Chapter 24 Blaine Robison, M.A.Published 14 July 2026 (in progress)
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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author. Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following: ● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes. ● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online. ● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online. ● Philo: Works by Philo of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online. ● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts. ● Talmud: References to the Talmud are from the Soncino Babylonian Talmud (1948); found at Halakhah.com. The Talmud incorporates the Mishnah, Jewish laws (A.D. 180-220) and the Gemara, legal analysis (A.D. 220-500). Click here for Talmud Abbreviations. Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations. Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament).
Part Four: The Consummation of Messiah's Mission (19:28-24:53) Chapter Summary Luke concludes his narrative to chronicle the climactic and momentous event of Yeshua's victory over death. The women mentioned at the end of the previous chapter come early to the tomb on the first day of the week, find the stone rolled away, and the tomb empty. They see a vision of angels, who announce Yeshua's resurrection. The women return and report the news to the eleven, who cannot believe. Yet Peter goes and examines the tomb. Luke then includes an anecdote of Yeshua's manifestation to two disciples walking to Emmaus. Initially the disciples are kept from recognizing their Lord, but they invite him to share a meal and while eating together, he makes himself known to them, and immediately disappears. The two disciples return to Jerusalem, and announce the resurrection to the rest of the disciples. Yeshua himself appears to them, and gives them the fullest proof of the reality of his resurrection. He then declares what is written about himself in the Torah and Prophets. He gives them a commission of prophetic ministry and predicts the fulfillment of the promise of the Father and subsequent spiritual empowerment. He leads them to Bethany, blesses them and ascends to heaven in their sight. The disciples worship him, return to Jerusalem and spend the following days in the temple praising God as they await Shavuot. Chapter Outline Resurrection of Messiah, 24:1-12 Encounter with Messiah, 24:13-24 Suffering of Messiah, 24:25-32 Proof of Messiah, 24:33-43 Promise and Commission of Messiah, 24:44-49 Ascension of Messiah, 24:50-53 Date: Nisan 17 (Sunday), April 9 Julian, A.D. 30 Resurrection of Messiah, 24:1-12 Reference: Matthew 28:1-10; Mark 16:1-8; John 20:1-8. 1 But on the first day of the week, at early morning, they came to the tomb bringing the aromatic herbs that they had prepared. But: Grk. de, conj. used to mark (1) a contrast to a preceding statement, "but;" (2) a transition in narrative or subject matter, "now, then;" or (3) a connective particle to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The first usage applies here. on the first day: Grk. tē mia, fem. of ho heis, adj., a numerical term for "one." The word "day" does not occur in the Greek text. In the LXX heis/mia translates Heb. echad ("first, one"), first in Genesis 1:5. of the week: pl. of Grk. tōn sabbatōn, sabbath, generally a reference to the seventh day of the week. The noun transliterates Heb. shabbath (first in Ex 16:23). For the biblical background regarding Sabbath observance see my web article Remember the Sabbath. The plural form used here denotes seven days or a week. The meaning "week" derives from the interval between Sabbath and Sabbath. The commandment to remember the Sabbath includes the centrality of the Sabbath to the whole week. The Greek construction tē mia tōn sabbatōn does not occur in the LXX at all, so its seven occurrences in the Besekh is especially significant (Matt 28:1; Mark 16:1, 9; Luke 24:1; John 20:1, 19; Acts 20:7). The Greek construction essentially translates the Hebrew form of expressing days of the week. In Jewish culture days of the week are numbered from the Sabbath as (1) echad Shabbat, first day of the week; (2) teren Shabbat, second day of the week; (3) shelishi Shabbat, third day of the week; (4) b'rebii Shabbat, fourth day of the week; (5) chamishi shabbat, fifth day of the week; (6) erev Shabbat, the eve of the Sabbath (Lightfoot 2:375-376). According to Jewish reckoning this was the third day from Yeshua's death. at early: Grk. bathus, adv., deeply or profound, but used here figuratively of "early." morning: Grk. orthros, dawn, early morning. they came: Grk. erchomai, aor., 3p-pl., to come or arrive, often with focus on a position from which physical action or movement takes place. The subject of the verb refers to the women mentioned in verse 55 of the previous chapter and in verse 10 below. to: Grk. epi, prep. with the root meaning of "upon" is used primarily as a marker of position, location or direction; among, at, in, on, upon, over, to (DM 106). the tomb: Grk. ho mnēma (from mnaomai, "to remember"), i.e. a burial-place, grave, sepulchre, or tomb. Edersheim (906) suggests the narrative leaves the impression that the Sabbath's rest had delayed the visit of the women to the tomb; but it is at least a curious coincidence that in Jewish culture the relatives and friends of a deceased person were in the habit of going to the grave up to the third day (when presumably corruption was supposed to begin), so as to make sure that those laid there were really dead (Semachot 8:1). Yet, like Joseph, the women knew that Yeshua had truly died. bringing: Grk. pherō, pl. pres. part., to bear, carry (bring) along, especially temporarily or to a definite or prescribed conclusion (HELPS). the aromatic herbs: pl. of Grk. ho arōma, an aromatic substance, a kind of fragrant herb, especially used in treating the dead for burial. The common translation of "spices" may be misleading, because the Greek term does not refer to seasonings used in food preparation. In the LXX arōma translates Heb. bosem, the balsam plant, often a royal gift (1Kgs 10:2) and a royal asset (2Kgs 20:13). The purpose of the balsam product was to retard rapid deterioration of the body in a hot climate as well as to act as a deodorant. which: Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information in the text; who, which, what, where, that. they had prepared: Grk. hetoimazō, aor., 3p-pl., put in a state of readiness; make ready, prepare. The preparation occurred Friday afternoon (Luke 23:56). In the Torah preparation of spices is a priestly activity (Ex 30:22-38; 37:29; 1Chr 9:30), including preparation for a royal burial (2Chr 16:13-14). Considering the narrative of Mark 16:1, the women did not have a sufficient supply of the herbs and after they had rested on the Sabbath, they purchased more that evening to have enough available in the morning to anoint the body. 2 And they found the stone having been rolled away from the tomb, And: Grk. de, conj. they found: Grk. heuriskō, aor., 3p-pl., to discover or find something, especially after searching. the stone: Grk. ho lithos, a generic word for stone of various types, and here referring to a large stone set in a track to cover the entrance to the tomb (Matt 27:60; Matt 15:46). The disc-shaped stone would be about a yard in diameter (cf. John 20:4-5), like a millstone weighing as much as a ton. The groove into which the stone fitted sloped toward the doorway, and once in place would require the strength of several men to move it (Lane 581). having been rolled away: Grk. apokuliō, perf. pass. part., to roll back or away. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the former. the tomb: Grk. ho mnēmeion, a place for depositing remains of a deceased person held in memory, and the focus may be on either (1) celebrating a distinguished deceased person, monument, memorial; or (2) identifying a place of internment, burial place, grave or tomb. The second meaning is intended here. The noun stresses the remembrance of the dead. En route the women had discussed among themselves finding someone to help roll away the stone (Mark 16:3). The women rightly assumed that the stone would be too heavy for them to move. To their surprise the women discovered upon arrival that the entrance to the tomb was open. The four narratives of the women going to the tomb have some differences in details, but the following sequence may be deduced: Before Arrival of the Women At least by the fourth watch (3—6 a.m.) the Father returns Yeshua's spirit from Paradise to his body, which is reanimated and transformed by the Holy Spirit (cf. Ezek 37:14; Luke 1:34-35; Rom 6:4; 1Cor 15:42-45; Gal 1:1; Php 3:20-21), and he disappears from the tomb. An angel descends from heaven, causes an earthquake that moves the stone away from the entrance (Matt 28:2). The opening is for the benefit of Yeshua's disciples. The angel sits on top of the stone. The soldiers guarding the tomb witness the opening (but not the resurrection) and shake with fear at the sight of the angel. The soldiers then flee the scene and report the incident to the chief priests (Matt 28:11-15). Arrival of the Women Miriam the Magdalene arrives first at the tomb while it was still dark in the company of "the other Miriam" (Matt 28:1). Clarke and Gill identify the second woman as the wife of Clopas and mother of Jacob the Less. They find the tomb empty and Miriam leaves immediately to inform the two leading disciples. No angel appeared to them at that point. (The Synoptic Narratives do not describe all six women traveling in company to the tomb. They only list the women that saw the empty tomb.) The other listed women arrive shortly after the departure of Miriam the Magdalene and before full sunrise. They see the stone moved away from the entrance. 3 but having entered, they did not find the body of the Lord Yeshua. but: Grk. de, conj. having entered: Grk. eiserchomai, pl. aor. part., to go or enter into a geographical area, manufactured structure or other place defined in the context. they did not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. find: Grk. heuriskō, aor., 3p-pl. See the previous verse. the body: Grk. ho sōma, a structured physical unit in contrast to its parts, body of human or animal, whether living or dead; here of a deceased human body. of the Lord: Grk. ho kurios may mean either (1) one in control through possession,' and therefore owner or master; or (2) one esteemed for authority or high status, thus lord or master. By this title disciples recognized his authority over them. Yeshua: Grk. ho Iēsous, a transliteration of the Hebrew name Yeshua, from Yeshu'ah ("salvation"), "Jesus" in Christian Bibles. For more information on the meaning of his name and his identity see my article Who is Yeshua? With the definite article the name could have the meaning "the one called Savior." Even in death Yeshua was still Lord of their lives. Farrar notes that the combination 'Lord Yeshua' would however naturally begin at this point (also Mark 16:19), as it is common in the Acts and the epistles, over 80 times, not counting the full title 'Lord Yeshua the Messiah,' which occurs over 60 times. 4 And it came to pass in their being perplexed about this, also behold, two men stood near them in dazzling clothing; Reference: 2Maccabees 3:26. And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid., to become, which may be expressed in one of three ways: (1) come into existence, begin to be, appear or be born; (2) to be made or performed by a person; or (3) equivalent to come to pass or come about. The third meaning applies here. In the LXX ginomai translates Heb. hayah, to fall out, come to pass, become, be (first in Gen 1:3). The Greek construction which begins this verse is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh. The verb is used to advance the temporal setting and to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning. in: Grk. en, prep., with the root meaning of "within," is generally used to mark position; among, at, in, on, or with (DM 105). their: fem. pl. of Grk. autos, an intensive personal pronoun, often used to distinguish or give prominence to a person or thing in contrast to another. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here. being perplexed: Grk. aporeō, pres. mid. inf., to be in a state of bewilderment; be perplexed, be at a loss. about: Grk. peri, prep. with an orientational aspect; in behalf of, about, concerning. this: neut. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative that precedes or follows it; this; used here in reference to the empty tomb. also: Grk. kai. behold: Grk. idou, aor. imp., demonstrative interjection that arouses the attention of hearers or readers; (you) see, look, behold (BAG). The interjection gives emphasis to a sudden appearance. two: Grk. duo, adj., the number two. men: pl. of Grk. anēr, normally an adult man as contrasted biologically with a woman without regard to marital status. stood near: Grk. ephistēmi, aor., 3p-pl., to come or stand near in a non-threatening mode, but sometimes with the connotation of suddenness as here; appear. The verb is peculiar to Luke, occurring 18 times in Luke-Acts out of 21 times in the Besekh. them: fem. pl. of Grk. autos. in: Grk. en. dazzling: Grk. astraptō, pres. part., to flash, to gleam, to shine like lightning. The verb occurs only in Luke (also 17:24). clothing: Grk. esthēs, clothing, apparel or vesture. The unique clothing marks the two "men" as celestial beings (see verse 24 below). The other narratives depict the clothing as bright white (Matt 28:3; Mark 16:5; John 20:12) and Matthew and John immediately identify the visitors as angels. Celestial beings or angels are far different from popular assumptions. They are not glorified humans that earn status in heaven by doing good works on earth. In Scripture celestial beings have masculine descriptions (Jdg 13:6; Dan 9:21; Mark 16:5; Luke 24:4), contrary to art and media, which sometimes depicts them as female. 5 and the women having become terrified, also bowing their faces toward the ground, the men said to them, "Why are you seeking the Living One among the dead? and: Grk. de, conj. the women: fem. pl. of Grk. autos, personal pronoun, lit. "the same." having become: Grk. ginomai, pl. aor. mid. part. See the previous verse. terrified: pl. of Grk. emphobos, adj., in a state of fear; frightened, terrified. The adjective occurs five times in the Besekh, four of which are in Luke-Acts. also: Grk. kai, conj. bowing: Grk. klinō, pl. pres. part., may mean (1) cause to move from a position that is up to one that is lower; (2) cause to turn away; or (3) decline, of the day. The first meaning applies here. their faces: pl. of Grk. ho prosōpon is normally used to mean the face, by which someone is identified, or the countenance projected by someone, here the former. toward: Grk. eis, prep. that focuses on motion to a particular purpose or result; in, into, to, toward. the ground: Grk. ho gē can mean soil, the ground, land, or the earth in contrast to heaven. Here the noun refers to the ground. The detailed description of the women's reaction is unique to Luke. the men said: Grk. legō, aor., 3p-pl., may mean (1) to say, speak or declare something, whether oral or written, often used to introduce quoted material; or (2) to call or give a name to something or someone. The first meaning applies here. to: Grk. pros, prep., properly motion towards to "interface with" (literally, moving toward a goal or destination) (HELPS); to, towards, with. Here the preposition denotes being in company with others and speaking face to face. them: fem. pl. of Grk. autos. The angels ask the women a profound question. Why: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. are you seeking: Grk. zēteō, pres., 2p-pl., to seek or search in order to find. the Living One: Grk. ho zaō, pres. part., be in the state of being alive. That the angels refer to Yeshua as "the living one" is significant. "Alive" in Scripture refers to real physical existence of flesh and blood (Lev 17:11; John 20:27). Yeshua, the Son of God, is distinctive, because he was not created and has always existed (John 17:5; Rev 1:8, 18; 4:8). As the "Living One" he has the inherent power to give life to others (John 1:2-3; 6:33; Col 1:16-17). among: Grk. meta, prep. denoting either (1) association or accompaniment, among, with; or (2) sequence, after, behind; here the former. the dead: pl. of Grk. ho nekros, adj., the state of being without life in the physical sense, being dead. The plural adjective refers to all who have died and await the resurrection without specifying the location of their spirits, whether Heaven or Hades. Idiomatically the adjective could refer to a cemetery and that is probably the intention here. 6 "He is not here, but has been resurrected. Remember how he spoke to you while he was in Galilee, He is: Grk. eimi, pres., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. here: Grk. hōde, adv., in this place. The reference is primarily to the tomb, but also in the vicinity. but: Grk. alla, conj., adversative particle normally used adverbially to convey a different viewpoint for consideration; but, on the other hand. Here the conjunction serves in an ascensive transition or another level of consideration in the argument; nay rather, moreover (Thayer). has been resurrected: Grk. egeirō, aor. pass., to rise or raise, and used here with the meaning to recall the dead to life. Bible versions translate the verb as "is risen" or "has raised," but since the English verb "raise" denotes an upward motion it may wrongly imply being raised from an earthly grave as Lazarus or from Hades. Yeshua's spirit went to Paradise and resurrection for him meant not only reunion of spirit and body but also a molecular transformation of his body into an imperishable state (cf. 1Cor 15:50-53). Remember: Grk. mimnēskomai, aor. pass. imp., to call something to mind that one has noted or thought about in the past; recollect, remember. how: Grk. hōs, adv. used for connecting narrative components, here having a comparative purpose with a pattern or model in mind. he spoke: Grk. laleō, aor., to exercise the faculty of speech in order to make an oral statement; declare, say, speak. to you: Grk. humeis, pl. pronoun of the second person. The historical reference "spoke to you" might intend a general reference to all the disciples who followed Yeshua, or specifically the women addressed here. while: Grk. eti, adv. expressing continuance of an action; yet, still, while. he was: Grk. eimi, pres. part., lit. "being." in: Grk. en, prep. Galilee: Grk. ho Galilaia, from the Heb. Galil, lit. "circle" or "region." Galilee was the northern part of Israel above Samaria. In the time of Josephus the province was a very fertile region that included 240 cities and villages (Life §45). Among Jews the territory was known as "the Galil" and included territory on the east side of the Jordan and around the lake. See the map here. The angels draw attention to what Yeshua had previously predicted of what would happen when he went to Jerusalem. The apostolic narratives report three occasions when Yeshua gave the prophecy of his being rejected by the Jewish rulers, then being killed and followed by being restored to life: ● Winter 28-29 in Gaulanitis, near Caesarea Philippi: Matt 16:21; Mark 8:31; Luke 9:22. ● Spring 29 in Galilee: Matt 17:22-23; Mark 9:30-31; Luke 9:44-45. ● Spring 30 in Perea: Matt 20:18-19; Mark 10:33-34; Luke 18:31-33. The following quotation is not a verbatim repetition of any of Yeshua's recorded three predictions about his anticipated Passover drama. Of the three only the second was spoken in Galilee. It is very possible that the angels refer to an unrecorded prophecy spoken personally to the women. 7 "saying that the Son of Man must be delivered into the hands of sinful men, and to be crucified, and the third day to be resurrected." Reference: Matthew 16:21; Mark 8:31; Luke 9:22. saying: Grk. legō, pres. part. See verse 5 above. that: Grk. hoti, conj. used for (1) defining a demonstrative pronoun; (2) introducing a subordinate clause as complementary of a preceding verb; (3) indicating causality with an inferential aspect; or (4) introducing a direct quotation and functioning as quotation marks. The fourth usage applies here. Typical of Luke the quoted prophecy emphasizes three action verbs that express the intention of Yeshua's predictions. the Son: Grk. ho Huios, a male offspring or descendant. The noun is used in three distinctive ways in Scripture: (1) to identify direct paternity; (2) to mean a more distant ancestor; or (3) to mean in a fig. sense of having the characteristics of. All these meanings have application to Yeshua. of Man: Grk. ho Anthrōpos, human being, man or mankind. During his earthly ministry Yeshua repeatedly used this title of himself without explanation, but no one ever addressed him by it. According to Jewish interpretation, the "Son of Man" of Daniel is a divine redeemer in human form (Boyarin 33). In Luke the title first occurs in 5:24. See the note there. must: Grk. dei, pres., impersonal verb from deō ('lack, stand in need of') and thus conveys the idea of something that's necessary, something that must or needs to happen; it behooves, it is necessary, must, ought. be delivered: Grk. paradidōmi, aor. pass. inf., to deliver over, specifically of subjecting to arrest and a judicial process, here with the connotation of carrying out the decree for capital punishment. into: Grk. eis, prep. the hands: pl. of Grk. ho cheir, the anatomical limb of the hand, and used here with both literal and figurative meaning. of sinful: pl. of Grk. hamartōlos, adj., one who fails to meet religious or legal standards and thereby falls short of God's approval, used here of willful wickedness; sinful. The term "sinful" does not occur in any of the recorded predictions. men: pl. of Grk. anthrōpos. The reference to "sinful men" would apply to both the Jewish rulers who voted to convict Yeshua of blasphemy and condemn as worthy of death and to Pilate who conducted a farce of a trial of an innocent man. and: Grk. kai, conj. to be crucified: Grk. stauroō, aor. pass. inf., to put to death by the Roman method of nailing the hands and feet to a wooden structure; crucify. Only the third recorded prediction of Matthew uses the verb "crucify." All the rest uses the verb apokteinō, "kill." and: Grk. kai. the third: Grk. tritos, adj., third in a serial sense. day: Grk. hēmera, day, and here may refer to (1) the daylight hours from sunrise to sunset, or (2) the civil or legal day that included the night. to be resurrected: Grk. anistēmi, aor. inf., to rise, stand up or get up and in its ordinary use refers to the physical motion of transition from a sitting or prone position or simply standing. The verb is used here of restoration to life from death. The translation of "rise again" in a number of versions is a non sequitur, because Yeshua had not been previously been resurrected. The only ones who can "rise again" are the few Bible characters who died and were restored to life by a prophet or Yeshua, only later to die, again. The sentence is not completed, but the implication is "be resurrected from death." In the LXX anistēmi occurs in a few passages to refer to the dead coming back to life. In Job 14:12 anistēmi translates Heb. qum (to arise, stand up, stand), where Job questions the possibility of life after death. Then in Job 19:26 anistēmi occurs without Heb. equivalent to translate Heb. basar, "in my flesh" where Job affirms his expectation of seeing God. The verb anistēmi also translates Heb. amad (to take one's stand, to stand) in Daniel 12:13 where it is used of the resurrection at the end of the age. Edersheim (907) notes that Rabbis insist on the importance of 'the third day' in various events connected with Israel, and specially associate it in Bereshith Rabbah 56:1 with the resurrection of the dead, referring in proof to Hosea 6:2, "He will revive us after two days; He will raise us up on the third day, that we may live before Him." In mourning also the third day formed a sort of transition point, because it was thought that the soul hovered round the body till the third day, when it finally parted from its tabernacle (Bereshith Rabbah 100.7; Leviticus Rabbah 18:1). 