The Narrative of Luke

Chapter 24

Blaine Robison, M.A.

Published 28 July 2026

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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., may be used as (1) a noun, corpse or (2) adj., without life in the physical sense, being dead. The term, of course, applies to Yeshua's body not his spirit. 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 term could refer to a cemetery where corpses are buried 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), and 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 a 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, known by Christians as the Pentateuch. Yeshua likely pointed to passages in all five books of Moses in which are found major predictions.

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 selection of passages from both the Early Prophets (Joshua through 2Kings) and the Later Prophets (Isaiah through Malachi). 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; Cleopas and Luke.

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, lit. "the writing." In the Besekh the term normally refers to those books considered by Jews to be sacred Scripture. However, here the literal translation of the YLT of "the Writings" accurately conveys Luke's reference to the third division of the Tanakh, the Ketuvim ("Writings"). The Ketuvim includes books not found in the other two divisions of the Tanakh. Thus, Yeshua's explanation included all three divisions of the Hebrew Bible, as he will later explain to the apostles (verse 44 below).

The last clause of the verse could allude to prophecies in general, such as those that point to the nativity and other aspects of Messiah's life and character. Most likely the emphasis here is pointing out the prophecies that predict the two necessary events mentioned in the previous verse, namely his suffering and his victory over death. Indeed some of the prophecies combine these two ideas. The review of prophecies would include those with a verbatim fulfillment, as well as those accomplished by type.

For a thorough treatment of the figurative representations of Messiah in the Tanakh see the treatise by the great Puritan preacher, Jonathan Edwards (1703-1758), Types of the Messiah. The chief prophecies of suffering and victory include the following:

From Moses (Torah)

● The Seed of the Woman, Gen 3:15 (cf. Gal 4:4; 1Jn 3:8; Rev 12:1-2)

● The Sign of Noah, Gen 6:8−9:18 (cf. Isa 54:9-10; Matt 24:37-38; Luke 17:26-27; Heb 11:7; 1Pet 3:18-21; 2Pet 2:4-5). Yeshua himself pointed out that Noah was a type of the Son of Man. Noah suffered in the loss of the world he knew and then entombed in the ark, which preserved his life in the midst of death. The exit from the ark after the waters abated from the earth was equivalent to "resurrection" (cf. 1Pet 3:18-21; 1Cor 10:1-2; Rom 6:4).

● The Seed of Abraham, Gen 22:1-18 (cf. Acts 3:25-26; Gal 3:16). Isaac, the Seed of Abraham, was a sign or 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).

● The Sign of Joseph. 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).

● The Scapegoat, Lev 16:21-22, 26 (cf. 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). Yeshua was not only the innocent lamb that became an atoning sacrifice to cleanse sins (John 1:29; Heb 9:22; 1Jn 1:9), but also the innocent scapegoat that bore the sins away from the people (1Pet 2:24).

● 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). Just as the serpent was lifted up on a pole for healing, so will the Messiah be lifted up to provide healing from sin.

From the Prophets (Neviim)

● The Sign of Jonah, Jon 1:1−2:10 (cf. Matt 12:39-40; Luke 11:29-32). See my commentary on Jonah. Yeshua himself declared that Jonah was a type, because he suffered "death" in order to save the seamen (Jon 1:12-16; 2:1) and then experienced "resurrection" by his deliverance from tomb of the great fish (Jon 2:10).

● The Suffering Servant, Isa 53:1-12 (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 Struck-Resurrected One, Hos 6:1-2 (cf. Matt 16:21; 17:23; 20:19; Mark 8:31; Luke 9:22; 18:33).

● The Stabbed Son, Zech 12:10 (cf. Matt 24:30, John 19:31–37, Rev 1:7)

From the Writings (Ketuvim)

● The Sanctified-One Delivered from Sheol, Ps 16:8-11 (cf. Acts 2:27; 13:35-37)

● The Scarred-Vindicated Savior, Ps 22:1-31 (cf. Matt 27:35, 39, 43-44, 46; Mark 15:34; John 19:23-24, Heb 2:11-12)

● The Stone of Rejection, Ps 118:22-24 (cf. Mark 12:10–11, Acts 4:9-12, Eph 2:20; 1Pet 2:6-8)

● The Suffering Prince, Dan 9:24-27 (cf. Acts 3:15; 5:31; Rom 5:6; Gal 4:4)

For a list of specific predictions pertaining to the suffering and resurrection of the Messiah see my article Predictions of the Messiah.

