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A Parallel & Interlinear New Testament Polyglot: Luke-Acts

in Hebrew, Latin, Greek, English, German, and French
Vol. 1 of Hexapla

Edited by

Fredrick J. Long and T. Michael W. Halcomb

Cover design by T. Michael W. Halcomb

Copyright 2011 Fredrick J. Long and T. Michael W. Halcomb Published 2011 by Glossa House, Wilmore, Ky. 40390 The Salkinson-Ginsburg Hebrew New Testament 2000 The Society for Distributing Hebrew Scripture. Used by permission. Manufactured in the United States of America. All rights reserved. ISBN: 0615537898 ISBN-13: 978-0615537894

Hexapla Series: Whats in a Name? Why these Languages and Particular Versions? Differences in Versification and Content among Versions The Gospel of Luke Interlinear Polyglot The Acts of the Apostles Parallel Polyglot
iii v vii 1 279

Hexapla Series: Whats in a Name?

Naming is an important social practice. Names act as referents, carry meanings and can even be adapted and recontextualized within different cultural milieus to take on new meanings. The name of this work, a name familiar to many, hearkens back to the lost work of the second and third century thinker of Alexandrian fame, Origen. In the last several years, discussions among scholars concerning Origens Hexapla have swirled with controversy. Numerous attempts have been made to uncover Origens motives for creating a comparative version of the Hebrew and Greek Old Testament, despite the fact that Origen himself mentions the aim being text-critical in nature.1 Likely the first book (or codex) ever presented in columnar format, Origens Hexapla was meant to be read across rather than down the page.2 From left to right, the first column on the page was the Hebrew text, which was followed by a column of transliterated Hebrew. The next four versions would be the Greek recensions of Aquila, Symmachus the LXX and Theodotian. Estimated at around 6,500 plus pages before the possible addition of other columns, it is easy to see that this project was a massive undertaking in its day and that it involved more than just Origen.3 Unfortunately, Origens Hexapla, although probably never completed, has been lost to us, as has the seventh century translation by Paul of Tella known as the SyroHexapla.4 Origens work, housed in the library at Alexandria, is believed to have been destroyed by the Saracens in a seventh-century raid. What has been recovered remains in the form of fragments that were published long ago by Frederick Field.5 More recently, a number of scholars have undertaken a project to reconstruct a complete version of the Hexapla, which will be a great contribution to the field of Biblical Studies.6 One particular contribution that Origens Hexapla has made, despite its nonexistence today, is in the area of formatting: placing beside one another two or more languages. Although there were many diglots (two languages) and polyglots (multiple languages) made over a century ago, during this past century they have waned. To the best of our knowledge, no major polyglot has been published since the late nineteenth century.7

For more on this topic, see T. M. Law, Origens Parallel Bible: Textual Criticism, Apologetics, or Exegesis? JTS 59 (2008): 1-21. 2 Anthony Grafton and Megan Williams, Christianity and the Transformation of the Book: Origen, Eusebius, and the Library of Caesarea (Cambridge, Mass.: Belkin, 2006), 17. 3 Law, Parallel, 3 n.9. 4 Leonard J. Greenspoon, A Preliminary Publication of Max Leopold Margoliss Andreas Masius, Together with His Discussion of Hexapla-Tetrapla in Origen's Hexapla and Fragments: Papers Presented at the Rich Seminar on the Hexapla (ed. A. Salvesen; Tbingen: Mohr Siebeck, 1998), 43. 5 Frederick Field, Origenis Hexaplorum quae Supersunt (2 vols.; Oxford: Clarendon, 1875). 6 For more on this, visit 7 For a nice history of theological polyglots, see the entry Polyglot Bibles by John McClintock and James Strong in Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature (vol. 8; New York: Harper & Brothers, 1879), 367-68.