8 And they remembered his words, And: Grk. kai, conj. they remembered: Grk. mimnēskomai, aor. pass., 3p-pl. See verse 6 above. his: Grk. autos, personal pronoun. words: pl. of Grk. rhēma, a communication by a living voice consisting of words, often with the implication of importance or special significance; saying, statement, utterance, or word. The remembering might imply having forgotten the incident that took place over a year previous. But, even if they had not forgotten the prediction they never truly understood it until now with their memories being refreshed by the angels and enlightenment by the Holy Spirit. Gill observes that saints are sometimes apt to forget even the gracious promises of God, they have understood and received comfort from; the word, or words, on which they have been caused to hope, until the Spirit of God, who is their best remembrancer, puts them in mind of them. 9 and having returned from the tomb they related all these things to the Eleven and to all the rest. and: Grk. kai, conj. having returned: Grk. hupostrephō, pl. aor. part., to go back to a position, to return. The verb is a favorite of Luke, occurring 35 times in the Besekh, of which 33 are in Luke/Acts. from: Grk. apo, prep. the tomb: Grk. ho mnēmeion. See verse 2 above. The destination of returning was inside the city of Jerusalem, perhaps the house of John Mark where the last supper was held (cf. Luke 22:11; Acts 12:12). they related: Grk. apaggellō, aor., 3p-pl., to report or announce, here meaning to relate as the result of first-hand experience, observation or other source of direct information; announce, declare, relate, report, tell. all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. these things: pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The phrase refers to what the women saw and heard. to the Eleven: Grk. ho hendeka, adj., the numeral eleven. The number alludes to the twelve original apostles minus Judas Iscariot. Mention of the Eleven is a summary, since Peter and John received a separate report (John 20:2-3). and: Grk. kai. to all: pl. of Grk. pas. the rest: pl. of Grk. ho loipos, remaining of what's left, other, rest of. The noun refers most likely to those of the seventy, including two disciples who left for Emmaus (Luke 24:22), and perhaps Yeshua's family. According to parallel narratives the angels directed the women to make the report to the apostles (Matt 28:7; Mark 16:7). The instruction of the angel is remarkable since contemporary Jewish law pronounced women ineligible as witnesses, so Lane who cites Rosh Hashana 1:6; 22a. However the Mishnah paragraph, which concerns testimony of the New Moon, is not a blanket prohibition but contains a caveat since it says, "It is a general rule that for any testimony for which a woman is disqualified." However, the ruling authorities found ways to exclude a woman's testimony, such as being related to an accused person and parties in a lawsuit could object to witnesses offered by the other side (Sanhedrin 3:1). Another Mishnah rule states that "the law about an oath of witness applies to men but not to women" (Shebuoth 4:1). Josephus reports the Jewish law as enunciated by the scribes, attributed to Moses, as saying "But let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex" (Ant. IV, 8:15). Jewish attitudes about female testimony contributes to the reliability of the resurrection report, because no Jewish male would invent such a story. 10 Now they were the Magdalene, Miriam, and Joanna and Miriam the mother of Jacob; also the rest with them were telling these things to the apostles. Now: Grk. de, conj. they were: Grk. eimi, impf., 3p-pl. See verse 6 above. the Magdalene: Grk. hē Magdalēnē. Lexicons and scholars define the noun as a native of Magdala, a fishing village on the western shore of Sea of Galilee near Tiberias, the capital of Herod Antipas. The exact location is disputed. See the Biblical Archaeology Review article regarding its location. The Greek name Magdala is derived from the Heb. Migdal, which means tower, watch-tower or fortress. According to the Talmud the village called Migdal Nunia lay about eighteen minutes walk from Tiberias (TB Pesachim 46a). However, the syntax of the naming convention employs Magdalēnē as a title, not a location, much as "Yeshua, the one called Christos ['Messiah']" (Matt 1:16) and "Simon, the one called Petros ['Rock']" (Matt 10:2). Consistently in the apostolic narratives, all in the Passion and Resurrection passages, this woman is distinguished from other women by the addition of hē Μαgdalēnē, "the Magdalene" or "the Tower." Thus, her prominent role in those narratives presents her as a tower of spiritual strength, watching for the Messianic promise to be fulfilled. Normally the label occurs after the name, but here Luke purposely places it before the name. Miriam: Grk. Maria, an variant spelling of Mariam. In the LXX Mariam transliterates Heb. Miryam, "Miriam" in English, first in Exodus 15:20. Thayer also notes that Mariam is an exact transliteration of Aramaic Mariam, which is used in the Targums and may explain its presence in the apostolic narratives. The name occurs in the Tanakh 15 times, only of the sister of Moses. There are seven women identified as "Miriam" in the Besekh. This Miriam is consistently distinguished from other women named Miriam by identifying her by the label "the Magdalene," "the Tower." Christian versions render the name as "Mary." The use of the English "Mary" began with the Tyndale New Testament (1525) and Christians have called these Jewish women by this name ever since. The choice to use "Mary" instead of the Hebrew name "Miriam" can only be to minimize their Jewish identity. The meaning of the name is not known for certain, although Thayer's Lexicon says its meaning is "rebelliousness" or "obstinacy." With such a negative meaning it's unlikely that the parents would have given this name to their daughter at birth. The best interpretation is offered at BehindtheName.com which says that Miriam "was most likely originally an Egyptian name, perhaps derived in part from mry "beloved" or mr "love." The Synoptic Narratives report that this Miriam was one whom Yeshua had delivered from seven demons (Mark 16:9; Luke 8:2). She was a godly woman and tower of spiritual strength in the Messianic community. Unfortunately she has been slandered throughout the history of Christianity as a former prostitute. In the Synoptic Narratives whenever the name of this Miriam appears in a list of other women, her name is given first. For more information see my article Miriam the Magdalene. and: Grk. kai, conj. Joanna: Grk. Iōanna, a transliteration of the feminine form of Heb. Yochanan ("YHVH has been gracious"). The name occurs only in Luke, also 8:3 where she is identified as the wife of Chuza, a steward of Herod Antipas, and a supporter of Yeshua. The CJB, MJLT and OJB render the name as Yochanah. While the name does not occur elsewhere in the Bible, Gill notes that the Talmud mentions a Johani, daughter of Retibi (Sotah 22a). and: Grk. kai. Miriam: Grk. Maria. the mother: Grk. hē, feminine definite article. The Greek text is absent the familial term, but matēr is supplied in Matthew 27:56. of Jacob: Grk. Iakōbos is a Grecized form of Iakōb ("Jacob"), which transliterates the Heb. Ya'akov ("Jacob"), but rendered as "James" in Christian Bibles. Although often disparaged in Christianity the name of the patriarch Jacob was greatly esteemed in Israel so it is not surprising that there are five men with this name in the Besekh. This Jacob is the one known as "the Less" (Mark 15:40), since his mother is identified as being present at the crucifixion. Matthew and Mark identify this Miriam as the mother of Jacob the Less and Joseph. also: Grk. kai. the rest: fem. pl. of Grk. ho loipos. The feminine form makes the reference to other women, such as Miriam, the mother of Yeshua, Miriam the wife of Clopas, and Salome, the wife of Zebedee and the mother of Jacob and John (Mark 15:40; 16:1; Matt 27:56; 28:1; John 19:25). with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. them: fem. pl. of Grk. autos, personal pronoun. were telling: Grk. legō, impf., 3p-pl. See verse 5 above. these things: pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The pronoun refers to the report given in verse 9. to: Grk. pros, prep. See verse 5 above. the apostles: pl. of Grk. ho apostolos, one that is sent as an official representative, apostle. Apostolos appears in no other early Jewish literature, but it is grounded in Jewish culture in the office of shaliach. First century Judaism recognized the office of "apostle," Heb. shaliach, who acted as an agent for someone with the full authority of the sender (Jastrow 1579). The noun probably alludes to the mention of the Eleven. 11 And these words appeared before them as if nonsense, and they were not believing them. And: Grk. kai, conj. these: pl. of Grk. houtos, demonstrative pronoun. words: pl. of Grk. rhēma. See verse 8 above. The phrase alludes to the report in verse 9. appeared: Grk. phainō, aor. pass., 3p-pl., to bring to light, here meaning to appear to the mind, seem to one's judgment or opinion. before: Grk. enōpion, prep., from a word meaning "facing" with the basic idea of being 'in sight of' or 'in the presence of.' them: pl. of Grk. autos, personal pronoun; the apostles. as if: Grk. hōsei (from hōs, "as" and ei, "if"), adv., "as if," used here to denote a comparison; as, as if, like. nonsense: Grk. lēros, an outlandish story; idle talk, nonsense. and: Grk. kai. they were not believing: Grk. apisteō, impf., 3p-pl., to disbelieve or refuse to believe; properly, refusing to be persuaded. them: fem. pl. of Grk. autos; the women. The women were probably disappointed when some did not believe their report. The general consensus of the apostles was against accepting the report of the women, and not simply because of their gender. Logic and the scientific method were against the incredible testimony. Some of them had witnessed the horrific death and they knew he had been buried. There was no one available possessing equal power to Yeshua to call him forth from the tomb. There was no reason to hope. 12 But Peter having risen ran to the tomb; and having stooped down he saw the linen wrappings only; and he departed, wondering to himself what had come to pass. Reference: John 20:1-10. But: Grk. de, conj. Peter: Grk. ho Petros, personal name meaning "a small stone" (Abbot-Smith). Petros translates the Hebrew name Kêpha ("rock"), rendered as Cephas in Christian versions. The apostle's birth name was Simon bar Jonah (Matt 16:17), meaning he was a descendant of the prophet Jonah. After their first meeting in the Winter of A.D. 26/27 in Judea (John 1:40-41), Yeshua gave Simon the name Kêpha (John 1:42). See the explanatory note there. Although originally from Bethsaida (John 1:44) Peter was married (Mark 1:30; 1Cor 9:5) and had a home in Capernaum (Mark 1:21, 29) where he and his brother Andrew engaged in a fishing business (Luke 5:2-3; John 21:3). For a review of Peter's life and ministry see my article Simon Peter: Fisherman-Apostle. having risen: Grk. anistēmi, aor. part. See verse 7 above. Given the early morning the verb probably alludes to having risen from sleep. ran: Grk. trechō, aor., move forward rapidly, generally of physical motion of running. to: Grk. epi, prep., used here to denote direction; up to. the tomb: Grk. ho mnēmeion. See verse 2 above. According to John's narrative, Peter was accompanied to the tomb by John. They no doubt ran in order to verify the report of the empty tomb and the "stolen body" (John 20:2). and: Grk. kai, conj. having stooped down: Grk. parakuptō, aor. part., to bend over or stoop down to see something better. The verb illustrates the fact that the opening of the tomb was small and not cut to the height of an adult. he saw: Grk. blepō, pres., to see or look at, here meaning to use one's eyes to take note of an object. the linen wrappings: Grk. ho othonion, linen cloth. The noun occurs five times in the apostolic narratives in reference to linen wrappings for a corpse. only: Grk. monos, adj. signifying the exclusion of any other entity; alone, only. and: Grk. kai. he departed: Grk. aperchomai, aor., to be in movement from a position with or without mention of a destination; depart, go away or leave. wondering: Grk. thaumazō, pres. part., properly, to wonder at, be amazed, i.e. astonished out of one's senses; awestruck, "wondering very greatly." The verb also includes suggestion of beginning to speculate on the matter (HELPS). to: Grk. pros, prep. See verse 5 above. himself: Grk. hautou, contracted masc. form of heautou, reflexive pronoun of the third person; himself. what: Grk. ho, definite article, but used here as a relative pronoun. had come to pass: Grk. ginomai, perf. part. See verse 4 above. While returning to the city Peter's thoughts were captured by what he had seen and not seen. John's narrative affirms that Miriam's initial report to Peter and John included her assumption that someone had stolen Yeshua's body (John 20:2) and as Peter beheld the empty tomb he did not yet understand the Scriptural prophecy that the Messiah must be resurrected from death (John 20:9). Luke concurs that Peter was slow to "connect the dots;" his reasoning simply could not supply a solution to the mystery of the missing body. Textual Note: Himself or Home? A number of notable versions translate the phrase pros hautou as "to his home" or simply "home" (CJB, ESV, GNT, TLB, MJLT, MW, NABRE, NASB, NCV, NET, NLT, NRSV, TLV), even though there is no word for "house" or "home" (Grk. oikos) in the verse (cf. LXX 1Kgs 7:1; Neh 3:28-29; 7:3; Prov 9:14; 27:15; Hag 1:9). There is no evidence that Peter owned a home in Jerusalem, but presumptively he returned to his place of lodging where Miriam found him. Plummer says the Greek phrase is ambiguous and could be interpreted as his lodging in the city. Morris (835) notes that Josephus uses the Greek phrase pros hautous in just this sense (Ant. VIII, 