urgency of their question. It will be seen in the following episode that Jesus did not intend Judas to be replaced at this point. The second part of Jesus’ answer is potentially ambiguous, according to the mentality of the hearers: as noted above, it was part of Jewish messianic expectations that when their saviour arrived, the Jews would be gathered in from the ‘ends of the earth’ where they were dispersed under the domination of the Gentiles. The teaching of Jesus, however, is that he is also, and already, the Messiah of the Gentiles, and it is ultimately they to whom the apostles are instructed to go, beyond the boundaries of a) Jerusalem; b) Judaea and Samaria. The apostles themselves will not act upon that instruction until after the direct intervention of God in sending the Holy Spirit to the Gentiles in Acts 10. The two men, whose identity as Moses and Elijah was established at Lk. 9.30-33 (cf. 24.4), now appear for the third time. On this occasion, a parallel is established with the departure of Elijah and the expectation of Elisha to receive his spirit (2 Kings [4 Kingdoms lxx] 2–12). Instead of going back to Hierosoluma (cf. 1.4), the Eleven return to Ierousalem, repeated for emphasis within the same sentence (cf. Lk. 24.52-53, and see note on 24.52), a symptom of their lack of understanding about the break Jesus had intended them to make with the holy city as the centre of worship and the focus of God’s presence. In the upper room, the children are mentioned alongside the women in D05. The presence of the brothers of Jesus is a potential threat to the group of Eleven just listed, for they could present a claim to replace Judas. The first section is closely linked to the opening passage with the temporal indication ‘It was in the course of those days’ (1.15:70En de\ tai=j h9me/raij tau/taij). ‘These days’ are precisely the ones when the apostles had been instructed to ‘sit’ in Hierosoluma (1.4, cf. Lk. 24.49) and wait for the Holy Spirit. Peter’s action in ‘standing up’, in Ierousalem, is entirely in contradiction with Jesus’ order, whatever text is followed. Peter’s initiative in taking action is highlighted by the word order, which places the parenthesis after the introduction to his speech. In D05, the mention of the number of people present is given as a justification for Peter’s speaking. The number 120 is not an approximation but one of the greatest importance, representing as it does the required quorum for a decision to be taken by the assembly of Israel. Whether it was literally true or not is irrelevant, for the narrator’s point is that the people at this gathering considered that they represented Israel, being united in their purpose. Peter’s description of Judas as one who was ‘numbered among us’ and who had received ‘a portion of this ministry’ is a typical reference to one of the twelve tribes of Israel in Jewish literature, apparently based on a targum of Gen. 44.18. The representativity of the Twelve had been maintained by Jesus even as late as the Passover meal (according to D05, where he speaks of them being seated on 12 thrones; see note on Lk. 22.30 above) when he knew that Judas would betray him (cf. Lk. 22.21-22).

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Luke’s Demonstration to Theophilus A play on words in Aramaic operates between the ‘portion’ of Judas (in Israel) and the ‘field’ of blood, the one having been exchanged for the other according to the narrator’s note. This is the event that caused a breach in the group of the Twelve apostles, not the betrayal of Judas (which, as was seen in relation to his kiss at Lk. 22.47 [see note above], aligned him with Jacob, the father of Israel). Peter associates two Scriptures to justify his action, saying in D05 that they need now to be fulfilled, not that they have been fulfilled already as in the AT (1.16, dei=; e1dei AT). On the one hand, his ‘estate’ must remain empty and no-one is to take possession of it, but on the other, someone else is to take over his ‘office’, that is, do his work. Peter is aware that no-one can replace Judas as one of the Twelve, for Jesus was the one who would have replaced him if it were necessary to do so; nevertheless, possibly in a desire to avoid Jesus’ oldest brother, James, taking over Judas’ place as the twelfth apostle, he does insist on the necessity to elect someone to take over his ministry. The division between the different aspects of Judas’ role will be seen at v.26 D05, where the replacement does not become a fully integrated member of the Twelve. In D05, it was Peter personally who put forward two candidates (e1sthsen, 3rd person singular) and not the entire group. The first named is ‘Joseph Barnabas’ (Barnaba~n), manifestly Peter’s preferred choice in view of the epithet used to describe him (‘Justus’, a Latin name meaning ‘just, righteous’). The name ‘Barnabas’ will be explained as having been given to Joseph by the apostles (cf. 4.36) and as meaning ‘the son of consolation’. The two descriptions, ‘righteous’ and ‘son of consolation’, were names associated in Jewish tradition with the patriarchal figure of Joseph, the favourite son of Jacob, the great exemplary hero of Hellenistic Judaism who kept his faith pure even when in exile. He was also rejected by his brothers, as Barnabas will be in the present scene. It will be noted at 4.36 that Barnabas himself was a Hellenistic Jew from Cyprus in the Diaspora. Thus Barnabas is presented as early as this first section in D05 as a model to be followed, contrasting with the ‘unrighteousness’ of Judas (1.18, ‘his wrongdoing’, th=j a)diki/aj au0tou=). The wording of D05 suggests a vote rather than a casting of lots. Besides, when ‘casting of lots’ is referred to elsewhere in the Bible, the verb ba&llw (‘throw’) and not di/dwmi (‘give’) is used. Despite Peter’s preference, it is Matthias who was chosen, and he was counted alongside the Twelve, but without being integrated (cf. 2.14 D05 and note). The phrasing of the AT suggests on the contrary that he was ‘added’ to the Eleven. He will never be mentioned again in Acts; Barnabas, on the contrary, will be the one who effectively works with the apostles in their future activities. The pouring out of the Holy Spirit occurs almost at the last minute, according to the timescale set by Jesus (cf. 1.5 D05, and see note). The festival of Pentecost would be ending at sunset and it is now 9 o’clock in the morning (cf. 2.15). D05 begins the new section without any linking phrase to the previous section, corresponding to the fact that a striking change of register takes place here in the narrative. Various indications are given that the scene is modelled not only on the story of Babel (cf. Gen. 11.1-9) but more especially on the giving of the Law at Mount Sinai (Exodus 19–24; it was one of the events in the history of Israel celebrated at Pentecost). In traditional Jewish interpretations of the scene at Sinai, the event is viewed as taking place within a literal historical context at the same time as within a spiritual context. A consequence of this is that although only Jews were present when Moses was given the Law for Israel, on another level it could be said that all the nations were present. Luke uses a similar dual register for his account of Pentecost and the giving of the Spirit. Thus, although in one sense only Jews were present in Ierousalem at this time, in another sense all the nations are envisaged as being present – the spelling denoting the

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holy city should be noted (see Introduction, §6.3). This will be seen particularly in Peter’s speech, of which the two parts address the separate audiences. It is precisely this level of sophistication that reveals Luke to have been entirely at home with Jewish ways of thinking and of interpreting the history of Israel. The omission of the word ‘Jews’ in a small number of manuscripts (notably )01) would seem to introduce the ‘fictitious’, Gentile, dimension of the narrative at the outset. We have placed it in square brackets because it is possible that, despite its presence in D05, it was not original. D05 has Peter named with the ‘ten apostles’, confirming that Matthias was not intended to fully replace Judas, as noted at 1.26 above. Peter’s speech is carefully constructed by Luke, bringing out Peter’s thinking at this stage (see Introduction, §4) The exposition ([a] vv.14b-31) has two clearly distinct parts, the first ([aa], vv.14b-21) addresses the ‘fictitious’ audience of all peoples, being universalist in its thinking according to D05, as Peter reinterprets and adapts Joel 3.1-5 lxx to include Gentiles (replacing the original 2nd person plural pronouns with the 3rd person); the second part ([ab], vv.22-35) is addressed, in contrast, to Israel, the people actually present. A final exhortation follows after the interruption of the hearers ([b], v.36). The scribe inadvertently omitted the words between . The error must have been present before the existing copy was made since it is found in the Latin text as well as the Greek. As Peter refers to Ps. 109 (110 mt).1 lxx, there are again slight changes in D05 with respect to the Greek lxx text. For the first time, Luke uses here according to D05 the term ‘Church’ (e0kklhsi/a) to designate the group of Jesus believers. The term was used in the Jewish Scriptures to refer to the assembly of Israel (cf. Acts 7.38). In accordance with customary practice, we will use a capital letter when the word refers to the Church in general, and a small letter to speak of local churches. The Greek marker tij shows here, as often elsewhere in Luke’s writing, that the lame man is to be understood as a representative of a type (see Introduction, §6.4). Here, he stands for those excluded from the Temple on account of their defective physical condition, which rendered them impure (cf. 2Sam. [2Kdgms lxx] 5.6-8; cf. Lev. 21.17-20). There are further allusions to the Genesis account of God walking in the garden of Paradise in the evening (Gen. 3.8), with the name of the gate, ‘Beautiful’ (79Wrai/a), acting as a key to make the link (cf. Gen. 2.9; 3.6). According to D05, the lame man was waiting specifically for Peter and John. The mention in D05 of an evil deed being done in ignorance does not provide an excuse, since under Jewish Law sins committed in ignorance were as serious as ones committed knowingly (cf. Lev. 5.17), with the additional problem that ignorance could prevent the wrong being put right – if anything, ignorance was a cause of, rather than an excuse for, sin. According to the wording of D05, Peter reasons that the evil deed came about by the people following the rulers. Peter’s words here show that he believed at this point that at some later date Jesus would return as the Messiah and restore everything; and that meanwhile he was retained in heaven. His surprise at the gift of the Holy Spirit to the Gentiles in Acts 10 is evidence of his understanding that the Messianic age had not yet fully begun, for his speech will demonstrate that he had not realized that the Gentiles were already accepted by God (see notes on 10.34; 11.2 below).

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In the combined reference to Deut. 18.15 (18) and Lev. 23.29, D05 emphasizes the command to listen to the new prophet. 35 On Luke’s use of numbers to express a metaphorical meaning, see Introduction, §6.6. 36 Jonathan was the brother of Theophilus, being the second son of Annas (Josephus, Ant. 18.4, 3); John (AT) may have been one of the sons of Theophilus (Ant. 18.4, 3); Alexander is unknown, unless it is a veiled reference to Theophilus himself with his Greek name, since that may have been his place of origin (his family were Diaspora Jews, most probably either from Babylonia or Alexandria but there is no certain information; see Introduction, §8). 37 The verb translated here as ‘restored’ is the same verb (sw|z& w) translated elsewhere as ‘saved’ (cf. e.g. v.12 below). 38 The Greek term a)gra&mmatoi has the technical sense of ‘without training [in the Law]’, contrasting with the word for the scribes, grammatei=j, the Jewish teachers of the Law. With the addition in the AT of ‘ordinary’ (i0diw&thj), the first term tends to take its more usual meaning of simply ‘uneducated’. 39 The AT does not specify the assent of the Sanhedrin (cf. 15.12 below). 40 There is considerable variation among the manuscripts in the introduction to this quotation from Psalm 2. 41 A reference to the ‘friendship’ between Herod and Pilate, cf. Lk. 23.12 and see note. This declaration of the community takes up the language of Psalm 2, as the apostles recognize for the first time the extent to which the Jewish authorities had colluded with the Gentile rulers in opposing and rejecting the Messiah of Israel. 42 The shaking of the ‘place’ (a term used commonly in Judaism to refer to the Temple, cf. 6.13, 14 below) symbolizes the separation of the Jesus believers from the protection of the Temple authorities, as they set up their own system of care of the needy, which was normally a responsibility overseen by the Temple. D05 reinforces the notion of a split among the Jewish people, with the detail that the believers spoke the word of God ‘to those who wished to believe’. 43 Although this is the first mention of Joseph Barnabas in the AT, he was already introduced at 1.23 in D05 (see note) where Peter put him forward as his preferred candidate to replace Judas. His origin in Cyprus identifies him as a Diaspora Jew, which Luke makes use of to create a contrast between a positive picture of the Hellenistic (Greek-speaking) Jewish believers and a more negative one of the Jewish believers, including the apostles, from Judaea. By virtue of the first mention in D05, he is assimilated with Joseph, son of Jacob, the model hero of Diaspora Judaism. In the present section, his generosity is set against the dishonesty of Ananias and Sapphira. 44 This is the first of several details that reinforce the parallel between the imprisonment and release of the apostles and the enslavement and exodus of Israel from Egypt. The parallel is a complex one, with the Jewish authorities re-enacting, on the one hand, the role of the Israelites, but in the end, playing out the part of Pharaoh. The comment that ‘everyone went to their own home’ echoes the command to the Israelites to stay in their own homes during the night when the Lord would pass through Egypt (cf. Exod. 12.22). 45 The phrase ‘during the night’ (dia_ nukto/j) is highlighted by the word order of D05, drawing attention to a typical mark of the exodus (see also note on 9.25; 12.6-10; 27.27). 46 The observation that the authorities had risen early is a further echo of the exodus from Egypt, which was initiated in the early morning (cf. Exod. 12.22, 31, 32).

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The opening of the doors of the prison that D05 mentions is not some circumstantial detail but a means to reinforce the link between the action of the prison officers and the action of the angel (5.19a), just as the fact that ‘they were not inside’ corresponds to the action of the angel in leading out (e0cagagw&n, the verb repeatedly used of the exodus) the apostles from the prison (5.19b). The two points will be repeated yet again at 5.23, the insistence hitting the point home. The guards bring the apostles from the Temple ‘with force’, contradicting the reading of the AT, apparently to get out of the way of the menacing crowd as quickly as possible. D05 has an ordinary priest, rather than the High Priest, speak to the apostles. His opening comment is expressed as a rhetorical question and not as a statement as in the AT. This sentence is pronounced by the priest in D05, and in the AT by Peter, taking up his words of 4.19. In the mouth of the priest in D05, its force is different, opposing the Sanhedrin, regarded as the representative of God’s authority among the Jews, with a man, Jesus. The same expression ‘someone great’ (tina me/gan) is an expression used to refer to the Messiah in Judaism, cf. Simon Magus in Samaria, 8.9, 10. The AT loses the allusion by not including the adjective ‘great’ in Gamaliel’s account. This is an important reading in D05 that reflects the Jewish perspective of Gamaliel, who emphasizes that the apostles are Jewish people (as opposed to Gentiles) who therefore have to be treated with the respect and honour due to the people of Israel. The notion of ‘defiling of hands’ raised by Gamaliel is entirely in line with his observation that the men they have arrested are Jewish: if they are of God, the Sanhedrin members will defile their hands by touching them, just as hands are defiled by handling holy things such as the Torah. Apart from any other consequence, this would leave them in a state of impurity and unable to offer sacrifices. Gamaliel’s list of the powers who would be unable to destroy the apostles according to D05 resembles that of Wisd. 12.14, though the context is different in the two instances. The reconstructed D05 text is based on the visible letters and the spaces left by a corrector who attempted to harmonize the text with that of the AT (e0pei/sqhsan de\ au)tw~,| ‘they were persuaded by him’). At Lk. 16.31, the verb ‘believe’ is used with the same sense as here in D05. D05 goes further than the AT in saying that once the apostles were freed they proclaimed that ‘the Lord [the ku/rioj of the Jewish Scriptures] was Jesus, the Messiah’. This is an explicit identification that the AT systematically avoids making (see note on 7.55 below). The tensions that, according to D05, have been evident among the community of believers since their meeting before Pentecost now become openly stated, even in the AT. The ‘Twelve’, as the name used to refer to the apostles even though the number had not been brought back to completion according to the account of D05 (see notes on 1.26 and 2.14 above), expresses the fact that the apostles continued to be seen as the body of leaders chosen by Jesus. They evidently consider that, as ‘Hebrews’, they have a greater spiritual responsibility than the Hellenists who, as Diaspora Jews, were regarded as inferior because of the likelihood of contamination through their contact with Gentiles. D05 underlines that it was the Hebrews who had been taking care of the material needs of the poor. The view that the apostles had of their authority and responsibility is seen in the division of work that they propose, their plan being given particular attention in D05. The solution of the Twelve, that the Hellenists should take over the material tasks while they continued with ‘the word of God’, does not turn out to be what happens in reality as events unfold: Stephen, as the leader of the Seven, acts as a witness of the highest order to the power