Luke-Acts Polyglot

What one finds instead during the last several decades are parallel Bibles (often comparing English Bible translations) and interlinears (Hebrew or Greek with an English version). Nearly all of the major Bible publishing houses have gone to press with some version of a parallel text of English translations.8 Interlinear texts have also risen to prominence.9 The Luke-Acts Polyglot that you are now holding is essentially a hexapla that works in either an interlinear or horizontal parallel fashion. The interlinear-formatted texts feature Hebrew, Latin, Greek, English, German, and French verse-by-verse. Such arrangement allows for immediate comparison of language/versions to reinforce learning of vocabulary, grammar, syntax, and idiom. In this edition, the interlinear format is used for The Gospel of Luke and has been edited so that each page begins with the Hebrew version and ends with the French version; thus, each page contains a complete interlinear presentation of all six versions. There is no run over onto the next page. The parallel-formatted book in this volume is The Acts of the Apostles and features horizontal portions of these languages to fit within one page; thus often three to six verses of each version are found on a single page. The purpose of this latter format is that, by reading larger portions of languages in parallel, one can increase reading proficiency while still allowing for language comparison. So, to answer the question posed at the front of this introduction, we may say, There is a lot in a name! However, there are two important differences from Origens work. First, this Hexapla Series is not primarily intended for text-critical work, although one will notice a verse here or that is missing in this or that version, which may prompt you to delve more deeply into the matter text-critically. Second, instead of reading across the columns as in Origens edition, we have taken six translations and arranged them in an interlinear or parallel fashion, allowing for easier comparison of individual terms, grammar, syntax, and idiom as you read down the page. To round out this discussion further, however, a few words concerning the purpose and contents of these volumes are in order. As far as purpose, our target audiences are mainly threefold: linguaphiles (language lovers) who want to learn new languages or keep alive old ones; graduate and doctoral students who are preparing for

See for example, Zondervans Comparative Study Bible (Grand Rapids: Zondervan, 1999), Hendricksons The New Hendrickson Parallel Bible (Peabody, Mass.: Hendrickson, 2008), Thomas Nelsons The Message-NKJV Parallel Bible (Nashville: Thomas Nelson, 2007) and Oxfords The Complete Parallel Bible (Oxford: Oxford University Press, 1993). A decade ago the American Bible Society published a diglot titled English Hebrew Bible: NKJV/FL (New York: American Bible Society, 2001). 9 Jay P. Green, Sr. has published a rather large volume of the Hebrew and Greek texts with an English interlinear arrangement within the last couple of decades. See his The Interlinear Bible: HebrewGreek-English (Peabody, Mass.: Hendrickson, 1986). Philip W. Comfort has also produced The New GreekEnglish Interlinear New Testament (Carol Stream, Ill.: Tyndale House, 1993) and the new reverse-interlinear versions have also become popular, see William D. Mounces, Interlinear for the Rest of Us: The Reverse Interlinear for New Testament Word Studies (Grand Rapids: Zondervan, 2006) and J. Schwandt and C. J. Collins, eds., The English-Greek Reverse Interlinear New Testament: English Standard Version (Wheaton, Ill.: Crossway Bibles, 2006).


Luke-Acts Polyglot

research language exams; and scholars, professors or laypersons who may be interested in keeping their theological languages active. We could think of no better text to read in multiple languages than the New Testament. This brings us to the content of the Hexapla Series. When we embarked on this project, we were amazed that despite the technological advances in both publishing and biblical study aids, no resource of this kind presently existed. Our conviction is that when placed beside many of the great grammars, study aids and language resources already available, the volumes of this Hexapla Series will function as an important and enjoyable supplement. We are beginning with the Luke-Acts edition, not only because Luke-Acts is the largest portion to the New Testament by one author (yes, more than the Apostle Paul!), but also because of the completeness of relating the gospel of Jesus Christ, beginning with his birth and ministry and into the formation and growth of the earliest churches. We hope to complete the entire New Testament by the addition of four more volumes as follows: Pauline Literature, Mark-Matthew, Johannine Literature, and Hebrews with the remaining Catholic Epistles. In each volume, one will find both the interlinear and parallel formats; individual biblical books within a volume will feature either one or the other format.