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. Thomas was absent (John 20:24) so the term "Eleven" is not intended as an exact count, but a group title. 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.

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. The apostles uniformly and consistently declared that God resurrected Yeshua from death (Acts 2:32; 3:15, 26; 4:10; 5:30; 10:40; 13:30, 33, 37; 26:8; Rom 10:9; 1Cor 6:14; 15:15; Col 2:12).

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." For a review of Simon's life and ministry see my article Simon Peter: Fisherman-Apostle.

None of the other apostolic narratives mention the appearance to Simon, although Paul does (1Cor 15:5). 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). The two disciples, Cleopas and probably Luke, related two encounters with Yeshua. 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. First, their witness testimony focused on the meeting with Yeshua on the road to Emmaus, and summarizing their conversation.

and: Grk. kai. Second, their testimony narrated the provision of hospitality and reclining at table, especially the sharing of the customary meal ritual. 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. The bread was unleavened matzah. In the blessing and the breaking Yeshua's identity was suddenly revealed.

Some commentators associate the reference of "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). Plummer suggests that the report of the two disciples focuses on the occasion for their recognizing Yeshua. 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.

36 Moreover as they were telling these things, Yeshua himself stood in their midst and said to them, "Shalom to you."

Moreover: Grk. de, conj. as they: pl. of Grk. autos, personal pronoun. were telling: Grk. laleō, pl. pres. part. See verse 6 above. these things: neut. pl. of Grk. houtos, demonstrative pronoun. Yeshua himself: Grk. autos. stood: Grk. histēmi, aor. See verse 17 above. in: Grk. en, prep. their: pl. of Grk. autos. midst: Grk. mesos, adj., at a point near the center, midst, middle, in the midst of. In his resurrected form Yeshua was not only able to disappear or become invisible but also to appear at will where he wished. and: Grk. kai, conj. said: Grk. legō, aor. See verse 5 above. to them: pl. of Grk. autos. Yeshua spoke in a normal manner as he had many times before.

Shalom: Grk. eirēnē, peace, generally a state of harmony as a result from cessation of hostilities, but used here Hebraically as the customary Jewish greeting. In the LXX eirēnē translates Heb. shalom, a multifaceted term with a range of meanings related to peace and completeness, first in Genesis 15:15. Shalom signifies not only the absence of conflict but also the presence of positive blessings such as (1) prosperity; (2) communal security; (3) interpersonal friendship; and (4) peace with God especially in covenant relation (BDB 1022). Shalom is a characteristic of the Messianic age and divine favor. to you: Grk. humeis, pl. second person pronoun.

37 But having been frightened and having become fearful they thought they were seeing a spirit.

But: Grk. de, conj. having been frightened: Grk. ptoeō, pl. aor. pass. part., to alarm, be startled, terrified. HELPS clarifies the meaning of the verb to be like when someone "flies off" into unrealistic, irrational behavior or provoked by agitating fears, causing someone to become "psychologically detached from reality." The verb occurs only in Luke (also 21:9). Many versions render the verb as "startled," which depicts the initial autonomic response to Yeshua's sudden appearance. and: Grk. kai, conj. having become: Grk. ginomai, pl. aor. mid. part. See verse 4 above. fearful: Grk. emphobos, adj. See verse 5 above.

they thought: Grk. dokeō, impf., 3p-pl., to entertain an idea or form an opinion about something on the basis of what appears to support a specific conclusion; think, suppose, expect. they were seeing: Grk. theōreō, pres. inf., to look at and here means to be a spectator. a spirit: Grk. pneuma, wind, breath or spirit. Pneuma is used in the Besekh for the Holy Spirit, a supra-natural being, whether angel or demon, and the human spirit, which is the meaning here. Geldenhuys renders the noun as "incorporeal being." Many versions render the noun as "a ghost."

Jews in ancient times did believe in the existence of ghosts, or spirits of dead persons. After all, the Torah prohibits engaging in divination to speak to the dead (Lev 19:31; 20:27; Deut 18:11), and there is the story of the spirit of Samuel being brought up from Sheol to speak with King Saul (1Sam 28:9-19). When Yeshua walked on water his disciples thought they saw a ghost (Grk. phantasma, apparition, ghost, Matt 14:26; Mark 6:49). Scripture presents persons in the afterlife existing as spirits (Job 26:5; Ps 88:10; Isa 26:14, 19; Heb 12:23; Rev 6:9).