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Luke’s Demonstration to Theophilus and teaching of Jesus (cf. 6.8) and, after his death, it is the second named of the list, Philip, who goes to Samaria in accordance with Jesus’ command to the apostles (cf. 1.8); they for their part remain in Ierousalem, and the first people to take the Gospel to the Gentiles will again be the Hellenists (cf. 8.1 and see note; cf. 11.19). The intransitive verb of D05 reflects the autonomy of the Hellenists as they present themselves (ou[toi e0sta&qhsan) before the apostles. In the AT, the transitive verb (ou4j e1sthsan) presents them as taking a more passive role. This is the first occurrence of the phrase ‘the word of the Lord’ in Acts, though only in D05. Luke-D05 distinguishes the expression from the alternative ‘word of God’, reserving the former for the teaching of or about Jesus and the latter for communication from God in a more general sense, as expressed through the Torah, for example (see Introduction, §6.3). The spelling ‘Ierousalem’ is to be noted, for as a designation for the holy city it indicates that at the very heart of Judaism the group of Jesus believers was developing, and even priests were joining it. The narrator’s approbation of Stephen is everywhere in evidence through the frequent references to the Holy Spirit with him (cf. 6.3, 5 and note on 6.10 below; 7.55), and here in the reference to the works he did ‘through the name of the Lord Jesus, the Messiah’ as D05 specifies. The contrast with the expectation of the apostles is striking (cf. note on 6.3 above). The phrase ‘great signs and wonders’ is used otherwise of Jesus (2.22), of the apostles (2.43; 5.12) and of Moses (7.36). The portrait of Stephen, especially in the D05 form of this verse, as he speaks with the Hellenist opponents from the synagogues, is in harmony with the instructions of Jesus to his disciples on the two occasions he taught them what to do when they were persecuted for their belief in him (cf. Lk. 12.11-12; 21.14-15, and see notes at each place). The portrait anticipates a contrast with the way Paul conducts his defence when he is likewise arrested (see note on Acts 22.1 below). The inability of Stephen’s opponents to face the truth is spelt out in D05, leading them to suborn false witnesses. Hellenist Jews were liable to be particularly opposed to the danger posed by one of their own to their standing with the Jerusalem Temple authorities, to whom they would be anxious to demonstrate their refusal to tolerate false teaching in their midst. This accounts for their extreme violence against Stephen. This last line, present only in D05, reinforces not only the innocence of Stephen but also the awareness that the Sanhedrin members had of it. Stephen’s speech is divided into three parts: an initial prologue [a] (7.2-10), followed by an exposition made up of five elements [b g / d \ g’ b’] (7.11-50), and a final invective [a’] (7.51-53), which occupies the place of the more usual exhortation. The Greek phrase in D05, e0kei= h]n (lit. ‘was there’), is a play on words found frequently in the Hebrew Bible to hide the unspeakable name of God, the Hebrew words for ‘name’ and ‘there’ sharing the same consonants m#. The AT omits this line. Stephen’s speech is built around the following five elements of the promise: [a b g b’ a’ ]. The detail ‘at the riverside’ (cf. Exod. 2.3 lxx) is absent from the AT. The end of Exod. 2.12 lxx is cited by D05 but not by the AT. The omission of the negative is a copyist’s error, corrected by a later scribe and also in the Latin page.

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It may be the repetition of the verb a)dike/w, ‘do wrong, act unjustly’, four times between vv.24-27, that prompted its omission here in the AT. The words ‘And after this’, kai\ meta_ tau=ta, absent from the AT, pick up the fourth aspect of the promise presented at the beginning of the speech, Kai\ meta_ tau=ta e0celeu/sontai (see note on 7.7). A recurring feature of D05 is the use of adverbial kai/ to highlight the drama of the scene expressed through the main verb. According to the AT, Moses built the tent of witness ‘according to the pattern he had seen’. D05, in contrast, is more specific in speaking of the ‘imperfect pattern of the things he had seen’, expressing the idea that the divine reality could not be properly reproduced on earth. D05 insists on the comparison between the present leaders and the ancestors of Israel. The opponents of Stephen do not let him finish his speech according to the narrative of the AT (‘As they listened to this…’, a)kou/ontej de\ tau=ta), whereas in D05 they do not react until after he has finished. The association of Jesus (cf. v.56) with ‘the Lord’ is avoided here again in the AT (cf. note on 5.42 above), possibly because of the designation ‘Son of Man’ in the following verse. D05 has a clear allusion to Ps. 109.1 lxx (cf. Lk. 20.42; Acts 2.34). Through the word order (B03 and D05 but not )01), Stephen emphasizes his opponents’ specific sin of killing him. Although the parallel with Jesus at his death is often adduced, the words ‘Father, forgive them for they do not know what they are doing’ (Lk. 23.34) are absent in several important manuscripts of the Gospel, including B03 and D05 (see note on Lk. 23.34 above). At the beginning of this new section, especially in the text of D05, a clear contrast is established between the Hellenist Jesus-believers and the apostles. It is the ‘church in Hierosoluma’ that is affected by persecution and it is those Greek-speaking believers from there who will take the gospel to non-Jews (cf. 11.19). Meanwhile, the apostles are not affected by persecution and remain attached to the Jewish centre of Ierousalem. At this point, Luke interrupts the story of the scattered believers to insert a long presentation (8.5–11.18) of three key characters – Philip, Saul and Peter – who, each in their own way, have to overcome the obstacles that prevent them from following correctly the teaching of Jesus. They will each experience in turn a divine intervention that brings about a radical change of attitude, thinking and behaviour. Philip, the leader of the Hellenists after the death of Stephen, is the first disciple to go beyond the confines of Jerusalem and Judaea into Samaria, thus carrying out the instructions Jesus gave to the apostles (cf. 1.8) while they for their part stay in Ierousalem (cf. 8.1 D05 above). The error in his ministry that is addressed in the three episodes concerning him (8.5-13//8.14-24\\8.25-40) will be seen to be his lack of discernment in accepting disciples without verifying their faith. The proof that he learns the lesson will be seen in v.37 (see note below). The reconstruction of the Greek verb is based on the letters that remain visible in the manuscript. A second hand has deleted the preposition in an attempt to harmonize the text with the AT. The ‘great one’ is an expression used to refer to the Messiah in Judaism, cf. v.9; and cf. also Gamaliel’s reference to Theudas in 5.36 D05 as ‘someone great’.

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88 Only D05 reads the form Ierousalem,70Ierousalh/m, at this point, in accordance with the affirmation at 8.1 that the apostles remained ‘in Ierousalem’ (see note on 8.1 above). The other witnesses read Hierosoluma,79Ieroso/luma. 89 The AT simplifies Simon’s words, and makes no mention either of his weeping which, by its presence in D05, recalls the weeping of another Simon (cf. Lk. 22.62). 90 The narrator’s observation that the return of Peter and John was to Hierosoluma, and not to Ierousalem from where they had come (cf. 8.14 and see note above), provides a way for him to convey the spiritual progress made by the apostles while in Samaria. Indeed, to accept Samaritan believers on an equal footing with the Jewish disciples represented an important step in their understanding of Jesus’ teaching and of his plan for them as his witnesses (cf. 1.8). 91 It is important to recognize that the Ethiopian eunuch is a Jewish person. Within the narrative scheme of Acts, the Gentiles do not begin to appear until chapter 10, when Peter is completely taken by surprise by God’s acceptance of them. The eunuch represents a category of people excluded from full participation in the assembly of Israel because of his physical condition. 92 The masculine possessive pronoun in D05, ‘his’, looks at first sight like a mistake, since it is a question of the queen’s treasure, not the eunuch’s. It cannot be ruled out that it is not an error, but it is not the kind of error found elsewhere in Luke–Acts D05. A possible explanation rests on the play on words that Luke makes in this passage, that is, the treasure (ga&za) for which the eunuch has responsibility is also the name of the place he is heading for, Gaza (Ga&za, v.26). It will turn out in the course of the events of this scene that the eunuch does indeed discover the spiritual treasure he had gone to look for in Ierousalem, namely the right to worship his God. Isaiah 56 (a little further on in the scroll from which he was reading about the suffering servant, cf. Acts 8.32-33) promises that in the day of the Messiah, the eunuch will be given ‘a monument and a name better than sons and daughters’. It would appear that the eunuch had not found what he was hoping to discover in Ierousalem, since he is now returning, still not understanding the prophecies about the Messiah. It is when Philip explains the prophecies that he finds ‘his treasure’, which is confirmed by his baptism (see on v.37 below), and he then continues his way rejoicing (cf. Isa. 56.7). 93 Eight folios (a quaternion) are missing at this point in Codex Bezae. We have supplied the missing Greek text (8.29b–10.14) using the Latin page (d5 is also lacunose 8.20–10.3) and other witnesses that support D05 elsewhere (see Introduction, §2). The Greek text is in italics when it is not taken from either the Greek or the Latin of Codex Bezae. 94 A varied range of witnesses include v.37 but it is omitted by others, notably the AT. The dialogue between Philip and the eunuch reflects the questioning that would have taken place before the baptism of a person into Judaism. That explains why the eunuch, so far having been excluded from full membership of Israel because of his physical condition (see note on v.27 above), asks ‘what is there to prevent me from being baptized?’. Previously, it was the fact that he was not circumcised, but on the basis of the messiahship of Jesus, Philip confirms that it is now ‘permitted’, e1cestin, using a legal term of Jewish Law. The dialogue is crucial to Luke’s purpose of showing that Philip has now learnt to exercise discernment (cf. note on v.5 above). The verse could well have been later excised because the confession of faith, which corresponds perfectly to the concern of a Jewish person to identify the Son of God as Jesus and the Messiah (cf. note on 9.20 below), was at odds with baptismal confessions of faith in the Christian Church which focused, from the beginning, on acknowledging Jesus Christ as Lord.

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Many of the witnesses that read v.37 also read this text of v.39. Other witnesses, including those of the AT, condense the verse, so that it is the ‘Spirit of the Lord’ that takes Philip away and there is no mention of the Holy Spirit falling on the eunuch. It may well have been the concern to attribute to the apostles (and the Church bishops as their descendants) alone the ability to confer the Holy Spirit on a person that caused the alteration of the wording. 96 On the rejoicing of the outcasts of Israel in the messianic age, cf. Isa. 56.7, ‘I will make them joyful in my house of prayer’. 97 Philip will settle in Caesarea where he founds a prophetic community that will attempt to dissuade Paul from carrying out his plan to take the Gentile collection to Jerusalem (see 21.8-9 below). 98 Saul is initially presented as a persecutor of the Hellenistic church (cf. 7.58; 8.1), the consent he gave to the killing of Stephen indicating that he occupied a position of authority, most likely as a member of the Sanhedrin. His opposition to Jesus and his disciples will be only the first obstacle to be overcome in order for him to arrive at a full acceptance of the teaching of Jesus. The rest of his spiritual journey will be the topic of the second half of the book from chapter 13 onwards. 99 In view of the fact that this type of observation on the inner state of the disciples, notably Paul, is several times present in D05 but absent in the AT, we have opted to include this reading of the early versions (cf. v.6 below). Overall, they reflect a narrator who had access to the private thoughts and feelings of his protagonists, as will be seen repeatedly in the D05 text of Acts 13–22. 100 The Greek form of the name Saul, here in the vocative Sau=le, is preferred in the D05 text whoever the speaker (cf. Jesus v.11; Ananias, v.17; Paul: 22.7 D05; 22.13 d5), whereas the AT uses the Aramaic form Saou/l. The repetition of the name is the equivalent of using an exclamation mark. 101 While most versions attest to the inclusion of this proverbial saying here, others read it at 9.5; most Greek manuscripts leave it until the last account of this incident given by Paul himself (26.14, where D05 is also missing as it is here). 102 The description of Paul’s feelings is again absent from the AT (cf. note on v.4 above). The title ‘the Nazorean’ is likewise absent in v.5. 103 In the early Latin and Middle Egyptian versions, it is Saul who asks his companions to help him up, which they do. In other witnesses, it is simply said that Saul got up. 104 The adverb is read by a number of Greek manuscripts as well as many early versions. 105 The similarity between Saul’s preaching to the Jews in Damascus and the confession of faith of the eunuch (cf. 8.37 and see note) is all the more striking for the fact that the term Son of God is only found in these two places in Acts. Its association with ‘the Messiah’ is missing from the AT. The phrase ‘with boldness’ is likewise missing. 106 This final line is preserved only in the early Latin and Middle Egyptian versions. 107 dia_ nukto/j (‘by night’) is not read by the AT but it is a typical mark of the exodus (cf. 5.19, where D05 highlights the phrase). 108 Where the AT speaks of the Church in general, a large number of Greek manuscripts and early versions have the plural, referring to the creation of local communities of believers as far away as Galilee, although Luke will never mention them (probably because there were no problems with them to mention to Theophilus).