Why these Languages and Particular Versions?

The short answer to the question above is that these languagesHebrew, Latin, Greek, English, German, and Frenchare the basic research languages for the field of New Testament Studies and more generally Biblical Studies, minus biblical Aramaic. No recent book places these languages side-by-side for ones reading pleasure (yes, pleasure!). The basic criterion, then, for choosing which version to use was availability in public domain for copyright and editing reasons or in the case of the Hebrew New Testament, the Salkinson-Ginsburg 1886 edition (revised in 2000), the kind permission to include this by the copyright holder, The Society for Distributing Hebrew Scriptures. Below is a brief discussion of each language version in order of display in the Luke-Acts Polyglot, as well as a section on textual variances between the versions and the strategies adopted to address this matter in this edition. To begin, the Society for Distributing Hebrew Scriptures has kindly granted us permission to use the updated edition of the Salkinson-Ginsburg Hebrew NT (2000). The text is fully vowel-pointed and versified but lacking in the typical Hebrew accenting and punctuation. The version, initially developed in 1881 by the linguistically skilled and proficient student of Hebrew Bible, Dr. Isaac Salkinson, who died in 1883 sadly before its completion, was then finished by Dr. C. D. Ginsburg in 1886. In 2000, the work was updated by Dr. Eri S. Gabe, who brought it into line with the Greek Textus Receptus. The Salkinson-Ginsburg Hebrew NT contains idiomatic Biblical Hebrew, which, along with its alignment with the Textus Receptus, is why it is a very valuable addition to the LukeActs Polyglot. Further details can be found at the website of the Light for Israel, the

Luke-Acts Polyglot

American distribution depot of the Society for Distributing Hebrew Scripture at Donations to the Society are welcome. Contact information of the Society for Distributing Hebrew Scripture can be found at the website above or at their international home website at The Latin edition used is that of Clementine from 1592 (3rd edition, 1598) under the title Biblia Sacra Vulgatae Editionis Sixti Quinti Pont. Max. iussu recognita atque edita (Typographia Apostolica Vaticana). It is named after Pope Clement VIII who called for its creation. In textual critical editions of the NT, such as the Nestle-Aland27 and the UBS4, the Clementine Vulgate is indicated by vgcl.10 The Clementine text was the official version of the Vulgate until 1979, then replaced by the Neo-Vulgate edition. The value of the Clementine Vulgate is that it represents a Latin edition that is close to the Byzantine Greek tradition, or what was edited into the Majority Text. The Clementine Latin spellings contain some idiosyncrasies, most notable the use of a j instead of an i in the pronoun eiusthus one finds ejus in the Clementine Vulgate. We have not changed these idiosyncrasies. The Greek text used is that of Maurice A. Robinson and William G. Pierpont 1995 edition which reflects the Majority Text in the Byzantine Greek manuscript tradition. The Greek is fully accented. Because the Textus Receptus was developed on the basis of the Majority Text (even though it differs in a number of places), the Hebrew, Latin, and Greek editions of the Luke-Acts Polyglot are nearly identical. In general, when the Majority Greek text has lacked a verse, it has been noted and supplied either from the Wescott-Hort Greek New Testament edition (1881) or Scrivener Greek New Testament edition (1894). It should also be said that by using the Greek Majority Text, there has been no judgment as to its superiority over the Alexandrian text tradition, as more represented in the critical editions of the Greek New Testament. The English text is an updated translation of the American Standard Version (ASV) of 1901. The ASV is an Americanized version of the Revised Version (1881-85) of the King James Version (1611). Among the strengths of the ASV is its literalism when rendering the Greek text. As a version, the ASV was revised to make the Revised Standard Version (1952; 1971) and the New American Standard Bible (1971 and 1995). The ASVs ultimate demise as a translation, however, was due to its preserving Elizabethan English. To fix this latter problem, in the Luke-Acts Polyglot the English idiom of the ASV has been updated in thousands of places. For instance, thither has been changed to there; hither to here, hath to has, hast to had, etc. and verbal endings with eth to either s or es. Otherwise, the literalness in corresponding to the underlying Greek is often preserved for better comparison with the other languages of this Polyglot. At times, however, whole sentences were retranslated. These sentences will at times

