Lukas 23:1--24:53
Konteks23:1 Then 1 the whole group of them rose up and brought Jesus 2 before Pilate. 3 23:2 They 4 began to accuse 5 him, saying, “We found this man subverting 6 our nation, forbidding 7 us to pay the tribute tax 8 to Caesar 9 and claiming that he himself is Christ, 10 a king.” 23:3 So 11 Pilate asked Jesus, 12 “Are you the king 13 of the Jews?” He replied, “You say so.” 14 23:4 Then 15 Pilate said to the chief priests and the crowds, “I find no basis for an accusation 16 against this man.” 23:5 But they persisted 17 in saying, “He incites 18 the people by teaching throughout all Judea. It started in Galilee and ended up here!” 19
23:6 Now when Pilate heard this, he asked whether the man was a Galilean. 23:7 When 20 he learned that he was from Herod’s jurisdiction, 21 he sent him over to Herod, 22 who also happened to be in Jerusalem 23 at that time. 23:8 When 24 Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him and was hoping to see him perform 25 some miraculous sign. 26 23:9 So 27 Herod 28 questioned him at considerable length; Jesus 29 gave him no answer. 23:10 The chief priests and the experts in the law 30 were there, vehemently accusing him. 31 23:11 Even Herod with his soldiers treated him with contempt and mocked him. Then, 32 dressing him in elegant clothes, 33 Herod 34 sent him back to Pilate. 23:12 That very day Herod and Pilate became friends with each other, 35 for prior to this they had been enemies. 36
23:13 Then 37 Pilate called together the chief priests, the 38 rulers, and the people, 23:14 and said to them, “You brought me this man as one who was misleading 39 the people. When I examined him before you, I 40 did not find this man guilty 41 of anything you accused him of doing. 23:15 Neither did Herod, for he sent him back to us. Look, he has done nothing 42 deserving death. 43 23:16 I will therefore have him flogged 44 and release him.”
23:17 [[EMPTY]] 4523:18 But they all shouted out together, 46 “Take this man 47 away! Release Barabbas for us!” 23:19 (This 48 was a man who had been thrown into prison for an insurrection 49 started in the city, and for murder.) 50 23:20 Pilate addressed them once again because he wanted 51 to release Jesus. 23:21 But they kept on shouting, 52 “Crucify, crucify 53 him!” 23:22 A third time he said to them, “Why? What wrong has he done? I have found him guilty 54 of no crime deserving death. 55 I will therefore flog 56 him and release him.” 23:23 But they were insistent, 57 demanding with loud shouts that he be crucified. And their shouts prevailed. 23:24 So 58 Pilate 59 decided 60 that their demand should be granted. 23:25 He released the man they asked for, who had been thrown in prison for insurrection and murder. But he handed Jesus over 61 to their will. 62
23:26 As 63 they led him away, they seized Simon of Cyrene, 64 who was coming in from the country. 65 They placed the cross on his back and made him carry it behind Jesus. 66 23:27 A great number of the people followed him, among them women 67 who were mourning 68 and wailing for him. 23:28 But Jesus turned to them and said, “Daughters of Jerusalem, 69 do not weep for me, but weep for yourselves 70 and for your children. 23:29 For this is certain: 71 The days are coming when they will say, ‘Blessed are the barren, the wombs that never bore children, and the breasts that never nursed!’ 72 23:30 Then they will begin to say to the mountains, 73 ‘Fall on us!’ and to the hills, ‘Cover us!’ 74 23:31 For if such things are done 75 when the wood is green, what will happen when it is dry?” 76
23:32 Two other criminals 77 were also led away to be executed with him. 23:33 So 78 when they came to the place that is called “The Skull,” 79 they crucified 80 him there, along with the criminals, one on his right and one on his left. 23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] 81 Then 82 they threw dice 83 to divide his clothes. 84 23:35 The people also stood there watching, but the rulers ridiculed 85 him, saying, “He saved others. Let him save 86 himself if 87 he is the Christ 88 of God, his chosen one!” 23:36 The soldiers also mocked him, coming up and offering him sour wine, 89 23:37 and saying, “If 90 you are the king of the Jews, save yourself!” 23:38 There was also an inscription 91 over him, “This is the king of the Jews.”