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109 The full expression ‘the Lord Jesus, the Messiah’ is found several times in D05 and its allies where the AT simply has the name or ‘the Lord Jesus’. This always occurs in a liturgical setting or a context of proclamation, such as here where Peter declares the healing of the Aeneas (cf. v.40 below). The paralysis of Aeneas can be seen as symptomatic of the paralysis affecting the communities of Jewish believers in the churches of Judaea (note the marker of representativity, tij, v.33; cf. note on 3.2 above, and see Introduction, §6.4), which Peter is able to confront with the greater openness he has acquired since his experience in Samaria. The church in Lydda is likely to have been one of the communities he would have visited on his way to Hierosoluma after his even more life-changing experience in Caesarea (see note on 11.2 below). 110 The command is open to two interpretations, depending on the sense given to the verb strw~son, lit. ‘spread’: either ‘make your bed’ (i.e. spread a mattress) or ‘prepare a table’ (i.e. spread cushions to recline at table, cf. Mk 14.15; Lk. 22.12). We have opted for the second on the grounds that a man healed has more need of food than a bed (cf. Lk. 8.55), although the first is more popular among commentators. 111 The formulaic reference to ‘in the name of our Lord Jesus Christ’, absent from the AT, is reminiscent of a similar expression with reference to Aeneas at v.34 (see note above). That the mention of the name of Jesus is not simply a pious addition can be seen from the insistent repetition of the name in the episodes concerning the healing of the lame man at the Temple (cf. 3.6; see also 3.13, 16; 4.10, 12, 17, 18, 30). The death of Tabitha/Dorcas is again symbolic of the sickness threatening the churches in Judaea (the marker tij is used again v.36, cf. note on v.34 above), this one being a community that included Greek speakers to judge from the dual name given to her. It will become clear in the following episodes that the threat of death came from the continued lack of understanding about the acceptance of the Gentiles in the Church. 112 That Peter chose to stay in Joppa with a tanner is a sign of his growing freedom for as a tanner, his host, Simon, would have been considered unclean. This will be relevant for the scene that unfolds while he is staying there, not least in preparing for Peter’s willingness to meet with the Gentiles who seek to speak with him. 113 Cornelius is the first representative (tij, cf. v.22; and see notes on 3.2; 9.33, 36) of the Gentiles in Acts, a Roman soldier in a position of authority. Sympathetic to Jews and their beliefs and practices, he is well thought of by them (cf. v.22). Luke creates a parallel between the ninth hour when he has his vision with the hour of the crucifixion (cf. Lk. 23.44), and also with Peter’s own vision in Joppa. 114 From 10.4b, the Latin page of Codex Bezae d5 is extant; the Greek D05 is missing up to 10.14b. 115 The detail that Peter was hungry is no circumstantial information. In the house of a tanner, unclean by virtue of his work with dead animals, he would have been concerned to avoid contaminated food. At the point when he gives way to his hunger, he will have an encounter with Jesus and hear him telling him to eat freely of all foods. Far from accepting, however, he will protest and actually deny any intention to eat unclean food. The command will be repeated three times in the attempt to get him to accept. 116 That it is Jesus who speaks is indicated by the name by which he calls him, Pe/tre, in place of Simon (cf. 10.6). The name is highlighted in d5, this being the name Jesus gave to him (cf. Lk. 6.14); Pe/troj in Greek means ‘a pebble’ and is a metaphor for someone who is hard-headed, slow to understand (cf. 22.34). The name ‘Peter’ will be repeated eight times throughout this episode, an exceptionally high count for Luke’s narrative style that serves to

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emphasize the importance of its symbolic meaning (cf. Acts 10.5, 9, 14 [om. d5; D05 lac.], 17, 18, 19, 21, 23 [om. B03]). The Greek text of D05 is extant from this line. The number of men is not specified by D05. The repetition of Peter’s name in D05 is superfluous but draws attention to the metaphorical meaning of his name (see note on v.13 above) and the measures taken to break down his resistance. The detail that Peter invited the men from Caesarea into his house and gave them lodging, a point made less explicitly in the AT, is of the greatest importance as an indication from the narrator of Peter’s spiritual progress, for while there are frequent exhortations in the Torah for Jews to show hospitality to non-Jews, it was a precept that was commonly overlooked in the midst of the hostility felt by Jews towards the Gentiles. The AT omits the verb perie/meinen, ‘was waiting’, and has a relatively simpler account of Peter’s arrival in Caesarea. Peter’s indignation at Cornelius’ gestures of worship is more strongly expressed in D05 than in the AT. The adverb read by D05, be/ltion, ‘very well’, reinforces Peter’s hesitation in entering the house of Cornelius, the reason for which Cornelius would be as aware of as anyone. This last line is not present in the AT, but it is found without variant in the account that Peter will give in Jeurusalem (cf. 11.14). This line is also missing in the AT. Further vll follow, with the absence of e0n ta&xei, ‘[so] quickly’, and a focus on the presence of God rather than of Peter: ‘So now here we all are before God to hear everything commanded to you by the Lord’. It should be noted how in D05, in accordance with the pattern followed in this text, Cornelius as a Gentile does not refer to the ‘Lord’ (cf. 13.12 D05 and see note). Peter had hitherto understood that Jesus was not yet the Messiah for the Gentiles, indeed that he had yet to come as the Messiah in his fullness (cf. 3.21, and see note). The Greek of this speech reflects the language of a person putting together his thoughts as he speaks, starting sentences and then bringing in further ideas as he attempts to grapple with the enormity of what he is being asked to do, namely, present the one whom he has understood to be the Messiah of Israel (cf. v. 36) as being also the saviour of the Gentiles. At this point in the speech, there would normally be a final exhortation. Peter has only just embarked on it, introducing the notion of repentance when the Holy Spirit cuts him short. Peter would have been expecting to set out the conditions for the Gentiles to convert to belief in the Jewish Messiah, but he is prevented from going any further by God himself, to Peter’s own astonishment. It was inconceivable to Peter and his companions that uncircumcised Gentiles could be accepted by God without any steps on their part to demonstrate a change of heart. The evidence for this acceptance is their praise of God, in ‘new tongues’ as D05 expresses it (the reconstruction of the Greek text is possible here thanks to the better preserved Latin page). This recognition marks the ‘turning’ point in Peter’s understanding of Jesus’ teaching (cf. note on Lk. 22.32 above). He will go on, according to D05, on the basis on his experience to ‘strengthen the brethren’ (see note on Acts 11.2 below). The formal context of the baptism justifies the use in D05 of the expression ‘the name of the Lord Jesus, the Messiah’, where the AT does not include ‘the Lord’.

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130 A clear distinction is made in D05 between the ‘word of God’ and the ‘word of the Lord’ (see Introduction, §6.3). It has so far been the privilege of the Jews to have received the former, in the form of the Torah and through the revelation of the Prophets and other Scriptures; the ‘word of the Lord’, as the message of or about Jesus, is only received, according to Luke-D05, once the ‘word of God’ has been given. This is one place among several where it is apparent that the AT does not follow such a pattern. 131 D05 presents Peter’s journey differently from any other manuscript, except for a fragmentary 4th-century papyrus (P127) only recently published (see Introduction, §2), where the extant text seems to support D05. Peter’s intention was to go from Caesarea to Hierosoluma (and not Ierousalem as in the AT). In the villages on the way there, he met the brethren and through his teaching he ‘strengthened them’, thus fulfilling the command of Jesus before his death (cf. Lk. 22.32 and see note). The fact that it is his recent experience of seeing Gentiles accepted by God that precedes this critical point in his spiritual journey indicates that the weakness Satan had exploited (cf. 22.31-32) was Peter’s nationalistic fervour (cf. 4.39; 5.4; see notes ad loc.) and his blindness to the openness of Jesus to welcome the Gentiles even now (rather than at a future date, as he believed in the early days; see note on Acts 3.22 above). 132 The AT gives less force to the complaint against Peter by reporting it in indirect speech. It is believers who raised with Peter the issue of eating with Gentiles, disciples who might have been expected to have a better understanding of Jesus’ teaching given that they would have been in contact with the apostles. But it is apparent from the scene in Caesarea that even they, men who had spent three years with Jesus, had not understood. The question of contact between Jews and Gentiles, already an issue with respect to Jesus’ own lifestyle (cf. Lk. 5.30; 15.2; 19.7), was a serious problem for Jews, even believers, as will become increasingly apparent during the ministry of Barnabas and Paul. 133 Peter’s concern to insist on the divine initiative behind his actions in Caesarea is evident here in D05 with the mention of ‘a voice from heaven’ (cf. note on v.17 below). 134 The AT adds the comment ‘without discriminating’, as in the narrator’s account at 10.20. 135 D05 underlines the supremacy of God in giving the Holy Spirit to the Gentiles, reflecting Peter’s concern to insist to his opponents that it was in no way his decision or action that prompted it (cf. note on v.9 above). 136 The reaction of the brethren is positive, except for their insistence on ‘repentance’, which Peter had not, in fact, had time to talk about to his Gentile audience, as a prerequisite to being accepted by God, before the Holy Spirit interrupted him. 137 According to the narrative of Luke, the initiative of some of the Hellenists to speak with Greeks was taken without prior discussion with the apostles. They are presented, on the contrary, as acting independently, reinforcing the positive portrayal of them that was built up already in earlier chapters (see notes on 1.23; 6.3 above). 138 Luke’s use of the term ‘Ierousalem’ at this point conveys the information that those in authority in the Church continued to be attached to the Jewish institution or, at least, the traditional Jewish ways of thinking. It will not be until 16.4 that the apostles are referred to collectively as being in ‘Hierosoluma’ (on the distinction between the two spellings for Jerusalem, see Introduction, §6.3). 139 The qualities ascribed to Barnabas are similar to those of Joseph of Arimathea (‘a good man’, cf. Lk. 23.50) and Stephen (‘full of the Holy Spirit and faith’, cf. Acts 6.5). None of the apostles or Paul is ever described in such terms.

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140 The subtle psychology of Barnabas’ approach to Saul/Paul, neither imposing nor commanding, is brought out by the D05 narrator; it is absent from the AT. 141 In the comment ‘they were mingled as a large crowd’, the Greek verb sunexu/qhsan literally means ‘pour together’, and the subject is the believers in Antioch; it describes the way that for the first time Gentile and Jewish disciples formed a united group. Alternatively, it is possible that a line (or two short lines) was accidentally omitted in D05, which would have read: ‘for a whole year they were mingled with the church and taught [e0n th|= e0kklhsi/a| kai\ dida&cai] a large crowd’. 142 The verb e0xrhma&tisen, though active in form, is used with both an active and a passive sense. If it is taken actively, Luke’s observation seems to mean that the disciples distinguished themselves from other Jews by their adherence to the Messiah, ‘Christ’ in Greek. If it taken in a passive sense, as we have taken it here, it is rather a matter of people outside the church, probably Jews, referring to the disciples as ‘Christians’ in order to dissociate themselves from a group they viewed as heretical. 143 The term ‘exultation’ (a)galli/asij) in D05 (the line is absent form the AT) is almost only used by Luke in the New Testament. In the Jewish Scriptures, it expresses the feelings of joy associated with the experience of the divine (esp. the Psalms, e.g. Ps. 44.7, 15 lxx; 125.2, 5, 6 lxx; 131.9, 16 lxx). 144 A second line is absent from the AT. In D05, this is the first of a series of passages written in the 1st person plural from the point of view of the narrator. The second 1st person reference at 13.14 is also missing from the AT where the ‘we’-group will not appear until 16.10. Their importance and role in the D05 text of Acts will become apparent as the narrative evolves. 145 Herod Agrippa I was made king by his friend the Emperor Claudius in 41 ce, the same year that he removed the high priesthood from Theophilus and gave it to a member of another high priestly family (the Romans had taken charge of nominating the High Priest since the early days of their occupation of the land of Israel in the 2nd century bce, in order to retain control over the Temple activities). The reason for removing Theophilus is not known, though it could be speculated that it may have something to do with Herod Agrippa’s fierce opposition to the Jesus-believers if Theophilus were more favourable. In the present scene, Herod seeks to gain the favour of the Jews opposed to the believers. 146 D05 specifies that it is the church in Judaea that Herod attacks, the territory of which, as Agrippa I, he was king; furthermore, it is precisely to the ‘brethren in Judaea’ (cf. 11.29) that Barnabas and Saul had been sent by the church in Antioch, to take their gifts to the brethren there. 147 Exactly what pleased the Jews is spelt out in D05. The term ‘the faithful’ customarily designated the Jews who were particularly observant of the Law, but here Luke shifts the sense to mean those Jews whose faithfulness was demonstrated by their belief in Jesus as the Messiah. 148 The information that Peter’s arrest took place during the ‘Festival of Unleavened Bread’, that is, the Passover week, is crucial for the interpretation of this episode, for it signals that a re-enactment of the exodus is about to take place (see further on v.7 below; and cf. 5.17-40; see notes ad loc.). 149 D05 focuses the prayer emphatically on Peter. It will be seen later that the section of the church praying for Peter’s release did not include ‘James and the brethren’ (cf. v.17, and see note below).

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150 The time of Peter’s release is carefully situated as the last night of the Passover festival. What follows will pick up elements of the exodus of the Jews from Egypt related in Exod. 12.8-42 lxx passim, e.g., the escape at night, under the guidance of the angel of the Lord who ‘led out’ the prisoner, the instructions to make haste, to put on his sandals and his belt (v.8), and not least the declaration of Peter v.11, which echoes that of Jethro, Moses’ father-in-law (cf. Exod. 18.10-11 lxx). 151 The unnecessary repetition of the name of Peter in D05 has the effect of underlining the personal nature of Peter’s release (cf. the repetition of his name throughout Acts 10; see note on 10.23). 152 The exodus model on which the scene has been based shifts in the course of v.10 to the vision of Ezekiel of the restored Temple, to be built for the arrival of the Messiah in the eschatological age when Israel itself would be rebuilt (Ezekiel 40–46). The key to a complex and sophisticated interweaving of scriptural elements and traditional elements from oral teachings is given in D05 with the mention of the ‘seven steps’. The angel and Peter leave the prison by these steps, which evoke the detail given in Ezekiel’s prophecy of the new Temple where there were to be ‘seven steps’ leading from the city to the Temple. The Messiah was expected to come into the Temple on the night of Passover by this route, through a door that was to remain shut until he arrived (cf. Ezek. 44.2); instead, Peter is being led by the angel of the Lord out of the ‘Temple’, represented by the prison (note the ‘first and the second prisons’, Acts 12.10), in a reverse trajectory and through the eastern door that now ‘opened of its own accord’. Peter, in other words, is not just released from the physical attack on his life but from something much greater and of even greater significance: the expectations of the Jews that Israel would be restored when the Messiah arrived. 153 Peter’s realization of his spiritual deliverance is expressed using words that echo those of Jethro, Moses’ father-in-law, on hearing of the deliverance of the Jews from Egypt (cf. Exod. 18.10-11 lxx). In his declaration, the oppression of Pharaoh has been replaced by that of Herod (who was acting to please the Jews, cf. v.2). 154 When Peter goes to the house of Mary, the mother of John-Mark, it becomes apparent that this was the community praying for Peter’s release (cf. v.6). Distinct from the community of ‘James and the brethren’ (cf. v.17), they can be presumed to have been already aware that the expectations of the restoration of Israel were no longer valid and, conscious that Peter continued to cherish them, they were praying for his deliverance. 155 There are echoes in Peter’s threefold attempt to gain entrance into the community at Mary’s house of his three denials of Jesus, confirming that Peter’s mentality has now been completely changed (cf. Lk. 22.34, 54-62). 156 The verb used here, e0ch/gagen, ‘led out’, is the characteristic verb of the exodus (cf. Lk. 20.50, and see note there). 157 James was the brother of Jesus (cf. Gal. 1.19). Luke mentions him here for the first time by name, although he was indirectly mentioned as one of the ‘brothers’ at 1.14. His leadership role in the church of Ierousalem will emerge over the course of events (cf. 15.13-29; 21.18-26). 158 With the third repetition of the verb e0ce/rxomai, ‘go out’ (vv.9, 10, 17), another verb of the exodus (cf. e0ch/gagen, ‘led out’, v.17b, on which see note above), Peter completes his own personal ‘exodus’ from the traditional expectations of Judaism to which he had been ‘enslaved’ (cf. the ‘exodus’ carried out by Jesus, Lk. 9.31). The key to this interpretation is the comment that he went ‘to another place’, ei0j e3teron to/pon, a phrase found

