Luke 24

Translator Notes

1. The phrase tē mia tōn sabbatōn ('on the first [day] of the Sabbaths/week') became the standard designation for Sunday, the day of resurrection. The phrase orthrou batheōs ('at deep dawn, very early') indicates the first light before sunrise — they came as early as possible after the Sabbath rest ended. The 'spices' (arōmata) are those prepared in 23:56. The women's visit is motivated by love and grief, not by any expectation of resurrection.

Translator Notes

1. The perfect participle apokekylistmenon ('having been rolled away') indicates a completed action with ongoing results — the stone is already moved when they arrive. Rock-cut tombs in first-century Jerusalem were typically sealed with a large disc-shaped stone rolled in a channel across the entrance. Luke does not describe who moved the stone (Matthew attributes it to an angel; Mark leaves it unexplained).

Translator Notes

1. Luke uses the full title tou kyriou Iēsou ('of the Lord Jesus'), which is more characteristic of Acts than of the Gospel — it reads from a post-resurrection perspective where the lordship of Jesus is established. The negative ouch heuron ('they did not find') is stark: the absence of the body is the first datum of the resurrection, though the women do not yet interpret it that way.

Translator Notes

1. The verb aporeisthai ('to be at a loss, to be perplexed, to be puzzled') describes genuine confusion — the empty tomb is not self-interpreting. The 'two men' (andres duo) are later identified as angels (v. 23) and described as wearing esthēti astraptousē ('clothing that flashes like lightning'). Luke uses 'two men' rather than 'angels,' perhaps to emphasize the witness motif (two witnesses establish testimony, Deuteronomy 19:15). The same 'two men in white' appear at the ascension (Acts 1:10).
2. [TCR Cross-Reference] Echoes Deuteronomy 19:15. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The posture emphobōn ('terrified') and klinousōn ta prosōpa eis tēn gēn ('bowing their faces to the ground') is the standard response to angelic appearance. The question ti zēteite ton zōnta meta tōn nekrōn ('why do you seek the living one among the dead?') is one of the most theologically significant questions in the New Testament. The participle ton zōnta ('the living one') is not merely 'someone alive' but a title — Jesus is 'the Living One,' an attribute of God himself (cf. 'the living God'). The question reframes the entire situation: the tomb is the wrong place to look for someone who is alive.

Translator Notes

1. The core proclamation is three words in Greek: ouk estin hōde ('he is not here') followed by alla ēgerthē ('but he has been raised'). The passive voice ēgerthē ('he was raised') is a divine passive — God raised Jesus from the dead. The command mnēsthēte ('remember!') redirects them to Jesus's own words. Luke's version refers to Galilee as the location of the prediction, not as the location where Jesus will appear (contrast Mark 16:7, 'he is going ahead of you to Galilee').

Translator Notes

1. The angels quote Jesus's passion predictions (9:22, 9:44, 18:31-33), compressing them into a three-part summary: delivery (paradothēnai), crucifixion (staurōthēnai), and resurrection (anastēnai). The word dei ('must, it is necessary') reaffirms divine necessity — the passion was not an accident but a plan. The phrase anthrōpōn hamartōlōn ('sinful men') encompasses both Jewish and Roman agents, without singling out either group.

Translator Notes

1. The verb emnēsthēsan ('they remembered') marks the turning point — the angelic reminder triggers recognition. What was hidden (18:34, 'this saying was hidden from them') is now uncovered. Remembering in Luke is not passive recall but the activation of understanding that transforms the present.

Translator Notes

1. The women are the first witnesses and first proclaimers of the resurrection — they apēngeilan ('reported, announced') the news. The 'Eleven' (tois hendeka) reflects Judas's defection. The phrase pasin tois loipois ('all the rest') indicates a larger group of disciples beyond the Twelve.

Translator Notes

1. Luke now names the women: Mary Magdalene (from whom seven demons had been cast out, 8:2), Joanna (wife of Chuza, Herod's steward, 8:3 — unique to Luke), and Mary the mother of James. The inclusion of Joanna connects the resurrection witness to the women who supported Jesus's ministry financially. Luke notes 'the other women with them' (hai loipai syn autais), indicating the named women were not the only witnesses.

