Luke 24:13-27

Jesus Walks the Road to Emmaus

24:13 Now ¹  that very day two of them ²  were on their way to a village called Emmaus, about seven miles ³  from Jerusalem. ⁴  24:14 They ⁵  were talking to each other about all the things that had happened. 24:15 While ⁶  they were talking and debating ⁷  these things, ⁸  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ⁹  from recognizing ¹⁰  him). ¹¹  24:17 Then ¹²  he said to them, “What are these matters ¹³  you are discussing so intently ¹⁴  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ¹⁵  “Are you the only visitor to Jerusalem who doesn’t know ¹⁶  the things that have happened there ¹⁷  in these days?” 24:19 He ¹⁸  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹⁹  who, with his powerful deeds and words, proved to be a prophet ²⁰  before God and all the people; 24:20 and how our chief priests and rulers handed him over ²¹  to be condemned to death, and crucified ²²  him. 24:21 But we had hoped ²³  that he was the one who was going to redeem ²⁴  Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. ²⁵  They ²⁶  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁷  who said he was alive. 24:24 Then ²⁸  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ²⁹  24:25 So ³⁰  he said to them, “You ³¹  foolish people ³²  – how slow of heart ³³  to believe ³⁴  all that the prophets have spoken! 24:26 Wasn’t ³⁵  it necessary ³⁶  for the Christ ³⁷  to suffer these things and enter into his glory?” 24:27 Then ³⁸  beginning with Moses and all the prophets, ³⁹  he interpreted to them the things written about ⁴⁰  himself in all the scriptures.

[24:13]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[24:13]  ² tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ³ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:14]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ⁶ 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.

[24:15]  ⁷ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ⁸ 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.

[24:16]  ⁹ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ¹⁰ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ¹¹ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ¹³ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ¹⁴ 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).

[24:18]  ¹⁵ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹⁶ 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.

[24:18]  ¹⁷ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ¹⁹ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ²⁰ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ²¹ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ²² sn See the note on crucify in 23:21.

[24:21]  ²³ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²⁴ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ²⁵ 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.

[24:22]  ²⁶ 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.

[24:23]  ²⁷ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ²⁹ 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.

[24:25]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ³¹ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³² tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ³³ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ³⁴ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ³⁵ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁶ 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]  ³⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ³⁹ 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]  ⁴⁰ 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.