38 And he said to them, "Why are you troubled, and for what reason are such thoughts arising in your hearts?

And: Grk. kai, conj. he said: Grk. legō, aor. See verse 5 above. to them: pl. of Grk. autos, personal pronoun; the Eleven and others in the room. Yeshua then asks two probing prescient questions to motivate logical analysis. Why: Grk. tís, interrogative pronoun. See verse 5 above. are you: Grk. eimi, pres., 2p-pl. See verse 6 above. troubled: Grk. tarassō, pl. perf. mid. part., to agitate as a term of physical motion, but used here figuratively of experiencing inner perplexity and emotional agitation; agitated, alarmed, disturbed, troubled.

and: Grk. kai. for what: Grk. tís. reason: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The second usage applies here. The Greek word order is actually dia tís, which most versions simply translate as "why." Yeshua's questions probe the logical basis for the emotional reaction. are such thoughts: pl. of Grk. dialogismos, the process of turning things over in one's mind in response to a problem or challenging event; cogitation, reasoning, thought. Most versions translate the noun as "doubts."

arising: Grk. anabainō, pres., 3p-pl., to go up or ascend a height, here with the idea of springing up into existence. in: Grk. en, prep. your: Grk. humeis, pl. second person pronoun. hearts: pl. of Grk. ho kardia. See verse 25 above. Luke declares the omniscience of Yeshua again, an attribute of deity, in his assertion that he knows what they are thinking (cf. 5:22; 6:8; 9:47; 11:17). Indeed, his disciples had affirmed "We know that you know all things" (John 16:30). And, Yeshua had an asset that most others of his time did not have. Being full of the Spirit meant he had complete access to the knowledge of the Father.

39 See my hands and my feet, that I am He; touch me and see, for a spirit has not flesh and bones, just as you see me having."

Yeshua proposes two tests to validate the reality of his presence, sight and touch. See: Grk. horaō, aor. imp., 2p-pl. See verse 23 above. my: Grk. egō, first person pronoun. hands: pl. of Grk. ho cheir. See verse 7 above. and: Grk. kai, conj. my: Grk. egō. feet: pl. of Grk. pous, the anatomical limb of the foot. Yeshua invites inspection of his hands and feet because they had been nailed, not tied, to the cross in fulfillment of Scripture (Ps 22:16; Isa 53:5; Zech 12:10). The resurrection process retained the scars of his wounds. that: Grk. hoti, conj. See verse 7 above. I: Grk. egō. am: Grk. eimi, pres. See verse 6 above.

While Yeshua used the pronoun-verb expression sometimes to identify himself to others (e.g., Matt 14:27; Mark 6:50; John 6:20; Acts 9:5), he also used the declaration as a self-pronouncement of his divinity (Mark 14:62; Luke 22:70; John 8:58) (Stern 183). Because of this association the Jewish rulers charged him with blasphemy (Matt 26:65; Mark 14:64; Luke 22:71; John 10:33). In the LXX egō eimi is spoken by the God of Israel in reference to Himself, first in the name revealed to Moses, "I am, the One Being" (Ex 3:14), and then as a simple declaration, "I am" (Isa 41:4; 43:10; 46:4; 47:8; 48:12).

He: Grk. autos, personal pronoun. See verse 4 above. The pronoun could be translated "the same," meaning "I am the same one you've known and followed." Bible versions generally adopt the ordinary conversational meaning and render the phrase as "It is I myself." Only the YLT and MJLT have the literal translation "I am he." In my view the affirmation of identity echoes the seven "I AM" sayings of Yeshua reported in John's narrative (John 6:35; 8:12; 10:7, 11; 11:25; 14:6; 15:1). Of interest is that the exact syntax egō eimi autos occurs three times in the LXX, ADONAI speaking to His covenant people:

Isaiah 43:25, "I AM He, the one wiping away your lawless deeds" (ABP).

Isaiah 51:12, "I AM He, the one comforting you" (ABP).