4:6). John 20:10 employs the same Greek construction and conveys the idea that the Peter and John did not go to the same place, but each to his own place of lodging. Encounter with Messiah, 24:13-24 13 And behold, two of them in the same day were going to a village being distant sixty stadia from Jerusalem, whose name is Emmaus. And: Grk. kai, conj. behold: Grk. idou, aor. imp. See verse 4 above. Most versions do not translate the interjection, but Luke employs the term to direct attention to the following significant anecdote, which is found in a condensed form in Mark 16. Plummer suggests the narrative forms a counterpoint to the revelation of the resurrected Messiah to Miriam the Magdalene as reported by John (20:11-18). two: Grk. duo, adj., the number two. of: Grk. ek, prep. used to denote derivation or separation, here the former; from, out of, out from among. them: masc. pl. of Grk. autos, personal pronoun. The reference "of them" does not designate the two men as belonging to the Eleven (cf. verse 9 and 33), but certainly disciples. The nearest antecedent for identification is "apostles" in verse 10 and "the rest" in verse 9. They were official messengers for Yeshua. in: Grk. en, prep. the same: Grk. autos. day: Grk. ho hēmera. See verse 7 above. The temporal reference is to the first day of the week. Edersheim suggests it was afternoon (912). were: Grk. eimi, impf., 3p-pl. See verse 6 above. going: Grk. poreuomai, pl. pres. part., to move from one part of an area to another, to make one's way; go, journey, travel. to: Grk. eis, prep. a village: Grk. kōmē, village, smaller and less prestigious than a city. By Jewish definition a community not large enough to have a synagogue was called a village (Megillah 1:2). being distant: Grk. apechō, pres. part., be away from, be distant. sixty: Grk. hexekonta, adj., the tenth multiple of hex ("six"), the number sixty. stadia: pl. of Grk. stadion, a measure of distance roughly equivalent to 607 English feet or 192 meters (BAG). Stadia (Latin "stadium") was the length of an Olympic course (Abbott-Smith). Sixty stadia is equivalent to about seven miles or 11.3 kilometers. from: Grk. apo, prep. The distance is to the west. Jerusalem: Grk. Ierousalēm, a rough transliteration of Heb. Yerushalayim, which means "possession of peace" (BDB 436). See the Bible map here. whose: Grk. hos, relative pronoun. See verse 1 above. name is: Grk. onoma, .a word or a combination of words by which a person, place, or thing is designated, called, or known. In Hebrew literature it also carries the extended sense of qualities, powers, attributes or reputation. Emmaus: Grk. Emmaous, a transliteration of Heb. Amma’us ("hot spring"). The distance is confirmed by Josephus who records that Ammous was threescore stadia from Jerusalem and there the Roman procurator Liberius Maximus settled 800 men retired from the Roman army (Wars VII, 6:6). The location is not known for certain, and as many as four sites have been proposed (HBD). A location proposed by church fathers of 160 stadia (18 miles) would have been too far to arrive the same evening (Metzger). See the map of a proposed site here. Traversing sixty stadia would probably take not more than two and a half to three hours. 14 And they were talking with one other about all these things having taken place. And: Grk. kai, conj. they were talking: Grk. homileō, impf., 3p-pl., spending time with someone with a focus on verbal exchange; converse, talk. The verb is peculiar to Luke (also Acts 20:11; 24:26). with: Grk. pros, prep. See verse 5 above. one other: Grk. allēlōn, reciprocal pronoun; each other, one another. about: Grk. peri, prep. See verse 4 above. all: pl. of Grk. pas, adj. See verse 9 above. these things: pl. of Grk. houtos, demonstrative pronoun. having taken place: Grk. sumbainō, pl. perf. part., take place as an event; happen, occur, come to pass. The specific content of their conversation is set forth in verses 19-24 below. 15 And it came to pass in their talking and discussing, also Yeshua himself having drawn near began going along with them. And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid. See verse 4 above. The verb sets the stage for the following extraordinary revelation. in: Grk. en, prep. their: pl. of Grk. autos, personal pronoun. talking: Grk. homileō, pres. inf. See the previous verse. and: Grk. kai. discussing: Grk. suzēteō, pres. inf., engage in serious conversation to examine a matter, either amiable or contentious, here the former. also: Grk. kai. Yeshua: Grk. Iēsous. See verse 3 above. himself: Grk. autos. having drawn near: Grk. eggizō, aor. part., come or draw near, approach. The verb indicates close proximity. began going along with: Grk. sumporeuomai, impf., to join in accompanying someone, journey together. them: pl. of Grk. autos. Yeshua did not suddenly appear as the angels in the tomb, but was already on the road from Jerusalem. The One who was the subject of their conversation overtook the two disciples and thus joining them was a natural meeting. 16 But their eyes were held so as not to recognize him. But: Grk. de, conj. their: pl. of Grk. autos, personal pronoun. eyes: Grk. ho ophthalmos, the anatomical organ of the eye, and fig. of perception or insight. were held: Grk. krateō, impf. pass., to place under one's grasp or have a firm hold on; take hold of. that: Grk. ho, definite article, but used here as a relative pronoun. they were not: Grk. mē, adv., a particle that negates subjectively, ruling out any implications that could be involved with what should (could, would) apply; no, not (HELPS). to recognize: Grk. epiginōskō (from epi, "upon," and ginōskō, "to know"), aor. inf., experiential knowing, used here of awareness or recognition based on previous knowledge. him: Grk. autos; Yeshua. Plummer suggests that it is unnecessary to suppose any special Divine action or purpose was employed to prevent recognizing Yeshua. Certainly the disciples never expected to see Yeshua again. Similarly Miriam Magdalene failed to recognize Yeshua upon seeing him (John 20:14). Matthew records that later in Galilee Yeshua met with the Eleven and other disciples, the Eleven worshiped him, but some of the others doubted (cf. Matt 28:17; 1Cor 15:6). However, it should be noted that "doubt" was an initial reaction, as with Thomas in the upper room. Once Thomas made physical contact he believed. The incidents of Yeshua not being recognized testify to the fact that Yeshua's resurrected body was very different from his original mortal body. Mark makes the point that the Yeshua seen by these two disciples had a different physical appearance (Mark 16:12). At the same time Luke's narrative implies that Yeshua inhibited recognition on this occasion for his own purpose of postponing revelation. 17 And he said to them, "What are these matters that you are discussing with one another while walking?" And they stood still, looking sad. And: Grk. de, conj. he said: Grk. legō, aor. See verse 5 above. to: Grk. pros, prep. See verse 5 above. them: pl. of Grk. autos, personal pronoun. Yeshua engages them in conversation so that he could reveal himself and open their minds to the truth. What: Grk. tís, interrogative pronoun. See verse 5 above. are these: pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. matters: pl. of Grk. logos, vocalized expression of the mind; word, topic, discourse, statement, message or speech. that: Grk. hos, relative pronoun. See verse 1. you are discussing: Grk. antiballō, pres., throw in turn, exchange, to discuss, or dispute. Danker defines the verb as "bandying statements in vigorous conversation." with: Grk. pros. one another: Grk. allēlōn. See verse 14 above. while walking: Grk. peripateō, pl. pres. part., to engage in pedestrian activity; go about; walk about, walk around, walk. The question Yeshua asked might seem superfluous for one who knows the secrets of the heart (Ps 44:21; Luke 5:22; 6:8; 9:47; 11:17; John 16:30). Yet having the men repeat their conversation would provide the starting point in providing revelation of truth. And: Grk. kai, conj. they stood still: Grk. histēmi, aor. pass., 3p-pl., generally to stand, to set, or to establish in a place. looking sad: pl. of Grk. skuthrōpos, adj., sullen, gloomy, or downcast, essentially affecting a mournful appearance. After Yeshua's question the final sentence represents a sudden halt on the road and the two disciples giving Yeshua a stunned look as their own question in the following verse reveals. 18 And answering the one named Cleopas replied to him, "Are you the only one staying in Jerusalem and not aware of the things having come to pass in it in these days?" And: Grk. de, conj. answering: Grk. apokrinomai, aor. pass. part., to answer or reply to someone, whether to a question, request, exhortation, command, etc. The verb always indicates something has preceded (either said or done) to which the remarks refer. In the LXX apokrinomai translates Heb. anah, first in Gen 18:27, to answer or respond to something said in conversation; to respond to an occasion and speak in view of circumstances; or to testify or respond as a witness in a legal proceeding (BDB 772). Luke likely uses the verb in the Hebraic sense of advancing the narrative. the one: Grk. heis, adj., the number one. named: Grk. onoma. See verse 13 above. Cleopas: Grk. Kleopas, apparently a shortened spelling of Kleopatros (from kleos, "glory, renown" and patēr, "father"). This is not the same man as Clopas (John 19:25). The name is provided no doubt because of familiarity in the Body of Messiah at the time. Edersheim suggests that the other unnamed disciple is Luke because of his personal knowledge of Cleopas, and because this narrative bears in its vividness the character of personal recollection (912). The narrative here presents the two disciples as Jewish (verse 21), but Geldenhuys discounts the identification of the other disciple as Luke because of his false assumption that Luke was a Gentile. (See my Introduction for my defense of Luke's Jewish identity.) Also, as with Luke Church fathers identified Cleopas as one of the Seventy (Luke 10:1), the second bishop of Jerusalem, and who in his old age was crucified by Emperor Domitian (Hippolytus; Dorotheus). replied: Grk. legō, aor. See verse 5 above. to: Grk. pros, prep. him: Grk. autos, personal pronoun; Yeshua. Not recognizing this stranger Cleopas offers an incredulous reply, bordering on rude. Are you: Grk. su, second person pronoun. The pronoun is emphatic. the only one: Grk. monos, adj., lit. "alone." See verse 12 above. staying in: Grk. paroikeō, aor., to dwell alongside of, live in a foreign land beyond one's place of ancestry; sojourn. The verb occurs only twice in the Besekh, the other in Hebrews 11:9 (translated by Luke) in reference to Abraham who dwelled in a foreign land. Use of this verb implies more than a brief stay for the festival. Jerusalem: Grk. Ierousalēm. See verse 13 above. There were many Jewish expatriates from other countries saying in the city (cf. Acts 2:9-13; 6:9). and: Grk. kai, conj. not: Grk. ou, adv. aware: Grk. ginōskō, aor., to know, here meaning to be in receipt of information. of the things: neut. pl. of Grk. ho, definite article, but used here as a relative pronoun. having come to pass: Grk. ginomai, aor. mid. part. See verse 4 above. in: Grk. en, prep. it: Grk. autos. in: Grk. en. these: pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. days: pl. of Grk. hēmera. See verse 7 above. Not recognizing the feigned ignorance of Yeshua the two disciples respond in a kind of demeaning surprise. Their question asserts the opposite: even strangers to Jerusalem know what has happened! 