23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 92 you the Christ? 93 Save yourself and us!” 23:40 But the other rebuked him, saying, 94 “Don’t 95 you fear God, since you are under the same sentence of condemnation? 96 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 97 wrong.” 23:42 Then 98 he said, “Jesus, remember me 99 when you come in 100 your kingdom.” 23:43 And Jesus 101 said to him, “I tell you the truth, 102 today 103 you will be with me in paradise.” 104
23:44 It was now 105 about noon, 106 and darkness came over the whole land until three in the afternoon, 107 23:45 because the sun’s light failed. 108 The temple curtain 109 was torn in two. 23:46 Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” 110 And after he said this he breathed his last.
23:47 Now when the centurion 111 saw what had happened, he praised God and said, “Certainly this man was innocent!” 112 23:48 And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. 113 23:49 And all those who knew Jesus 114 stood at a distance, and the women who had followed him from Galilee saw 115 these things.
23:50 Now 116 there was a man named Joseph who was a member of the council, 117 a good and righteous man. 23:51 (He 118 had not consented 119 to their plan and action.) He 120 was from the Judean town 121 of Arimathea, and was looking forward to 122 the kingdom of God. 123 23:52 He went to Pilate and asked for the body 124 of Jesus. 23:53 Then 125 he took it down, wrapped it in a linen cloth, 126 and placed it 127 in a tomb cut out of the rock, 128 where no one had yet been buried. 129 23:54 It was the day of preparation 130 and the Sabbath was beginning. 131 23:55 The 132 women who had accompanied Jesus 133 from Galilee followed, and they saw the tomb and how his body was laid in it. 23:56 Then 134 they returned and prepared aromatic spices 135 and perfumes. 136
On the Sabbath they rested according to the commandment. 137
24:1 Now on the first day 138 of the week, at early dawn, the women 139 went to the tomb, taking the aromatic spices 140 they had prepared. 24:2 They 141 found that the stone had been rolled away from the tomb, 142 24:3 but when they went in, they did not find the body of the Lord Jesus. 143 24:4 While 144 they were perplexed 145 about this, suddenly 146 two men stood beside them in dazzling 147 attire. 24:5 The 148 women 149 were terribly frightened 150 and bowed 151 their faces to the ground, but the men said to them, “Why do you look for the living 152 among the dead? 24:6 He is not here, but has been raised! 153 Remember how he told you, while he was still in Galilee, 154 24:7 that 155 the Son of Man must be delivered 156 into the hands of sinful men, 157 and be crucified, 158 and on the third day rise again.” 159 24:8 Then 160 the women remembered his words, 161 24:9 and when they returned from the tomb they told all these things to the eleven 162 and to all the rest. 24:10 Now it was Mary Magdalene, 163 Joanna, 164 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 165 to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. 166 He bent down 167 and saw only the strips of linen cloth; 168 then he went home, 169 wondering 170 what had happened. 171
24:13 Now 172 that very day two of them 173 were on their way to a village called Emmaus, about seven miles 174 from Jerusalem. 175 24:14 They 176 were talking to each other about all the things that had happened. 24:15 While 177 they were talking and debating 178 these things, 179 Jesus himself approached and began to accompany them 24:16 (but their eyes were kept 180 from recognizing 181 him). 182 24:17 Then 183 he said to them, “What are these matters 184 you are discussing so intently 185 as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, 186 “Are you the only visitor to Jerusalem who doesn’t know 187 the things that have happened there 188 in these days?” 24:19 He 189 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man 190 who, with his powerful deeds and words, proved to be a prophet 191 before God and all the people; 24:20 and how our chief priests and rulers handed him over 192 to be condemned to death, and crucified 193 him. 24:21 But we had hoped 194 that he was the one who was going to redeem 195 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. 196 They 197 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, 198 who said he was alive. 24:24 Then 199 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.” 200 24:25 So 201 he said to them, “You 202 foolish people 203 – how slow of heart 204 to believe 205 all that the prophets have spoken! 24:26 Wasn’t 206 it necessary 207 for the Christ 208 to suffer these things and enter into his glory?” 24:27 Then 209 beginning with Moses and all the prophets, 210 he interpreted to them the things written about 211 himself in all the scriptures.
