Luke 24:7-53

24:7 that ¹  the Son of Man must be delivered ²  into the hands of sinful men, ³  and be crucified, ⁴  and on the third day rise again.” ⁵  24:8 Then ⁶  the women remembered his words, ⁷  24:9 and when they returned from the tomb they told all these things to the eleven ⁸  and to all the rest. 24:10 Now it was Mary Magdalene, ⁹  Joanna, ¹⁰  Mary the mother of James, and the other women with them who told these things to the apostles. 24:11 But these words seemed like pure nonsense ¹¹  to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. ¹²  He bent down ¹³  and saw only the strips of linen cloth; ¹⁴  then he went home, ¹⁵  wondering ¹⁶  what had happened. ¹⁷ 

Jesus Walks the Road to Emmaus

24:13 Now ¹⁸  that very day two of them ¹⁹  were on their way to a village called Emmaus, about seven miles ²⁰  from Jerusalem. ²¹  24:14 They ²²  were talking to each other about all the things that had happened. 24:15 While ²³  they were talking and debating ²⁴  these things, ²⁵  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ²⁶  from recognizing ²⁷  him). ²⁸  24:17 Then ²⁹  he said to them, “What are these matters ³⁰  you are discussing so intently ³¹  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ³²  “Are you the only visitor to Jerusalem who doesn’t know ³³  the things that have happened there ³⁴  in these days?” 24:19 He ³⁵  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ³⁶  who, with his powerful deeds and words, proved to be a prophet ³⁷  before God and all the people; 24:20 and how our chief priests and rulers handed him over ³⁸  to be condemned to death, and crucified ³⁹  him. 24:21 But we had hoped ⁴⁰  that he was the one who was going to redeem ⁴¹  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. ⁴²  They ⁴³  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, ⁴⁴  who said he was alive. 24:24 Then ⁴⁵  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.” ⁴⁶  24:25 So ⁴⁷  he said to them, “You ⁴⁸  foolish people ⁴⁹  – how slow of heart ⁵⁰  to believe ⁵¹  all that the prophets have spoken! 24:26 Wasn’t ⁵²  it necessary ⁵³  for the Christ ⁵⁴  to suffer these things and enter into his glory?” 24:27 Then ⁵⁵  beginning with Moses and all the prophets, ⁵⁶  he interpreted to them the things written about ⁵⁷  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, ⁵⁸  24:29 but they urged him, ⁵⁹  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁶⁰  he went in to stay with them.

24:30 When ⁶¹  he had taken his place at the table ⁶²  with them, he took the bread, blessed and broke it, ⁶³  and gave it to them. 24:31 At this point ⁶⁴  their eyes were opened and they recognized ⁶⁵  him. ⁶⁶  Then ⁶⁷  he vanished out of their sight. 24:32 They ⁶⁸  said to each other, “Didn’t ⁶⁹  our hearts ⁷⁰  burn within us ⁷¹  while he was speaking with us on the road, while he was explaining ⁷²  the scriptures to us?” 24:33 So ⁷³  they got up that very hour and returned to Jerusalem. ⁷⁴  They ⁷⁵  found the eleven and those with them gathered together 24:34 and ⁷⁶  saying, “The Lord has really risen, and has appeared to Simon!” ⁷⁷  24:35 Then they told what had happened on the road, ⁷⁸  and how they recognized him ⁷⁹  when he broke the bread.