19 And he said to them, "What things?" And they said to him, "The things about Yeshua the Nazarene, a man who arose a prophet mighty in deed and word before God and all the people, And: Grk. kai, conj. he said: Grk. legō, aor. See verse 5 above. to them: pl. of Grk. autos, personal pronoun; Cleopas and Luke. What things: pl. of Grk. poios, interrogative pronoun used in reference to a class or kind, of what kind? of what sort? Although the question posed by Cleopas may have bee rude, Yeshua offers a mild response to elicit the current state of their knowledge and understanding. And they said: Grk. legō, aor., 3p-pl. The plural form of the verb affirms that both disciples contributed to the response. We can imagine that first one spoke and then the other added. to him: Grk. autos; Yeshua. The things: neut. pl. of Grk. ho, definite article but used here as a relative pronoun. about: Grk. peri, prep. See verse 4 above. Yeshua: Grk. Iēsous. See verse 3 above. the Nazarene: Grk. ho Nazarēnos, adj., "the Nazarene." The genitive case, often used to stress origin, could be lit. "of Nazareth" and most versions translate the adjective in this manner. The naming convention of identifying persons by place of origin distinguished them from other persons with the same name. Yeshua was a common name. However, as in Mark 14:67, the genitive is primarily used to stress classification (DM 75). The adjective occurs only six times in the Besekh and in the other verses it serves as a label or title (Mark 1:24; 10:47; 16:6; Luke 4:34). Ten versions translate the adjective as "Nazarene." (e.g., HCSB, LSB, MSG, NABRE, NASB, NET). Lexicons say that the adjective derives from the noun Nazaret, "Nazareth," but it could just as easily be derived from Nazōraios, "Nazarene." The title is first introduced in Matthew 2:23. See my comment there. The significance of "Nazarene" may be found in its probable Hebrew root, netzer, branch, sprout or shoot, found in Isaiah 11:1 where it is used to refer to the branch of Jesse, the father of David. Thus, "the Nazarene" is the humble shoot of Jesse who would fulfill the covenantal promise made to David and sit on his throne (Luke 1:32-33; cf. 2Sam 7:12-14; Isa 9:6). a man: Grk. anēr. See verse 4 above. Plummer suggests that "man" is used here as a mark of respect. Danker says that in contrast to the general word for man (anthropos), anēr means a man who has grown up and has the attendant responsibility and recognition in a structured society. who: Grk. hos, relative pronoun. See verse 1 above. arose: Grk. ginomai, aor. See verse 4 above. Bible versions translate the verb as "was," the past tense of "to be," which in my view diminishes the point. More likely the verb is intended to convey "to arise or appear in history, come upon the stage of human events and used of men appearing in public" (Thayer), such as it is used in regard to Yochanan the Immerser (Mark 1:4; John 1:6). a prophet: Grk. prophētēs, one who is gifted with the ability for interpretation or revelation transcending normal insight or awareness, i.e., a prophet. In the LXX prophētēs translates Heb. nabi, spokesman, speaker, or prophet; first in Genesis 20:7 where it is used of Abraham. In Scripture the term refers to one who spoke on God's behalf, whether in foretelling or forth-telling. The general public viewed Yeshua as a prophet (Matt 16:14; 21:11; Luke 9:8, 19). After the feeding of the 5,000 the people associated Yeshua with the prophet predicted by Moses (John 6:14; 7:40; Deut 18:15). mighty: Grk. dunatos, adj., capable of being realized; mighty, powerful, possible. The adjective emphasizes what is made possible because of the power (ability) exerted by the subject (HELPS). Indeed Yeshua possessed power within himself to do the miraculous (Luke 6:19; 8:46). in: Grk. en, prep. deed: Grk. ergon generally means a deed, action or accomplishment. The singular form summarizes all the good works performed by Yeshua that benefited people, whether healing or providing food. and: Grk. kai. word: Grk. logos. See verse 17 above. Logos summarizes all that Yeshua taught, but especially echoing the apostles, "You have the words of eternal life" (John 6:68). Logos could also include the miracles that occurred simply by Yeshua "saying the word" (Matt 8:8, 13; Luke 7:7). before: Grk. enantion, prep., 'in front of,' 'before,' especially in the sense of being subject to scrutiny. God: Grk. ho theos, properly God, the omnipotent, omniscient, omnipresent Creator and owner of all things (Gen 1:1). The only God in existence is the God of Israel (Ex 5:1; Isa 44:6; 45:5-6; 46:9; Luke 1:68). and: Grk. kai. all: Grk. pas, adj. See verse 9 above. the people: Grk. ho laos, a group of humans, understood geographically or ethnically and in Scripture often viewed in contrast with the ruling class. The term corresponds to the Heb. am-ha'aretz, "people of the land," i.e., the people of Israel. Luke is careful to use laos primarily of the "people" who were the beneficiaries of Yeshua's spiritual ministry (Luke 1:17, 68, 77; 2:10; 3:21; 7:16) and with whom Yeshua was popular. 20 also that the chief priests and our rulers delivered him to the sentence of death, and crucified him. also: Grk. te, conj. used to connect an idea closely to another in a manner that is tighter than with kai; also, both. that: Grk. hopōs, adv., in order that, so that. This adverb is stronger than simple "that," because it emphasizes the method involved to accomplish the objective at hand (HELPS). the chief priests: pl. of Grk. ho archiereus, a high or chief priest, i.e., a leader among priests. The plural noun included retired high priests and active holders of the priestly offices of higher rank in the Temple hierarchy, some fifteen to twenty men. These men were part of the council that condemned Yeshua (Luke 22:2, 66). and: Grk. kai, conj. our: Grk. hēmeis, pl. first person pronoun. rulers: pl. of Grk. archōn, one who has eminence in a ruling capacity or one who has administrative authority; leader, prince, ruler. These men should probably be identified as the Council elders that had a part in arresting and passing judgment on Yeshua (Luke 22:52, 66). delivered: Grk. paradidōmi, aor., 3p-pl., to deliver over, specifically of subjecting to arrest and a judicial process. him: Grk. autos, personal pronoun; Yeshua. to: Grk. eis, prep., lit. "into." the sentence: Grk. krima may refer to (1) a judicial verdict, or (2) a sentence of condemnation and the subsequent punishment. The second meaning applies here. of death: Grk. thanatos, death in the natural physical sense, extinction of life. The noun is used here in the sense of a judicial decision for capital punishment. and: Grk. kai. crucified: Grk. stauroō, aor., 3p-pl., to put to death by nailing or binding the hands and feet to a wooden structure; a Roman means of capital punishment. him: Grk. autos. The Jewish leaders were personally responsible for the horrific death of Yeshua, so Pilate's role is omitted. After all, Pilate had no animus against Yeshua nor any reason to arrest and execute him. Cleopas and Luke offered no historical revisionism to placate offense to future generations. After Pentecost the apostles echoed their charge (cf. Acts 2:23; 4:10; 7:52; 13:27-28; 1Th 2:24-15). Josephus, the Jewish historian, while acknowledging Yeshua was the Messiah, declared that Pilate condemned him to crucifixion "at the suggestion of the principal men amongst us" (Ant. XVIII, 3:3). 21 "But we were hoping that he was the One going to redeem Israel. But, indeed also with all these things, this third day is passing, from which these things came to pass. But: Grk. de, conj. we: Grk. hēmeis, pl. first person pronoun. were hoping: Grk. elpizō, impf., 1p-pl., to look for; hope, expect. that: Grk. hoti, conj. See verse 7 above. he: Grk. autos, personal pronoun. was: Grk. eimi, pres. See verse 6 above. the One: Grk. ho, definite article, but used here as a demonstrative pronoun and substitute for Messiah. going: Grk. mellō, pres. part., a future oriented verb with a pending aspect, being in the offing, be about to, be going to, intending. to redeem: Grk. lutroō, pres. mid. inf., to redeem or ransom, especially in the sense of deliverance from an oppressive condition. In the LXX lutroō translates Heb. ga'al, act as a kinsman-redeemer (Lev 25:25); and Heb. padah, redeem, ransom or rescue, used in the deliverance of Israel's firstborn from death in Egypt (Ex 13:13-14; Num 18:15; Deut 7:8; 13:5). Applying the concept of padah the disciples would have defined redemption as deliverance from oppression. Israel: Grk. ho Israēl, a transliteration of the Heb. Yisrael, which means "God prevails" (BDB 975). The name refers to both the covenant name of the chosen people and a corporate reference to the biological descendants of Jacob through the twelve tribes (Gen 32:28). The two disciples count themselves as members of Israel. Cleopas and Luke expressed the hope grounded in the deliverance history of Israel, first with Moses, next with the twelve judge-deliverers (Jdg 2:10-23) and followed by the reigns of King Saul and King David. Israel then suffered the domination by the great empires of Assyria, Babylon, Persia, Greece, and their successors the Seleucids. After Maccabean victories in the 2nd century BC and the rise of the Hasmonean dynasty, Jewish independence was again achieved. Under the Hasmonean dynasty the kingdom regained boundaries not far short of Solomon's realm. The future hope announced by the Hebrew prophets seemed to be assured. However the Hasmonean Kingdom lasted only about 80 years (142-63 BC), and gave way to Roman conquest in 63 BC. With the establishment of the Herodian dynasty in 37 BC, Jews began looking for a leader who would deliver them from the Romans and inaugurate Olam Habah ("the world to come") or Messianic Age. The Messiah would be a descendant of King David (2Sam 7:12-13) and he would fulfill the promises made to Israel. The Messiah would destroy the enemies of Israel, and establish the Davidic monarchy over Israel and the nations. The announcement of the angel Gabriel to Miriam (Luke 1:32) and the inspired prophecy of Zechariah (Luke 1:68-74) seemed to provide assurance of fulfillment. The apostolic narratives describe some of the expectations of the Messiah as expressed by various people. Scribes and Pharisees asserted that the Messiah would be born in Bethlehem (Matt 2:5; John 7:42), be descendant of David (Matt 22:42; Mark 12:35; John 7:42) and reign as King of Israel (Mark 15:32). The common people expected the Messiah to perform miraculous signs (John 7:31) and remain forever (John 12:34). The priest Zechariah prophesied deliverance from their enemies (Luke 1:71). The priest Simeon declared that Yeshua, as the Messiah, would shine a light of revelation to the nations (Luke 2:32) and cause many to fall and rise in Israel (Luke 2:34). Anna expected the Messiah to redeem Jerusalem (Luke 2:38). Yochanan the Immerser prophesied that the Messiah would immerse people with the Holy Spirit and fire (Matt 3:11), separate the wheat from the chaff (Matt 3:12), be the lamb of God to take away sin (John 1:29) and give eternal life to those who believe in him (John 3:36). The Samaritan woman expected that the Messiah would explain Scripture (John 4:25). The apostles expected the Messiah to restore Israel’s sovereignty (Acts 1:6). The hope of the apostles anticipated a political theocracy in which they would be leaders as Yeshua promised (cf. Matt 19:28; Luke 22:30). After all, Isaiah had prophesied concerning the Messiah that "the government will be upon His shoulder" (Isa 9:5 TLV). The apostles still did not understand that Yeshua had not come this first time to rule, but to die as "a ransom for many" (Mark 10:45), and that ransom meant being a sin offering (John 1:29). But: Grk. alla, conj. See verse 6 above. indeed: Grk. ge, an emphatic particle with focus on the preceding words; assuredly, at least, indeed, yet. also: Grk. kai, conj. with: Grk. sun, prep. See verse 10 above. all: pl. of Grk. pas, adj. See verse 9 above. these things: neut. pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The pronoun refers back to the repetition of events in verses 18-20. this: Grk. houtos. third: Grk. tritos, adj. See verse 7 above. day: Grk. hēmera. See verse 7 above. is passing: Grk. agō, pres., to bring, carry, lead, or take, but used here in a fig. sense of time passing by (Thayer). The verbal phrase stresses that the day will soon be over. from: Grk. apo, prep. which: Grk. hos, relative pronoun. these things: neut. pl. of Grk. houtos. came to pass: Grk. ginomai, aor. mid. See verse 4 above. Mentioning the third day is significant and they may have recalled that Yeshua referred to "the third day" several times. They likely knew that Jewish Sages associated the "third day" with deliverance and resurrection (Gen 42:18; Ex 19:11, 16; 2Kgs 20:5; Esth 5:1; Hos 6:2; Jon 1:17; 2:10). So they may have been pondering the significance of the day in light of the report of the women mentioned in the next two verses. 22 "But also certain women from us amazed us; having been to the tomb at dawn, But: Grk. alla, conj. See verse 6 above. also: Grk. kai, conj. certain: Grk. tis, indefinite pronoun used to indicate non-specification; a certain one, some, someone, anyone, anything. This pronoun is often used to distinguish someone of consequence in contrast to others, or to denote a collective commonality of those in a group, the former in this instance. women: pl. of Grk. gunē, an adult female person without respect to age, social status, or marital status, except as defined by the context. The women are named in verse 10. from: Grk. ek, prep. See verse 13 above. us: Grk. hēmeis, pl. first person pronoun. The phrase "from us" designates the women as fellow disciples. amazed: Grk. existēmi, aor., 3p-pl., expresses the idea of causing or undergoing a psychological change outside normal expectation. In this context the verb means to make a profound impression on by astonishing, to be amazed. us: Grk. hēmeis. having been: Grk. ginomai, aor. mid. part. See verse 4 above. to: Grk. epi, prep. the tomb: Grk. mnēmeion. See verse 2 above. at dawn: Grk. orthrinos, (from orthros, "daybreak"), adj., early morning, dawn. The adjective occurs only here in the Besekh. The two disciples imply their presence among "the rest" who received the report of the women in verse 9 above. 