Translator Notes

1. The word lēros ('nonsense, idle talk, foolish chatter') is a medical term that Hippocrates used for the delirious talk of the feverish. Luke's use of it is devastatingly frank: the apostles dismiss the women's testimony as the ravings of grief-stricken, hysterical women. The verb ēpistoun ('they were disbelieving, they refused to believe') is in the imperfect tense, indicating sustained disbelief, not a momentary reaction. The early church would never have invented women as the primary resurrection witnesses in a culture where women's testimony was legally inadmissible — this detail's embarrassment guarantees its historicity.

Translator Notes

1. Peter's response is somewhere between the women's belief and the apostles' dismissal — he runs to verify but does not yet fully understand. The verb parakypsas ('having bent down, having stooped to peer in') indicates he looked into the low tomb entrance without entering. The othonia ('linen cloths, strips of linen') lying mona ('by themselves, alone') are significant: if the body had been stolen, the wrappings would have been taken with it. Peter's reaction is thaumazōn ('wondering, marveling') — not yet faith, but no longer dismissal. Some manuscripts omit this verse, but the SBLGNT includes it.

Translator Notes

1. The Emmaus road narrative (vv. 13-35) is unique to Luke and is considered one of the finest pieces of narrative art in the New Testament. The 'two of them' (duo ex autōn) are disciples (not apostles) — one is named Cleopas (v. 18); the other is unnamed. The distance stadious hexēkonta ('sixty stadia') is approximately seven miles (11 km). The exact location of Emmaus is debated among archaeologists; several sites have been proposed.

Translator Notes

1. The verb hōmiloun ('were conversing, were discussing') gives us the English word 'homily.' The perfect participle symbebēkotōn ('things that have happened and are still in effect') indicates events with ongoing impact — the crucifixion's effects are still reverberating. They are trying to make sense of what has occurred.

Translator Notes

1. The phrase autos Iēsous ('Jesus himself') emphasizes the personal, physical presence of the risen Lord. The verb engisas ('having drawn near, having approached') shows Jesus taking the initiative — he joins their journey unsolicited. The verb syneporeueto ('was walking along with') indicates sustained companionship, not a brief encounter. Jesus enters the conversation already in progress.

Translator Notes

1. The passive verb ekratounto ('were being held, were being restrained') is a divine passive — God prevents their recognition. The phrase tou mē epignōnai ('from knowing, from recognizing') uses the stronger compound verb (epignōnai, 'to recognize fully') rather than simple gnōnai ('to know'). This divine restraint serves a narrative and theological purpose: Jesus will first teach them from Scripture before being revealed in the breaking of bread. Understanding must precede sight.

Translator Notes

1. The verb antiballete ('you are tossing back and forth, you are exchanging') suggests animated but inconclusive debate. Jesus's question draws them into conversation. The verb estathēsan ('they stopped, they stood still') indicates they halt in their tracks. The adjective skythrōpoi ('gloomy, sad-faced, with a dark expression') appears only here and in Matthew 6:16 (describing the faces of hypocritical fasters). Their faces mirror their grief.

Translator Notes

1. Cleopas (Kleopas, possibly short for Kleopatros) is named but the other disciple is not — the unnamed companion has invited endless speculation (Cleopas's wife? Luke himself?). The question sy monos paroikeis Ierousalēm ('are you the only one residing as a stranger in Jerusalem?') implies that the crucifixion was the talk of the entire city — everyone knows except, apparently, this stranger. The dramatic irony is profound: they are explaining Jesus's death to Jesus.

Translator Notes

1. Jesus's question poia ('what things?') draws out their testimony. Their description of Jesus as anēr prophētēs dynatos en ergō kai logō ('a man who was a prophet powerful in deed and word') is accurate but incomplete — they know him as a prophet but not yet as the risen Messiah. The phrase 'before God and all the people' (enantion tou theou kai pantos tou laou) acknowledges both divine and public approval. Their description echoes the characterization of Moses in Acts 7:22.