Eberhard Nestle, et al. Novum Testamentum Graece (27th rev. ed.; Stuttgart: Deutsche Bibelstiftung, 1993) and Kurt Aland, et al. Greek New Testament (4th rev. ed.; Stuttgart: Deutsche Bibelstiftung, 2000; 2009), 26


Luke-Acts Polyglot

diverge in literalness from the other languages, for the sake of preserving better English idiom for those wanting to work on their Englishbut such variability should help when comparing the different renditions of the languages, to cause deeper reflection on meaning and idiom in each of the respective languages. The German text is from the 1912 updated version of the Lutherbibel originally of 1534. Hardly anything needs to be said regarding the influence of Luthers famous translation and its influence on the German tongue, let alone theological German vocabulary. Indeed, an oft quoted statement by the great church historian Philip Schaff is worth repeating here: The richest fruit of Luther's leisure in the Wartburg, and the most important and useful work of his whole life, is the translation of the New Testament, by which he brought the teaching and example of Christ and the Apostles to the mind and heart of the Germans in life-like reproduction. It was a republication of the gospel. He made the Bible the peoples book in church, school, and house.11 Luther worked from Erasmuss Greek text and the Vulgate, but in revisions worked with Greek texts akin to the Majority Text. For these reasons, the German version is matched well with the other language versions of the Luke-Acts Polyglot. Finally, the French text is from the Louis Segond Version of 1880, but then reviewed and revised by the British and Foreign Bible Society in 1910. It was the French equivalent to the King James Version, and was very widely read. Dr. Louis Segond was a Swiss theologian and pastor who translated first the Old Testament in 1871; then privately he translated the New Testament in 1880 and together with the OT published his entire translation with Oxford Press. In both endeavors, Segond, himself a professor of OT at Geneva, translated using the critical editions of Hebrew and Greek of his day.

Differences in Versification and Content among Versions

One might imagine that when working with six different languages/versions of the NT arising out of different ecclesial and local traditions that there would be differences. There are. Occasionally, one reading through the Luke-Acts Polyglot will encounter differences of versification (verse numbering) and content (verses missing or extra verses or missing or extra words). The versification differences are due to variance in the tradition of how and where to number the verses. Chapter numbers were added around AD 1200 by Peter the Chanter and Stephen Langton; versification began in the late 13th century and was more standardized by Robert Estienne (better known as Stephanus, 1503-59) in his Greek NT published in 1551. Various competing versification traditions continued, however, and this accounts for the occasional variations seen when viewing six versions dating from the sixteenth century and later.

Philip Schaff, History of the Christian Church (8 vols.; New York: Charles Scribner's Sons, 1910), VII:341, 62. Luthers Translation of the Bible.