Isaiah 52:6, "I AM He, the one speaking, I am at hand" (ABP)

touch: Grk. psēlaphaō, aor. imp., 2p-pl., make contact with movement of the hand in exploratory fashion; feel, touch. The verb denotes personally investigating in order to discover (HELPS). me: Grk. egō. There is poetic irony in the invitation to "touch ADONAI, the God of Israel." and: Grk. kai. see: Grk. horaō, aor. imp., 2p-pl. Yeshua invites his disciples to employ two of their senses to confirm the truth of his reality. for: Grk. hoti. a spirit: Grk. pneuma. See verse 37 above. has: Grk. echō, pres., to have, hold or possess with a wide range of application. not: Grk. ou, adv. flesh: Grk. sarx, flesh, used here to mean the tissue that covers the skeleton of a human or animal. and: Grk. kai. bones: pl. of Grk. osteon, bone, as of the skeletal structure.

just as: Grk. kathōs, adv. See verse 24 above. you see: Grk. theōreō, pres., 2p-pl. See verse 37 above. me: Grk. egō. having: Grk. echō, pres. part. Yeshua affirms that the resurrected body has a physical structure. Yeshua's revelation of the anatomy of a spirit, whether human or supra-natural, does not imply that the spirit has no atomic or molecular structure, but that a spirit though considered "non-physical" is just as real as the physical body and cannot be understood by the laws of physics that govern material objects.

40 And having said this, he showed to them his hands and his feet.

And: Grk. kai, conj. having said: Grk. legō, aor. part. See verse 5 above. this: Grk. houtos, demonstrative pronoun. See verse 4 above. he showed: Grk. deiknumi, aor., may mean to show (1) so as to be observed by another, point out, make known; or (2) or so as to be understood by another, explain, demonstrate. The first usage applies here. to them: masc. pl. of Grk. autos, personal pronoun. his hands: pl. of Grk. ho cheir. See verse 7 above. and: Grk. kai. his feet: pl. of Grk. ho pous. See the previous verse.

Yeshua offered himself as Exhibit A of his resurrection. John says Yeshua showed them his hands and his side (John 20:20), probably anticipating the interaction with Thomas a week later (John 20:27). With no women in the room Yeshua bared his body to permit a full examination. The apostle John will later allude to this personal examination when he wrote,

"What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life" (1Jn 1:1 NASB). He then adds this important revelation:

"Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is." (1Jn 3:2; cf. 1Cor 15:51-53; 2Cor 5:1-4)

41 And while they still not fully believing apart from the joy and marveling, he said to them, "Have you anything edible here?"

And: Grk. de, conj. while they: pl. of Grk. autos, personal pronoun. still: Grk. eti, adv. See verse 6 above. not fully believing: Grk. apisteō, pl. pres. part. See verse 11 above. apart from: Grk. apo, prep. See verse 2 above. the joy: Grk. ho chara, joy as an emotional response that may be experienced in a variety of circumstances or of sharing in a celebration. The Greek construction of contrasting reactions depicts a conflict between the mind and the heart, what the intellect reasons and what the emotions desperately want (cf. Acts 12:14). Ellicott interprets the clause as Luke's psychological analysis, as he does in Luke 22:45.

and: Grk. kai, conj. marveling: Grk. thaumazō, pl. pres. part. See verse 12 above. he said: Grk. legō, aor. See verse 5 above. to them: pl. of Grk. autos. Have you: Grk. echō, pres., 2p-pl. See verse 39 above. anything: Grk. tis, indefinite pronoun. See verse 22 above. edible: Grk. brōsimos, adj., fit for food, edible. The adjective occurs only here in the Besekh. Many versions translate the adjective as an infinitive, "to eat." here: Grk. enthade, a position relatively near the speaker; lit. 'here.' Yeshua surely knew whether there was food before asking, but he poses the question to focus the attention of the apostles on the reality of his physical presence. After all, as Levine points out, ghosts do not eat.

The hypothetical nature of Yeshua's question may have allowed for the possibility that the apostles were fasting because of their grief (cf. Luke 5:35). Morris notes that first century Jews normally ate two meals a day, ariston, the morning meal and deipnon, the evening meal (868). As a rule the morning meal would be eaten before starting the day's work and the deipnon being the main meal of the day could be eaten anytime after noon, but generally after the day's work was completed. This was not a normal day and the apostles were in hiding for fear of the Jewish rulers (John 20:19). The apostles were guests in this house, so any meal prepared by the host had been completed.