Translator Notes

1. They identify the agents of Jesus's death as 'our chief priests and rulers' (hoi archiereis kai hoi archontes hēmōn) — 'our' indicates they still identify as part of the community whose leaders condemned Jesus. The phrase krima thanatou ('sentence of death, death penalty') is a legal term. The verb estaurōsan ('they crucified') assigns the crucifixion to the Jewish leaders even though Rome performed the execution — Luke's account emphasizes the instigators over the executioners.

Key Terms

Translator Notes

1. The imperfect ēlpizomen ('we were hoping, we had been hoping') is one of the saddest verbs in the New Testament — their hope is stated in the past tense. The verb lytrousthai ('to redeem, to ransom, to liberate') echoes Zechariah's prophecy in 1:68 ('he has visited and accomplished redemption for his people') and connects to the concept of the go'el, the kinsman-redeemer. Their messianic expectation was political liberation; the crucifixion destroyed that hope. The mention of 'the third day' (tritēn tautēn hēmeran) is ironic — they note the timeframe that Jesus predicted for his resurrection but do not connect it.

Translator Notes

1. The verb exestēsan ('astonished, amazed, disturbed') indicates that the women's report was not simply dismissed (as verse 11 might suggest) but created genuine disturbance among the group. The phrase genomenai orthrinai ('having been early-rising, having gone early') places the women's visit in context.

Translator Notes

1. The word optasian ('vision, appearance') may reflect the disciples' interpretation of the women's experience — calling it a 'vision' allows them to acknowledge the report without accepting its implications. The final phrase hoi legousin auton zēn ('who say he is alive') is the heart of the Christian proclamation compressed into five Greek words. The disciples report this as information, not yet as belief.

Translator Notes

1. The verification visit (tines tōn syn hēmin, 'some of those with us,' referring to Peter and possibly others) confirmed the empty tomb but not the resurrection itself — auton de ouk eidon ('but him they did not see'). The tomb's emptiness is a necessary but insufficient condition for belief. The physical absence of Jesus is confirmed; his living presence has not yet been encountered. The emphatic final position of ouk eidon ('they did not see') communicates the disappointment.

Translator Notes

1. The exclamation ō anoētoi ('O senseless ones, O foolish ones') is not an insult but an expression of loving exasperation. The word anoētos means 'not understanding, not thinking through' — they have the data but have not drawn the conclusion. The phrase bradeis tē kardia ('slow of heart') locates the problem not in the intellect but in the will — they are sluggish to believe. The phrase epi pasin hois elalēsan hoi prophētai ('concerning all things the prophets spoke') indicates the prophetic witness is comprehensive, not piecemeal.

Translator Notes

1. The question is rhetorical: ouchi tauta edei pathein ton christon ('was it not necessary for the Christ to suffer?'). The verb edei ('it was necessary') is the same word used throughout Luke for divine necessity (2:49, 4:43, 9:22, 13:33, 17:25, 22:37, 24:7). Jesus's argument is that messianic suffering was not a contradiction of God's plan but its fulfillment. The sequence — suffering first (pathein), then glory (eiselthein eis tēn doxan) — is the pattern the disciples had not grasped: the cross precedes the crown.

Translator Notes

1. The phrase arxamenos apo Mōyseōs kai apo pantōn tōn prophētōn ('beginning from Moses and from all the prophets') indicates a comprehensive, canonical exposition — Jesus explains the entire Old Testament as pointing to himself. The verb diermēneusen ('he interpreted, he explained, he translated') is the root of 'hermeneutics' — Jesus provides the interpretive key that unlocks the whole of Scripture. The phrase ta peri heautou ('the things concerning himself') reveals that Jesus is the subject of the entire Bible. What we would give to have the content of this exposition — Luke records only that it happened, not what was said.