Luke-Acts Polyglot

The second matter of content is due to the variety of textual traditions behind and reflected in the versions chosen for the Luke-Acts Polyglot. By in large, the versions match very wellthe English, German, and French translations were based upon textual traditions near to the Hebrew NT (the Greek Textus Receptus), the Clementine Vulgate, and the Greek Majority Text. So, the advantage is that they are very nearly identical, except in some places. And those places are interesting: In some instances, the Majority Text has a verse missing. In general, when the Majority Greek text has lacked a verse, it has been noted and supplied either from the Wescott-Hort edition (1881) or Scrivener edition (1894). In what follows below, we have noted many, but not all, of the discrepancies of versification and content in order of appearance throughout Luke-Acts. Luke 9:4The phrase as even Elijah did? is represented by only four of the six versions. Luke 9:57To bring the different versions into the same verse alignment involved on occasion moving a portion of a verse to another verse. Thus, in the Lutherbibel Luke 9:57, the beginning sentence (Und sie gingen in einen anderen Markt.) was moved to the end of Luke 9:56, where the equivalent sentence is found in the other versions. Luke 9:57At times the Majority text is expansivefor instance, the vocative Lord is found at the end of 9:57, and is not found in the other translations, but only the English and French. Luke 11:4The sentence But deliver us from the evil one ( ) is found in all but the Latin and the French. This longer reading is probably a textual variant that arose by the parallel account in Matt 6:13. Luke 11:54All versions but the French have an equivalent to in order to condemn him. Luke 14:24The sentence For many are invited, but few are chosen is only in the Greek and the English. Luke 17:7The Greek Majority Text places immediately before the direct discourse marked by the comma, whereas all the versions place it within the direct discourse: , , For example, the English has But who is there from you, having a servant plowing or keeping sheep, who will say to him, when he is come in from the field, Come immediately and sit down; Interestingly, the German conflates these by placing alsbald (soon) both before and within the direct discourse. Luke 17:36There is no corresponding Greek text in the Greek Majority Text; so the Greek text is supplied from the other manuscript tradition, because the other versions have this verse. Thus, one will see the comments inside of brackets [] for this verse, which is reproduced below:

Luke-Acts Polyglot

63:71 17:36 duo in agro: unus assumetur, et alter relinquetur. 17:36 [Absent in Majority Text] , 17:36 There will be two people in the field; the one will be taken, and the other will be left. 17:36 Zwei werden auf dem Felde sein; einer wird angenommen, der andere wird verlassen werden. 17:36 De deux hommes qui seront dans un champ, lun sera pris et lautre laiss. Luke 17:37The Clementine Vulgate has split in half 17:37 to add another verse, 17:38. The other versions have the same text, but do not place the second part into a verse 38. In other words, the other versions end chapter 17 with verse 37. Luke 22:66 and 67 are versified slightly differently. Luke 22:68Both the Clementine Vulgate and Greek Majority Text add an extra statement at the end respectively, and neque dimittetis (or dismiss [me]). Acts 8:37The Greek Majority text is lacking a verse. The Greek is supplied by Scriveners Greek edition. Acts 15:34The Greek Majority Text is missing a verse: But it seemed good to Silas to remain there. The Greek is supplied by Scriveners Greek edition. Acts 19:40-41 The ASV English text was missing v.41. Also, The Clementine Vulgate had the content of v.41, but did not versify it separately from v.40. Other versification and content variations are found at, e.g., Acts 24:7 and 24:1819.





1:1 1:1 Quoniam quidem multi conati sunt ordinare narrationem, qu in nobis complet sunt, rerum: 1:1 , 1:1 Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, 1:1 Sintemal sichs viele unterwunden haben, Bericht zu geben von den Geschichten, so unter uns ergangen sind, 1:1 Plusieurs ayant entrepris de composer un rcit des vnements qui se sont accomplis parmi nous 2:1 1:2 sicut tradiderunt nobis, qui ab initio ipsi viderunt, et ministri fuerunt sermonis: 1:2 , 1:2 even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word, 1:2 wie uns das gegeben haben, die es von Anfang selbst gesehen und Diener des Worts gewesen sind: 1:2 suivant ce que nous ont transmis ceux qui ont t des tmoins oculaires ds le commencement et sont devenus des ministres de la parole, 3:1 1:3 visum est et mihi, assecuto omnia a principio diligenter, ex ordine tibi scribere, optime Theophile, 1:3 , , , , 1:3 it seemed good also to me, having traced the course of all things accurately from the first, for you to write in order, most excellent Theophilus; 1:3 habe ichs auch fr gut angesehen, nachdem ichs alles von Anbeginn mit Flei erkundet habe, da ichs dir, mein guter Theophilus, in Ordnung schriebe, 1:3 il ma aussi sembl bon, aprs avoir fait des recherches exactes sur toutes ces choses depuis leur origine, de te les exposer par crit dune manire suivie, excellent Thophile, 4:1 1:4 ut cognoscas eorum verborum, de quibus eruditus es, veritatem. 1:4 . 1:4 that you might know the certainty concerning the things which you were instructed. 1:4 auf das du gewissen Grund erfahrest der Lehre, in welcher du unterrichtet bist. 1:4 afin que tu reconnaisses la certitude des enseignements que tu as reus.

