Psalms 77:12

77:12 I will think about all you have done;

I will reflect upon your deeds!”

Psalms 78:4-6

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 

Psalms 119:27

119:27 Help me to understand what your precepts mean! ⁶ 

Then I can meditate ⁷  on your marvelous teachings. ⁸ 

Exodus 13:8-9

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.

Exodus 13:14

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 

Deuteronomy 6:6-9

Exhortation to Teach the Covenant Principles

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 

Luke 24:14-53

24:14 They ³²  were talking to each other about all the things that had happened. 24:15 While ³³  they were talking and debating ³⁴  these things, ³⁵  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ³⁶  from recognizing ³⁷  him). ³⁸  24:17 Then ³⁹  he said to them, “What are these matters ⁴⁰  you are discussing so intently ⁴¹  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ⁴²  “Are you the only visitor to Jerusalem who doesn’t know ⁴³  the things that have happened there ⁴⁴  in these days?” 24:19 He ⁴⁵  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁴⁶  who, with his powerful deeds and words, proved to be a prophet ⁴⁷  before God and all the people; 24:20 and how our chief priests and rulers handed him over ⁴⁸  to be condemned to death, and crucified ⁴⁹  him. 24:21 But we had hoped ⁵⁰  that he was the one who was going to redeem ⁵¹  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. ⁵²  They ⁵³  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, ⁵⁴  who said he was alive. 24:24 Then ⁵⁵  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.” ⁵⁶  24:25 So ⁵⁷  he said to them, “You ⁵⁸  foolish people ⁵⁹  – how slow of heart ⁶⁰  to believe ⁶¹  all that the prophets have spoken! 24:26 Wasn’t ⁶²  it necessary ⁶³  for the Christ ⁶⁴  to suffer these things and enter into his glory?” 24:27 Then ⁶⁵  beginning with Moses and all the prophets, ⁶⁶  he interpreted to them the things written about ⁶⁷  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, 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.

Jesus Makes a Final Appearance

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.

Jesus’ Final Commission

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.”

Jesus’ Departure

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 

[78:4]  ¹ tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).

[78:4]  ² tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

[78:5]  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).

[78:5]  ⁴ tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).

[78:6]  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.”

[119:27]  ⁶ tn Heb “the way of your precepts make me understand.”

[119:27]  ⁷ tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.

[119:27]  ⁸ tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).

[13:8]  ⁹ tn The form is the Hiphil perfect with the vav (ו) consecutive, carrying the sequence forward: “and you will declare to your son.”

[13:8]  ¹⁰ tn Heb “day, saying.” “Tell…saying” is redundant, so “saying” has not been included in the translation here.

[13:8]  ¹¹ tn “it is” has been supplied.

[13:8]  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).

[13:9]  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.

[13:9]  ¹⁴ tn That is, this ceremony.

[13:9]  ¹⁵ tn Heb “for a sign.”

[13:9]  ¹⁶ tn Heb “for a memorial.”

[13:9]  ¹⁷ tn Heb “between your eyes” (KJV and ASV both similar); the same expression occurs in v. 16.

[13:9]  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.

[13:9]  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).

[13:9]  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.

[13:14]  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.

[13:14]  ²² tn Heb “tomorrow.”

[13:14]  ²³ tn Heb “and it will be when your son will ask you.”

[13:14]  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?”

[13:14]  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.

[13:14]  ²⁶ tn Heb “house of slaves.”

[6:7]  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.

[6:7]  ²⁸ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[6:8]  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.

[6:8]  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).

[6:9]  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.

[24:14]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  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.

[24:15]  ³⁴ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  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.

[24:16]  ³⁶ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ³⁷ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ³⁸ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ³⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ⁴⁰ 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]  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).

[24:18]  ⁴² tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  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.

[24:18]  ⁴⁴ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁴⁶ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁴⁷ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ⁴⁸ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ⁴⁹ sn See the note on crucify in 23:21.

[24:21]  ⁵⁰ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ⁵¹ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  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.

[24:22]  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.

[24:23]  ⁵⁴ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

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

[24:24]  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.

[24:25]  ⁵⁷ 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]  ⁵⁸ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ⁵⁹ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁶⁰ 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]  ⁶¹ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ⁶² tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  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).

[24:26]  ⁶⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ⁶⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  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.

[24:27]  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.

[24:28]  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.

[24:29]  ⁶⁹ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁷⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  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.

[24:30]  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.

[24:30]  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.

[24:31]  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.

[24:31]  ⁷⁵ 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]  ⁷⁶ tn This pronoun is somewhat emphatic.

[24:31]  ⁷⁷ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁷⁹ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  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.

[24:32]  ⁸¹ 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]  ⁸² tn Grk “opening” (cf. Acts 17:3).

[24:33]  ⁸³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ⁸⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ⁸⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:34]  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.

[24:34]  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.

[24:35]  ⁸⁸ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  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.

[24:36]  ⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ⁹¹ 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]  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.

[24:37]  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.

[24:38]  ⁹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ⁹⁵ tn Or “disturbed,” “troubled.”

[24:38]  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.

[24:39]  ⁹⁷ tn Grk “that it is I myself.”

[24:39]  ⁹⁸ tn See tc note on “ghost” in v. 37.

[24:40]  ⁹⁹ 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]  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.

[24:41]  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.

[24:41]  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.

[24:42]  ¹⁰³ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[24:44]  ¹⁰⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁰⁵ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  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.

[24:45]  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.

[24:46]  ¹⁰⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  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.

[24:47]  ¹¹⁰ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹¹¹ tn Or “preached,” “announced.”

[24:47]  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.

[24:47]  ¹¹³ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:48]  ¹¹⁴ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ¹¹⁵ tn Grk “sending on you.”

[24:49]  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.

[24:49]  ¹¹⁷ sn The city refers to Jerusalem.

[24:49]  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).

[24:50]  ¹¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:50]  ¹²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:50]  ¹²¹ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

[24:51]  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.

[24:51]  ¹²³ tn Grk “while he blessed them.”

[24:51]  ¹²⁴ tn Grk “he departed from them.”

[24:51]  ¹²⁵ 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]  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.

[24:52]  ¹²⁷ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

[24:52]  ¹²⁸ sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

[24:53]  ¹²⁹ tn Grk “in the temple.”

[24:53]  ¹³⁰ 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]  ¹³¹ 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.