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elsewhere in the Scriptures only at Ezek. 12.3 when the prophet was instructed to prepare to leave Jerusalem like an exile because of the rebellion of the people of Israel: after digging a hole through the wall of the city, he was to go ‘to another place’. In the D05 account, there is a focus on the town of Tyre, which begins in this mention of ‘both towns’ (i.e. Tyre and Sidon), a mention not included in the AT. The allusions to the book of Ezekiel that have already been noted in the first part of Acts 12 continue in the second half; here, they serve to assimilate Herod Agrippa I with Prince Hiram of Tyre, the archenemy of the people of God (see note below on v.21b). The function of this parenthetical statement, not present in the AT, is theological rather than narrative; it brings Herod into association with the Tyrians in particular. He will be acclaimed by the people as speaking with the voice ‘of a god and not a man’, just as Hiram said of himself (Ezek. 28.2; cf. vv.6, 9). The AT has a more succinct description of Herod’s death: ‘he was devoured by worms and died’. The graphic account of D05 depicts the king as suffering the fate of Hiram, who was dethroned and brought down (to the pit, Ezek. 26.20; 28.8; to the ground, 28.17, cf. 27.16) and died a terrible death (28.18-19). The assimilation of Herod with Hiram causes Herod, the Jewish king carrying out the wishes of the people, to be portrayed as the worst enemy of the people of God, identified here as the Jesus-believing community. The reversal of the scriptural paradigm reflects the reversal of the exodus paradigm whereby Herod was already depicted as acting the part of the archetypal enemy of God’s people, the Pharaoh of Egypt. A crucial shift has taken place, in that it is no longer the Jews or Israel that represent the people of God, but the Jesus-believers whether Jewish or Gentile. The ‘word of God’ is read by most manuscripts, where B03 has the ‘word of the Lord’. The distinction that is established in the D05 text (see Introduction, §6.3) causes this comment to mean not that the gospel (the ‘word of the Lord’) grew but rather that communication between God and humanity, which had for so long been the privilege of Israel, now spread increasingly to other nations, just as was prophesied of the messianic age. B03 (but not )01) has Barnabas and Saul returning ‘to Ierousalem’ (u9pe/streyan ei0j70Ierousalh/m), which looks at first sight like a nonsense reading. It is possible that ei0j70Ierousalh/m should be read with the following participle plhrw&santej, ‘having fulfilled (in Ierousalem)’, and that the verb ‘they returned’ is used in an absolute sense, implying ‘to Antioch’. In D05, the singular verb in Greek (a)pe/streyen) is a typical device to indicate that Barnabas and Saul acted in unison, in leaving not just the city but ‘Ierousalem’, the centre of Jewish authority with its expectations and mentality. The reason for their visit had been to take the relief money from the church of Antioch to the brethren ‘in Judaea’ (cf. 11.29, and see note on 12.1 above). Their departure from Antioch and their return frames the violent attack on the church ‘in Judaea’, as D05 specifies (cf. 12.1). It thus gives the context for the persecution and indicates that the attempt to take money to Ierousalem provoked an extremely hostile reaction from the Jews, probably because of the origin of the money with the Gentiles. This response prepares for the narrator’s negative evaluation of Paul’s later attempt to take the collection of the Gentiles to Ierousalem throughout Acts 19–22. John-Mark, already introduced obliquely as a member of the community praying for Peter’s release (cf. 12.12), will be an important player in the account of Barnabas and Saul that follows. The aorist participle, e0piklhqe/nta, contrasts with the present, e0pikaloume/nou, at 12.12; 15.37 (see note on 15.37), and suggests that at this point he was not engaged in his activity as an evangelist, that is, as Mark.

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165 The work to which the Holy Spirit called Barnabas and Saul (in that order, and with a single article before the two names in Greek, denoting two people acting in unison) will be defined later (14.26-27) as including the opening of ‘a door of faith for the Gentiles’. 166 The omission of this line in D05 is probably due to homoioteleuton. 167 The unnecessary detail that the synagogues were ‘of the Jews’ serves to highlight here, as other comments will elsewhere, that Barnabas and Saul focused their attention on the Jews and not on the Gentiles throughout their missionary journey. Luke will be highly critical of Saul, shortly to become Paul, for seeking to convert Jews instead of concentrating on the Gentiles in accordance with Jesus’ command to him (cf. 22.17-21, esp. D05; see note on 22.21). Given the context, the proclamation of the ‘word of the Lord’ (D05) rather than the ‘word of God’ (AT) is the appropriate expression (see Introduction, §6.3). The presence of John-Mark expresses the discordance of the visit to the synagogue, because he has already been noted as belonging to the part of the church that had accepted the end of the privileged place of the Jews as the people of God (cf. notes above 12.12, 25). 168 Bar-Jesus is a representative (tij, cf. note on 3.2 above) of the pre-existing Jesus-believing community on the island of Cyprus, but he was not following the true message of Jesus (cf. Jesus’ denunciation of false prophets, Mk 13.22). 169 While the name Bar-Jesus (Barihsoua) identifies the man as a disciple of Jesus, the name Hetoimas (79Etoima~j) in D05 signifies ‘one who prepares’, possibly meaning that he viewed himself as preparing the way of the Lord (cf. Apollonius [D05; Apollos, AT], 18.24-28). 170 The AT omits the observation that the proconsul was particularly interested in listening to Barnabas and Saul. 171 The moment at which Saul’s name changes to Paul is noteworthy: it takes place within the context of his opposition to the Jewish false prophet, and aligns him with the proconsul, a Gentile. This in itself is a positive marker, denoting Paul as a champion of the Gentiles, in opposition to Jewish believers, possibly over the question of circumcision. 172 The amazement of the proconsul is not noted in the AT. Furthermore, in D05, his belief is qualified as being ‘in God’, a first step, according to the pattern of D05, towards belief in ‘the Lord’ (see Introduction, §6.3) but not a complete conversion to becoming a Jesusbeliever. 173 John-Mark leaves the group to return to Hierosoluma, a positive sign of the narrator’s approval of him. He leaves at the point at which Paul becomes the leader of the group, in place of Barnabas who was initially the first of the pair named by the Holy Spirit. He will return indirectly to the narrative in the scene of the separation of Barnabas from Paul, serving to situate the narrator’s sympathies with Barnabas, and not with Paul as is commonly assumed (see note on 15.39). 174 The singular reading in D05 of ‘our synagogue’ (th\n h9mete/ran tw~| sabba&tw|; other manuscripts read th=| h9me/ra| tw~n sabba&twn, ‘on the day of the Sabbath’) reveals the narrator to be a Jew from the Diaspora. It is the second time a reference to the 1st person plural is absent from the AT (cf. 11.28, and see note). 175 We have supplied the Greek letters that had been erased in order to harmonize D05 with the AT. 176 The AT account is considerably less complex and avoids placing such responsibility on the people of ‘Ierousalem and her rulers’ (cf. v.27) for the execution of Jesus. 177 The AT reads more simply: ‘by raising Jesus’; the full title in D05 is typical in formal declarations as here, and corresponds to Paul’s usage in his own writings.

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178 Although the psalm Paul cites is the second according to most traditions, in some Hebrew collections Psalm 1 and Psalm 2 were not separated. While the AT cites only one sentence (Ps 2.7a), D05 continues the quotation through to the end of v.8, bringing out the role of David/the Messiah with regard to the Gentiles. This prepares for the complex web of scriptural allusions that Paul goes on to construct, linking not only the quotations of Isa. 55.3 and Ps. 16.10 (15.10 lxx) but also involving 2 Sam. 7.15; Isa. 55.4-5; 1 Kgs 2.10. 179 Paul’s reference to Hab. 1.5 lxx supposes an awareness of the subsequent verses, vv.6-11, which describe the imminent rush of the Gentiles to invade and take over Israel, because of the contempt for God shown by the Jewish people. This is a warning that Paul for one takes very seriously and, apparently, it is behind his determination to announce the gospel to his own people before going to the Gentiles, in the hope that Israel would remain intact. 180 The reaction of silence, not noted by the AT, betrays the incapacity of the audience to respond to such a stark message (cf. Lk. 9.36; 20.26). It effectively puts an end to Paul’s speech. 181 The comment that the ‘word of God’ went throughout the town (so beyond the synagogue), absent from the AT, prepares for the proclamation of the gospel (the ‘word of the Lord’ – see note above on 12.25) in v.44 D05 (see next note, and on v.48b below). 182 So far, the people in the town have heard the ‘word of God’ according to D05 (see previous note on v.43) and now they listen to Paul talking about ‘the Lord’ (Jesus). The distinction is not made in the AT. 183 D05 introduces Paul and Barnabas here with one article (cf. note on 13.2 above), underlining their unity and their joint responsibility for the positive speech that follows. 184 There are important differences between D05 and the AT in the wording of this speech: whereas in the AT, the speech applies to the local situation in Antioch, in D05 it has a universal application of the greatest significance. According to Jewish tradition, the ‘word of God’, as the Torah or the instructions of God, had been initially entrusted to Israel (‘To you first was it possible for the word of God to be spoken’); when the Messiah came, this heritage was to be ‘a light’ for the Gentiles (see note below), to draw them to worship the Messiah. It is this aspect of Paul’s preaching that has enraged the local Jews who, ‘filled with zeal’ (v.45 – and not ‘jealousy’, though the word has the two meanings) to protect their heritage, did all they could to fiercely oppose what Paul was teaching the townspeople. Because of their refusal to accept the truth of what Paul was saying, he and Barnabas take this as a sign that they are to stop speaking with the Jews and they are to take the ‘word of God’ to the Gentiles in a move with fundamental and universal implications: it is a sign that with the coming of the Messiah, the time has come for the Gentiles to receive a share in the heritage of Israel. Despite this declaration of intent, Paul will indeed continue to visit the synagogues of the Jews when he takes up his missionary activity without Barnabas (17.1, 10, 17; cf. 18.4, 19; 19.8). 185 The wording of the quotation of Isa. 49.6 contributes to the universal note of the speech, for Paul and Barnabas do not apply the ‘light’, fw~j, to themselves as in the AT, but to Israel (see previous note). 186 In accordance with the declaration of Paul and Barnabas, the Gentiles now ‘receive the word of God’ (rather than ‘glorifying the word of the Lord’ as the AT expresses it). This then prepares the way for the ‘word of the Lord’ to ‘spread throughout the whole region’. 187 D05 specifies that it was he, Paul (singular pronoun; cf. plural au0tou/j in the AT) who took the initiative in going into the ‘synagogue of the Jews’ (cf. 13.5, and see next note). 188 The portrait of D05 is considerably more focused on the synagogue, again ‘of the Jews’ (cf. previous note), with its leaders and rulers, than it is in the AT. The mention of ‘the righteous’ is

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Luke’s Demonstration to Theophilus a signal that Luke presents the disciples as the ones representing this ideal condition to which all Jews aspired (cf. note on Barnabas, 1.23 above). This observation in D05 makes it clear that the attempt by the Jewish leaders to turn the Gentiles against Paul and Barnabas was not successful, thanks to the intervention of the Lord. The anthropomorphic picture in D05, where signs and wonders happen through ‘his [au0tou=, the Lord’s] hands’, is avoided in the AT by the use of the plural adjective ‘their’ (au0tw~n). For the first time in Luke’s writing, the term ‘apostle’ is applied to disciples that did not belong to the original group of Eleven/Twelve. D05 makes it clear that the problem that causes a division in the city is ‘the word of God’, that is, the issue of the sharing of the heritage of the Jews with the coming of the Messiah (see note on 13.46 above). The positive response of the crowd is not noted in the AT. The introduction to the scene in Lystra is absent from the AT. In this town, Paul and Barnabas will now devote their attention to the Gentiles. The lame man’s fear, which D05 mentions, is important for an evaluation of the style of Paul’s preaching to the Gentiles. Such a response is not a positive one. The liturgical formula with which Paul pronounces the healing is not preserved by the AT. It recalls the healings of lame men by Jesus (cf. Lk. 5.24; 7.14), and is also comparable to the healing of the lame man by Peter in the Temple (Acts 3.6). The wording of D05 indicates that the priests of the local deity intended to offer sacrifices to Paul and Barnabas, whom they considered to be gods. Without this clause in the AT, the motive for the Jews of Iconium and Antioch to come to Lystra, a Gentile town without a Jewish community, in order to kill Paul is not clear. More than the miracle of healing, it is Paul’s teaching of the Gentiles that infuriated them (cf. 14.1518). The AT does not include the evangelization of Attalia, a place that was not mentioned either in the account of the earlier itinerary of Paul and Barnabas from Pamphilia to Antioch (cf. 13.13-14). The verb ‘evangelize’ (eu0aggeli/zomai) was first used of the preaching of Paul and Barnabas to the Gentiles in Lystra and Derbe (cf. 14.7, 15, 21) and will continue to denote a positive evaluation of Paul’s activity in particular (cf. 15.35; 16.10, 17 D05; 17.18 AT). The title of Section III corresponds to the purpose of the meeting in Ierousalem as indicated by D05, i.e. for Paul and Barnabas to be judged over the question of the admission of the Gentiles into the Church without circumcision (15.2b D05). The meeting in the AT is presented more as a discussion than a judicial ruling. This parenthetical comment is not read by the AT. This detail, missing from the AT, makes it clear in connection with v.4b D05 that those believers who went to Antioch were Pharisee disciples from the Ierousalem church, that is, the group who remained attached to the Jewish institution of which James was by now the leader (cf. v.13; and see note on 12.17). The statement in D05 that the disciples were handed over to the authority of leaders of the church (u9po\ th=j e0kklhsi/aj kai\ tw~n a)posto/lwn kai\ tw~n presbute/rwn) in Ierousalem is in accordance with the demand of the Pharisee believers that they go to be judged in Ierousalem (cf 15.2b, and see note on the title of Section III above). The AT avoids giving prominence to the conflict by describing their welcome, in Hierosoluma. On the distinction between the spellings for the city, see Introduction, §6.3. See note on v.2 above.

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204 The absence in the AT of the detail that Peter stood up ‘in the Spirit’ (cf. Mt 22.43,45 D05) means that Luke’s approbation of his speech, because it is entirely in harmony with the divine will, is not indicated. Peter’s comment on ‘the ancient times’ is a reference in D05 to the days of old in Israel (that is, ‘us’ Jews, h9mi=n), not the early days of the disciples of Jesus (‘you’, u9mi=n, AT). He is speaking about God’s plan for Israel and the Gentiles from the beginning of time. 205 D05 makes it clear that the response of silence on the part of the gathering was a sign of their agreement with Peter, that is, with his claim that it was by faith in Jesus that Jews and Gentiles were saved and not by Law-observance. 206 The key to the interpretation of James’ speech lies in the identification of ‘Simeon’. This is not Simon Peter (who has not just said what James attributes to Simeon) but Simeon the Just, High Priest c.198 bce (Ecclesiasticus 50), who, through the writings of the grandson of Ben Sirach in Ecclesiasticus, develops the tradition based on Deut 33.2 that God chose his people from among the nations on Mount Sinai (Eccl. 1.9-10; 24.7-12; cf. note on 13.46 above); according to this tradition, expressed in a variety of forms in written and oral Jewish teachings, the nations would be drawn to worship the true God in the messianic age. 207 The explanation of the identity of Simeon accounts for James’ affirmation that the words of the prophets (Jer. 12.15 lxx; Amos 9.11-12 and probably Isa. 65.21) ‘would be in agreement’ (sumfwnh/sousin, future D05), for he is referring to the confirmation of the earlier Torah tradition by the prophets who speak about the inclusion of the Gentiles in the eschatological age. 208 Despite Peter’s insistence that salvation was by faith in Jesus and not by the Law, James nevertheless rules (the sense of kri/nw, v.19) that the Gentiles must follow certain requirements. The three that are listed in D05 (no mention is made of the fourth stated in the AT, ‘whatever has been strangled’, pnikto/j) constitute the minimum requirements that a Jew must observe under any circumstance. James will go on to imply that the Gentiles will learn about the rest of the Law by listening to the reading of ‘Moses’ in the synagogues each Sabbath (v.21). 209 James’ final stipulation, not read by the AT, was a well-known saying derived from the teachings of Hillel (traditionally c.110 bce–10 ce) on the summary of the Law for a Gentile. Jesus gives the same so-called ‘Golden Rule’ in a positive form (cf. Matt. 7.12; Lk. 6.31). 210 The decision expressed in the letter is a compromise between two positions: that of the Holy Spirit conveyed by Peter (15.7 D05, no burden of the Law should be placed on the Gentiles) and that of James (15.19-21, the minimum requirements of the Law should be imposed). That it was overall viewed by Luke as a positive step is demonstrated by his reference to it coming from ‘the apostles and the elders in Hierosoluma’ (16.4, and see note ad loc.). The vll concerning the conditions noted with reference to vv.19-21 occur again in the context of the letter. The unanimous decision of the meeting, meanwhile, mentioned twice (15.22, 25), was to send Judas and Silas to the churches of Antioch, Syria and Cilicia. 211 The reference to the Holy Spirit is absent from the AT. It should be noted that the particular form of expression used to speak here of the Spirit is that used typically by Luke when referring to the Spirit in connection with believers (article – Holy – Spirit: to\ a#gion pneu=ma, rather than one of the other forms of expression found in other contexts: pneu=ma a#gion, Spirit – Holy; to\ pneu=ma to\ a#gion, article – Spirit – article – Holy; or simply to\ pneu=ma, article – Spirit). 212 Only D05 observes that Judas and Silas were not only prophets but that they were ‘full (plh/reij) of the Holy Spirit’, a mark of the narrator’s approval.