The Gospel of Luke 5:1 1:5 Fuit in diebus Herodis, regis Jud, sacerdos quidam nomine Zacharias de vice Abia, et uxor illius de filiabus Aaron, et nomen ejus Elisabeth. 1:5 , , . 1:5 There was in the days of Herod, King of Judaea, a certain priest named Zacharias, of the course of Abijah; and he had a wife of the daughters of Aaron, and her name was Elisabeth. 1:5 Zu der Zeit des Herodes, des Knigs von Juda, war ein Priester von der Ordnung Abia, mit Namen Zacharias, und sein Weib war von den Tchtern Aarons, welche hie Elisabeth. 1:5 Du temps dHrode, roi de Jude, il y avait un sacrificateur, nomm Zacharie, de la classe dAbia; sa femme tait dentre les filles dAaron, et sappelait lisabeth.

6:1 1:6 Erant autem justi ambo ante Deum, incedentes in omnibus mandatis et justificationibus Domini sine querela. 1:6 , . 1:6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 1:6 Sie waren aber alle beide fromm vor Gott und wandelten in allen Geboten und Satzungen des HERRN untadelig. 1:6 Tous deux taient justes devant Dieu, observant dune manire irrprochable tous les commandements et toutes les ordonnances du Seigneur.

7:1 1:7 Et non erat illis filius, eo quod esset Elisabeth sterilis, et ambo processissent in diebus suis. 1:7 , , . 1:7 And they had no child, because that Elisabeth was barren, and they both were now well advanced in years. 1:7 Und sie hatten kein Kind; denn Elisabeth war unfruchtbar, und waren beide wohl betagt. 1:7 Ils navaient point denfants, parce qulisabeth tait strile; et ils taient lun et lautre avancs en ge.

8:1 1:8 Factum est autem, cum sacerdotio fungeretur in ordine vicis su ante Deum, 1:8 , 1:8 Now it came to pass, while he served as priest in the order of his division before God, 1:8 Und es begab sich, da er des Priesteramtes pflegte vor Gott zur Zeit seiner Ordnung, 1:8 Or, pendant quil sacquittait de ses fonctions devant Dieu, selon le tour de sa classe, 3

The Gospel of Luke 9:1 1:9 secundum consuetudinem sacerdotii, sorte exiit ut incensum poneret, ingressus in templum Domini: 1:9 , . 1:9 according to the custom of the priests office, his lot was to enter into the temple of the Lord and burn incense. 1:9 nach Gewohnheit des Priestertums, und an ihm war, da er ruchern sollte, ging er in den Tempel des HERRN. 1:9 il fut appel par le sort, daprs la rgle du sacerdoce, entrer dans le temple du Seigneur pour offrir le parfum. 01:1 1:10 et omnis multitudo populi erat orans foris hora incensi. 1:10 . 1:10 And the whole crowd of the people were praying outside at the hour of incense. 1:10 Und die ganze Menge des Volks war drauen und betete unter der Stunde des Rucherns. 1:10 Toute la crowd du peuple tait dehors en prire, lheure du parfum. 11:1 1:11 Apparuit autem illi angelus Domini, stans a dextris altaris incensi. 1:11 , . 1:11 And there appeared to him an angel of the Lord, standing on the right side of altar of incense. 1:11 Es erschien ihm aber der Engel des HERRN und stand zur rechten Hand am Rucheraltar. 1:11 Alors un ange du Seigneur apparut Zacharie, et se tint debout droite de lautel des parfums. 21:1 1:12 Et Zacharias turbatus est videns, et timor irruit super eum. 1:12 , . 1:12 And Zacharias was troubled when he saw him, and fear fell upon him. 1:12 Und als Zacharias ihn sah, erschrak er, und es kam ihn eine Furcht an. 1:12 Zacharie fut troubl en le voyant, et la frayeur sempara de lui. 31:1 1:13 Ait autem ad illum angelus: Ne timeas, Zacharia, quoniam exaudita est deprecatio tua: et uxor tua Elisabeth pariet tibi filium, et vocabis nomen ejus Joannem: 1:13 , , , , . 1:13 But the angel said to him, Fear not, Zacharias, because your supplication is heard, and your wife Elisabeth will bear you a son, and you will call his name John. 1:13 Aber der Engel sprach zu ihm: Frchte dich nicht, Zacharias! denn dein Gebet ist erhrt, und dein Weib Elisabeth wird dir einen Sohn gebren, des Namen sollst du Johannes heien. 1:13 Mais lange lui dit: Ne crains point, Zacharie; car ta prire a t exauce. Ta femme lisabeth tenfantera un fils, et tu lui donneras le nom de Jean. 4




