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(All still tentative.)
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KJB-1611 1 Christ preparing his Apostles to the beholding of his ascension, gathereth them together into the mount Oliuet, commandeth them to expect in Hierusalem the sending downe of the holy Ghost, promiseth after fewe dayes to send it: by vertue whereof they should be witnesses vnto him euen to the vtmost parts of the earth. 9 After his ascension they are warned by two Angels to depart, and to set their mindes vpon his second comming. 12 They accordingly returne, and giuing themselues to prayer, chuse Matthias Apostle in the place of Iudas.
(1 Christ preparing his Apostles to the beholding of his ascension, gathereth them together into the mount Olivet, commandeth them to expect in Yerusalem the sending down of the holy Ghost, promiseth after few days to send it: by virtuee whereof they should be witnesses unto him even to the vtmost parts of the earth. 9 After his ascension they are warned by two Angels to depart, and to set their minds upon his second coming. 12 They accordingly returne, and giving themselves to prayer, choose Matthias Apostle in the place of Yudas.)
The UST has set the words “Dear Theophilus” apart from the other words. This is because English speakers often start letters this way. You may want to start this book in the way that people start letters in your culture.Some translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the two quotations from the book of Psalms in 1:20.
This chapter records an event that is commonly known as the “Ascension.” That word describes how Jesus returned to heaven after he became alive again. In the future he will come back to earth again, and his return to earth is known as his “Second Coming.” (See: heaven and resurrection)
Luke uses the word “baptize” with two different meanings in 1:5. In the first instance, it refers literally to the water baptism of John. In the second instance, it refers to people being filled with the Holy Spirit. Luke uses the term “filled” to mean this same thing in 2:4. (See: baptize)
Some scholars believe that when Jesus spoke “things concerning the kingdom of God,” as Luke describes in 1:3, he explained to the disciples why the kingdom of God had not come while he was on earth the first time. Other scholars believe that the kingdom of God did begin while Jesus was on earth and that Jesus explained that it had come in a form different from the one the disciples had expected. Since Christians hold different views about the kingdom of God coming, translators should be careful to avoid letting how they understand that issue affect how they translate this verse.
As was common in compositions of this time, for stylistic purposes Luke begins this book with a very long sentence. It goes from the beginning of 1:1 to the end of 1:3. ULT represents all of this as a single sentence. It may be helpful to your readers to divide it into several sentences, as UST does.
There are some differences in detail between the way Luke describes the death of Judas in the book of Acts and the way Matthew describes it in his gospel. Luke says that Judas used the money he got for betraying Jesus to buy a field; Matthew says that Judas returned the money to the Jewish leaders and that they bought the field with it. Luke says that Judas killed himself by falling onto the field from a height; Matthew says that Judas hanged himself. Luke says that the field was named the “Field of Blood” because Judas died a bloody death there; Matthew says the field was given that name because it was purchased with “blood money,” that is, money paid to ensure someone’s death.It is possible to reconcile many of these details. For example, the body of Judas may have fallen and split open on the field if he fell when he tried to hang himself. Luke may say that Judas bought the field because the Jewish leaders would not take back the money that they had paid him, and so in a sense it was still his money when the field was purchased with it.But it would probably be best to avoid trying to reconcile these details within your translation. For example, when Luke says in 1:18 that Judas fell onto the field, instead of saying that he fell when he was trying to hang himself, you could let Luke and Matthew each tell the story the way they do. Then you can leave it up to preachers and teachers of the Bible to explain how their accounts are compatible.
There is one small difference between the list of the 12 disciples that Matthew and Mark provide in their gospels and the list that Luke provides in his gospel and in the book of Acts.All three writers list Simon Peter and his brother Andrew; James and John, the two sons of Zebedee; Philip, Bartholomew, Thomas, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas Iscariot. But Matthew and Mark say that the twelfth disciple was Thaddeus, while Luke says he was Judas the son of James. However, it is quite likely that Thaddeus was another name by which this other Judas was known.Once again it is not necessary to try to reconcile these details within your translation. Specifically, in 1:13 instead of saying, “Judas the son of James, who was also known as Thaddeus,” you can let each of the biblical writers tell the story in the way that they do. Then you can leave it up to preachers and teachers of the Bible to explain how their accounts are compatible.