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213 Judas, who was called ‘Son of the Father’ (v.22 D05, Barrabas; AT: Barsabas or ‘Son of the Sabbath’), decides to go back to the community in Ierousalem, in disagreement with Silas who stays on in Antioch. The AT passes over this tension in silence. 214 We have translated to\n e0pikalou/menon Ma~rkon as ‘acting as Mark’, because Luke makes a play on the name of John in combination with the name given to him. When the participle is in the present, as here (and 12.12; cf. the aorist, 12.25, and see note there), it is possible that he refers to his active service as a ‘guardian’ of the gospel (cf. Lk. 1.1, u9phre/tai; 13.5 u9phretou=nta au0toi=j D05, u9phre/thn, AT). The reference is plausibly to Mark, the author of the second Gospel on which Luke drew. See also note on v.39 below. 215 The AT softens the conflict between Barnabas and Paul over Mark. The unwillingness of Paul (v.37 D05) to take John-Mark is likely to have had something to do with the fact that his withdrawal from them was over Paul’s insistence on privileging the Jews with the proclamation of the gospel (cf. note on 13.2). The wholly positive portrayal of Barnabas since the first mention of him in D05 (1.23; cf. 4.36; 11.24, and see notes ad loc.) is a signal to Theophilus of Luke’s position in this ‘heated quarrel’ (parocusmo/j, [lit. ‘paroxysm’], v.39). 216 The sole name of ‘Mark’ given now to John identifies the capacity of evangelist in which he accompanies Barnabas. No more mention will be made in Acts of John-Mark or Barnabas, since they are in harmony with the teaching of Jesus and have served their narrative purpose. The focus will henceforth be on Paul, not as an infallible hero but as one who still needs to align his thinking and actions with the gospel of Jesus. 217 The AT only has the second of these two activities, the delivery of the contents of the letter. That Luke viewed the commands of the letter positively is indicated by the mention of the ‘apostles and elders in Hierosoluma’. This is the last time that the apostles are mentioned in Acts, having finally left Ierousalem (cf. 1.12, and see note; see also Introduction, §6.3). Even when the elders are met again, they are associated with Hierosoluma (cf. 21.17), as they continue to maintain that circumcision of the Gentiles is not required (cf. 21.25). 218 The interventions, first of the Holy Spirit and then the Spirit of Jesus, serve to prevent Paul from spending time in the provinces of the east and to keep him heading in a westerly direction, towards Rome, which he will eventually acknowledge (cf. 19.21) as the destination he knows he should be heading for. Troas is the port from where a ship can be taken to cross over onto the mainland of Macedonia. 219 A third intervention takes place in Troas where a Macedonian man appears to Paul. The phrase used in D05, ‘like a man’, is a typical characterization in the Jewish Scriptures of YHWH when he appears in human form. 220 The appearance of the ‘we’-group is the first in the AT but the third in D05 (cf. 11.28; 13.14). A difference in the view the two texts have of their role is, however, visible here: in the AT, ‘we’ are indistinguishable from Paul and act as one with him. In D05, in contrast, ‘we’ are distinct from Paul, who shares the experience of his vision with his companions and it is they who interpret it as a call to evangelize the people of Macedonia. 221 A distinction is made in this episode between Paul, on the one hand, and ‘we’, on the other. The slave girl, personifying the Gentile public, follows behind ‘Paul and us’, and according to the representation of her words in D05, she addresses Paul to say that ‘these men [we]… are announcing to us [people of Philippi] the good news…’. That is, she praises the ‘we’group to Paul; this accounts for his initial ignoring of her and his eventual annoyance. The driving out of the spirit, far from leading to a positive situation, creates fierce antagonism and the imprisonment of Paul and Silas, but not of the ‘we’-group. The outcome of Paul’s

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contact with the Gentiles of Philippi is thus contrasted with the success of his contact with the Jews at the place of prayer by the river. D05 reads ‘the Gentiles’ as the direct object of the verb ‘announce’. With or without the object, the charge against Paul and Silas brings out the incompatibility of the contents of their preaching with a Gentile context. They have not adapted their Jewish message to a Gentile audience. The earthquake, like the second outpouring of the Holy Spirit at 4.31, is a manifestation of God’s intervention, which breaks open the prison in which Paul and Silas are bound. The physical prison is an outer manifestation of their inner imprisonment to Jewish ways of thinking. The earthquake also has the effect of creating a situation in which to present the good news about Jesus to the jailer; it opens up a further potential opportunity to present the gospel to the magistrates of the city, but Paul and Silas are too concerned about defending and protecting themselves to take advantage of it (see notes on vv.38, 39 below). The first hand of D05 reads an adverbial kai/ at the beginning of this line (scrubbed out by a later corrector), creating a very unusual combination with te in the same clause, but the combination is not unknown in classical Greek. With the further kai/ before the main verb pare/qhken, he ‘set a table’, the whole sentence is heavily emphatic, showing the importance of the gesture of the jailor in taking Paul and Silas out of prison and of their acceptance to share a table with him. The wording of D05, considerably shorter in the AT, picks up phrases and ideas from Psalm 2, already quoted by the apostles on their release from prison (cf. 4.24-30) and by Paul in his speech to the synagogue of Antioch of Pisidia (cf. 13.33, esp. D05). Here, it is a question of ‘the nations’ coming against Paul and Silas as representatives of ‘the Lord’s anointed’ (Ps. 2.1-2), whom God terrifies (cf. Ps. 2.5, 9-11). Paul’s appeal to his Roman citizenship is the first of several he will make (cf. 16.21) in order to escape from attacks on him. The line of defence that he adopts in order to get out of prison is in striking contrast to that advised by Jesus (cf. Lk. 12.11-12; 21.14-15). See next note also. What Paul said to the jailor (v.36) for the benefit of the magistrates is repeatedly insisted upon in D05, not as useless repetition but in order to drive home the point that his message was not the gospel but words of self-defence. The plea of the magistrates to Paul and Silas to leave the city is made more strongly in D05 than in the AT. It confirms that they have lost their opportunity to preach the gospel among the Gentiles, the incident overall ending in defeat. Even the conversion of the jailor was not brought about by the initiative of Paul and Silas but by the intervention of God, which they failed to take advantage of. Despite the divine intervention in Philippi, which could have served to direct Paul’s attention to evangelizing the Gentiles, he continues to go straight to ‘the synagogue of the Jews’ on entering a new town; cf. 17.10 below. The distinction among Jews who were persuaded by Paul’s teaching and others who were not is not maintained in the AT; likewise, the list of classes of people who believed is more complex in D05 (see next note, too, for a similar set of vll at v.12). The unbelief of some of the Jews is again not mentioned in the AT, and the description of the people who did believe is less nuanced (cf. v.5). When Paul is taken to the sea by the brethren of Beroea to get him away from trouble there, he could have used this route to get back on the road to Rome (cf. note on 16.8 above). That

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Luke’s Demonstration to Theophilus he was still not ready to go there is shown in the Bezan text by his frustrated attempt to go to Thessaly, the passive ‘he was prevented’, e0kwlu/qh, supposing a divine prohibition of the kind already encountered at the start of this journey before reaching Troas (16.6-7). The AT clarifies by adding, ‘because he was announcing the good news about Jesus and about the resurrection’. According to the development of Paul’s speech in D05, he rejects the content of the last quotation he cites (from the Greek writer Aratus, 4th–3rd centuries bce). Indeed, the poet makes the claim that we are the ge/noj, ‘race’ of God, which Paul denies in D05. It is his affirmation of the claim in the AT that means the word has to be translated as ‘offspring’ in order to give a theologically acceptable sense. The AT refers not only to ‘Dionysius the Areopagite’, to whom writings will be attributed in the 5th century, but also a ‘woman called Damaris’. D05 specifies that on their expulsion from Rome Aquila and Priscilla had come to live in Achaia, the name given to the Roman province of the southern part of Greece. The AT comments that ‘they were tent-makers by trade’. This line is preserved only by D05 with the support of several versions. It is not simply a pious addition of the name of Jesus but clarifies that Paul’s teaching consisted in explaining to his Jewish audiences that the Lord, whom they knew as YHWH from the Scriptures, was Jesus (cf. v.5). The precise nature of Paul’s activity is again more clearly spelt out in D05, and gives the context for the resistance from the Jews that will lead Paul to declare in exasperation that he is going to the Gentiles. Not that he acted upon his intention, however, since he goes to the house of a God-fearer next to the synagogue. His definitive decision to turn to the Gentiles will not occur until the final lines of the book at 28.28 (see note ad loc.). The AT doe not include the circumstances of the baptisms. Several actions of the Jews mentioned in vv.12-13 D05 are absent from the AT: their speaking together about Paul, their laying hands on him and their shouting out. The reconstruction of the original Greek text is difficult because a later corrector has written the reading of the AT over it. We have adopted the reading that best corresponds to the letters and spaces still visible, as well as to the reading of the Latin page. Different reasons for Paul’s cutting of his hair in Cenchrea (the port of Corinth) are given in the AT and D05. According to the AT, he had a ‘vow’ (eu0xh/n), which is usually presumed to be a Nazirite vow that he would have taken in Corinth, perhaps as a way of demonstrating that he remained faithful to the Law despite having been ejected from the synagogue. There are problems with this interpretation, however, not least that the verb used for Paul cutting his hair (kei/rw) is not that used of Nazirite vows (cura&w, cf. 21.24). D05, however, reads proseuxh/n instead of eu0xh/n, which designates a ‘place of prayer’, that is, a synagogue (cf. 16.13,16). With this sense, the subject of the verb ‘had’ (ei]xen) is not Paul, but the town of Cenchrea. The reason for the cutting of his hair there could be that it was a gesture of mourning, in the face of the strength of the Jewish opposition to his teaching in Corinth. Paul justifies his haste to leave Ephesus in D05, saying that he must be in Hierosoluma to celebrate the feast (the Festival of Passover) there. Not only does the presentation of the new character vary according to the text followed but even his name is different. D05 introduces Apollonius as a proselyte from Alexandria who

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had been taught about the teaching of Jesus in his homeland. The AT calls him Apollos (cf. 1 Corinthians 1–4) and says he was taught ‘in the way of the Lord’ without specifying where. The reference to the ‘spirit’ here is to Apollo(niu)s’ own spirit, not the Holy Spirit since he ‘knew only the baptism of John’. According to D05, the move of Apollonius to Corinth is made at the invitation of the Corinthians then living in Ephesus and encouraged by some Ephesians; in the AT, it takes place at the initiative of Apollos himself with the support of brethren in Ephesus, suggesting that there was already a community of disciples in Ephesus, contrary to the picture of 19.1-10. D05 provides detailed information about Paul’s return to Ephesus. It was made following the direct instruction of the Holy Spirit, contrary to his own plan, which was to return at that point to Hierosoluma. While he will obey the leading of the Spirit on this occasion he will not abandon his desire to go back to Hierosoluma, but will eventually make the journey in the face of repeated warnings not to go (see notes below on 20.22; 21.4; 21.12-14). The tension between Paul’s own wishes and the divine plan is not apparent in the AT. According to the AT, the people had not heard that the Holy Spirit existed, which is at odds with the fact that they had been instructed in the teachings of John the Baptist. The ‘12’ men is a metaphorical number as indicated by the Greek w(sei/, which Luke uses not to present an approximate number but one that derives its meaning from another context (see Introduction, §6.6). The significance of the 12 is that they represented established Jewish ways of thinking; it took Paul, with his knowledge of the Scriptures concerning Jesus, to bring them to a complete understanding. Note that in Ephesus, as elsewhere previously, Paul looked out Jewish people first on his arrival in a town. He will now go on to the synagogue (v.8). The familiar pattern of Paul stirring up hostility among the Jews leads him to take his disciples to another building, the owner of which the AT names as Tyrannus (Tura&nnou). The account in D05 is highly ironic: it names the owner as ‘a certain little tyrant’ (turanni/ou tino/v), and specifies that the teaching was carried out between the 5th and the 10th hours, the hottest hours of the day when all but the poorest workers and the traders would be eating and resting. The implication is that the ‘little tyrant’ is none other than the teacher, Paul himself. The exorcists are presented in the AT as being seven sons of a Jewish High Priest called Sceva. There would seem to be some complex tradition behind the changes, indicated not least by the name of Sceva, which is the Hebrew number seven. Moreover, in D05 there are two distinct sets of exorcists: an itinerant Jewish group and a separate group made up of the sons of Sceva, a priest (not necessarily Jewish). The description of the attempt of this latter group to exorcise a demon-possessed man, whom the first group was already attempting to exorcise (cf. v.16 and see note below), is considerably fuller in D05. ‘Both’ in D05 either means that there were two sons of Sceva (the number is not stated, cf. v.14 D05) or, more probably, it refers to the two groups that were attempting an exorcism on the demon-possessed man. ‘Both’ is not read by the AT, which refers only to the ‘seven sons of Sceva’ (cf. v.14, and see note above) as present on this occasion. The opposition of the Holy Spirit to Paul’s final journey to Hierosoluma contradicts the interpretation of the ‘spirit’ here as anything other than Paul’s own spirit. His personal desire to go to Hierosoluma was already mentioned in D05 on an earlier occasion (cf. 19.1, and see note) when the Holy Spirit directed him to Ephesus instead. His intention to travel to Macedonia and Achaia before making the journey will be for the purpose of gathering the collection of the Gentiles (cf. Rom. 15.27), the delivery of which will be the aim of his visit to Jerusalem (referred to as Hierosoluma until near the end of the journey when it emerges that