Translator Notes

1. The verb prosepoiēsato ('he pretended, he acted as though, he made as if') indicates that Jesus created the impression he intended to continue walking. This is not deception but an invitation: he waits to be welcomed. The pattern is significant: the risen Christ does not force his presence on anyone but waits for invitation. The disciples must choose to extend hospitality.

Translator Notes

1. The verb parebiasanto ('they strongly urged, they compelled by entreaty') indicates persistent, warm insistence. The phrase meinon meth' hēmōn ('stay with us') is a simple invitation that becomes the moment of grace. The time reference — evening approaching, day declining — is both practical (travel was dangerous after dark) and symbolic (spiritual darkness is about to give way to light). Jesus accepts their hospitality: eisēlthen tou meinai syn autois ('he entered to remain with them').

Translator Notes

1. The four actions — took (labōn), blessed (eulogēsen), broke (klasas), gave (epedidou) — mirror the Last Supper (22:19) and the feeding of the five thousand (9:16). The guest has become the host: the one invited to dinner takes the role of the host who distributes bread. This reversal is the moment of revelation. The imperfect epedidou ('was giving, began giving') suggests the recognition occurred during the distribution, not after.

Translator Notes

1. The passive diēnoichthēsan ('were opened') reverses the divine closing of verse 16 — God who held their eyes shut now opens them. The verb epegnōsan ('they recognized fully, they knew him completely') is the same compound verb from verse 16 (epignōnai). Recognition comes through the breaking of bread, not through the Scripture exposition — though the exposition prepared them. The word aphantos ('invisible, unseen, vanished') occurs only here in the New Testament. Jesus does not walk away but simply ceases to be visible. The risen Christ's appearances are under his sovereign control.

Translator Notes

1. The phrase hē kardia hēmōn kaiomenē ēn ('our heart was burning') describes the subjective experience of encountering the risen Christ through Scripture — warmth, illumination, and kindling of what was extinguished. The verb diēnoigen ('was opening') uses the same root as the opening of their eyes (v. 31) and the opening of their minds (v. 45) — opening is the central action of this chapter. Their hearts burned during the walk, but they did not understand the burning until after the recognition. Retrospectively, the Scripture exposition was already the presence of the risen Christ.

Translator Notes

1. The phrase autē tē hōra ('that very hour') indicates they left immediately — despite the late hour and the seven-mile journey back to Jerusalem in the dark. The resurrection reverses their direction: they had walked away from Jerusalem in despair; now they rush back in joy. The verb hypestrepsan ('they returned') is significant in Luke — the faithful always return (the leper in 17:15, the women in 23:56). They find the Eleven already gathered (ēthroismeous), indicating the community has regathered despite the scattering.

Translator Notes

1. Before the Emmaus disciples can share their news, they are greeted with a proclamation: ontōs ēgerthē ho kyrios ('the Lord has truly been raised'). The adverb ontōs ('truly, really, in fact') marks the shift from rumor to conviction. The appearance to Simon (Peter) is mentioned only here and in 1 Corinthians 15:5 — Luke does not narrate it, but this brief reference confirms that Peter had a personal encounter with the risen Jesus between verses 12 and 34, transforming his amazement into faith.

Translator Notes

1. The verb exēgounto ('they were narrating, explaining in detail') gives us 'exegesis.' They share two things: what happened on the road (ta en tē hodō) and how recognition came in the breaking of bread (en tē klasei tou artou). The phrase 'the breaking of the bread' (tē klasei tou artou) uses the article, suggesting this is already becoming a technical term for the communal meal that would later be called the Eucharist (Acts 2:42, 46; 20:7). Jesus is recognized not in supernatural display but in the ordinary act of sharing a meal.

Translator Notes

1. The appearance is sudden: autos estē en mesō autōn ('he himself stood in their midst'). The greeting eirēnē hymin ('peace to you') is the standard Hebrew shalom aleichem — but in this context it carries its full theological weight: the peace of the risen Christ, the restoration of all that was broken. This is not merely a greeting but a bestowal.