23 and not having found his body, they came declaring also to have seen a supernatural appearance of angels who said he is alive. and: Grk. kai, conj. not: Grk. mē, adv. See verse 16 above. having found: Grk. heuriskō, pl. aor. part. See verse 2 above. his: Grk. autos, personal pronoun. body: Grk. sōma. See verse 3 above. The disciples repeated the basic facts of the report of the women without criticism or embellishment. they came: Grk. erchomai, aor., 3p-pl. See verse 1 above. The verb alludes to coming to the house where the apostles were lodging, probably the house of John Mark where the last supper was held. declaring: Grk. legō, pl. pres. part. See verse 5 above. The verb does not imply any intent to deceive. also: Grk. kai. The conjunction introduces a second message from the women. to have seen: Grk. horaō, perf. inf., to perceive physically with the eye, as well as to see with the mind (inward spiritual perception). a supernatural appearance: Grk. optasia, something that is seen above and beyond all normal experience, a supernatural experience; an appearing. The term occurs only four times in the Besekh (also Luke 1:22; Acts 26:19; 2Cor 12:1). Almost all versions translate optasia as "vision," which is misleading, since the women did not have a vision. Luke does not use the regular word for vision (Grk. horama), which denotes a pictographic image seen with the eyes but without material substance (e.g. Acts 9:10; 10:3, 10, 17, 19; 11:5; 16:9; 18:9). Instead Luke uses the same word that occurs five times in the LXX narrative of Daniel's encounter with Gabriel who appeared to him (Dan 9:23; 10:1, 7-8, 16). Daniel actually met the archangel and carried on a lengthy conversation with him. The women had the same personal experience at the tomb. of angels: pl. of Grk. aggelos means messenger, whether human or heavenly (BAG). The term is used here to mean a celestial messenger. See the note on verse 4 above. A few versions omit the mention of "vision" and render the clause to affirm simply that the women had seen angels (EASY, GW, TLB, NOG, NIRV, NLT, WE). Angels figure prominently in Scripture as ministering spirits (Mark 1:13; Heb 1:14). For a review of the varieties and classes of celestial beings see my article The Host of Heaven. who: pl. of Grk. hos, relative pronoun. said: Grk. legō, pres., 3p-pl. The plural form of the verbal phrase alludes to the two angels. he: Grk. autos, lit. "the same." is alive: Grk. zaō, pres. inf. The infinitive would lit. mean, "to be living." See verse 5 above. A woman's testimony was not considered legal evidence in Rabbinic Judaism. If the apostles had invented the story of resurrection they would not have included the report of the women. On the face of it the report of the women was just too incredible to be believed. 24 "And some of those with us went to the tomb and found it so, just as also the women had said; but him they did not see." And: Grk. kai, conj. some: pl. of Grk. tis, indefinite pronoun. See verse 22 above. of those: pl. of Grk. ho, definite article but used here as a relative pronoun. with: Grk. sun, prep. us: Grk. hēmeis, pl. first person pronoun. went: Grk. aperchomai, aor., 3p-pl. See verse 12 above. to: Grk. epi, prep. the tomb: Grk. ho mnēmeion. See verse 2 above. The identification refers to John and Peter. and: Grk. kai. found it: Grk. heuriskō, aor., 3p-pl. See verse 2 above. so: Grk. houtōs, used to introduce the manner or way in which something has been done or to be done; thus, so, in this manner. just as: Grk. kathōs, adv. emphasizing similarity, conformity, proportion or manner; as, just as. also: Grk. kai. the women: pl. of Grk. ho gunē. See verse 22 above. had said: Grk. legō, aor., 3p-pl. See verse 5 above. Plummer assumes that the testimony of the two disciples here confirms the view that verse 12 was not in the original text of Luke, even though verse 12 is well attested in the Greek manuscripts (GNT 314). Rather the two verses reflect two different times of the day. Peter and John resided in separate lodgings (John 20:10). Cleopas and Luke saw Peter leave early in the morning because they were at the same house. Later in the morning they heard the report about John also going to the tomb. but: Grk. de, conj. him: Grk. autos, personal pronoun; the resurrected Yeshua. they did not: Grk. ou, adv. see: Grk. horaō, aor., 3p-pl. Luke does not mention the Magdalene's personal experience with the risen Lord, because these two disciples had not yet heard of it. John and Peter confirmed the report of the women, at least as far as the empty tomb. The empty tomb was a proof of resurrection, since Pilate had given permission to the Sanhedrin to post a guard at the tomb to prevent anyone stealing the body (Matt 27:63-66). Of interest is that John and Peter did not see any angels. Their mission was to make the announcement to the women and upon completion left the area. Suffering of Messiah, 24:25-32 25 And he said to them, "O foolish men and slow of heart to believe in all that the Prophets spoke! And: Grk. kai, conj. he: Grk. autos, personal pronoun; Yeshua. said: Grk. legō, aor. See verse 5 above. to: Grk. pros, prep. See verse 6 above. The preposition stresses that Yeshua engaged eye-to-eye. them: pl. of Grk. autos; the two disciples, Cleopas and Luke. O: Grk. Ō, the last letter of the Greek alphabet, but used here as an interjection. When the address is intended to carry special force the inflectional particle omega ("ō") is used (DM 71). The special usage of the omega letter with vocative case nouns is found in both classical Greek writings and Jewish literature (BAG). foolish men: masc. pl. of Grk. anoētos, adj., voc., not thought on; void of understanding, lacking comprehension, lacking wisdom. There are four words translated as "foolish" in the Besekh and this word does not convey the strong insult of Grk. moros that Yeshua prohibited in Matthew 5:22. Nicoll suggests that Yeshua speaks not so much to reproach as by way of encouragement. Barnes suggests the epithet means that the disciples simply did not give sufficient attention to the evidence. There is no implication of willful disobedience or rebellion against truth. Yeshua's analysis may reflect the reaction of the disciples to his prediction in Galilee: "But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask him about this statement." (Luke 9:45 BR). and: Grk. kai. slow: pl. of Grk. bradus, adj., voc., slow in movement, taking one's time in reacting. of heart: Grk. kardia (for Heb. lebab), the organ of blood circulation, but used in Scripture only figuratively of the affective center of our being and the capacity of moral preference, volitional desire (HELPS). to believe: Grk. pisteuō, pres. inf., to have confidence in the reliability or trustworthiness of some thing or someone. The description of "slow of heart to believe" is likely an allusion to their first reaction on hearing the report of the women (verse 11 above). There is no implication of a willful rejection of evidence (cf. Acts 14:2). in: Grk. epi, prep., lit. "upon." all: pl. of Grk. pas, adj. See verse 9 above. that: Grk. hos, relative pronoun. the Prophets: pl. of Grk. ho prophētēs. See verse 19 above. The plural noun used in this verse denotes the second division of the Hebrew Bible, the literary works of the Hebrew prophets in the Tanakh called Nevi'im. The Nevi'im included the Early Prophets (Joshua through 2Kings) and the Latter Prophets (Isaiah through Malachi), except Daniel which was included in the K'tuvim (Writings). The mention of the literary Prophets occurs 29 times in the Besekh, 15 of which are combined with a mention of Moses or the Torah (Matt 5:17; 7:12; 11:13; 22:40; Luke 16:16, 29, 31; 24:44; John 1:45 Acts 13:15; 24:14; 26:22; 28:23; Rom 3:21). spoke: Grk. laleō, aor., 3p-pl. See verse 6 above. The verb alludes to the fact that the words of Scripture were spoken in order to be written. Yeshua affirms the Jewish belief in verbal inspiration, "God spoke and the prophets wrote" (2Pet 1:20-21). The criticism acknowledges that the disciples knew something of and believed in certain Messianic predictions in the Tanakh (John 1:45). Yet they did not understand how the Suffering Servant (Isa 53) could be the same as the victorious King to sit on David's throne (cf. Ezek 34:23-24; 37:24-25; Zech 9:9; 14:9; Acts 1:6). Ellicott points out that the word of reproof sounds strong, but the Lord had already given hints as to the true interpretation of Messianic prophecies (Luke 9:22, 44; Mark 14:21), which might have led thoughtful men to see that they pointed to suffering and death, as well as to sovereignty and triumph. 26 "Was it not necessary for the Messiah to suffer these things and to enter into his glory?" Was it not: Grk. ouchi, an emphatic negative adverb, lit. "indeed not." The adverb is used in questions expecting a "yes" answer (Rienecker). necessary for: Grk. dei, impf. See verse 7 above. the Messiah: Grk. ho Christos (from chriō, "to anoint with olive oil"), the expected fulfiller of the hopes of Israel for an end-time deliverer, the Anointed One or Messiah. Christos is a royal title, not a last name. Jewish translators of the LXX chose Christos to translate Heb. Mashiach, "Anointed One," and in the Tanakh Mashiach is used for the Messiah (Ps 2:2; Dan 9:25-26). The English "Christ" used in most Christian versions only transliterates the Greek title. "Christ" is not a translation. In Greek culture Christos had no religious connotation at all, but the LXX usage infused new meaning into the Greek word. Jewish anticipation of the Messiah was grounded in the future hope expressed by the Hebrew prophets of one who would come to deliver Israel from her enemies and rule as God's anointed king. to suffer: Grk. paschō, aor. inf., to experience strong emotion, often with a negative connotation in association with various afflictions. The infinitive expresses result. these things: pl. of Grk. houtos, demonstrative pronoun. The verbal phrase alludes specifically to his prediction during the last supper of trials, rejection and crucifixion (Luke 22:15). Plummer observes that these two disciples like most Jews of the time remembered only the promises of the glories of the Messiah and ignored the predictions of his sufferings. and: Grk. kai, conj. to enter: Grk. eiserchomai, aor. inf. See verse 3 above. into: Grk. eis, prep. his: Grk. autos, personal pronoun. glory: Grk. ho doxa in biblical usage serves as a translation in the LXX of the Hebrew kabôd (derived from kabad, to be heavy or to be honored), which properly means "weight" and in a good sense splendor or brightness. Kabôd (pronounced "kah-vohd") conveys the majesty of that which belongs to God, to the Messiah or to angels. Kabôd is particularly used to refer to the luminous manifestation of God's person, His glorious revelation of Himself (Ex 24:16-17). In the Besekh doxa is a continuation of the Hebrew concept (DNTT 2:45). Thus, the resurrected Son possesses "heavenly glory" and perfectly reflects the majesty of God (1Cor 15:40; 1Pet 1:21; Heb 1:3). Relevant to this description of the Son is that in Romans 6:4 Paul says that Yeshua was resurrected from death "through the glory of the Father." Yeshua referred to this heavenly glory in his high priestly prayer: "And now, You, Father, glorify me with Yourself, the glory that I had with You before the universe existed." (John 17:5 BR) Paul offers the analogy that the human body represents dishonor because of sin and shame (cf. Gen 3:7; Rom 6:6), but the resurrection body reflects the glory of God and the victory over Death, the agent of Satan (1Cor 15:43, 54-56; Heb 2:14). The heavenly glory may be manifested as a physical attribute. In his appearance to John on Patmos the face of Yeshua shone like the sun (Rev 1:16) and he is called the "bright morning star" (Rev 22:16). Angels, too, reflect the heavenly glory with shining clothing (Matt 28:1-3; Acts 10:30; Rev 15:6). The heavenly glory of Yeshua's resurrection body hints at the idea of resurrected people shining. In fact, Yeshua promised that his people would shine, which may be taken literally as well as metaphorically: "Many of those who sleep in the dust of the ground will awake, these to everlasting life, but the others to disgrace and everlasting contempt. 