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Luke’s Demonstration to Theophilus it is Ierousalem that he has in mind, cf. 21.11-13. See Introduction, §6.3 for the distinction made between the two spellings in D05). Paul acknowledges for the first time that it is the divine will, characteristically expressed in Luke’s writings with the impersonal dei= (lit. ‘it is binding’), for him to go to Rome. The description of the uproar in Ephesus is more graphic in D05 than in the AT, motivated as the people were by a feeling of ‘shame’ (ai0sxu/nhj) at the offence done by Paul to their deity. The AT speaks of the city being ‘filled with confusion’ (e0plh/sqh h9 po/lij sugxu/sewj). Paul gave the Ephesian disciples ‘many instructions’ (polla_ parakeleu/saj) rather than exhortation or encouragement (parakale/saj; cf. a similar vl v.2, and see next note). Unlike the AT, which speaks of Paul giving encouragement to the regions he travelled through (cf. v.1 and see note above), D05 refers somewhat more negatively to ‘lengthy speeches’. This is the only occurrence in Acts of the popular name of Hellas to designate the southern part of Greece; elsewhere, Achaia is used (cf. 18.2 D05, 12, 27; 19.21). The motive for Paul’s departure to Macedonia is given differently in the AT, where it is presented as his own decision, prompted by a Jewish plot as he was about to go to Syria. In D05, it is the Spirit who directs him away from Syria (the route to Jerusalem) back towards the Via Egnatia that will take him to Rome. In place of ‘the Ephesians Eutychus (Eu1tuxoj, cf. 20.9) and Trophimus’ (cf. 21.29), the AT reads ‘the Asians Tychicus (Tu/xikoj) and Trophimus’. The seven characters listed here are the seven representatives of the predominantly Gentile churches who are to accompany Paul with the collection (cf. Rom. 15.15-32; 1 Cor. 16.1-4; 2 Corinthians 8–9). The purpose of the collection, according to Paul’s letters, was to fulfil the prophecies relating to the messianic age, when the Gentiles would bring their gifts to Ierousalem and worship the true God as witnessed to by the Jewish people. Paul saw himself as responsible for ensuring the realization of the prophecies, apparently with the hope that his own people would be persuaded by the gifts of the Gentiles to accept that the Messiah had arrived in the person of Jesus. The AT reintroduces the ‘we’-group at this point, whereas in D05 the first person is not used until the following verse. In this way, the narrator dissociates the ‘we’-group from Paul with respect to the seven bearers of the collection. It will emerge, notably in the next scene, that he does not approve of their role (and cf. 21.29, and see note ad loc.). u9polampa&dej in D05 refers to the openings in the walls that gave natural light; the AT speaks of lampa&dej, ‘torches’ that would be burned with oil. The fact that windows are mentioned in D05 indicates that the meeting started in daylight, and that the reason for the drowsiness of Eutychus (cf. v.9) was not the heat and smoke of the burning torches but Paul’s prolonged speech. The ‘certain young man’ who falls from his window seat is, according to D05, one of Paul’s companions from Ephesus (cf. Eu1tuxoj, v.4 D05, and see note above). The adjective tij confers on him the role of a representative (see Introduction, §6.4), in this case of the collection bearers accompanying Paul and, more broadly, of the younger generation in the Church (cf. 23.16; see note). It was to the delegates that Paul was lecturing into the night, and not (or not only) the local people (cf. v.12). That the topic of his talking to them had the power to bring about death suggests that it was about the collection that he was talking. Luke’s disagreement with the collection would stem from his understanding a) that Israel was no longer the privileged people of God but one nation among many, which he presents in the first part of Acts (see notes on 12.10, 11, 17, 25 above); and b) that Paul’s mission was to take

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265

266 267 268 269

270

271

272 273 274 275 276

277

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the gospel to the Gentiles (cf. 22.21, and see note) and not to concern himself with the prior acceptance by the Jews of Jesus as the Messiah. In D05 it is the delegates who are the subject of the verbs and not the local people; if their presence is implied, it is only indirectly as the people to whom ‘they were bidding farewell’, but this could equally be the delegates taking their leave of Paul who was going to cover the next stage of the journey on foot. The reason for Paul’s stopping at Miletus instead of Ephesus was not to save travelling time, for it would have taken longer to bring the Ephesian elders to him than for him to go there himself. Rather, as D05 implies, the reason lay in the fact that he was worried that if he went to Ephesus he would be stopped from continuing his journey, either by believers who did not support his goal, or by unbelieving Jews who were determinedly against the reason for his journey (cf. the Jews from Asia who arrest him in the Temple and attempt to kill him, 21.27-31). No mention is yet made of Paul’s intention of going to Ierousalem, which will not emerge until 21.11-13 (see notes there; and cf. 20.22, 23 below). The AT does not specify the time, although reference to it will be made at v.31. The reference is to Paul’s own spirit (cf. 19.1 D05); he will mention the Holy Spirit in his next sentence. In contrast to the form70Ierousalh/m in the AT, the Hellenistic spelling here in D05 is consistent with the form that has been observed so far for Paul’s journey (cf. v.16 above, and see note). Paul speaks not of what awaits him in the future but of what may have already taken place or been decided with regard to his delivery of the collection. Paul’s refusal to take heed of even the Holy Spirit is emphatic in D05, and his willingness to suffer illustrates his determination to validate his own understanding of his role in the conversion of both Jews and Gentiles. The worthiness of his aims, such as emerges from the AT, is absent from D05. The term ‘Church of the Lord’ in D05 takes up the designation of the ‘assembly of the Lord’ as a reference to Israel throughout the Jewish Scriptures. The ‘Church of God’ is not found in the Scriptures, but is used by Paul in his writings at numerous places. According to the D05 reading, the Lord acquired the Church for himself through his own blood; in the AT, it is God who acquired the Church ‘through the blood of his own (son)’: dia_ tou= ai3matoj tou= i0di/ou. The reading in direct speech is a reconstruction, the original having been erased to harmonize the text with the AT. In place of this line, the AT begins a new section at this point, reading ‘When we had set sail…’. The passage 21.2b-10a in the Greek text D05 is lost but has been reconstructed using the Latin page d5, as well as other manuscripts for the final verses (see note on 21.8 below). The AT has this warning expressed by the whole group of disciples in Tyre, not just some of them. The final part of the page that contained 21.8a-10a d5 and on the verso 21.16-18a D05 has been torn off. The reconstruction of D05 here is based on witnesses close to D05 elsewhere (see Introduction, §2) since the Latin text of d5 for these verses shows signs of harmonization to the AT. Both the Greek D05 and the Latin d5 are extant from this point, up to 22.29b.

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278 D05 uses the present tense here, and again at v.15, anticipating the importance of what was about to happen, namely Paul was going to go ahead with his plan, come what may. 279 The disapproval of Paul’s journey to deliver the collection, which has been expressed by the narrator in various ways (see note on 20.5 above), is evident in this scene during which the ‘we’-group play their last important part (they will continue to accompany Paul up to the time when he visits James and the brethren [cf. v.18], and will re-appear for the last time at 21.29, though only in D05). Paul’s companions attempt unsuccessfully to dissuade him from completing his journey, the goal of which is now acknowledged to be Ierousalem (cf. notes on 20.16 and 22 above). Their conclusion is not to accept that Paul must suffer if it is the will of the Lord for him do to so (the implication of the AT reading) but, on the contrary, to hope that God’s will (and not Paul’s) be done – in other words, in accordance with the warnings given by the Holy Spirit, that he would be stopped from getting to Ierousalem despite his determination to get there. 280 On the present tense, see note on v.12. 281 A line is missing here in both the Greek and the Latin, no doubt because of a lack of attention on the part of an earlier copyist. 282 James is now clearly at the head of the elders of the church in Hierosoluma (cf. 12.17; 15.13), the way having been opened since the departure of Peter, cf. 12.17. He now persuades Paul to use what would be at least a large part of the collection to pay for expensive sacrifices in the Temple, as a demonstration of his faithfulness, as a Jewish man, to the Law. 283 The AT does not mention the meeting that is bound to take place. 284 The comment that Paul’s accusers have nothing to complain about with reference to the Gentiles is likewise not read by the AT. The absence of any ground for complaint is important if the Jewish believers are to accept the money Paul has brought from the Gentiles. Especially in view of the tragic consequences of the first time money was brought to the ‘church in Judaea’ (12.1 D05; cf. 12.25, and see note ad loc.), when a fierce persecution against the believers broke out, the Jewish Jesus-believers could well fear similar hostility on this occasion. 285 The condition of avoiding ‘what has been strangled’ is not included in D05, as it was not at the previous places where the list of conditions was given (cf. 15.20, 28; see notes ad loc.). 286 The present tense is used once again (cf. vv.12, 15; see note above on v.12). 287 The charge against Paul in D05 is entirely consistent with the Jewish expectations of the arrival of the Gentiles in Ierousalem to worship in the messianic age (cf., e.g. Isaiah 60; Zech. 8.20-23; 14.16-19). The fury of Paul’s Jewish opponents was not aroused so much by the fact that he was declaring Jesus to be the Messiah, but that (on that ground) he was proclaiming that the Jews should share their heritage with the Gentiles. Thus, they accuse Paul of bringing Greeks (the imperfect ei0sh=gen suggests not just once but repeatedly) into the Temple and of ‘sharing’ (e0koinw&nhsen) it with them. In the AT, somewhat incongruously, they accuse him of ‘defiling’ (kekoi/nwken) the Temple. 288 The reading of D05 places the supposition that Paul had brought Trophimus into the Temple into the mouths of the ‘we’-group, and not of Paul’s Jewish opponents, leaving open the possibility that it was indeed true. 289 This mention of Ierousalem causes the uproar to be located specifically among the Jewish community, centred on the Temple, rather than in the city as a whole. The Roman tribune, with responsibility for maintaining peace, takes over the handling of Paul’s case and the Romans, as representatives of the Gentiles to whom Paul was called (cf. 22.21), will control events from now on.

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290 Paul confirms his Jewish identity (the Egyptian whom the tribune had mistaken him for was a known Jewish rebel) but corrects the tribune’s supposition by naming his place of origin (of birth, D05) as Tarsus in Cilicia, which the AT qualifies as ‘a city of not little importance’, so enhancing Paul’s credentials. Paul’s birthplace in Tarsus is only reported here and in the opening of his speech that follows (cf. 22.3). 291 Paul’s first speech of defence (22.1: a)pologi/a) of 22.1-21 will be followed by two more (24.10-21; 26.1-23), all three of them ineffective since Paul ends up having to rely on his Roman citizenship to appeal to the Emperor in order to escape from the threat of death, which comes not from the Romans but from the Jews. His manner of defence, with no mention of the Holy Spirit throughout these imprisonment chapters, is in contrast to Jesus’ teaching recorded in the Gospel with the same vocabulary of ‘apology’ (cf. Lk. 12.11: mh\…a)pologh/shsqe; 21.14: mh\…a)pologh­qh=­nai). 292 The absence of the article before a)rxiereu/j, ‘High Priest’, highlights this person and, combined with the future tense, marturh/sei moi, ‘will bear me witness’ (B03 reads the imperfect, the other manuscripts have the present), implies that the High Priest who gave Paul the letters authorizing the arrest of the disciples is present in this scene, even though he would no longer be in office. 293 The AT does not mention their fear. 294 Paul’s action of getting up is likewise not stated in the AT. 295 Although the AT expresses Jesus’ sending of Paul to the Gentiles as something that will happen in the future (‘I will send you’, a)postelw~ B03/e0capostelw~, )01), in D05 the verb is in the present tense, corresponding to the urgency of Jesus’ command for Paul to leave Ierousalem (cf. v.18). 296 The warning given by the centurion to the tribune when he passes on the information about Paul’s Roman citizenship is less forceful and urgent in the AT, with the centurion simply asking him ‘What are you going to do?’. 297 Codex Bezae is missing entirely from this verse onwards. For the witnesses that have been used to take the place of the Greek D05 text, see Introduction, §2. 298 The absence of this line in the AT, and the mention that the tribune did not release Paul until the next day (cf. 22.30), are vll inconsistent with the tribune’s fear upon realizing that he had bound a Roman citizen. 299 The AT records here for the first time that the tribune released Paul from his bonds (cf. 22.29 D05, and see previous note). 300 For the third time, Paul makes a declaration about his Jewish identity (cf. 21.39; 22.3), insisting emphatically on his belonging to the party of the Pharisees (70Egw& ei0mi). 301 The narrative aside clarifies the beliefs of the Sadducees and the Pharisees (cf. a similar comment with reference to the Sadducees’ questioning of Jesus, 20.27). His use of the singular ‘angel’ and ‘spirit’ cannot refer to their theological beliefs in general, since Luke would have known that the Sadducees did not deny the existence of such. Rather, as v.9 will make clear, this is a condensed comment on their beliefs about who had spoken to Paul (cf. 22.6-11,1721), the topic that Paul has indicated is at the heart of the matter. The refusal of the Sadducees to accept divine intervention in general means that they deny that any supernatural being communicated with Paul, whereas the Pharisees are prepared to accept it. Luke’s use of the present tense to present the respective interpretations suggests that the information was still relevant at the time of his writing.

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302 The words of Jesus to Paul confirm what he had said to Paul about the Gentiles in his vision in the Temple (cf. 22.17-21); they further confirm Paul’s declaration in Ephesus that he was meant (dei=) to go to Rome (19.21). They do not, however, confirm that Paul’s testimony in Ierousalem was in accordance with the divine will. 303 The WT introduces Paul’s nephew as a representative young man (neani/aj tij; cf. note on 3.2 above), symbolizing the hope of the future (cf. the young men in the church, 5.6-7,10; Eutychus, 20.9,12 D05). The word ‘young man’ is used again at 23.17,18 WT, 22 WT. 304 The military contingent that is to accompany Paul is huge, between 470 and 500 men according to the text followed. The reason is spelt out in v.24 WT (see note below). 305 The repeated detail that the journey is to take place at night (cf. v.23) is not included in the AT. 306 The narrator’s aside justifies the tribune’s instructions. 307 This detail is not included in the AT. 308 The final greeting is not given in the AT. 309 Tertullus’ description of the conflict between the Jews and the Roman tribune is not present in the AT. 310 The phrase ‘give a defence for himself’ (a)pologi/an e1xein u9pe\r e9autou=) is in keeping with the use elsewhere of the vocabulary of defence (see note on 22.1); it could be the similar phrasing in Paul’s opening words that caused their removal in other manuscripts to avoid repetition. 311 The ‘godlike stance’, attested by syhmg, which Paul adopts as he prepares to give his defence, fits with the narrator’s portrayal of Paul as a man who was convinced about the rightness of his behaviour before God in coming to Jerusalem (cf. vv.11-18) despite the indications of divine disapproval of his action. The adjective e1nqeon functions in an ironic sense to draw attention to Paul’s setting himself up in place of the Holy Spirit, who is notable for his absence throughout the whole of the imprisonment years. 312 The final element in Paul’s account is attested by several Latin manuscripts. 313 Several versions have a form of this sentence and the previous one, not present in the other witnesses. Drusilla’s attitude echoes that of Herod wanting to hear Jesus (Mk 15.15, omitted by D05) or that of Festus in the case of Paul (Acts 25.9: cf. 24.27, Felix according to B03). 314 The reason for leaving Paul in prison is explained differently by the AT, which attributes Felix’ decision to his wish to court favour with the Jews (cf. 25.9); he is said to have left him bound, despite the comment that he had been released from his bonds because he was a Roman citizen (cf. 22.29 WT/22.30 AT). 315 According to the WT, it is the same people who had planned the original ambush (cf. 23.1222) who want to succeed in capturing Paul, whereas in the AT it is the Jewish leaders. 316 Paul’s appeal to Caesar goes beyond a judicial procedure: he is beginning to distance himself from his goal of persuading his own people to accept the gospel of Jesus and to set his sights on the goal Jesus had given to him (cf. 22.21; 23.11). 317 The mention of execution is not read by the AT. 318 Most witnesses read: ‘the eminent men of the city’. 319 The WT is considerably more detailed at this point than the AT, which does not read the lines ‘to hand him over to them for torture…when they came’. 320 The AT account continues to transmit the outline and not the details of the facts, not mentioning Festus’ claim to have examined both sides, or his question to Paul (v.25b).