24:28 So they approached the village where they were going. He acted as though he wanted to go farther, 212 24:29 but they urged him, 213 “Stay with us, because it is getting toward evening and the day is almost done.” So 214 he went in to stay with them.
24:30 When 215 he had taken his place at the table 216 with them, he took the bread, blessed and broke it, 217 and gave it to them. 24:31 At this point 218 their eyes were opened and they recognized 219 him. 220 Then 221 he vanished out of their sight. 24:32 They 222 said to each other, “Didn’t 223 our hearts 224 burn within us 225 while he was speaking with us on the road, while he was explaining 226 the scriptures to us?” 24:33 So 227 they got up that very hour and returned to Jerusalem. 228 They 229 found the eleven and those with them gathered together 24:34 and 230 saying, “The Lord has really risen, and has appeared to Simon!” 231 24:35 Then they told what had happened on the road, 232 and how they recognized him 233 when he broke the bread.
24:36 While they were saying these things, Jesus 234 himself stood among them and said to them, “Peace be with you.” 235 24:37 But they were startled and terrified, thinking 236 they saw a ghost. 237 24:38 Then 238 he said to them, “Why are you frightened, 239 and why do doubts 240 arise in your hearts? 24:39 Look at my hands and my feet; it’s me! 241 Touch me and see; a ghost 242 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. 243 24:41 And while they still could not believe it 244 (because of their joy) and were amazed, 245 he said to them, “Do you have anything here to eat?” 246 24:42 So 247 they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.
24:44 Then 248 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 249 in the law of Moses and the prophets and the psalms 250 must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, 251 24:46 and said to them, “Thus it stands written that the Christ 252 would suffer 253 and would rise from the dead on the third day, 24:47 and repentance 254 for the forgiveness of sins would be proclaimed 255 in his name to all nations, 256 beginning from Jerusalem. 257 24:48 You are witnesses 258 of these things. 24:49 And look, I am sending you 259 what my Father promised. 260 But stay in the city 261 until you have been clothed with power 262 from on high.”
24:50 Then 263 Jesus 264 led them out as far as Bethany, 265 and lifting up his hands, he blessed them. 24:51 Now 266 during the blessing 267 he departed 268 and was taken up into heaven. 269 24:52 So 270 they worshiped 271 him and returned to Jerusalem with great joy, 272 24:53 and were continually in the temple courts 273 blessing 274 God. 275
[23:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 3 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 4 tn Here δέ (de) has not been translated.
[23:2] 5 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 6 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
[23:2] 7 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 8 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[23:2] 9 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[23:3] 11 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 12 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 13 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
[23:3] 14 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[23:4] 15 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:4] 16 tn Grk “find no cause.”
[23:4] sn Pilate’s statement “I find no reason for an accusation” is the first of several remarks in Luke 23 that Jesus is innocent or of efforts to release him (vv. 13, 14, 15, 16, 20, 22).
[23:5] 17 tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.
[23:5] 18 sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.
[23:5] 19 tn Grk “beginning from Galilee until here.”
[23:7] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:7] 21 sn Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate decided to rid himself of the problem by sending him to Herod.
[23:7] 22 sn Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1.
[23:7] 23 sn Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast (Ant. 18.5.3 [18.122]).
[23:7] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:8] 24 tn Here δέ (de) has not been translated.
[23:8] 25 tn Grk “to see some sign performed by him.” Here the passive construction has been translated as an active one in keeping with contemporary English style.
[23:8] 26 sn Herod, hoping to see him perform some miraculous sign, seems to have treated Jesus as a curiosity (cf. 9:7-9).
[23:9] 27 tn Here δέ (de) has been translated as “so” to indicate the implied result of the previous statements in the narrative about Herod’s desire to see Jesus.
[23:9] 28 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:9] 29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[23:10] 30 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[23:10] 31 sn Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.
[23:11] 32 tn This is a continuation of the previous Greek sentence, but because of its length and complexity, a new sentence was started here in the translation by supplying “then” to indicate the sequence of events.
[23:11] 33 sn This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.
[23:11] 34 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[23:12] 35 sn Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).
[23:12] 36 tn Grk “at enmity with each other.”
[23:13] 37 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:13] 38 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[23:14] 39 tn This term also appears in v. 2.