3 Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever." (Dan 12:2-3 NASB) "Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears, let him hear." (Matt 13:43) "We know that when He appears, we will be like Him, because we will see Him just as He is." (1Jn 3:2) "7 Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready. 8 It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints." (Rev 19:7-8) Finally, the verbal clause "enter into his glory" anticipates the completion of his glorious elevation in the ascension to the right hand of the Father as he predicted to his apostles (cf. John 14:12, 28; 16:10) and to Miriam Magdalene (John 20:17). 27 And having begun from Moses and from all the Prophets, he explained to them the things concerning himself in all the Scriptures. And: Grk. kai, conj. having begun: Grk. archō, aor. mid. part., can mean either (1) in the active voice 'to rule,' or (2) in the middle voice (as here) 'to begin' something. from: Grk. apo, prep. See verse 2 above. Moses: Grk. Mōusēs, which transliterates Heb. Mosheh, the son of Amram and Jochebed of the tribe of Levi (Ex 6:20; Num 26:59). The story of Moses is found in the extensive narratives from Exodus 1:1 through Deuteronomy 34:1. Moses was the leader of the Israelites in their journey from Egypt through the wilderness to the Jordan River. Most importantly Moses served as God's spokesman to facilitate the beginning of the covenant relationship between God and Israel. God also communicated through Moses expectations and instructions that define holiness and righteousness. Moses was a heroic leader of the people and a devout man of God. For a summary and analysis of his life and deeds see my article Moses, Servant of God. Here the mention of Moses is shorthand for "Torah of Moses" in verse 44 below and alludes to the first division of the Hebrew Bible. Yeshua likely pointed to passages in all five books of Moses in which are found major predictions. ● The Seed of the Woman, Gen 3:15 (cf. Gal 4:4; 1Jn 3:8; Rev 12:1-2) ● The Sacrificial Seed of Abraham, Gen 22:1-18 (cf. Acts 3:25-26; Gal 3:16) ● The Shiloh of Judah, Gen 49:8-12 (cf. Matt 2:2-3; Luke 1:32; John 1:11; Heb 1:2; Rev 5:5) ● The Scapegoat, Lev 16:21-22, 26 (Acts 2:38; 5:31; 10:43; 13:38; 26:18; Rom 8:3; 2Cor 5:21; Heb 9:11-14, 28; 10:18; 1Pet 2:24; 1Jn 3:5) ● The Savior on the Stake, Num 21:8-9; Isa 52:13-15 (cf. Ps 107:17-20; John 3:14-15; 12:31-32; Col 2:13-15; 2Th 3:3; 1Jn 2:12-13) ● The Star and Scepter of Jacob, Num 24:17 (cf. Matt 2:2; Heb 1:8; 2Pet 1:19; Rev 2:27-28; 12:5) ● The Seer like Moses, Deut 18:15, 18 (cf. John 6:14; 7:40; Acts 3:22-23) and: Grk. kai. from: Grk. apo. The preposition marks a distinction between the two sections of the Tanakh. all: pl. of Grk. pas, adj. See verse 9 above. the Prophets: pl. of Grk. ho prophētēs. See verse 25 above. The phrase "all the Neviim" does not omit any, but likely the intent is a broad selection of passages from both the former and latter prophets. A dozen major predictions in the prophets depict Messiah as: ● The Son of David, 2Sam 7:12-14; Isa 9:6-7; Ezek 34:23-24; 37:21-24; Hos 3:4-5; Amos 9:11; Zech 9:9; (cf. Luke 1:32; John 1:49; 12:13; Acts 15:16) ● The Son of a Virgin, Isa 7:14 (cf. Matt 1:23; Luke 1:27) ● The Shoot of Jesse, Isa 11:1; Jer 23:5; Zech 3:8; 6:12 (cf. Matt 2:23; John 19:19; Acts 2:22; 22:8; Rev 5:5) ● The Shepherd of Israel, Isa 40:10-11; Jer 31:10; Ezek 34:12; Mic 5:4 (cf. Matt 2:6; John 10:11; Heb 13:20; 1Pet 2:25; 5:4) ● The Spirit-Anointed Servant, Isa 42:1; 61:1-3 (cf. Matt 12:18; Luke 4:18-29; Acts 3:13; 4:27) ● The Suffering Servant, Isa 53:1-12; Zech 12:10 (cf. Matt 27:38; Mark 6:3; Luke 9:58; John 1:11; 7:3-5; Acts 8:30-35; Rom 5:19; 15:3; 1Cor 5:7; 2Cor 5:21) ● The Son of Man, Dan 7:13-14; 9:24-27 (cf. Matt 24:29-31; 25:31; 26:64; Mark 1:15; Acts 3:15; 5:31; Rom 5:6; Gal 4:4) ● The Shaliach of the Covenant, Mal 3:1 (cf. Jer 31:31; Luke 22:20; 1Cor 11:25; 2Cor 3:6; Heb 3:1; 7:22; 8:6; 9:15; 10:16; 12:24) ● The Sun of Righteousness, Mal 4:2 (cf. Matt 9:20; 17:2; 14:36; Rev 1:16) he explained: Grk. diermēneuō, aor., to make something clear or unfold the meaning; interpret, explain or translate. to them: pl. of Grk. autos, personal pronoun. the things: neut. pl. of Grk. ho, definite article but used here as a relative pronoun. concerning: Grk. peri, prep. himself: Grk. heautou, reflexive pronoun of the third person. in: Grk. en, prep. all: pl. of Grk. pas, adj. the Scriptures: pl. of Grk. ho graphē, the writing, and in the Jewish context meaning the sacred Hebrew Bible (24 books) referred to by the acronym Tanakh, corresponding to the Protestant Old Testament (39 books) and its translation into Greek, the Septuagint (LXX). The clause "the things concerning himself" likely alludes back to the two events the Scriptures say must happen, his suffering and his victory over death. Indeed some of the prophecies combine these two ideas (cf. Gen 3:15; 22:1-18; Num 21:8-9; Isa 53:1-12; Dan 7:13-14; 9:24-27). For a list of specific predictions pertaining to the suffering and resurrection of the Messiah see my article Predictions of the Messiah. With some prophecies fulfillment is accomplished as predicted, such as the Messiah will be the descendant of Abraham and David (Matt 1:1), as well as the son of a virgin (Matt 1:23) and born in Bethlehem (Matt 2:5-6). Fulfillment of other prophecies is accomplished by type. Just as the serpent was lifted up on a pole for healing (Num 21:8-9), so will the Messiah be lifted up to provide healing from sin (John 3:14-15). Two other types are especially significant. First, Isaac, the Seed of Abraham, was a type of Messiah in that God commanded that he be sacrificed on a mountain in the land of Moriah (site of future Jerusalem) and after leaving home to carry out that commission he was delivered from death on the third day (Gen 22:1-4). Second, Joseph was nearly murdered by his brothers and then betrayed by them to a pagan people and he suffered in bondage in Egypt. Yet Joseph was elevated to rule over Egypt and provided deliverance to his family as well as the Egyptians from death. Jewish sages declared a Messiah would come patterned after Joseph whom they called Mashiach ben Yosef (Sukkah 52a). 28 And they drew near to the village where they were going, and he pretended to be going farther. And: Grk. kai, conj. they drew near: Grk. eggizō, aor., 3p-pl. to: Grk. eis, prep., lit. "into." the village: Grk. ho kōmē. See verse 13 above. where: Grk. hou, adv. used to introduce information about a location. they were going: Grk. poreuomai, impf. mid., 3p-pl. See verse 13 above. and: Grk. kai. he: Grk. autos, personal pronoun. pretended: Grk. prospoieō, aor. mid., assume a manner suggesting a course of action, project intent; pretend. The verb occurs only here in the Besekh. to be going: Grk. poreuomai, pres. mid. inf. farther: Grk. porrō, adv., at a distance, further. Yeshua gave every indication that he was about to leave their company and continue his journey beyond the village. 29 And they urged him, saying, "Stay with us, for it is toward evening, and the day already has declined." So he went in to stay with them. And: Grk. kai, conj. they urged: Grk. parabiazomai, aor. mid., 3p-pl., to compel, using words that powerfully "hit home" and hence are persuasive or successful (HELPS). The verb is used only by Luke (also Acts 16:15). him: Grk. autos, personal pronoun. saying: Grk. legō, pl. pres. part. See verse 5 above. The verb introduces their compelling argument. Stay: Grk. menō, aor. imp., to remain in a situation for a length of time; abide, remain, stay. The verb implies a private dwelling, probably belonging to Cleopas. with: Grk. meta, prep. See verse 5 above. The preposition stresses continued association. us: Grk. hēmeis, pl. first person pronoun. The petition earnestly covets continued fellowship. for: Grk. hoti, conj. See verse 7 above. it is: Grk. eimi, pres. See verse 6 above. toward: Grk. pros, prep. evening: Grk. hespera, of or at evening. The noun is used only by Luke (also Acts 4:3; 28:23). Gill suggests a time of about four or five o'clock. and: Grk. kai. the day: Grk. ho hēmera. See verse 7 above. The daylight hours are intended here. already: Grk. ēdē, adv., already, by this time, now. has declined: Grk. klinō, aor. See verse 5 above. The verb alludes to the movement of the sun and its descent in the western sky. There are not many hours left in the day before nightfall and no one would take a journey alone after dark. So: Grk. kai. he went in: Grk. eiserchomai, aor. See verse 3 above. to stay: Grk. menō, aor. inf. with: Grk. sun, prep. See verse 10 above. As contrasted with the invitation of meta, sun stresses close identification. them: pl. of Grk. autos, personal pronoun. Yeshua let himself be persuaded to accept the offered hospitality. 30 And it came to pass in his reclining at table with them, having taken the bread he spoke the b'rakhah, and having broken, he was giving it to them. And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid. See verse 4 above. The verb signals a significant action following. in: Grk. en, prep. his: Grk. autos, personal pronoun. reclining at table: Grk. kataklinō, aor. pass. inf., cause to recline for dining. This verb occurs only in Luke. Reclining was customary for a festival meal and the week of Passover had not concluded. By Pharisee rules reclining was not lying on the back or on the right side, but only on the left side to facilitate eating with the right hand (Pesachim 108a). with: Grk. meta, prep. them: pl. of Grk. autos, personal pronoun. Of interest is the omission of any mention of a wife or meal preparation. having taken: Grk. lambanō, aor. part., to lay or take hold of, to take in the hand or receive. the bread: Grk. ho artos, a baked product produced from cereal grain and also to food or nourishment in general. Since Passover occurred at the time of the barley harvest, this would most likely been the grain used for the bread on this occasion. Since the Feast of Unleavened Bread was still in progress, then the bread would have been unleavened. he spoke the b'rakhah: Grk. eulogeō, aor., to invoke divine favor or to express high praise, to bless, to offer a blessing; in this case the latter meaning. The corresponding Heb. verb is barakh, which lit. means to kneel or to bless (BDB 138). In the Tanakh barakh is an endowment of favor or beneficial power (cf. Gen 1:28), ordinarily transmitted from the greater to the lesser, either from God to man, from man to man or parent to child. However, the verb often occurs in the context of a man blessing God (e.g., Ps 103:1). The church fathers asserted that Yeshua celebrated the Lord's Supper or the Eucharist, thereby making him a liar (Luke 22:16). Yeshua spoke the customary Jewish blessing over the bread that typically began a meal. Normally the head of household would offer the blessing, but on this occasion Cleopas treats Yeshua as an honored guest and permits him to offer the blessing. The ritual blessing for bread is Barukh attah ADONAI, ha-motzi lechem min ha-aretz, "Blessed are You, O LORD, who brings forth bread from the earth" (Ber. 6:1). The insertion of the phrase "King of the universe" after "O LORD" in Jewish blessings is a later rabbinic addition to emphasize the kingship of God over His people (Ber. 12a; 40b; 49a). Some versions give the inaccurate translation "took bread and blessed it" (AMP, BRG, CEV, DLNT, GW, ISV, JUB, KJV, LSB, MEV, NOG, NASB, NASU, NLT, NMB, RGT). Jews do not bless food; they bless God. Other versions are closer in meaning with the translation "took bread and gave thanks" (ICB, LEB, NCV, NIV, NLV). Perhaps closest is translating the verb simply as "blessed" (ASV, CEB, CSB, DARBY, DRA, ESV, MSG, NCB, NET, NKJV, NRSV, RSV). and: Grk. kai. having broken: Grk. klaō, aor. part., to break off pieces from a portion of bread. Use of this verb rather than "tear" (Grk. schizō), illustrates that the bread was unleavened matzah, which is brittle. Typically the breaking of bread occurs at the beginning of the meal. he was giving it: Grk. epididōmi, impf., may mean (1) convey to; or (2) give up control. The first meaning applies here. The imperfect tense stresses that the action was in progress when the impact recorded in the next verse occurred. to them: pl. of Grk. autos. After breaking the matzah Yeshua could have handed pieces to Cleopas and Luke or he might have broke off a piece for himself and then handed the larger piece to one of the disciples who would break off a piece and hand it to the other disciple who would break off a piece. 