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321 The AT does not mention the fear of Paul and his companions, nor that it was Paul alone who heard the voice. 322 The qualification of Jesus as the ‘Nazorean’ is absent from the AT (cf. its presence in the parallel accounts of Paul’s experience at 9.5 WT [D05 d5 lac.]; 22.8). 323 On the term ‘Christian’, cf. 11.26; see note there. 324 The governor’s decision is not explicitly recorded in the AT, but is mentioned impersonally in v.27.1 (see next note). 325 Important witnesses of the WT bring the present section to a close with this verse, while the AT opens a new section here and includes a mention of the ‘we’-group: ‘When it was decided that we should sail for Italy…’ (79Wj de\ e0kri/qh tou= a)poplei=n h9ma~j ei0j th\n70Itali/an). 326 Vv.11-12 are read in the order presented here in the Old Latin h (see Introduction, §2 for the witnesses that usually support D05 where it is extant). 327 The parallels between this storm and those recorded by Mark (Mk 4.35-41, par. Lk. 8.22-25; Mk 6.46-52) serve to bring out Paul’s internal struggle to leave Ierousalem and his people, on the one hand, and the power of God over his turmoil, on the other. 328 The fourteenth night (cf. v.33, ‘the fourteenth day’) establishes the events as a yet another reenactment of Passover, the time of midnight corresponding to the time of deliverance of the Jews from Egypt (Exod. 12.29; cf. 9.25; 5.19; 12.6-10; see notes ad loc.). 329 70 is a metaphorical number, representing in Jewish tradition the total number of the nations and thus expressing the universal symbolism of the people on the ship and anticipating the freedom to turn wholeheartedly to the Gentiles that Paul will discover in Rome. 330 The twin brothers are symbolic in more than one way: they represent the Greek gods Castor and Pollux and the superstitious belief in their protection; and at the same time, but on a different level, as Esau and Jacob they represent the dual audience of Paul’s message, the one standing for Rome (the Gentiles) and the other for Israel (the Jews). 331 For this detail, omitted by the AT, cf. 21.36 esp. D05 and 24.18 WT (cf. also 22.22). 332 This will have been Paul’s last attempt to convince his own people about Jesus. He acknowledges at this point the truth of Isaiah’s prophecy (Isa. 6.9-10), alluded to by Jesus in the Gospel (Mt. 13.13-15; cf. Mk 4.12; Lk. 8.10), and accepts that the salvation of God has been sent to all nations without distinction. 333 The manuscripts, including those of the early versions, are divided over the inclusion of this final comment concerning the Jews. It is absent from the principal witnesses of the AT. 334 The reference to the Jews as well as the Greeks (cf. 14.1; 18.4; 19.10, 17; 20.21, 24 D05) is not read by the AT. 335 The adverb a)kwlu/twj, translated here as ‘without obstacle’, brings to an end Luke’s Demonstration. It summarizes in one word the whole purpose of Luke, to demonstrate how the model presented in his first volume finally came to be freely and faithfully followed by the disciples (see Introduction, §4). Having traced their progress, in particular that of Philip, Paul and Peter, as they struggled with their attachment to traditions and teachings that prevented them from fully understanding and accepting the teaching of Jesus, he leaves them at the point when Paul, the most resistant of them all to embrace Jesus’ purpose for him, abandons his determination to put his efforts to convince his own people that Jesus is the Messiah before the evangelization of the Gentiles, and openly welcomes all people without distinction.

Index of names of People Aaron Lk. 1.5; Acts 7.40 Abel Lk. 11.51 Abijah Lk. 1.5 Abinadab Lk. 3.33 Abiud, son of Rehoboam Lk. 3.29 Abiud, son of Zerubbabel Lk. 3.25 Abraham Lk. 1.55, 73; 3.8 (2×), 34; 13.16, 28; 16.22, 23, 24, 25, 27, 30; 19.9; 20.37; Acts 3.13, 25; 7.2b, 4a, 16, 17, 32a; 13.26 Achim Lk. 3.24 Ahaz Lk. 3.27 Adam Lk. 3.38 Aeneas Acts 9.33, 34a Agabus, a prophet Acts 11.28a; 21.10 Agrippa (II), King Acts 25.13, 22a, 23, 24b, 26; 26.1a, 2, 19, 27, 28, 32a Alexander, High Priest Acts 4.6 Alexander, a Jew Acts 19.33a, 33b Alphaeus Lk. 5.27b; Acts 1.13 Amaziah Lk. 3.28 Amos Lk. 3.26 Ananias, husband of Sapphira Acts 5.1, 3, 5a Ananias, of Damascus Acts 9.10a (2×), 12, 13, 17a; 22.12 Ananias, High Priest Acts 23.2; 24.1 Andrew Lk. 4.38a; 6.14; Acts 1.13 Anna Lk. 2.36 Annas, High Priest Lk. 3.2; Acts 4.6 Apollonius Acts 18.24a Aquila Acts 18.2, 7, 18, 26b Aram Lk. 3.33 Aristarchus, a Thessalonian Acts 19.29b; 20.4; 27.2b Arpachshad Lk. 3.36 Artemis Acts 19.27, 28, 34, 35 Asaph Lk. 3.29 Asher Lk. 2.36

Augustus, Emperor Azor Lk. 3.25

Lk. 2.1

Bar-Jesus Acts 13.6 Barnabas Acts 1.23; 4.36; 9.27a; 11.22, 30; 12.25; 13.1, 2, 7b, 43a, 46, 50b; 14.7c, 12, 14, 20b; 15.2a, 2b, 12a, 22, 25, 35, 36, 37, 39b Barrabas Lk. 23.18 Bartholomew Lk. 6.14; Acts 1.13 Beelzebul Lk. 11.15a, 18, 19 Benjamin Acts 13.21 Berenice Acts 25.13, 23; 26.30 Blastus Acts 12.20b Boanerges Lk. 6.14 Boaz Lk. 3.32 Caesar

Lk. 2.1; 20.22, 24b, 25 (2×); 23.2; Acts 17.7a; 25.8, 10, 11, 12 (2×), 21 (2×), 25b; 26.32a, 32b; 27.24; 28.19 Caiaphas, High Priest Lk. 3.2; Acts 4.6 Candace Acts 8.27b Chuza Lk. 8.3 Claudius Acts 11.28b; 18.2 Claudius Lysias, tribune Acts 23.26 Cleopas Lk. 24.18 Cornelius Acts 10.1, 3, 17b, 22, 24b, 25b, 30, 31 Crispus, synagogue leader Acts 18.8a David

Lk. 1.27a, 32, 69; 2.4a, 4b, 11; 3.31; 6.3; 18.38, 39b; 20.41, 42, 44; Acts 1.16; 2.25, 29, 34; 4.25; 7.45; 13.22 (2×), 34, 36; 15.16 Demetrius, silversmith Acts 19.24, 38 Dionysius, Areopagite Acts 17.34 Dorcas (Gazelle) Acts 9.36, 39b Drusilla Acts 24.24a, 27b

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Index of Names of People

Eber Lk. 3.35 Eleazar Lk. 3.24 Eleven, the Lk. 24.9, 33b Eliakim, son of Abiud Lk. 3.25 Eliakim, son of Josiah Lk. 3.26 Elijah Lk. 1.17; 4.25, 26; 9.8, 19a; 9.30b, 33a, 54 Elisabeth Lk. 1.5, 7a, 13, 22a, 24a, 36, 40b, 41a (2×), 41b, 57a Elisha Lk. 4.27 Eliud Lk. 3.24 Enoch Lk. 3.37 Enosh Lk. 3.38 Erastus Acts 19.22 Eutychus Acts 20.4, 9 Felix, governor Acts 23.24a, 26; 24.3, 22, 24a, 25, 27a; 25.14b Festus (Porcus) Acts 24.27; 25.1, 4, 9, 12, 13, 14a, 22a, 23, 24a; 26.24, 25, 32a Gabriel Lk. 1.19, 26 Gaius Acts 19.29b Gaius of Douberios Acts 20.4 Gallio, proconsul Acts 18.12a, 14, 17 Gamaliel Acts 5.34; 22.3a Hamor Acts 7.16 Hermes Acts 14.12 Herod, king of Judaea Lk. 1.5 Herod, tetrarch of Galilee Lk. 3.1, 19 (2×); 8.3; 9.7, 9a; 13.31; 23.7 (2×), 8a, 11, 12, 15; Acts 4.27; 12.1, 6, 11, 19a, 21a; 13.1; 23.35 Hetoimas Acts 13.8 Hezekiah Lk. 3.27 Hezron Lk. 3.33 Isaac, the patriarch Lk. 3.34; 13.28; 20.37; Acts 3.13; 7.8b (2×), 32a Isaiah Lk. 3.4; 4.17a; Acts 8.28, 30; 28.25 Jacob, father of Joseph Lk. 3.23 Jacob, the patriarch Lk. 1.33; 3.34; 13.28; 20.37; Acts 3.13; 7.8b (2×), 12, 14, 15, 32a, 46 Jairus Lk. 8.41

James, brother of Jesus Acts 12.17b; 15.13a; 21.18a James, father of Judas Lk. 6.16; Acts 1.13 James, son of Alphaeus Lk. 6.15; Acts 1.13 James, son of Zebedee Lk. 5.10a; 6.14; 8.51; 9.28, 54; Acts 1.13; 12.2 Jared Lk. 3.37 Jason Acts 17.5b, 6, 7a, 9 Jechoniah Lk. 3.26 Jehoshaphat Lk. 3.28 Jesse Lk. 3.32; Acts 13.22 Jesus Lk. 1.31; 2.21, 27b, 40a, 43a, 52; 3.21, 23; 4.1a, 4, 8, 12, 14a, 34, 35a; 5.12b, 19b, 20, 22, 31, 34; 6.3, 9a; 7.3, 6a, 9a, 13a, 40a; 8.28a, 30a, 35, 37a, 39b, 40a, 41, 45a, 50; 9.33a, 36a, 41, 42c, 47, 50, 58, 62; 10.29, 30, 37b, 41; 13.2, 12, 14, 15; 14.3; 17.13, 17; 18.16, 20c, 22, 24, 37, 38, 40; 19.3a, 9, 35; 20.8; p, 21.38 (5×); 22.47c, 48, 51a, 61a; 23.8a, 20, 25b, 26, 28, 43, 46a, 52, 53a; 24.15, 19b; Acts 1.1, 11, 14, 16, 21; 2.22, 32, 36, 38; 3.6, 13, 20. 4.2, 10, 13b, 18, 27, 30, 33a; 5.30, 40, 42; 6.8,14; 7.55, 59; 8.12, 16, 35, 37b; 9.5, 17b, 20, 22, 27b, 34, 40a; 10.36, 38, 48a; 11.17, 20; 13.23, 33; 14.10a; 15.11, 26; 16.4, 7, 18b, 31; 17.3, 7a, 31a; 18.4b, 5b, 8b, 25, 28; 19.4b, 5,13 (2×),14b, 15, 17c; 20.21, 24, 25, 35; 21.13; 22.8; 23.29; 25.19; 26.9, 15; 28.23, 31 Joachim Lk. 3.26 Joanna, wife of Chuza Lk. 8.3; 24.10 Joash Lk. 3.28 John, the Baptist Lk. 1.13, 60, 63a; 3.2, 15, 20; 5.33; 7.18, 20, 22, 24, 28b, 29, 33; 9.7, 9a, 19a; 11.1; 16.16; 20.4, 6; Acts 1.5, 22; 10.37; 11.16; 13.24, 25; 18.25; 19.3b, 4a John, son of Zebedee Lk. 5.10a; 6.14; 8.51; 9.28, 49, 54; 22.8; Acts 1.13; 3.1, 3, 4, 11a; 4.13a, 19; 8.14; 12.2 John (Mark) Acts 12.12, 25; 13.5b, 13b; 15.37 Jonah Lk. 11.29, 30 (2×) Jonathan, High Priest Acts 4.6 Joram Lk. 3.28

Index of Names of People Joseph, husband of Mariam/Mary Lk. 1.27a; 2.4, 16a; 3.23; 4.22 Joseph of Arimathea Lk. 23.50 Joseph Barnabas Acts 1.23; 4.36 Joseph, son of Jacob Acts 7.9a, 13 (2×), 14, 18 Joshua Acts 7.45 Josiah Lk. 3.26 Jotham Lk. 3.27 Judah, of Damascus Acts 9.11 Judah, son of Jacob Lk. 3.33 Judas (Barabbas) Acts 15.22, 27, 32, 34 Judas the Galilean Acts 5.37 Judas Iscariot Lk. 6.16; 22.3, 47b, 48; Acts 1.16, 25 Judas, son of James Lk. 6.16; Acts 1.13 Julius, a centurion Acts 27.1 Justus, a god-fearer Acts 18.7 Justus (Barnabas) Acts 1.23 Kenan Lk. 3.37 Kish Acts 13.21 Lamech Lk. 3.36 Lazarus Lk. 14.20, 23, 24, 25 Legion Lk. 8.36 Levi, son of Alphaeus Lk. 5.27b, 29a Lot Lk. 17.28, 29, 32 Lucius Acts 13.1 Lydia Acts 16.14, 40a Lysias (Claudius, tribune) Acts 23.26; 24.7, 22 Lysinias, tetrarch of Abilene Lk. 3.1 Mahalalel Lk. 3.37 Manaan Acts 13.1 Manasseh Lk. 3.27 Mariam, mother of Jesus Lk. 1.27b Mark (John) Acts 12.12, 25; 15.37, 39b Martha Lk. 10.38b, 40a, 41 (2×) Mary Magdalene Lk. 8.2; 24.10 Mary, mother of James Lk. 24.10 Mary, mother of Jesus Lk. 1.30, 34, 38a, 39, 41a, 46, 56a; 2.5, 16a, 19, 34b; Acts 1.14 Mary, mother of John-Mark Acts 12.12 Mary, sister of Martha Lk. 10.39, 42

