Luke 24:13-49

New English Translation

Notas al pie

1. Luke 24:13 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).
2. Luke 24:13 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
3. Luke 24:13 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (185 meters) long.
4. Luke 24:14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
5. Luke 24:15 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.
6. Luke 24:15 tn This term suggests emotional dialogue and can thus be translated “debated.”
7. Luke 24:15 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.
8. Luke 24:16 sn The two disciples will not be allowed to recognize Jesus until v. 31.
9. Luke 24:16 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
10. Luke 24:16 sn This parenthetical remark by the author is necessary so the reader will understand the account.
11. Luke 24:17 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
12. Luke 24:17 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
13. Luke 24:17 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pros allēlous). The term ἀντιβάλλω (antiballō), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
14. Luke 24:18 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
15. Luke 24:18 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.
16. Luke 24:18 tn Grk “in it” (referring to the city of Jerusalem).
17. Luke 24:19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
18. Luke 24:19 tn This translates the Greek term ἀνήρ (anēr).
19. Luke 24:19 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
20. Luke 24:20 sn Handed him over is another summary of the passion like Luke 9:22.
21. Luke 24:20 sn See the note on crucify in 23:21.
22. Luke 24:21 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
23. Luke 24:21 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
24. Luke 24:22 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.
25. Luke 24:22 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.
26. Luke 24:23 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
27. Luke 24:24 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
28. Luke 24:24 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.
29. Luke 24:25 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
30. Luke 24:25 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
31. Luke 24:25 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
32. Luke 24:25 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
33. Luke 24:25 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
34. Luke 24:26 tn This Greek particle (οὐχί, ouchi) expects a positive reply.
35. Luke 24:26 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).
36. Luke 24:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
37. Luke 24:27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
38. Luke 24:27 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.
39. Luke 24:27 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.
40. Luke 24:28 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.
41. Luke 24:29 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
42. Luke 24:29 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
43. Luke 24:30 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.
44. Luke 24:30 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.
45. Luke 24:30 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.
46. Luke 24:31 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.
47. Luke 24:31 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
48. Luke 24:31 tn This pronoun is somewhat emphatic.
49. Luke 24:31 tn This translates a καί (kai, “and”) that has clear sequential force.
50. Luke 24:32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
51. Luke 24:32 tn This question uses a Greek particle (οὐχί, ouchi) that expects a positive reply.
52. Luke 24:32 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.
53. Luke 24:32 tc ‡ Most mss have the phrase ἐν ἡμῖν (en hēmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouchi hē kardia hēmōn kaiomenē ēn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (P⁷⁵ 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. NA²⁸ includes the words in brackets, indicating doubts as to their authenticity.sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
54. Luke 24:32 tn Grk “opening” (cf. Acts 17:3).
55. Luke 24:33 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
56. Luke 24:33 tn Here καί (kai) has not been translated because of differences between Greek and English style.
57. Luke 24:34 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.
58. Luke 24:34 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.
59. Luke 24:35 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
60. Luke 24:35 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.
61. Luke 24:36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
62. Luke 24:36 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 P⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.
63. Luke 24:37 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.
64. Luke 24:37 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.
65. Luke 24:38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
66. Luke 24:38 tn Or “disturbed,” “troubled.”
67. Luke 24:38 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.sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.
68. Luke 24:39 tn Grk “that it is I myself.”
69. Luke 24:39 tn See tc note on “ghost” in v. 37.
70. Luke 24:40 tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including P⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.
71. Luke 24:41 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.
72. Luke 24:41 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.
73. Luke 24:41 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Judg 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6. (Tobit, a book of the OT Apocrypha, reflects views during the intertestamental period.)
74. Luke 24:42 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
75. Luke 24:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
76. Luke 24:44 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
77. Luke 24:44 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.
78. Luke 24:45 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.
79. Luke 24:46 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
80. Luke 24:46 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.
81. Luke 24:47 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
82. Luke 24:47 tn Or “preached,” “announced.”
83. Luke 24:47 sn To all nations. The same Greek term (τὰ ἔθνη, ta ethnē) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
84. Luke 24:47 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
85. Luke 24:48 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
86. Luke 24:49 tn Grk “sending on you.”
87. Luke 24:49 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.
88. Luke 24:49 sn The city refers to Jerusalem.
89. Luke 24:49 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).