31 Then their eyes were opened and they recognized him; and he became invisible away from them. Then: Grk. de, conj. their: pl. of Grk. autos, personal pronoun. eyes: pl. of Grk. ho ophthalmos. See verse 16 above. were opened: Grk. dianoigō, aor., to open up. The verbal phrase is an idiomatic manner of expressing that the hold put on their minds in verse 16 to prevent recognition was removed. and: Grk. kai, conj. they recognized: Grk. epiginōskō, aor., 3p-pl. See verse 16 above. him: Grk. autos. With the "brain fog" cleared there was immediate apprehension and realization of their Lord. and: Grk. kai. he became: Grk. ginomai, aor. mid. See verse 4 above. invisible: Grk. aphantos, adj., without being apparent; invisible, not seen. The adjective occurs only here in the Besekh. away from: Grk. apo, prep. See verse 2 above. them: pl. of Grk. autos; Cleopas and Luke. Yeshua's disappearance is similar to that of Philip (Acts 8:39). Many versions render the last clause as "he vanished [or "disappeared"] from their sight." One minute he was there and the next he was gone. 32 And they said to one another, "Were not our hearts burning in us as he was speaking to us on the road, as he was opening to us the Scriptures?" And: Grk. kai, conj. they said: Grk. legō, aor., 3p-pl. See verse 5 above. to: Grk. pros, prep. See verse 5 above. one another: Grk. allēlōn, reciprocal pronoun. See verse 14 above. Were: Grk. eimi, impf. See verse 6 above. not: Grk. ouchi, neg. adv. See verse 26 above. our: Grk. hēmeis, pl. first person pronoun. hearts: Grk. ho kardia. See verse 25 above. The singular form of "heart" stresses the unity of experience. burning: Grk. kaiō, pres. mid. part., to ignite or cause to be on fire. in: Grk. en, prep. us: Grk. hēmeis. The word picture of a burning heart could represent an actual sensation of heat, but it really serves as an idiom for fervor or passion ignited by the Holy Spirit (cf. Ps 39:3; Jer 30:9; Acts 2:3). as: Grk. hōs, adv. See verse 6 above. The adverb has a temporal use here, stressing concurrent activity; while. he was speaking: Grk. laleō, impf. See verse 6 above. to us: Grk. hēmeis. on: Grk. en. the road: Grk. ho hodos, with the focus on the concept of going the word typically has the sense of a route for traveling, hence a way, a road or a highway. as: Grk. hōs, adv. he was opening: Grk. dianoigō (from dia, "through" and anoigō, "to open"), impf. See the previous verse. The verb depicts opening a closed door to permit entry into a room. to us: Grk. hēmeis. The insight gained by the two disciples together affirms the value of group Bible study. the Scriptures: pl. of Grk. ho graphē. See verse 27 above. The plural form alludes to the multiple passages Yeshua cited from the Tanakh. The two disciples affirm that not only did the breaking of bread enable them to recognize Yeshua, but while walking they gained new insight into how Scripture hid revelation of the Messiah in plain sight. Proof of Messiah, 24:33-43 33 And having risen up the same hour they returned to Jerusalem, and found gathered together the Eleven and those with them, And: Grk. kai, conj. having risen up: Grk. anistēmi, aor. part. See verse 7 above. The verb depicts physical motion of standing up from the reclining position. the same: Grk. autos, personal pronoun. See verse 4 above. hour: Grk. ho hōra, a short space of time, the twelfth part of a day; hour. they returned: Grk. hupostrephō, aor., 3p-pl. See verse 9 above. to: Grk. eis, prep., lit. "into." Jerusalem: Grk. Ierousalēm. See verse 13 above. Cleopas and Luke disregarded the lateness of the day and made haste to report their experience with Yeshua. and: Grk. kai. found: Grk. heuriskō, aor., 3p-pl. See verse 2 above. gathered together: Grk. athroizō, pl. perf. mid. part., bring together from various locations; come/gather together. The verb occurs only here in the Besekh. the Eleven: pl. of Grk. ho hendeka, the number eleven and used as a designation for the original apostles minus Judas Iscariot. and: Grk. kai. those: masc. pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. with: Grk. sun, prep. them: pl. of Grk. autos. The mention of "those" likely refers to members of the Seventy, as well as the women disciples. 34 saying that "Indeed, the Lord has been resurrected and has been seen by Simon." saying: Grk. legō, pl. pres. part. See verse 5 above. that: Grk. hoti, conj. See verse 7 above. The conjunction introduces the quotation. Indeed: Grk. ontōs, adv., in every sense of the word; unquestionably, really, certainly, truly. the Lord: Grk. ho kurios. See verse 3 above. has been resurrected: Grk. egeirō, aor. pass. See verse 6 above. The passive voice emphasizes that Yeshua did not resurrect himself. A number of versions (e.g. ESV, KJV, NIV, NKJV, NRSV, RSV, TLV) translate the verb as active voice ("has/is risen"), thereby obscuring the causative agent. According to Mark the initial reaction of the apostles to their report was unbelief (Mark 16:13). and: Grk. kai, conj. has been seen: Grk. horaō, aor. pass. See verse 23 above. Many versions translate horaō as "has appeared," which is not really the intention of the verb. If Luke wanted to say "has appeared" he would have used phainō. by Simon: Grk. Simōn, which almost transliterates the Hebrew name Shimôn ("Shee-mown"), meaning "he has heard." The apostle's birth name was actually "Simon Barjona" (Heb. bar Yona) (Matt 16:17), which means that Simon's family descended from the prophet Jonah. None of the other apostolic narratives mention the appearance to Simon, although Paul does. The comment here, spoken by Cleopas and Luke, supplements the report in verse 24 of the visit of John and Simon to the tomb, which specifies that they did not see Yeshua at the tomb. It's not clear just how these two disciples learned of Simon seeing Yeshua, since no information is provided about the circumstances (when and where). It's possible that upon returning to Jerusalem they went to Simon first at his lodging and learned of his experience. Then the three of them went to the location of the rest of the Eleven. 35 And they began to relate their experiences on the road and how he was made known by them in the breaking of the bread. And: Grk. kai, conj. they: pl. of Grk. autos, personal pronoun. began to relate: Grk. exēgeomai, impf. mid., 3p-pl., to recount a narrative; explain, tell, report, or describe (BAG). their experiences: neut. pl. of Grk. ho, definite article, lit. "the things." Many versions have "what happened." on: Grk. en, prep. the road: Grk. ho hodos. See verse 32 above. and: Grk. kai. how: Grk. hōs, adv. he was made known: Grk. ginōskō, aor. pass. See verse 18 above. to them: pl. of Grk. autos. in: Grk. en. the breaking: Grk. ho klasis (from klaō, to break), the act of breaking something. The noun is used only by Luke (also Acts 2:42). of the bread: Grk. ho artos. See verse 30 above. Plummer suggests that the report of the two disciples focuses on the occasion for their recognizing Yeshua. Some commentators associate the reference to "breaking bread" with the Lord's Supper, which was not actually instituted until Paul gave instructions for it over 20 years later (1Cor 11:20-26). However, it is possible that Cleopas and Luke intend that the breaking of bread was not merely the occasion of recognition but the causative agent, having been present at Yeshua's Passover Seder.
Works Cited Atlas: Oxford Bible Atlas, Second Edition. ed. Herbert G. May. Oxford University Press, 1974. BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957. Barker: William P. Barker, Everyone In the Bible. Fleming H. Revell Co., 1966. Barnes: Albert Barnes (1798-1870), Notes on the New Testament: Explanatory and Practical (1884). Online. BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online. Bengel: Johann Albrecht Bengel (1687-1752), Gnomon of the New Testament (1742). 5 vols. Trans. by Marvin Vincent. T&T Clark, 1860. Online. Bivin: David Bivin, New Light on the Difficult Words of Jesus: Insights from His Jewish Context. En–Gedi Resource Center, 2007. Boyarin: Daniel Boyarin, The Jewish Gospels: The Story of the Jewish Christ. The New Press, 2012. Bruce: F.F. Bruce, The Hard Sayings of Jesus. InterVarsity Press, 1983. Cassirer: Heinz W. Cassirer, God's New Covenant: A New Testament Translation. William B. Eerdmans Pub. Co., 1989. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. Davies: W.D. Davies, Paul and Rabbinic Judaism: Some Rabbinic Elements in Pauline Theology. Harper Torchbooks, 1967. DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955. DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975. DSB: The Defenders Study Bible. World Publishing Co., 1995. [KJV with annotations by Dr. Henry M. Morris.] Edersheim: Alfred Edersheim (1825-1889), The Life and Times of Jesus the Messiah (3rd ed. 1886). Hendrickson Publishers, Inc., 1993. Online. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online. Farrar: Frederic W. Farrar (1831–1903), The Gospel According to Luke, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gesenius: Friedrich Wilhelm Gesenius (1786-1842), Hebrew and Chaldee Lexicon to the Old Testament. Trans. Samuel P. Tregelles (1846). Baker Book House, 1979. Online. Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. Green: Joel B. Green, The Gospel of Luke. William B. Eerdmans Pub. Co., 1997. (NICNT) Hamp: Douglas Hamp, Discovering the Language of Jesus: Hebrew or Aramaic? CreateSpace, 2005. HBD: Trent C. Butler, ed., Holman Bible Dictionary. Broadman and Holman Publishers, 1991. Online. HELPS: The Discovery Bible New Testament: HELPS Word Studies. eds. Gleason L. Archer and Gary Hill. Moody Press, 1987, 2011. (Online at BibleHub.com) Jastrow: Marcus Jastrow, Dictionary of Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature. G.P. Putnam's Sons, 1903, 1926. Online. Jeremias: Joachim Jeremias (1900-1979), Parables of Jesus, 2nd ed. Charles Scribner's Sons, 1972. Kaiser: Walter C. Kaiser, Jr. The Messiah in the Old Testament. Zondervan Pub. House, 1995. Lane: William L. Lane, The Gospel According to Mark. William B. Eerdmans Pub. Co., 1974. (NICNT) Levine: Amy-Jill Levine, Annotations on "The Gospel According to Luke," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011. Liefeld: Walter L. Liefeld, Luke, Expositor's Bible Commentary, Vol. 8. Software version 2.6. Zondervan Corp, 1989-1999. Lightfoot: John Lightfoot (1602-1675), A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), 4 Vols. Hendrickson Pub., 1989. Online. LSJ: Henry George Liddell and Robert Scott, A Greek-English Lexicon. Revised and augmented by Sir Henry Stuart Jones. Clarendon Press, 1940. Online. Meyer: Heinrich August Wilhelm Meyer (1800-1873), Critical and Exegetical Commentary on the New Testament (1859). 21 vols. T&T Clark, 1880. Online. Morris: Leon Morris, The Gospel According to John. William B. Eerdmans Pub. Co., 1971. (New International Commentary on the New Testament) Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online. Nicoll: W. Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. Online. Parsons: John Parsons, Hebrew for Christians, 2003-2024. Online. Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on The Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online. Pryor: Dwight A. Pryor, Behold the Man: Discovering our Hebrew Lord, the Historical Jesus of Nazareth. Center for Judaic-Christian Studies, 2005. Rienecker: Fritz Rienecker (1897-1965), A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980. Robertson: Archibald Thomas Robertson (1863-1934), Word Pictures in the New Testament, 6 Vols. Broadman Press, 1933. Online. Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online. Setterfield: Barry Setterfield, The Genealogy Differences in the Masoretic, Alexandrian LXX and Samaritan Pentateuch. Genesis Science Research, 2010. Online. Shapira: Itzhak Shapira, The Return of the Kosher Pig: The Divine Messiah in Jewish Thought. Lederer Books, 2013. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. TDSS: The Dead Sea Scrolls: A New Translation. Rev. ed. Trans. Michael Wise, Martin Abegg Jr. and Edward Cook. HarperOne, 2005. TGR: Henry M. Morris, The Genesis Record: A Scientific & Devotional Commentary on the Book of Beginnings. Baker Book House, 1976. Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online. Ussher: Archbishop James Ussher (1581-1656), The Annals of the World. Rev. ed. Larry & Marion Pierce. Master Books, 2003. Online. See the summary chart. Vincent: Marvin R. Vincent (1834-1922), Word Studies in the New Testament. Charles Scribner and Sons, 1887. Online. Vine: William E. Vine (1873-1949), Expository Dictionary of New Testament Words (1940). Online. Wesley: John Wesley, A Plain Account of Christian Perfection, The Heart of Wesley's Faith, Beacon Hill Press of Kansas City, 1963. Wright: N.T. Wright, Luke for Everyone. 2nd ed. Westminster John Knox Press, 2004. Young: Brad H. Young, The Parables: Jewish Tradition and Christian Interpretation. Hendrickson Publishers, 1998. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2025 Blaine Robison. 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