[23:14] 40 tn Grk “behold, I” A transitional use of ἰδού (idou) has not been translated here.
[23:14] 41 tn Grk “nothing did I find in this man by way of cause.” The reference to “nothing” is emphatic.
[23:15] 42 sn With the statement “he has done nothing,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.
[23:15] 43 tn Grk “nothing deserving death has been done by him.” The passive construction has been translated as an active one in keeping with contemporary English style.
[23:16] 44 tn Or “scourged” (BDAG 749 s.v. παιδεύω 2.b.γ). This refers to a whipping Pilate ordered in an attempt to convince Jesus not to disturb the peace. It has been translated “flogged” to distinguish it from the more severe verberatio.
[23:17] 45 tc Many of the best
[23:18] 46 tn Grk “together, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:18] 47 tn Grk “this one.” The reference to Jesus as “this man” is pejorative in this context.
[23:19] 48 tn Grk “who” (a continuation of the previous sentence).
[23:19] 49 sn Ironically, what Jesus was alleged to have done, started an insurrection, this man really did.
[23:19] 50 sn This is a parenthetical note by the author.
[23:20] 51 sn The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.
[23:21] 52 tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant and has not been translated here.
[23:21] 53 tn This double present imperative is emphatic.
[23:21] sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
[23:22] 54 tn Grk “no cause of death I found in him.”
[23:22] 55 sn The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death.
[23:22] 56 tn Or “scourge” (BDAG 749 s.v. παιδεύω 2.b.γ). See the note on “flogged” in v. 16.
[23:23] 57 tn Though a different Greek term is used here (BDAG 373 s.v. ἐπίκειμαι), this remark is like 23:5.
[23:24] 58 tn Here καί (kai) has been translated as “so” to indicate the implied result of the crowd’s cries prevailing.
[23:24] 59 sn Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.
[23:24] 60 tn Although some translations render ἐπέκρινεν (epekrinen) here as “passed sentence” or “gave his verdict,” the point in context is not that Pilate sentenced Jesus to death here, but that finally, although convinced of Jesus’ innocence, he gave in to the crowd’s incessant demand to crucify an innocent man.
[23:25] 61 tn Or “delivered up.”
[23:25] 62 sn He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.
[23:26] 63 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[23:26] 64 sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.
[23:26] 65 tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).
[23:26] 66 tn Grk “they placed the cross on him to carry behind Jesus.”
[23:27] 67 sn The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma. However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.
[23:27] 68 tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.
[23:28] 69 sn The title Daughters of Jerusalem portrays these women mourning as representatives of the nation.
[23:28] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:28] 70 sn Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.
[23:29] 71 tn Grk “For behold.”
[23:29] 72 tn Grk “Blessed are the barren, and the wombs that have not borne, and the breasts that have not nursed!”
[23:29] sn Normally barrenness is a sign of judgment, because birth would be seen as a sign of blessing. The reversal of imagery indicates that something was badly wrong.
[23:30] 73 sn The figure of crying out to the mountains ‘Fall on us!’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead (Hos 10:8).
[23:30] 74 sn An allusion to Hos 10:8 (cf. Rev 6:16).
[23:31] 75 tn Grk “if they do such things.” The plural subject here is indefinite, so the active voice has been translated as a passive (see ExSyn 402).
[23:31] 76 sn The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.
[23:32] 77 tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì75 א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.
[23:32] sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).
[23:33] 78 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the preceding material.
[23:33] 79 sn The place that is called ‘The Skull’ (known as Golgotha in Aramaic, cf. John 19:17) is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for Greek κρανίον (kranion) is calvaria, from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).
[23:33] 80 sn See the note on crucify in 23:21.
[23:34] 81 tc Many important
[23:34] 82 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:34] 83 tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.
[23:34] 84 sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.
[23:35] 85 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
[23:35] 86 sn The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.
[23:35] 87 tn This is a first class condition in the Greek text.
[23:35] 88 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:35] sn See the note on Christ in 2:11.
[23:36] 89 sn Sour wine was cheap wine, called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.
[23:37] 90 tn This is also a first class condition in the Greek text.
[23:38] 91 sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[23:39] 92 tc Most
[23:39] sn The question in Greek expects a positive reply and is also phrased with irony.