Translator Notes

1. Despite having just heard the Emmaus report and having proclaimed 'The Lord has truly been raised,' the disciples react with terror (ptoēthentes, 'startled, frightened') and fear (emphoboi, 'filled with fear'). The word pneuma ('spirit, ghost') indicates they think they are seeing an apparition of a dead person, not a resurrected body. This detail underscores that the resurrection was not expected or easily believed, even by those who had reasons to expect it.

Translator Notes

1. The verb tetaragmenoi ('disturbed, agitated, troubled') describes inner turmoil. The word dialogismoi ('reasonings, doubts, debates') can mean either 'thoughts' or 'doubts' — in context, the skeptical nuance predominates. The phrase anabainousin en tē kardia hymōn ('rise up in your hearts') locates doubt in the heart, not the mind, connecting to 'slow of heart to believe' in verse 25.

Translator Notes

1. Jesus offers empirical evidence: visual (idete, 'look'), tactile (psēlaphēsate, 'touch, handle, feel'), and rational (a ghost lacks sarka kai ostea, 'flesh and bones'). The phrase egō eimi autos ('I am myself, it is I myself') is a strong identity claim — the same person who was crucified is now standing before them. The hands and feet (tas cheiras mou kai tous podas mou) bear the crucifixion wounds — the nail marks are the proof that this is the same body, transformed but continuous. The resurrection body is physical, tangible, and material.

Translator Notes

1. The verb edeixen ('he showed, he displayed') indicates Jesus actively presented the evidence. The crucifixion wounds are not hidden or healed but displayed as identifying marks — the risen body retains the marks of the passion. This detail is theologically significant: the resurrection does not erase the cross but transforms it.

Translator Notes

1. The phrase apistountōn apo tēs charas ('disbelieving from joy') is one of Luke's most psychologically acute observations: their joy is so overwhelming that they cannot yet fully absorb the reality. This is not skeptical unbelief but the stunned incredulity of receiving something too good to be true. Jesus's request for food (brōsimon, 'something edible') serves as further evidence of physical reality — ghosts do not eat.

Translator Notes

1. The ichthyos optou ('broiled fish') is ordinary food — a common part of a Jerusalem meal. Some later manuscripts add 'and a honeycomb' (kai apo melissiou kēriou), but the SBLGNT follows the shorter reading. The fish connects to Jesus's ministry around the Sea of Galilee and to the post-resurrection breakfast in John 21:9-13.

Translator Notes

1. The phrase enōpion autōn ('before them, in their presence, in front of them') emphasizes that the eating was publicly witnessed — this is a demonstration, not a private meal. The risen Jesus eats physical food with his physical body in the physical presence of witnesses. This detail served as crucial evidence against Docetism (the later heresy that Christ only appeared to have a physical body).

Translator Notes

1. The phrase eti ōn syn hymin ('while I was still with you') is striking — Jesus speaks of his pre-resurrection ministry as a distinct, completed phase. The threefold division — nomō Mōyseōs ('Law of Moses'), prophētais ('Prophets'), and psalmois ('Psalms') — represents the three sections of the Hebrew Bible: Torah, Nevi'im, and Ketuvim (the Psalms representing the Writings as its largest and most prominent book). This is the earliest reference to the tripartite structure of the Hebrew canon. The verb dei ('must') reaffirms divine necessity for the final time.

Translator Notes

1. The verb diēnoixen ('he opened') echoes the opening of eyes (v. 31) and the opening of Scriptures (v. 32). Now it is the nous ('mind, understanding, intellect') that is opened. This is a divine act — the disciples cannot understand Scripture on their own; the risen Christ must unlock their comprehension. This verse resolves the incomprehension that has been a motif throughout the Gospel (9:45, 18:34). What was hidden by divine design (18:34, 'this saying was hidden from them') is now revealed by divine action.

Translator Notes

1. The formula houtōs gegraptai ('thus it is written, so it stands written') is a standard introductory formula for Scripture citation. The two elements — suffering (pathein) and resurrection (anastēnai ek nekrōn, 'to rise from the dead') on the third day — constitute the foundational Christian kerygma (proclamation), the same pattern found in 1 Corinthians 15:3-4, which Paul identifies as the tradition he received.

