^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.”

Jesus’ Departure

^24:50Then¹²⁶ Jesus¹²⁷ led them out as far as Bethany,¹²⁸ and lifting up his hands, he blessed them. ^24:51Now¹²⁹ during the blessing¹³⁰ he departed¹³¹ and was taken up into heaven.¹³²^24:52So¹³³ they worshiped¹³⁴ him and returned to Jerusalem with great joy,¹³⁵^24:53and were continually in the temple courts¹³⁶ blessing¹³⁷ God.¹³⁸

Read in Logos

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

Footnotes

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).
126 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
127 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
128 Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
129 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.
130 Grk “while he blessed them.”
131 Grk “he departed from them.”
132 The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, but it is found in 𝔓75 and the rest of the 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 . For the translation of ἀνεφέρετο (anephereto) as “was taken up” see ἀναφέρω 1. There is great debate whether this event equals Acts 1:9–11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.
133 Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
134 The reference to worship is lacking in the Western D, its last major omission in this Gospel.
135 Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
136 Grk “in the temple.” Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4–22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.
137 The Western text (D it) has αἰνοῦντες (ainountes, “praising”) here, while the Alexandrian (𝔓75 א B C* L) have εὐλογοῦντες (eulogountes, “blessing”). Most , especially the later Byzantine , evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C2 W Θ Ψ f1, 13 33 𝔐 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.
138 The majority of Greek , some of which are important witnesses (A B C2 Θ Ψ f13 𝔐 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 (𝔓75 א C* D L W 1 33 it co), it is evidently not original.