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁸⁰  himself stood among them and said to them, “Peace be with you.” ⁸¹  24:37 But they were startled and terrified, thinking ⁸²  they saw a ghost. ⁸³  24:38 Then ⁸⁴  he said to them, “Why are you frightened, ⁸⁵  and why do doubts ⁸⁶  arise in your hearts? 24:39 Look at my hands and my feet; it’s me! ⁸⁷  Touch me and see; a ghost ⁸⁸  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. ⁸⁹  24:41 And while they still could not believe it ⁹⁰  (because of their joy) and were amazed, ⁹¹  he said to them, “Do you have anything here to eat?” ⁹²  24:42 So ⁹³  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 ⁹⁴  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁹⁵  in the law of Moses and the prophets and the psalms ⁹⁶  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ⁹⁷  24:46 and said to them, “Thus it stands written that the Christ ⁹⁸  would suffer ⁹⁹  and would rise from the dead on the third day, 24:47 and repentance ¹⁰⁰  for the forgiveness of sins would be proclaimed ¹⁰¹  in his name to all nations, ¹⁰²  beginning from Jerusalem. ¹⁰³  24:48 You are witnesses ¹⁰⁴  of these things. 24:49 And look, I am sending you ¹⁰⁵  what my Father promised. ¹⁰⁶  But stay in the city ¹⁰⁷  until you have been clothed with power ¹⁰⁸  from on high.”

Jesus’ Departure

24:50 Then ¹⁰⁹  Jesus ¹¹⁰  led them out as far as Bethany, ¹¹¹  and lifting up his hands, he blessed them. 24:51 Now ¹¹²  during the blessing ¹¹³  he departed ¹¹⁴  and was taken up into heaven. ¹¹⁵  24:52 So ¹¹⁶  they worshiped ¹¹⁷  him and returned to Jerusalem with great joy, ¹¹⁸  24:53 and were continually in the temple courts ¹¹⁹  blessing ¹²⁰  God. ¹²¹ 

[24:7]  ¹ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ² tn See Luke 9:22, 44; 13:33.

[24:7]  ³ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ⁴ sn See the note on crucify in 23:21.

[24:7]  ⁵ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ⁷ sn On his words see Luke 9:22.

[24:9]  ⁸ sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

[24:10]  ⁹ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

[24:10]  ¹⁰ sn On Joanna see Luke 8:1-3.

[24:11]  ¹¹ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

[24:12]  ¹² sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

[24:12]  ¹³ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[24:12]  ¹⁴ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

[24:12]  ¹⁵ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

[24:12]  ¹⁶ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ¹⁷ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

[24:13]  ¹⁸ 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]  ¹⁹ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ²⁰ 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]  ²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:14]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ²³ 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]  ²⁴ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ²⁵ 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]  ²⁶ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ²⁷ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ²⁸ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ²⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ³⁰ 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]  ³¹ 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]  ³² tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ³³ 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]  ³⁴ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ³⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ³⁶ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ³⁷ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ³⁸ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ³⁹ sn See the note on crucify in 23:21.

[24:21]  ⁴⁰ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ⁴¹ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ⁴² 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]  ⁴³ 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]  ⁴⁴ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁴⁹ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁵⁰ 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]  ⁵¹ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ⁵² tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ⁵³ 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]  ⁵⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁶⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn This pronoun is somewhat emphatic.

[24:31]  ⁶⁷ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ⁶⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁶⁹ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Grk “opening” (cf. Acts 17:3).

[24:33]  ⁷³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:34]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ⁷⁹ 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]  ⁸⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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]  ⁸⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ⁸⁵ tn Or “disturbed,” “troubled.”

[24:38]  ⁸⁶ 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]  ⁸⁷ tn Grk “that it is I myself.”

[24:39]  ⁸⁸ tn See tc note on “ghost” in v. 37.

[24:40]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² 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]  ⁹³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[24:44]  ⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ⁹⁵ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁹⁹ 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]  ¹⁰⁰ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹⁰¹ tn Or “preached,” “announced.”

[24:47]  ¹⁰² 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]  ¹⁰³ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:48]  ¹⁰⁴ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ¹⁰⁵ tn Grk “sending on you.”

[24:49]  ¹⁰⁶ 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]  ¹⁰⁷ sn The city refers to Jerusalem.

[24:49]  ¹⁰⁸ 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]  ¹⁰⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ¹¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ¹¹¹ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  ¹¹² 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]  ¹¹³ tn Grk “while he blessed them.”

[24:51]  ¹¹⁴ tn Grk “he departed from them.”

[24:51]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ¹¹⁸ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:53]  ¹¹⁹ tn Grk “in the temple.”

[24:53]  ¹²⁰ 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]  ¹²¹ 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.