[23:39] 93 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:39] sn See the note on Christ in 2:11.
[23:40] 94 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
[23:40] 95 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
[23:40] 96 tn The words “of condemnation” are not in the Greek text, but are implied.
[23:41] 97 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
[23:42] 98 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:42] 99 sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.
[23:42] 100 tc ‡ The alternate readings of some
[23:43] 102 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[23:43] 103 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
[23:43] 104 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
[23:44] 105 tn Grk “And it was.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[23:44] 106 tn Grk “the sixth hour.”
[23:44] 107 tn Grk “until the ninth hour.”
[23:45] 108 tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì75 א B C*vid L 070 579 2542 pc) as well as several ancient versions. The majority of
[23:45] sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.
[23:45] 109 tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.
[23:46] 110 sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.
[23:47] 111 sn See the note on the word centurion in 7:2.
[23:47] 112 tn Or “righteous.” It is hard to know whether “innocent” or “righteous” is intended, as the Greek term used can mean either, and both make good sense in this context. Luke has been emphasizing Jesus as innocent, so that is slightly more likely here. Of course, one idea entails the other.
[23:47] sn Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion).
[23:48] 113 sn Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.
[23:49] 114 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:49] 115 tn Technically the participle ὁρῶσαι (Jorwsai) modifies only γυναῖκες (gunaike") since both are feminine plural nominative, although many modern translations refer this as well to the group of those who knew Jesus mentioned in the first part of the verse. These events had a wide array of witnesses.
[23:50] 116 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).
[23:50] 117 tn Grk “a councillor” (as a member of the Sanhedrin, see L&N 11.85). This indicates that some individuals among the leaders did respond to Jesus.
[23:51] 118 tn Grk “This one.” Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 119 tc Several
[23:51] sn The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.
[23:51] 120 tn Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.
[23:51] 121 tn Or “Judean city”; Grk “from Arimathea, a city of the Jews.” Here the expression “of the Jews” (᾿Iουδαίων, Ioudaiwn) is used in an adjectival sense to specify a location (cf. BDAG 478 s.v. ᾿Iουδαῖος 2.c) and so has been translated “Judean.”
[23:51] 122 tn Or “waiting for.”
[23:51] 123 sn Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God, the affirmation of his character at the end of v. 50, and his actions regarding Jesus’ burial all suggest otherwise.
[23:52] 124 sn Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Mark 15:43).
[23:53] 125 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:53] 126 tn The term σινδών (sindwn) can refer to a linen cloth used either for clothing or for burial.
[23:53] 127 tn In the Greek text this pronoun (αὐτόν, auton) is masculine, while the previous one (αὐτό, auto) is neuter, referring to the body.
[23:53] 128 tn That is, cut or carved into an outcropping of natural rock, resulting in a cave-like structure (see L&N 19.26).
[23:53] 129 tc Codex Bezae (D), with some support from 070, one Itala ms, and the Sahidic version, adds the words, “And after he [Jesus] was laid [in the tomb], he [Joseph of Arimathea] put a stone over the tomb which scarcely twenty men could roll.” Although this addition is certainly not part of the original text of Luke, it does show how interested the early scribes were in the details of the burial and may even reflect a very primitive tradition. Matt 27:60 and Mark 15:46 record the positioning of a large stone at the door of the tomb.
[23:53] tn Or “laid to rest.”
[23:54] 130 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[23:54] 131 tn Normally, “dawning,” but as the Jewish Sabbath begins at 6 p.m., “beginning” is more appropriate.
[23:55] 132 tn Here δέ (de) has not been translated.
[23:55] 133 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:56] 134 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:56] 135 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these preparations were used to cover the stench of decay and slow decomposition. The women planned to return and anoint the body. But that would have to wait until after the Sabbath.
[23:56] 136 tn Or “ointments.” This was another type of perfumed oil.
[23:56] 137 sn According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.
[24:1] 138 sn The first day of the week is the day after the Sabbath.
[24:1] 139 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
[24:1] 140 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
[24:2] 141 tn Here δέ (de) has not been translated.
[24:2] 142 sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
[24:3] 143 tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì75 א A B C L W Θ Ψ Ë1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.
