Luke 24:25-53

24:25 So ¹  he said to them, “You ²  foolish people ³  – how slow of heart ⁴  to believe ⁵  all that the prophets have spoken! 24:26 Wasn’t ⁶  it necessary ⁷  for the Christ ⁸  to suffer these things and enter into his glory?” 24:27 Then ⁹  beginning with Moses and all the prophets, ¹⁰  he interpreted to them the things written about ¹¹  himself in all the scriptures.

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ¹²  24:29 but they urged him, ¹³  “Stay with us, because it is getting toward evening and the day is almost done.” So ¹⁴  he went in to stay with them.

24:30 When ¹⁵  he had taken his place at the table ¹⁶  with them, he took the bread, blessed and broke it, ¹⁷  and gave it to them. 24:31 At this point ¹⁸  their eyes were opened and they recognized ¹⁹  him. ²⁰  Then ²¹  he vanished out of their sight. 24:32 They ²²  said to each other, “Didn’t ²³  our hearts ²⁴  burn within us ²⁵  while he was speaking with us on the road, while he was explaining ²⁶  the scriptures to us?” 24:33 So ²⁷  they got up that very hour and returned to Jerusalem. ²⁸  They ²⁹  found the eleven and those with them gathered together 24:34 and ³⁰  saying, “The Lord has really risen, and has appeared to Simon!” ³¹  24:35 Then they told what had happened on the road, ³²  and how they recognized him ³³  when he broke the bread.

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ³⁴  himself stood among them and said to them, “Peace be with you.” ³⁵  24:37 But they were startled and terrified, thinking ³⁶  they saw a ghost. ³⁷  24:38 Then ³⁸  he said to them, “Why are you frightened, ³⁹  and why do doubts ⁴⁰  arise in your hearts? 24:39 Look at my hands and my feet; it’s me! ⁴¹  Touch me and see; a ghost ⁴²  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. ⁴³  24:41 And while they still could not believe it ⁴⁴  (because of their joy) and were amazed, ⁴⁵  he said to them, “Do you have anything here to eat?” ⁴⁶  24:42 So ⁴⁷  they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.

Jesus’ Final Commission

24:44 Then ⁴⁸  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁴⁹  in the law of Moses and the prophets and the psalms ⁵⁰  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ⁵¹  24:46 and said to them, “Thus it stands written that the Christ ⁵²  would suffer ⁵³  and would rise from the dead on the third day, 24:47 and repentance ⁵⁴  for the forgiveness of sins would be proclaimed ⁵⁵  in his name to all nations, ⁵⁶  beginning from Jerusalem. ⁵⁷  24:48 You are witnesses ⁵⁸  of these things. 24:49 And look, I am sending you ⁵⁹  what my Father promised. ⁶⁰  But stay in the city ⁶¹  until you have been clothed with power ⁶²  from on high.”

Jesus’ Departure

24:50 Then ⁶³  Jesus ⁶⁴  led them out as far as Bethany, ⁶⁵  and lifting up his hands, he blessed them. 24:51 Now ⁶⁶  during the blessing ⁶⁷  he departed ⁶⁸  and was taken up into heaven. ⁶⁹  24:52 So ⁷⁰  they worshiped ⁷¹  him and returned to Jerusalem with great joy, ⁷²  24:53 and were continually in the temple courts ⁷³  blessing ⁷⁴  God. ⁷⁵ 

[24:25]  ¹ 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]  ² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁴ 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]  ⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ⁶ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁷ 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]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁰ 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]  ¹¹ 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.

[24:28]  ¹² 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.

[24:29]  ¹³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ¹⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ¹⁵ 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.

[24:30]  ¹⁶ 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.

[24:30]  ¹⁷ 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.

[24:31]  ¹⁸ 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.

[24:31]  ¹⁹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ²⁰ tn This pronoun is somewhat emphatic.

[24:31]  ²¹ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ²³ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “opening” (cf. Acts 17:3).

[24:33]  ²⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:34]  ³⁰ 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.

[24:34]  ³¹ 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.

[24:35]  ³² sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ³³ 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.

[24:36]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ³⁵ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:37]  ³⁶ 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.

[24:37]  ³⁷ 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.

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

[24:38]  ³⁹ tn Or “disturbed,” “troubled.”

[24:38]  ⁴⁰ 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.

[24:39]  ⁴¹ tn Grk “that it is I myself.”

[24:39]  ⁴² tn See tc note on “ghost” in v. 37.

[24:40]  ⁴³ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[24:41]  ⁴⁴ 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.

[24:41]  ⁴⁵ 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.

[24:41]  ⁴⁶ 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.

[24:42]  ⁴⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[24:44]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁴⁹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁵⁰ 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.

[24:45]  ⁵¹ 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.

[24:46]  ⁵² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁵³ 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.

[24:47]  ⁵⁴ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁵⁵ tn Or “preached,” “announced.”

[24:47]  ⁵⁶ 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.

[24:47]  ⁵⁷ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:48]  ⁵⁸ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ⁵⁹ tn Grk “sending on you.”

[24:49]  ⁶⁰ 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.

[24:49]  ⁶¹ sn The city refers to Jerusalem.

[24:49]  ⁶² 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).

[24:50]  ⁶³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ⁶⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ⁶⁵ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ⁶⁶ 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.

[24:51]  ⁶⁷ tn Grk “while he blessed them.”

[24:51]  ⁶⁸ tn Grk “he departed from them.”

[24:51]  ⁶⁹ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, 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.

[24:52]  ⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

[24:52]  ⁷¹ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ⁷² sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:53]  ⁷³ tn Grk “in the temple.”

[24:53]  ⁷⁴ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

[24:53]  ⁷⁵ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.