Lukas 24:10-16

24:10 Now it was Mary Magdalene, ¹  Joanna, ²  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 ³  to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. ⁴  He bent down ⁵  and saw only the strips of linen cloth; ⁶  then he went home, ⁷  wondering ⁸  what had happened. ⁹ 

Jesus Walks the Road to Emmaus

24:13 Now ¹⁰  that very day two of them ¹¹  were on their way to a village called Emmaus, about seven miles ¹²  from Jerusalem. ¹³  24:14 They ¹⁴  were talking to each other about all the things that had happened. 24:15 While ¹⁵  they were talking and debating ¹⁶  these things, ¹⁷  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ¹⁸  from recognizing ¹⁹  him). ²⁰ 

Lukas 24:36-43

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ²¹  himself stood among them and said to them, “Peace be with you.” ²²  24:37 But they were startled and terrified, thinking ²³  they saw a ghost. ²⁴  24:38 Then ²⁵  he said to them, “Why are you frightened, ²⁶  and why do doubts ²⁷  arise in your hearts? 24:39 Look at my hands and my feet; it’s me! ²⁸  Touch me and see; a ghost ²⁹  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. ³⁰  24:41 And while they still could not believe it ³¹  (because of their joy) and were amazed, ³²  he said to them, “Do you have anything here to eat?” ³³  24:42 So ³⁴  they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.

[24:10]  ¹ 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]  ² sn On Joanna see Luke 8:1-3.

[24:11]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

[24:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ¹² 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]  ¹³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

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

[24:15]  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.

[24:15]  ¹⁶ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ¹⁷ 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]  ¹⁸ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ¹⁹ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ²⁰ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:36]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ²⁶ tn Or “disturbed,” “troubled.”

[24:38]  ²⁷ 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.

[24:38]  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.

[24:39]  ²⁸ tn Grk “that it is I myself.”

[24:39]  ²⁹ tn See tc note on “ghost” in v. 37.

[24:40]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.