Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, magenta:vocative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTI made the first account, O Theophilus, about all that Jesus began both to do and to teach,
USTDear Theophilus, ¶ In the first book that I wrote for you, I told about many of Jesus’ actions and teachings.
BSB § In my first book, O Theophilus, I wrote about all that Jesus began to do and to teach,
BLBIn the first account I composed, O Theophilus, concerning all the things that Jesus began both to do and to teach,
AICNTI composed the first account about all things, O Theophilus,[fn] which Jesus began both to do and to teach,
1:1,Theophilus: Related to the word θεοφιλής which means (be)loved by God or loving God (BDAG, θεοφιλής). There are numerous theories among scholars to the identity of Theophilus. These include (1) a Roman official or nobleman, (2) a wealthy patron, (3) a generic title for believers, (4) a new convert (catechumen), (5) a Jewish priest or leader, or (6) a title used for literary purposes (literary device). Each of these theories has varying degrees of acceptance among scholars, and without concrete historical evidence, the true identity of Theophilus remains a matter of interpretation and conjecture.
OEBThe first account which I drew up, Theophilus, dealt with all that Jesus did and taught from the very first,
WEBBEThe first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach,
WMBBThe first book I wrote, Theophilus, concerned all that Yeshua began both to do and to teach,
NETI wrote the former account, Theophilus, about all that Jesus began to do and teach
LSVThe former account, indeed, I made concerning all things, O Theophilus, that Jesus began both to do and to teach,
FBVDear Theophilus,[fn] in my previous book I wrote about all that Jesus did and taught from the beginning
1:1Meaning “One who loves God,” either a specific person, or more generically. The “previous book” mentioned is the Gospel of Luke.
TCNTThe first account I compiled, O Theophilus, was about all that Jesus began to do and teach
T4TDear Theophilus, ¶ In my first book that I wrote for you, I wrote about many of the things that Jesus did and taught
LEBI produced the former account, O Theophilus, about all that[fn] Jesus began to do and to teach,
WymthMy former narrative, Theophilus, dealt with all that Jesus did and taught as a beginning, down to the day on which,
ASVThe former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach,
DRAThe former treatise I made, O Theophilus, of all things which Jesus began to do and to teach,
YLTThe former account, indeed, I made concerning all things, O Theophilus, that Jesus began both to do and to teach,
DrbyI composed the first discourse, O Theophilus, concerning all things which Jesus began both to do and to teach,
RVThe former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach,
WbstrThe former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
KJB-1769The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,
KJB-1611¶ The former treatise haue I made, O Theophilus, of al that Iesus began both to doe and teach, (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsIn ye former treatise O Theophilus, we haue spoke of all that Iesus began to do and teache, (In ye/you_all former treatise O Theophilus, we have spoke of all that Yesus/Yeshua began to do and teache,)
GnvaI have made the former treatise, O Theophilus, of al that Jesus began to doe and teach, (I have made the former treatise, O Theophilus, of all that Yesus began to do and teach, )
CvdlThe first treatise (deare Theophilus) haue I made of all that Iesus beganne to do and to teache, (The first treatise (deare Theophilus) have I made of all that Yesus/Yeshua began to do and to teache,)
TNTIn the former treatise (Deare frende Theophilus) I have written of all that Iesus beganne to do and teache (In the former treatise (Dear friend Theophilus) I have written of all that Yesus/Yeshua began to do and teach )
WyclTheofle, first `Y made a sermoun of alle thingis, that Jhesu bigan to do and to teche, (Theofle, first `I made a sermon of all things, that Yhesu began to do and to teche,)
LuthDie erste Rede habe ich zwar getan, lieber Theophilus, von alledem, das JEsus anfing, beides, zu tun und zu lehren, (The first Rede have I zwar did, dear Theophilus, from alledem, the Yesus anfing, beides, to do/put and to lehren,)
ClVgPrimum quidem sermonem feci de omnibus, o Theophile, quæ cœpit Jesus facere et docere[fn] (Primum indeed conversation feci about to_all, o Theophile, which cœpit Yesus facere and docere )
1.1Sermonem feci. Id est, scripsi: quia scribere est operari. Vel hoc ita dicit, quia factis meruit esse scriptor Evangelii. Feci. Totus liber Evangelii unus sermo dicitur, eo quod habeat unum sensum: aut singulare pro plurali. Evangelium est bona annuntiatio, qua annuntiatur requies post laborem, regnum post servitium, vita post mortem. De omnibus. Dictis et factis Christi quæ judicavit officio digna vel idonea suæ dispensationi. Theophile. Theophilus idem est quod Dei amicus, vel Dei amator: et si tu sis amicus Dei, tibi scribitur. Quæ cœpit Jesus facere. A baptismo Joannis quo Jesus baptizatus est, usque in diem quo assumptus est in cœlum: quia de toto illo tempore Lucas sermones texuit, qui in fine Evangelii ita scripsit: Cum benedixisset, recessit ab eis et ferebatur in cœlum. Facere. Bonum doctorem instituit vel instruit, qui faciat quod docet.
1.1Sermonem feci. That it_is, scripsi: because scribere it_is operari. Vel this ita dicit, because factis meruit esse scriptor of_the_Gospels. Feci. Totus liber of_the_Gospels unus sermo it_is_said, eo that have one sensum: aut singulare for plurali. the_Gospel it_is good announcement, which annuntiatur requies after laborem, kingdom after servitium, vita after mortem. De to_all. Dictis and factis of_Christ which yudicavit officio digna or idonea suæ dispensationi. Theophile. Theophilus idem it_is that of_God amicus, or of_God amator: and when/but_if you sis amicus of_God, to_you scribitur. Quæ cœpit Yesus facere. A baptismo Yoannis quo Yesus baptizatus it_is, usque in diem quo assumptus it_is in cœlum: because about toto illo tempore Lucas sermones texuit, who in fine of_the_Gospels ita scripsit: Since benedixisset, recessit away to_them and ferebatur in cœlum. Facere. Bonum doctorem instituit or instruit, who let_him_do that teaches.
UGNTτὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν, (ton men prōton logon epoiaʸsamaʸn peri pantōn, ō Theofile, hōn aʸrxato ho Yaʸsous poiein te kai didaskein,)
SBL-GNTΤὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο ⸀ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν (Ton men prōton logon epoiaʸsamaʸn peri pantōn, ō Theofile, hōn aʸrxato ⸀ho Yaʸsous poiein te kai didaskein)
TC-GNTΤὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων, ὦ Θεόφιλε, ὧν ἤρξατο [fn]ὁ Ἰησοῦς ποιεῖν τε καὶ διδάσκειν, (Ton men prōton logon epoiaʸsamaʸn peri pantōn, ō Theofile, hōn aʸrxato ho Yaʸsous poiein te kai didaskein, )
1:1-3 Here Luke summarizes his first book, the Gospel of Luke, which Luke had previously written to Theophilus (Luke 1:3). Theophilus is elsewhere called “most honorable” (Luke 1:3)—the title indicates that he was a person of very high social standing (cp. Acts 23:26; 24:2; 26:25). He was probably a benefactor or patron who assisted Luke with the expenses of publication or distribution of his work (see study note on Luke 1:3).
Luke assumes that Theophilus will know that by the first account he means the book that has become known as the Gospel of Luke. Since that book was not known by that title at this time, it would not be accurate to put the title in your translation as a name that Luke would have used to describe the book to Theophilus. However, you could explain this in a footnote and use another expression here. Alternate translation: [I wrote in my first volume]
ὦ Θεόφιλε
O Theophilus
Here Luke is identifying and addressing the man for whom he complied this account of the early church. Since this is like the salutation of a letter, in your translation you may wish to follow your culture’s way of identifying and greeting the addressee of a letter. UST models this by saying “Dear Theophilus” and putting the phrase at the beginning of the sentence.
Theophilus is the name of a man. It means “friend of God.” It may be his actual name, or it may describe what this man was like. Most translations treat it as his name.
concerning all_‹things› & ˱of˲_which began (Some words not found in SR-GNT: τὸν μὲν πρῶτον λόγον ἐποιησάμην περὶ πάντων ὦ Θεόφιλε ὧν ἤρξατο Ἰησοῦς ποιεῖν τε καὶ διδάσκειν)
Luke is using the word began to indicate that Jesus had been doing something else (working as a carpenter) but then began to do something new when he started his ministry. In your language, it might not be necessary to translate the word began, since it might seem to convey redundant information that would be not be natural to express. Alternate translation: [all that Jesus both did and taught]
By the time of the New Testament, the ancient city of Jerusalem had been transformed from the relatively small fortress of David’s day (2 Samuel 5:6-10; 1 Chronicles 11:4-9) into a major city with a Temple that rivaled the greatest temples in the Roman world. Just prior to Jesus’ birth, Herod the Great completely renovated and expanded the Temple of the Lord, and he also built a lavish palace for himself, various pools (where Jesus occasionally performed healings), public buildings, and military citadels, including the Antonia Fortress, which overlooked the Temple. Wealthy residents, including the high priest, occupied extravagant houses in the Upper City, while the poorer residents were relegated to less desirable areas like the Lower City. The Essene Quarter was so named because many of its residents belonged to the Essenes, a strict religious sect that was known for its careful attention to the law of Moses. Across the Kidron Valley lay the Garden of Gethsemane, where Jesus often met with his disciples (Matthew 26:36-46; Mark 14:32-53; John 18:1-14). Further east was the Mount of Olives, where Jesus began his triumphal entry one week before his crucifixion (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-19), taught his disciples about the last days (Matthew 24-25; Mark 13), and eventually ascended to heaven after his resurrection (Luke 24:50-53; Acts 1:1-11).
Jesus’ Post-Resurrection Appearances
On the Friday of Passover, Jesus was crucified and his body was placed in a tomb, but early Sunday morning he was raised to life again through the power of the Holy Spirit! After this he appeared to many believers over a period of forty days until he ascended into heaven (Acts 1:1-4), although it is difficult to know in what order all these events occurred. The first believers to see the risen Jesus were women, including Mary Magdalene, who had gone that morning to finish preparing Jesus’ body with spices. Later that same day (Sunday) Jesus also appeared to two disciples traveling from Jerusalem to a town called Emmaus about seven miles away (Luke 24:13-36), likely at el-Qubeiba (see “The Battle at the Pool of Gibeon” map). Still later that day when the two disciples had returned to Jerusalem and were telling Jesus’ disciples what they saw, Jesus appeared again to them and several other believers. Apparently a week after this, presumably in Jerusalem, Jesus appeared again to a group of disciples that included Thomas (John 20:24-29). At some point Jesus also met his disciples on a mountain in the region of Galilee, perhaps at Mount Tabor or the cliffs of Arbel, where he had told them earlier to meet him (Matthew 28:16). Jesus also met with Peter and some other disciples who were fishing on the Sea of Galilee, likely near Capernaum (John 21:1-14). Finally at the end of Jesus’ forty days on earth after his resurrection, Jesus led his disciples out from Jerusalem to the vicinity of Bethany and ascended to heaven (Luke 24:50-53).
