^24:13Now³⁵ that very day two of them³⁶ were on their way to a village called Emmaus, about seven miles³⁷ from Jerusalem.³⁸^24:14They³⁹ were talking to each other about all the things that had happened. ^24:15While⁴⁰ they were talking and debating⁴¹ these things,⁴² Jesus himself approached and began to accompany them ^24:16(but their eyes were kept⁴³ from recognizing⁴⁴ him).⁴⁵^24:17Then⁴⁶ he said to them, “What are these matters⁴⁷ you are discussing so intently⁴⁸ as you walk along?” And they stood still, looking sad. ^24:18Then one of them, named Cleopas, answered him,⁴⁹ “Are you the only visitor to Jerusalem who doesn’t know⁵⁰ the things that have happened there⁵¹ in these days?” ^24:19He⁵² said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man⁵³ who, with his powerful deeds and words, proved to be a prophet⁵⁴ before God and all the people; ^24:20and how our chief priests and rulers handed him over⁵⁵ to be condemned to death, and crucified⁵⁶ him. ^24:21But we had hoped⁵⁷ that he was the one who was going to redeem⁵⁸ Israel. Not only this, but it is now the third day since these things happened. ^24:22Furthermore, some women of our group amazed us.⁵⁹ They⁶⁰ were at the tomb early this morning, ^24:23and when they did not find his body, they came back and said they had seen a vision of angels,⁶¹ who said he was alive. ^24:24Then⁶² 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.”⁶³^24:25So⁶⁴ he said to them, “You⁶⁵ foolish people⁶⁶—how slow of heart⁶⁷ to believe⁶⁸ all that the prophets have spoken! ^24:26Wasn’t⁶⁹ it necessary⁷⁰ for the Christ⁷¹ to suffer these things and enter into his glory?” ^24:27Then⁷² beginning with Moses and all the prophets,⁷³ he interpreted to them the things written about⁷⁴ himself in all the scriptures.

^24:28So they approached the village where they were going. He acted as though he wanted to go farther,⁷⁵^24:29but they urged him,⁷⁶ “Stay with us, because it is getting toward evening and the day is almost done.” So⁷⁷ he went in to stay with them.

^24:30When⁷⁸ he had taken his place at the table⁷⁹ with them, he took the bread, blessed and broke it,⁸⁰ and gave it to them. ^24:31At this point⁸¹ their eyes were opened and they recognized⁸² him.⁸³ Then⁸⁴ he vanished out of their sight. ^24:32They⁸⁵ said to each other, “Didn’t⁸⁶ our hearts⁸⁷ burn within us⁸⁸ while he was speaking with us on the road, while he was explaining⁸⁹ the scriptures to us?” ^24:33So⁹⁰ they got up that very hour and returned to Jerusalem.⁹¹ They⁹² found the eleven and those with them gathered together ^24:34and⁹³ saying, “The Lord has really risen, and has appeared to Simon!”⁹⁴^24:35Then they told what had happened on the road,⁹⁵ and how they recognized him⁹⁶ when he broke the bread.

Jesus Makes a Final Appearance

^24:36While they were saying these things, Jesus⁹⁷ himself stood among them and said to them, “Peace be with you.”⁹⁸^24:37But they were startled and terrified, thinking⁹⁹ they saw a ghost.¹⁰⁰^24:38Then¹⁰¹ he said to them, “Why are you frightened,¹⁰² and why do doubts¹⁰³ arise in your hearts? ^24:39Look at my hands and my feet; it’s me!¹⁰⁴ Touch me and see; a ghost¹⁰⁵ does not have flesh and bones like you see I have.” ^24:40When he had said this, he showed them his hands and his feet.¹⁰⁶^24:41And while they still could not believe it¹⁰⁷ (because of their joy) and were amazed,¹⁰⁸ he said to them, “Do you have anything here to eat?”¹⁰⁹^24:42So¹¹⁰ they gave him a piece of broiled fish, ^24:43and he took it and ate it in front of them.