[24:3] sn What they found was not what they expected – an empty tomb.
[24:4] 144 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] 145 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.
[24:4] 147 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
[24:5] 148 tn Here δέ (de) has not been translated.
[24:5] 149 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] 150 tn Or “They were extremely afraid.”
[24:5] 151 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
[24:5] 152 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
[24:6] 153 tc The phrase “He is not here, but has been raised” is omitted by a few
[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] 154 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] 155 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] 156 tn See Luke 9:22, 44; 13:33.
[24:7] 157 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] 158 sn See the note on crucify in 23:21.
[24:7] 159 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[24:8] 160 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:8] 161 sn On his words see Luke 9:22.
[24:9] 162 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.
[24:10] 163 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] 164 sn On Joanna see Luke 8:1-3.
[24:11] 165 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] 166 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] 167 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] 168 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] 169 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] 170 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
[24:12] 171 tc Some Western
[24:13] 172 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] 173 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
[24:13] 174 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] 175 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:14] 176 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:15] 177 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] 178 tn This term suggests emotional dialogue and can thus be translated “debated.”
[24:15] 179 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] 180 sn The two disciples will not be allowed to recognize Jesus until v. 31.
[24:16] 181 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
[24:16] 182 sn This parenthetical remark by the author is necessary so the reader will understand the account.
[24:17] 183 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:17] 184 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
[24:17] 185 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
[24:18] 186 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
[24:18] 187 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.
[24:18] 188 tn Grk “in it” (referring to the city of Jerusalem).
[24:19] 189 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:19] 190 tn This translates the Greek term ἀνήρ (anhr).
[24:19] 191 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
[24:20] 192 sn Handed him over is another summary of the passion like Luke 9:22.
[24:20] 193 sn See the note on crucify in 23:21.
[24:21] 194 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
[24:21] 195 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
[24:22] 196 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] 197 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] 198 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
[24:24] 199 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:24] 200 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] 201 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] 202 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 203 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 204 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] 205 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:26] 206 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 207 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] 208 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] 209 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 210 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] 211 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.
[24:28] 212 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.
[24:29] 213 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[24:29] 214 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
[24:30] 215 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.
[24:30] 216 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.
[24:30] 217 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.
[24:31] 218 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.
[24:31] 219 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
[24:31] 220 tn This pronoun is somewhat emphatic.
[24:31] 221 tn This translates a καί (kai, “and”) that has clear sequential force.
[24:32] 222 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:32] 223 tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.
[24:32] 224 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.
[24:32] 225 tc ‡ Most
[24:32] 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.
[24:32] 226 tn Grk “opening” (cf. Acts 17:3).
[24:33] 227 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
[24:33] 228 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:33] 229 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:34] 230 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.
[24:34] 231 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.
[24:35] 232 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
[24:35] 233 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.
[24:36] 234 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:36] 235 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western
[24:37] 236 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] 237 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] 238 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:38] 239 tn Or “disturbed,” “troubled.”
[24:38] 240 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] 241 tn Grk “that it is I myself.”
[24:39] 242 tn See tc note on “ghost” in v. 37.
[24:40] 243 tc Some Western
[24:41] 244 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] 245 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] 246 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] 247 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
[24:44] 248 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 249 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 250 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.
[24:45] 251 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.
[24:46] 252 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:46] 253 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.
[24:47] 254 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
[24:47] 255 tn Or “preached,” “announced.”
[24:47] 256 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
[24:47] 257 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
[24:47] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:48] 258 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
[24:49] 259 tn Grk “sending on you.”
[24:49] 260 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.
[24:49] 261 sn The city refers to Jerusalem.
[24:49] 262 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).
[24:50] 263 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:50] 264 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:50] 265 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
[24:51] 266 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.
[24:51] 267 tn Grk “while he blessed them.”
[24:51] 268 tn Grk “he departed from them.”
[24:51] 269 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, but it is found in Ì75 and the rest of the ms 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 TCGNT 162-63.
[24:51] tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.
[24:51] sn 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.
[24:52] 270 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
[24:52] 271 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
[24:52] 272 sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
[24:53] 273 tn Grk “in the temple.”
[24:53] sn 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.
[24:53] 274 tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian
[24:53] 275 tc The majority of Greek