Key Terms

Translator Notes

1. The infinitive kērychthēnai ('to be proclaimed, to be heralded') extends the 'it is written' formula: Scripture foretold not only the suffering and resurrection but also the resulting worldwide mission. The content of the proclamation is metanoian eis aphesin hamartiōn ('repentance leading to forgiveness of sins'). The scope is eis panta ta ethnē ('to all the nations') — the universal mission that Luke will narrate in Acts. The phrase arxamenoi apo Ierousalēm ('beginning from Jerusalem') provides the geographic starting point and the programmatic outline for Acts (cf. Acts 1:8, 'in Jerusalem, and in all Judea and Samaria, and to the ends of the earth').

Translator Notes

1. The declaration hymeis martyres toutōn ('you are witnesses of these things') is the commission statement that bridges the Gospel and Acts. The word martyres ('witnesses') carries legal weight — they have seen and can testify. The 'these things' (toutōn) encompasses everything: the suffering, resurrection, and the scriptural interpretation. This single sentence defines the apostolic mission: to bear witness to what they have seen and heard.

Translator Notes

1. The phrase tēn epangelian tou patros mou ('the promise of my Father') refers to the Holy Spirit (cf. Acts 1:4-5, 2:33). The verb apostellō ('I am sending') is a present tense indicating certainty. The command kathisate en tē polei ('sit, stay, remain in the city') requires waiting — the disciples must not begin their mission until equipped. The metaphor endysēsthe ('you are clothed with') presents the Holy Spirit as a garment — power (dynamin) from on high (ex hypsous) that covers and transforms them. This promise is fulfilled at Pentecost (Acts 2).

Translator Notes

1. Bethany (Bēthanian) is on the eastern slope of the Mount of Olives, about two miles from Jerusalem (cf. 19:29). The gesture eparas tas cheiras ('having lifted his hands') is the priestly blessing posture (cf. Leviticus 9:22, where Aaron 'lifted his hands toward the people and blessed them'). Jesus departs not as a prophet or teacher but as a priest, bestowing the final benediction on his people. The verb eulogēsen ('he blessed') connects to the Benedictus of Zechariah (1:68, 'Blessed be the Lord God of Israel').
2. [TCR Cross-Reference] This verse quotes Leviticus 9:22 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The ascension occurs en tō eulogein auton autous ('while he was blessing them') — his last earthly act is benediction. The verb diestē ('he parted, he was separated, he withdrew') conveys gentle departure. The phrase anephereto eis ton ouranon ('he was being carried up into heaven') is in the imperfect passive, suggesting a gradual, visible ascent. Some manuscripts omit 'and was carried up into heaven,' but the SBLGNT includes it. Acts 1:9-11 provides the more detailed account.

Translator Notes

1. The verb proskynēsantes ('having worshiped, having prostrated themselves') is the first unambiguous act of worship directed at Jesus in Luke's Gospel — his departure prompts what his presence did not. The phrase meta charas megalēs ('with great joy') is counterintuitive: their master has just left them, yet they are filled with joy rather than grief. This transforms the departure from loss into exaltation. The verb hypestrepsan ('they returned') completes the movement: the Emmaus disciples returned to Jerusalem in verse 33; now all the disciples return, and the centripetal pull toward Jerusalem continues into Acts.

Translator Notes

1. The Gospel ends where it began: in the temple (en tō hierō). Luke 1:8-9 opened with Zechariah serving in the temple; Luke 24:53 closes with the disciples worshiping in the temple. The phrase dia pantos ('continually, at all times') indicates this was not a single visit but a sustained practice of worship. The participle eulogountes ('blessing, praising') uses the same verb Jesus used in blessing them (v. 50) — they return to God the blessing they received from Christ. The Gospel of Luke concludes not with an ending but with a beginning: the community of praise that will, in the opening of Acts, receive the Spirit and become the church.