77:12 I will think about all you have done;
I will reflect upon your deeds!”
78:4 we will not hide from their 1 descendants.
We will tell the next generation
about the Lord’s praiseworthy acts, 2
about his strength and the amazing things he has done.
78:5 He established a rule 3 in Jacob;
he set up a law in Israel.
He commanded our ancestors
to make his deeds known to their descendants, 4
78:6 so that the next generation, children yet to be born,
might know about them.
They will grow up and tell their descendants about them. 5
119:27 Help me to understand what your precepts mean! 6
Then I can meditate 7 on your marvelous teachings. 8
13:8 You are to tell your son 9 on that day, 10 ‘It is 11 because of what 12 the Lord did for me when I came out of Egypt.’ 13:9 13 It 14 will be a sign 15 for you on your hand and a memorial 16 on your forehead, 17 so that the law of the Lord may be 18 in your mouth, 19 for 20 with a mighty hand the Lord brought you out of Egypt.
13:14 21 In the future, 22 when your son asks you 23 ‘What is this?’ 24 you are to tell him, ‘With a mighty hand 25 the Lord brought us out from Egypt, from the land of slavery. 26
6:6 These words I am commanding you today must be kept in mind, 6:7 and you must teach 27 them to your children and speak of them as you sit in your house, as you walk along the road, 28 as you lie down, and as you get up. 6:8 You should tie them as a reminder on your forearm 29 and fasten them as symbols 30 on your forehead. 6:9 Inscribe them on the doorframes of your houses and gates. 31
24:28 So they approached the village where they were going. He acted as though he wanted to go farther, 68 24:29 but they urged him, 69 “Stay with us, because it is getting toward evening and the day is almost done.” So 70 he went in to stay with them.
24:30 When 71 he had taken his place at the table 72 with them, he took the bread, blessed and broke it, 73 and gave it to them. 24:31 At this point 74 their eyes were opened and they recognized 75 him. 76 Then 77 he vanished out of their sight. 24:32 They 78 said to each other, “Didn’t 79 our hearts 80 burn within us 81 while he was speaking with us on the road, while he was explaining 82 the scriptures to us?” 24:33 So 83 they got up that very hour and returned to Jerusalem. 84 They 85 found the eleven and those with them gathered together 24:34 and 86 saying, “The Lord has really risen, and has appeared to Simon!” 87 24:35 Then they told what had happened on the road, 88 and how they recognized him 89 when he broke the bread.
24:36 While they were saying these things, Jesus 90 himself stood among them and said to them, “Peace be with you.” 91 24:37 But they were startled and terrified, thinking 92 they saw a ghost. 93 24:38 Then 94 he said to them, “Why are you frightened, 95 and why do doubts 96 arise in your hearts? 24:39 Look at my hands and my feet; it’s me! 97 Touch me and see; a ghost 98 does not have flesh and bones like you see I have.” 24:40 When he had said this, he showed them his hands and his feet. 99 24:41 And while they still could not believe it 100 (because of their joy) and were amazed, 101 he said to them, “Do you have anything here to eat?” 102 24:42 So 103 they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.
24:44 Then 104 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 105 in the law of Moses and the prophets and the psalms 106 must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, 107 24:46 and said to them, “Thus it stands written that the Christ 108 would suffer 109 and would rise from the dead on the third day, 24:47 and repentance 110 for the forgiveness of sins would be proclaimed 111 in his name to all nations, 112 beginning from Jerusalem. 113 24:48 You are witnesses 114 of these things. 24:49 And look, I am sending you 115 what my Father promised. 116 But stay in the city 117 until you have been clothed with power 118 from on high.”
24:50 Then 119 Jesus 120 led them out as far as Bethany, 121 and lifting up his hands, he blessed them. 24:51 Now 122 during the blessing 123 he departed 124 and was taken up into heaven. 125 24:52 So 126 they worshiped 127 him and returned to Jerusalem with great joy, 128 24:53 and were continually in the temple courts 129 blessing 130 God. 131
1 tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).
2 tn Heb “to a following generation telling the praises of the
3 tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).
