Lukas 24:4-8

24:4 While ¹  they were perplexed ²  about this, suddenly ³  two men stood beside them in dazzling ⁴  attire. 24:5 The ⁵  women ⁶  were terribly frightened ⁷  and bowed ⁸  their faces to the ground, but the men said to them, “Why do you look for the living ⁹  among the dead? 24:6 He is not here, but has been raised! ¹⁰  Remember how he told you, while he was still in Galilee, ¹¹  24:7 that ¹²  the Son of Man must be delivered ¹³  into the hands of sinful men, ¹⁴  and be crucified, ¹⁵  and on the third day rise again.” ¹⁶  24:8 Then ¹⁷  the women remembered his words, ¹⁸ 

Lukas 24:20-27

24:20 and how our chief priests and rulers handed him over ¹⁹  to be condemned to death, and crucified ²⁰  him. 24:21 But we had hoped ²¹  that he was the one who was going to redeem ²²  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. ²³  They ²⁴  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, ²⁵  who said he was alive. 24:24 Then ²⁶  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.” ²⁷  24:25 So ²⁸  he said to them, “You ²⁹  foolish people ³⁰  – how slow of heart ³¹  to believe ³²  all that the prophets have spoken! 24:26 Wasn’t ³³  it necessary ³⁴  for the Christ ³⁵  to suffer these things and enter into his glory?” 24:27 Then ³⁶  beginning with Moses and all the prophets, ³⁷  he interpreted to them the things written about ³⁸  himself in all the scriptures.

Lukas 24:46

24:46 and said to them, “Thus it stands written that the Christ ³⁹  would suffer ⁴⁰  and would rise from the dead on the third day,

[24:4]  ¹ 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.

[24:4]  ² tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

[24:4]  ³ tn Grk “behold.”

[24:4]  ⁴ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

[24:5]  ⁵ tn Here δέ (de) has not been translated.

[24:5]  ⁶ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

[24:5]  ⁷ tn Or “They were extremely afraid.”

[24:5]  ⁸ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

[24:5]  ⁹ sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

[24:6]  ¹⁰ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

[24:6]  tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

[24:6]  ¹¹ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

[24:7]  ¹² tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

[24:7]  ¹³ tn See Luke 9:22, 44; 13:33.

[24:7]  ¹⁴ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

[24:7]  ¹⁵ sn See the note on crucify in 23:21.

[24:7]  ¹⁶ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

[24:8]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:8]  ¹⁸ sn On his words see Luke 9:22.

[24:20]  ¹⁹ sn Handed him over is another summary of the passion like Luke 9:22.

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

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

[24:21]  ²² sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ²³ 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]  ²⁴ 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]  ²⁵ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³⁰ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ³¹ 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]  ³² tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ³³ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁴ 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]  ³⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[24:27]  ³⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ³⁷ 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]  ³⁸ 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.

[24:46]  ³⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁴⁰ 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.