1:1 2 3 4 1:1 Primum quidem sermonem feci de omnibus, O Theophile, qu cpit Jesus facere et docere usque in diem qua prcipiens Apostolis per Spiritum Sanctum, quos elegit, assumptus est: 3 quibus et prbuit seipsum vivum post passionem suam in multis argumentis, per dies quadraginta apparens eis, et loquens de regno Dei. 4 Et convescens, prcepit eis ab Jerosolymis ne discederent, sed exspectarent promissionem Patris, quam audistis (inquit) per os meum:

1:1 , , , 2 , , 3 , , . 4 , , 1:1 The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach, 2 until the day in which he was received up, after that he had given commandment through the Holy Spirit to the apostles whom he had chosen: 3 To whom he also showed himself alive after his passion by many proofs, appearing to them over forty days, and speaking about the things concerning the kingdom of God. 4 And being assembled together with them, he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, as he said, You heard from me: 1:1 Die erste Rede habe ich getan, lieber Theophilus, von alle dem, das Jesus anfing, beides, zu tun und zu lehren, 2 bis an den Tag, da er aufgenommen ward, nachdem er den Aposteln, welche er hatte erwhlt, durch den Heiligen Geist Befehl getan hatte, 3 welchen er sich nach seinem Leiden lebendig erzeigt hatte durch mancherlei Erweisungen, und lie sich sehen unter ihnen vierzig Tage lang und redete mit ihnen vom Reich Gottes. 4 Und als er sie versammelt hatte, befahl er ihnen, da sie nicht von Jerusalem wichen, sondern warteten auf die Verheiung des Vaters, welche ihr habt gehrt (sprach er) von mir; 1:1 Thophile, jai parl, dans mon premier livre, de tout ce que Jsus a commenc de faire et denseigner ds le commencement 2 jusquau jour o il fut enlev au ciel, aprs avoir donn ses ordres, par le Saint-Esprit, aux aptres quil avait choisis. 3 Aprs quil eut souffert, il leur apparut vivant, et leur en donna plusieurs preuves, se montrant eux pendant quarante jours, et parlant des choses qui concernent le royaume de Dieu. 4 Comme il se trouvait avec eux, il leur recommanda de ne pas sloigner de Jrusalem, mais dattendre ce que le Pre avait promis, ce que je vous ai annonc, leur dit-il; 280