4 tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the
5 tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”
6 tn Heb “the way of your precepts make me understand.”
7 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
8 tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).
9 tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”
10 tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.
11 tn “it is” has been supplied.
12 tn The text uses זֶה (zeh), which Gesenius classifies as the use of the pronoun to introduce a relative clause after the preposition (GKC 447 §138.h) – but he thinks the form is corrupt. B. S. Childs, however, sees no reason to posit a corruption in this form (Exodus [OTL], 184).
13 sn This passage has, of course, been taken literally by many devout Jews, and portions of the text have been encased in phylacteries and bound on the arm and forehead. B. Jacob (Exodus, 368), weighing the pros and cons of the literal or the figurative meaning, says that those who took it literally should not be looked down on for their symbolic work. In many cases, he continues, it is the spirit that kills and the letter makes alive – because people who argue against a literal usage do so to excuse lack of action. This is a rather interesting twist in the discussion. The point of the teaching was obviously meant to keep the Law of Yahweh in the minds of the people, to remind them of their duties.
14 tn That is, this ceremony.
15 tn Heb “for a sign.”
16 tn Heb “for a memorial.”
17 tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.
18 tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.
19 sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).
20 tn This causal clause gives the reason for what has just been instructed. Because Yahweh delivered them from bondage, he has the strongest claims on their life.
21 sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.
22 tn Heb “tomorrow.”
23 tn Heb “and it will be when your son will ask you.”
24 tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”
25 tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.
26 tn Heb “house of slaves.”
27 tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.
28 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
29 sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.
30 sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).
31 sn The Hebrew term מְזוּזֹת (mÿzuzot) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21; and sometimes the decalogue; Exod 13:1-10, 11-16; and Num 10:35-36). See J. H. Tigay, Deuteronomy (JPSTC), 443-44.
32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
33 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
34 tn This term suggests emotional dialogue and can thus be translated “debated.”
35 tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
36 sn The two disciples will not be allowed to recognize Jesus until v. 31.
37 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
38 sn This parenthetical remark by the author is necessary so the reader will understand the account.
39 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
40 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
41 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
42 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
43 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.
44 tn Grk “in it” (referring to the city of Jerusalem).
45 tn Here καί (kai) has not been translated because of differences between Greek and English style.
46 tn This translates the Greek term ἀνήρ (anhr).
47 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
48 sn Handed him over is another summary of the passion like Luke 9:22.
49 sn See the note on crucify in 23:21.
50 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
51 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
52 sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
53 tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.
54 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
55 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
56 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
57 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
58 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
59 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
60 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
61 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
62 tn This Greek particle (οὐχί, ouci) expects a positive reply.
63 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).
64 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
66 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.
67 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.
68 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.
69 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
70 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
71 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
72 tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
73 tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
74 tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.
75 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
76 tn This pronoun is somewhat emphatic.
77 tn This translates a καί (kai, “and”) that has clear sequential force.
78 tn Here καί (kai) has not been translated because of differences between Greek and English style.
79 tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.
80 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.
81 tc ‡ Most
82 tn Grk “opening” (cf. Acts 17:3).
83 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
84 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
85 tn Here καί (kai) has not been translated because of differences between Greek and English style.
86 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
87 sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
88 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
89 tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.
90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
91 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western
92 sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.
93 tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.
94 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
95 tn Or “disturbed,” “troubled.”
96 tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.
97 tn Grk “that it is I myself.”
98 tn See tc note on “ghost” in v. 37.
99 tc Some Western
100 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
101 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
102 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.
103 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
104 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
105 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
106 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.
107 sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.
108 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
109 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.
110 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
111 tn Or “preached,” “announced.”
112 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
113 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
114 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
115 tn Grk “sending on you.”
116 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
117 sn The city refers to Jerusalem.
118 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).
119 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
120 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
121 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
122 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
123 tn Grk “while he blessed them.”
124 tn Grk “he departed from them.”
125 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, but it is found in Ì75 and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.
126 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
127 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
128 sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
129 tn Grk “in the temple.”
130 tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian
131 tc The majority of Greek