Jesus’ Final Commission

^24:44Then¹¹¹ he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me¹¹² in the law of Moses and the prophets and the psalms¹¹³ must be fulfilled.” ^24:45Then he opened their minds so they could understand the scriptures,¹¹⁴^24:46and said to them, “Thus it stands written that the Christ¹¹⁵ would suffer¹¹⁶ and would rise from the dead on the third day, ^24:47and repentance¹¹⁷ for the forgiveness of sins would be proclaimed¹¹⁸ in his name to all nations,¹¹⁹ beginning from Jerusalem.¹²⁰^24:48You are witnesses¹²¹ of these things. ^24:49And look, I am sending you¹²² what my Father promised.¹²³ But stay in the city¹²⁴ until you have been clothed with power¹²⁵ from on high.”

Read in Logos

Luke 24:26: Was it not necessary that the Christ suffer these things and enter into his glory?

Footnotes

35 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 ( 1).
36 These are disciples as they know about the empty tomb and do not know what to make of it all.
37 Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
38 For location see ; ; ; ; ; ; ; ; .
39 Here καί (kai) has not been translated because of differences between Greek and English style.
40 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.
41 This term suggests emotional dialogue and can thus be translated “debated.”
42 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.
43 The two disciples will not be allowed to recognize Jesus until v. 31.
44 This is an epexegetical (i.e., explanatory) infinitive in Greek.
45 This parenthetical remark by the author is necessary so the reader will understand the account.
46 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
47 Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” ( 1.a.ε).
48 “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).
49 Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
50 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.
51 Grk “in it” (referring to the city of Jerusalem).
52 Here καί (kai) has not been translated because of differences between Greek and English style.
53 This translates the Greek term ἀνήρ (anēr).
54 The role of Jesus as prophet is a function Luke frequently mentions: 4:25–27; 9:35; 13:31–35.
55 Handed him over is another summary of the passion like Luke 9:22.
56 See the note on crucify in .
57 The imperfect verb looks back to the view that they held during Jesus’ past ministry.
58 Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
59 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.
60 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.
61 The men in dazzling attire mentioned in v. 4 are identified as angels here.
62 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
63 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.
64 Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
65 Grk “O,” an interjection used both in address and emotion ( 1).
66 The word “people” is not in the Greek text, but is supplied to complete the interjection.
67 The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43–47 as well.
68 On the syntax of this infinitival construction, see ἐπί 6.b.
69 This Greek particle (οὐχί, ouchi) expects a positive reply.
70 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).
71 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
72 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
73 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.
74 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.
75 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.
76 Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
77 Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
78 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.
79 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.
80 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.
81 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.
82 They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
83 This pronoun is somewhat emphatic.
84 This translates a καί (kai, “and”) that has clear sequential force.
85 Here καί (kai) has not been translated because of differences between Greek and English style.
86 This question uses a Greek particle (οὐχί, ouchi) that expects a positive reply.
87 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.
88 Most 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 (𝔓75 B D c e sys,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. includes the words in brackets, indicating doubts as to their authenticity. Even though it is most likely not original (see note above), the phrase within us has been included in the translation for clarity.
89 Grk “opening” (cf. Acts 17:3).
90 Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
91 For location see ; ; ; ; ; ; ; ; .
92 Here καί (kai) has not been translated because of differences between Greek and English style.
93 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.
94 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.
95 Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
96 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.
97 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
98 The words “and said to them, ‘Peace be with you’ ” are lacking in some Western (D it). But the clause is otherwise well attested, being found in 𝔓75 and the rest of the tradition, and should be considered an original part of Luke.
99 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.
100 This is not a reference to “a phantom” as read by the Western 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 πνεῦμα 4.
101 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
102 Or “disturbed,” “troubled.”
103 The expression here is an idiom; see ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English. 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.
104 Grk “that it is I myself.”
105 See note on “ghost” in v. .
106 Some Western (D it) lack 24:40. However, it is present in all other , including 𝔓75, and should thus be regarded as an original part of Luke’s Gospel.
107 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.
108 Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
109 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.
110 Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
111 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
112 Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
113 For a similar threefold division of the OT scriptures, see the prologue to , lines 8–10, and from Qumran, the epilogue to , line 10.
114 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.
115 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
116 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.
117 This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
118 Or “preached,” “announced.”
119 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.
120 Beginning from Jerusalem. See Acts 2, which is where it all starts. For location see ; ; ; ; ; ; ; ; .
121 You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
122 Grk “sending on you.”
123 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.
124 The city refers to Jerusalem.
125 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).