The Acts of the Apostles 5:1 6


1:5 quia Joannes quidem baptizavit aqua, vos autem baptizabimini Spiritu Sancto non post multos hos dies. 6 Igitur qui convenerant, interrogabant eum, dicentes: Domine, si in tempore hoc restitues regnum Isral? 7 Dixit autem eis: Non est vestrum nosse tempora vel momenta qu Pater posuit in sua potestate: 8 sed accipietis virtutem supervenientis Spiritus Sancti in vos, et eritis mihi testes in Jerusalem, et in omni Juda, et Samaria, et usque ad ultimum terr. 1:5 , . 6 , , ; 7 , . 8 , , , . 1:5 For John indeed baptized with water; but you will be baptized in the Holy Spirit not many days from now. 6 They, therefore, when they came together, asked him, saying, Lord, are you at this time restoring the kingdom to Israel? 7 And he said to them, It is not for you to know times or seasons, which the Father has set within His own authority. 8 But you will receive power, when the Holy Spirit comes upon you: and you will be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth. 1:5 denn Johannes hat mit Wasser getauft, ihr aber sollt mit dem Heiligen Geist getauft werden nicht lange nach diesen Tagen. 6 Die aber, so zusammengekommen waren, fragten ihn und sprachen: HERR, wirst du auf diese Zeit wieder aufrichten das Reich Israel? 7 Er aber sprach zu ihnen: Es gebhrt euch nicht, zu wissen Zeit oder Stunde, welche der Vater seiner Macht vorbehalten hat; 8 sondern ihr werdet die Kraft des Heiligen Geistes empfangen, welcher auf euch kommen wird, und werdet meine Zeugen sein zu Jerusalem und in ganz Juda und Samarien und bis an das Ende der Erde. 1:5 car Jean a baptis deau, mais vous, dans peu de jours, vous serez baptiss du Saint-Esprit. Alors les aptres runis lui demandrent: Seigneur, est-ce en ce temps que tu rtabliras le royaume dIsral? 7 Il leur rpondit: Ce nest pas vous de connatre les temps ou les moments que le Pre a fixs de sa propre autorit. 8 Mais vous recevrez une puissance, le Saint-Esprit survenant sur vous, et vous serez mes tmoins Jrusalem, dans toute la Jude, dans la Samarie, et jusquaux extrmits de la terre.


The Acts of the Apostles 9:1 01

12 11

1:9 Et cum hc dixisset, videntibus illis, elevatus est: et nubes suscepit eum ab oculis eorum. 10 Cumque intuerentur in clum euntem illum, ecce duo viri astiterunt juxta illos in vestibus albis, 11 qui et dixerunt: Viri Galili, quid statis aspicientes in clum? Hic Jesus, qui assumptus est a vobis in clum, sic veniet quemadmodum vidistis eum euntem in clum. 12 Tunc reversi sunt Jerosolymam a monte qui vocatur Oliveti, qui est juxta Jerusalem, sabbati habens iter. 1:9 , , . 10 , , , 11 , , ; , , . 12 , , . 1:9 And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight. 10 And while they were looking steadfastly into heaven as he went, behold, two men stood by them in white apparel; 11 who also said, You men of Galilee, why stand you looking into heaven? This Jesus, who was received up from you into heaven, thus will come in like manner as you watched him going into heaven. 12 Then they returned into Jerusalem from the mount called Olivet, which is near to Jerusalem, a Sabbath days journey off. 1:9 Und da er solches gesagt, ward er aufgehoben zusehends, und eine Wolke nahm ihn auf vor ihren Augen weg. 10 Und als sie ihm nachsahen, wie er gen Himmel fuhr, siehe, da standen bei ihnen zwei Mnner in weien Kleidern, 11 welche auch sagten: Ihr Mnner von Galila, was stehet ihr und sehet gen Himmel? Dieser Jesus, welcher von euch ist aufgenommen gen Himmel, wird kommen, wie ihr ihn gesehen habt gen Himmel fahren. 12 Da wandten sie um gen Jerusalem von dem Berge, der da heit lberg, welcher ist nahe bei Jerusalem und liegt einen Sabbatweg davon. 1:9 Aprs avoir dit cela, il fut lev pendant quils le regardaient, et une nue le droba leurs yeux. 10 Et comme ils avaient les regards fixs vers le ciel pendant quil sen allait, voici, deux hommes vtus de blanc leur apparurent, 11 et dirent: Hommes Galilens, pourquoi vous arrtezvous regarder au ciel? Ce Jsus, qui a t enlev au ciel du milieu de vous, viendra de la mme manire que vous lavez vu allant au ciel. 12 Alors ils retournrent Jrusalem, de la montagne appele des oliviers, qui est prs de Jrusalem, la distance dun chemin de sabbat.