Lukas 24:26-27

24:26 Wasn’t ¹  it necessary ²  for the Christ ³  to suffer these things and enter into his glory?” 24:27 Then ⁴  beginning with Moses and all the prophets, ⁵  he interpreted to them the things written about ⁶  himself in all the scriptures.

Lukas 24:32

24:32 They ⁷  said to each other, “Didn’t ⁸  our hearts ⁹  burn within us ¹⁰  while he was speaking with us on the road, while he was explaining ¹¹  the scriptures to us?”

Lukas 24:44

Jesus’ Final Commission

24:44 Then ¹²  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹³  in the law of Moses and the prophets and the psalms ¹⁴  must be fulfilled.”

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ¹⁵  would suffer ¹⁶  and would rise from the dead on the third day,

Lukas 24:1

The Resurrection

24:1 Now on the first day ¹⁷  of the week, at early dawn, the women ¹⁸  went to the tomb, taking the aromatic spices ¹⁹  they had prepared.

Kolose 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ²¹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Kolose 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:5-6

1:5 Your faith and love have arisen ²³  from the hope laid up ²⁴  for you in heaven, which you have heard about in the message of truth, the gospel ²⁵  1:6 that has come to you. Just as in the entire world this gospel ²⁶  is bearing fruit and growing, so it has also been bearing fruit and growing ²⁷  among you from the first day you heard it and understood the grace of God in truth.

[24:26]  ¹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ² sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[24:27]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁵ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ⁶ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:32]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁸ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁹ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ¹⁰ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ¹¹ tn Grk “opening” (cf. Acts 17:3).

[24:44]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹³ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁴ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:46]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ¹⁶ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[24:1]  ¹⁷ sn The first day of the week is the day after the Sabbath.

[24:1]  ¹⁸ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

[24:1]  ¹⁹ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

[1:3]  ²⁰ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ²¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:5]  ²³ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ²⁴ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ²⁵ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ²⁶ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ²⁷ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.