­673

Matthan Lk. 3.24 Matthew Lk. 6.15; Acts 1.13 Matthias Acts 1.23, 26 Methuselah Lk. 3.37 Mnason, of Cyprus Acts 21.16c Moloch Acts 7.43 Moses Lk. 2.22; 5.14a; 9.30b, 33a; 16.29, 31; 20.28, 37; p, 21.38; 24.27, 44; Acts 3.22; 6.11, 14; 7.20a, 22, 29, 31a, 32b, 35, 37, 40, 44; 13.38; 15.1, 5, 21; 21.21; 23.29; 26.22; 28.23 Naaman Lk. 4.27 Nahor Lk. 3.34 Nahshon Lk. 3.32 Nazorean, the Lk. 2.39; 24.19b; Acts 2.22; 3.6; 4.10; 6.14; 9.5; 22.8; 24.5 (pl.); 26.15 Nicolaus Acts 6.5b Nicor Acts 6.5b Noah Lk. 3.36; 17.26, 27 Obel Lk. 3.32 Ochoziah Lk. 3.28 Parmenas Acts 6.5b Paul

Acts 13.9, 13a, 16a, 43a, 44, 45, 46, 50b; 14.7c, 9a, 9b, 11, 12, 14, 19b; 15.2a (2×), 2b, 12a, 22, 25, 35, 36, 38, 40; 16.3a, 9, 14, 17, 18b, 19, 25a, 28, 29, 36, 37; 17.2a, 4b, 10a, 14a, 15a, 15c, 16, 22a, 33; 18.2, 5b, 6, 9, 12a, 14, 18; 19.1a, 4a, 6a, 8, 9b, 11, 13, 14b, 15, 21, 26, 29b, 30; 20.1, 7a, 9, 10, 13, 16a, 37b; 21.4b, 11, 12, 13, 18a, 26, 29, 30c, 32b, 35, 39, 40; 22.28b, 30b; 23.1, 3, 5, 10, 11, 12, 14, 16 (2×), 17, 18, 20, 24a, 31, 33, 34; 24.1, 10a, 24a, 24b, 26, 27b; 25.2a, 4, 6, 8, 9, 10, 14a, 19, 21, 23; 26.1a, 1b, 24, 28; 27.1, 3b, 9, 11, 21, 24, 31, 33, 43a; 28.3, 8, 15, 16b, 24, 25, 30a Peleg Lk. 3.35 Perez Lk. 3.33 Peter Lk. 6.14; 8.45b, 51; 9.20b, 28, 32a, 33a; 12.41; 18.28; 22.8, 34, 54b, 55, 60a, 61a; Acts 1.13, 15; 2.14a, 37b, 38;

­674

Index of Names of People

3.1, 3, 4, 6, 11a, 12a; 4.8, 13a, 19; 5.3, 8a, 9, 15, 29b; 8.14, 20; 9.32, 34a, 38, 39a, 40a, 40b; 10.5, 9, 13, 17a, 18, 19, 21, 23a, 25a, 26, 32, 34, 44, 45, 46b; 11.2a, 4, 7, 13; 12.3a, 5a, 6, 7a, 7b, 11, 14a, 14b, 18; 15.7a, 12a Phanuel Lk. 2.36 Pharaoh Acts 7.10, 13, 21 Philip, tetrarch of Iturea Lk. 3.1 Philip, apostle Lk. 6.14; Acts 1.13 Philip, evangelist Acts 6.5b; 8.5, 6a, 12, 13, 26, 29, 30, 31, 34, 35, 38, 39b, 40; 21.8b Pilate, Pontius Lk. 3.1; 13.1; 23.1, 3a, 4, 6, 11, 12, 13, 20, 24, 52; Acts 3.13; 4.27; 13.28 Porcus Festus Acts 24.27a Priscilla Acts 18.2, 18, 26b Prochorus Acts 6.5b Publius, chief of Malta Acts 28.7, 8a Pyrrhus Acts 20.4

Silas

Quirinius

Tabitha Acts 9.36, 40a Terah Lk. 3.34 Tertullus, an orator Acts 24.1, 2a Theophilus Lk. 1.3; Acts 1.1 Theudas Acts 5.36 Tiberius, Emperor Lk. 3.1 Timon Acts 6.5b Timothy Acts 16.1; 17.14b, 15c; 18.5a; 19.22; 20.4 Thomas Lk. 6.15; Acts 1.13 Trophimus, an Ephesian Acts 20.4; 21.29 Twelve, the Lk. 6.13; 8.1; 9.1, 12b; 18.31; 22.3, 47b; Acts 1.26; 6.2

Lk. 2.2

Rehoboam Lk. 3.29 Rempham Acts 7.43 Reu Lk. 3.35 Rosa Acts 12.13 Salathiel Lk. 3.25 Salmon Lk. 3.32 Samuel Acts 3.24; 13.20 Sapphira, wife of Ananias Acts 5.1 Satan Lk. 4.2; 10.18; 11.15b (2×), 18; 13.16; 22.3, 31; Acts 5.3; 26.18 Saul, king of Israel Acts 13.21 Saul (Paul) Acts 7.58b; 8.1a, 3; 9.1, 4 (2×), 11, 17b, 22, 24a; 11.25, 30; 12.25; 13.1, 2, 7b, 9; 22.7 (2×), 13 (2×); 26.14 (2×) Sceva, priest Acts 19.14a Secundus, a Thessalonian Acts 20.4 Sergius Paulus Acts 13.7a Serug Lk. 3.35 Seth Lk. 3.38 Shechem Acts 7.16 Shelah Lk. 3.35 Shem Lk. 3.36

Acts 15.22, 27, 32, 34, 40; 16.19, 25a, 29; 17.4b, 10a, 14b, 15c; 18.5a Simeon Lk. 2.25, 34a Simeon, ‘Black’ Acts 13.1 Simeon (the Just), High Priest Acts 15.14 Simon (Peter) Lk. 4.38a, 38b; 5.3a, 4, 5, 8; 6.14; 22.31 (2×); 24.34; Acts 10.5, 18, 32; 11.13 Simon of Cyrene Lk. 23.26 Simon, ‘The Great Power’ Acts 8.9, 10, 13, 18, 24 Simon, the Pharisee Lk. 7.40a, 43a, 44 Simon, the Tanner Acts 9.43; 10.6, 17b, 32 Simon, the Zealot Lk. 6.15; Acts 1.13 Solomon Lk. 3.29; 11.31 (2×); 12.27; Acts 3.11b; 5.12b; 7.47 Sopater, son of Pyrrhus Acts 20.4 Sosthenes (synagogue leader) Acts 18.17 Stephen Acts 6.5b, 8, 9; 7.1, 59; 8.2; 11.19; 22.20 Susanna Lk. 8.3

Uzziah

Lk. 3.27

Zaccheus Lk. 19.2, 5b, 8 Zadok Lk. 3.24 Zebedee Lk. 5.10a Zechariah Lk. 1.5, 12a, 13, 18, 21a, 40a, 59b, 67a; 3.2 Zechariah, son of Barach Lk. 11.51 Zerubbabel Lk. 3.25 Zeus Acts 14.12, 13 (Propolis); 19.35

­

Index of Place Names Note: names in italics are adjectives Abilene Lk. 3.1 Achaia Acts 18.2, 12a, 27c; 19.21 Adramyttium Acts 27.2a Adriatic, sea Acts 27.27 Alexandria 28.11 Alexandrian Acts 6.9; 18.24a; 27.6 Amphipolis Acts 17.1 Antioch (Pisidia) Acts 13.14; 14.19a, 21 Antioch (Syria) Acts 6.5; 11.19, 20, 22, 26a, 26c, 27a; 13.1; 14.26; 15.22, 23b, 30, 35; 18.22 Antipatris Acts 23.31 Apollonia Acts 17.1 Arab Acts 2.11 Arimathea Lk. 23.51 Asia Acts 2.9; 16.6; 19.1a, 10, 22, 26, 27; 20.4, 16a, 18b; 21.27a; 24.19 Asiarch Acts 19.31 Assos Acts 20.13, 14 Atalia Acts 14.25 Athenian Acts 17.21 Athens Acts 17.15a,16; 17.22; 18.1 Azotus Acts 8.40 Babylonia Acts 7.43 Bethania Lk. 19.29; 24.50a Beroea Acts 17.10a, 13a Beroean Acts 20.4 Bethlehem Lk. 2.4a, 15 Bethphage Lk. 19.29 Bethsaida Lk. 9.10b; 10.13 Bithynia Acts 16.7 Caesarea Acts 8.40; 9.30; 10.1, 24a, 25a; 11.11; 12.19b; 18.22; 21.8a, 16a; 23.23, 24a, 33; 25.1, 4, 6, 13, 24d Canaan Acts 7.11; 13.19

Capadocia Acts 2.9 Capernaum Lk. 4.23, 31; 5.14d; 7.1; 10.15 Cenchrea Acts 18.18 Chaldees, land of Acts 7.4a Chios Acts 20.15a Chorazin Lk. 10.13 Cilicia Acts 6.9; 15.23b, 41; 21.39; 22.3a; 23.34; 27.5 Clauda Acts 27.16 Cnidus Acts 27.7a Corinth Acts 18.1, 11, 27b Corinthian Acts 18.8b, 27a Cos Acts 21.1b Cretan Acts 2.11 Crete Acts 27.7b, 12, 13, 21 Cyprus Acts 4.36; 11.19, 20; 13.4; 15.39b; 21.3a, 16c; 27.4 Cyrene Lk. 23.26; Acts 2.10; 11.20 Cyrenian Acts 6.9; 13.1 Damascus Acts 9.2, 3, 8c, 10a, 22, 27; 22.5, 6, 10, 11; 26.12, 20 Derbe Acts 14.6, 20b; 16.1a Douberios Acts 20.4 Egypt

Acts 2.10; 7.9a (2×),10 (2×), 11, 12, 15, 17, 34, 36, 39, 40; 13.17 Egyptian Acts 7.22, 24, 28; 21.38 Elamite Acts 2.9 Ephesian Acts 18.27b; 19.28, 34; 20.4; 21.29 Ephesus Acts 18.19a, 21, 24a, 27a; 19.1b, 17a, 26, 35; 20.16a, 17 Galatia Acts 16.6; 18.23 Galilean Lk. 13.1, 2 (2×); 22.59; Acts 2.7; 5.37 Galilee Lk. 1.26; 2.4a, 39; 3.1; 4.14a, 31, 44; 5.17b; 8.26; 17.11; 23.5, 6 (2×), 49, 55a; 24.6; Acts 1.11; 9.31; 10.37; 13.31

­676

Index of Place Names

Gaza Acts 8.26 Genesaret, lake Lk. 5.1 Gerasene Lk. 8.26, 37a Haran Acts 7.2, 4a Hellas Acts 20.2 Hierosoluma Lk. 2.22; 23.7; Acts 1.4; 8.1b, 25; 11.2a, 27a; 13.13b; 16.4; 18.21; 19.1a, 21; 20.16b, 22, 23; 21.4b, 15, 17a; 25.1, 3, 7, 9, 15, 20, 24b, 25b; 26.4,10, 20; 28.17b, 21 Iconium Acts 13.51; 14.1,19a, 21; 16.2 Ierousalem Lk. 2.25, 38, 41, 43a, 45; 4.9; 9.31b, 51a, 53; 10.30; 13.4, 22, 33, 34 (2×); 17.11; 18.31; 19.11, 28; 21.20, 24; 23.28; 24.13, 18, 33a, 47, 52; Acts 1.8, 12, 19; 2.5, 14, 42; 4.5, 16; 5.16, 27b; 6.7; 8.1c, 14, 26, 27; 9.2, 21, 26a, 28, 39a; 11.22; 12.25; 13.27, 31; 15.2b (2×),4; 21.11, 12, 13, 31; 22.5, 17, 18; 23.11; 24.11 Israel Lk. 4.25, 27; 24.2; Acts 2.22; 3.12b; 5.35; 13.16b Israelite Acts 21.28 Italian Acts 10.1 Italy Acts 18.2; 27.6 Ituraea Lk. 3.1 Jaffa

Acts 9.36, 38, 42; 10.5, 7, 23b, 32; 11.5, 13 Jericho Lk. 10.30; 18.35; 19.1 Jordan, river Lk. 3.3; 4.1 Judaea Lk. 1.5, 65b; 3.1; 5.17b; 6.17b; 7.17; 21.21; Acts 1.8; 2.9; 8.1c; 9.31; 10.37; 11.1, 29; 12.1, 19b; 15.1; 21.10, 20b; 26.20; 28.21 Judah Lk. 1.39; 2.4a Libya Acts 2.10 Lycaonia Acts 14.6 Lycia Acts 27.5 Lydda Acts 9.32, 35, 38 Lystra Acts 14.6, 7c, 20a, 21; 16.1a, 2 Macedonia Acts 16.10b,12a; 18.5a; 19.21, 22; 20.1, 3b

Macedonian Acts 16.8; 19.29b; 27.2b Malta Acts 28.1 Mede Acts 2.9 Mesopotamia Acts 2.9; 7.2 Midian, land of Acts 7.29 Miletus Acts 20.15c, 17 Mitylene Acts 20.14 Myra Acts 21.1b; 27.5 Mysia Acts 16.7, 8 Nain Lk. 7.11a Naphtali Lk. 4.31a Nazareth Lk. 2.4a, 39, 51a; 4.16; Acts 10.28 Neapolis Acts 16.11 Ninevite Lk. 11.30 Olives, the Mount of Lk. 19.29, 37; 21.37b; 22.39a; Acts 1.12 Oulammaous Lk. 24.13 Pamphylia Acts 2.10; 13.13a; 14.24; 15.38; 27.5 Paphos Acts 13.6, 13a Parthian Acts 2.9 Patara Acts 21.1b Perga Acts 13.13a; 14.25 Philippi Acts 16.12a; 20.6a Phoenicia Acts 11.19; 15.3; 21.2 Phoenix Acts 27.12 Phrygia Acts 2.10; 16.6; 18.23 Pisidia Acts 13.14; 14.24 Pontus Acts 2.9; 18.2 Ptolemy Acts 21.7a Puteoli Acts 28.13b Red Sea Acts 7.36 Rhegium Acts 28.13a Rhodes Acts 21.1b Roman Acts 2.10; 16.21, 37, 38; 22.25, 26 (2×), 27a, 29b; 23.27; 25.16; 28.17 Rome Acts 18.2; 19.21; 23.11; 28.14b, 16a Salaminis Acts 13.5a Samaria Lk. 17.11; Acts 1.8; 8.1c, 5, 9; 9.31; 15.3 Samaritan Lk. 9.52b; 10.33; 17.16; Acts 8.25

Index of Place Names Samos Acts 20.15b Samothrace Acts 16.11 Saron Acts 9.35 Seleucia Acts 13.4 Shechen Acts 7.16 Sidon Lk. 4.26; 10.13,14; Acts 27.3a Sidonian Acts 12.20a Siloam Lk. 13.4 Sinai Acts 7.30, 38 Skull, place called Lk. 23.33 Sodom Lk. 10.12 Syracuse Acts 28.12 Syria Lk. 2.2; Acts 15.23b, 41; 18.18; 20.3a; 21.3b Syrtis Acts 27.17b

­677

Tarsus Acts 9.11, 30; 11.25; 21.39; 22.3a Thessalonian Acts 20.4 Thessalonica Acts 17.1, 11, 13a Thessaly Acts 17.15b Thyatira Acts 16.14 Trachonitis Lk. 3.1 Troas Acts 16.8, 11; 20.5, 6b Trogyllium Acts 20.15c Tyre Lk. 10.13, 14; Acts 21.3b, 7a Tyrians Acts 12.20a, 21b Zarephath Lk. 4.26 Zebulun Lk. 4.31a