42 And they gave to him a piece of a broiled fish;

And: Grk. de, conj. they gave: Grk. epididōmi, aor., 3p-pl. See verse 30 above. to him: Grk. autos, personal pronoun. a piece: Grk. meros, a piece or segment of a whole. of a broiled: Grk. optos, adj., cooked, broiled or roasted. The adjective occurs only here in the Besekh. fish: Grk. ichthus, a cold-blooded aquatic vertebrate. Fish have been part of human diet since the time of Noah (Gen 9:2-3). God then directed a kosher diet plan for Israel, specifying that of aquatic animals only those with fins and scales were considered suitable for eating (Lev 11:9; Deut 14:9). Fish was a staple food for Israelites.

Farrar notes that according to the Talmud fish was regularly supplied to Jerusalem from the Lake Gennesaret (Sea of Galilee). There are a variety of fish species in the Sea of Galilee but those caught for food by Israelites included tilapia, barbel and sardine. The piece offered was likely leftover from a meal. The transfer by hand of a piece of food to Yeshua's hand offered the first step in validating the physicality of his body.

Textual Note: Honey

Some versions as the KJV end the verse with the words, "and of the honeycomb." This phrase is not found in the earliest and best manuscripts, but added in late manuscripts and included in the Textus Receptus. Metzger suggests that copyists added the phrase since in parts of the ancient church honey was used in the celebration of the Eucharist and in the baptismal liturgy and they desired to provide a scriptural sanction for the liturgical practice (161).

43 and having taken it he ate it before them.

and: Grk. kai, conj. having taken it: Grk. lambanō, aor. part. See verse 30 above. he ate it: Grk. esthiō, aor., to consume food in the mouth. before: Grk. enōpion, prep. See verse 11 above. them: pl. of Grk. autos, personal pronoun; the Eleven and the other disciples in the room. Consuming the fish provided the second step in validating the physicality of his body. It's not clear whether a resurrected body needs food (cf. Isa 65:17, 21-22; Rev 22:2), but like angels (Gen 18:1-8; 19:1-3) he was capable of ingesting food.

Promise of Messiah and Commission, 24:44-49

Reference: Matthew 28:16-20; Mark 16:15-18; John 20:21-22; Acts 1:4-8.

44 Then he said to them, "These are my words which I spoke to you while still being with you, that all things having been written about me in the Torah of Moses and the Prophets and Psalms must be fulfilled."

Then: 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; the Eleven and other disciples in the room. These are: pl. of Grk. houtos, demonstrative pronoun. my: Grk. egō, first person pronoun. words: pl. of Grk. ho logos. See verse 17 above. which: Grk. hos, relative pronoun. I spoke: Grk. laleō, aor. See verse 6 above. to you: Grk. humeis, pl. second person pronoun. while still: Grk. eti, adv. See verse 6 above. being: Grk. eimi, pres. part. See verse 6 above. with: Grk. sun, prep. you: Grk. humeis. The phrase "while still with you" points to a time before the crucifixion.

that: Grk. hoti, conj. all things: pl. of Grk. pas, adj. having been written: Grk. graphō, pl. perf. pass. part., to write or inscribe as a physical act, generally in reference to a document, here of sacred scripture. about: Grk. peri, prep. See verse 4 above. me: Grk. egō. in: Grk. en, prep. Yeshua affirms that the Tanakh is not only a history of the Israelite people, but a book of revelation about the Son of God and God's plan to remedy the sin problem. The proof of God's plan lies in the fact that it is objective truth preserved in writing at God's direction and does not rely on oral tradition.

the Torah: Grk. ho nomos may mean either (1) a principle or standard relating to behavior or (2) codified legislation, i.e. law. In the LXX nomos translates torah, first in Exodus 12:49. Here Torah refers to the entire Pentateuch (John 1:45). of Moses: Grk. Mōusēs. See verse 27 above. The phrase "Torah of Moses" affirms the authorship of the first five books of the Bible (Ex 24:4; Deut 31:9; Acts 15:21). See my article "The Messiah in the Pentateuch." Besides the prophecies mentioned in verse 27 above, other significant prophecies of the Messiah are recorded in the Torah.

● 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 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. the Prophets: pl. of Grk. ho prophētēs. See verse 25 above. The plural noun refers to the second division of the Hebrew Bible, the Neviim. See my article "The Messiah in the Prophets." Besides the prophecies mentioned in verse 27 above, other significant prophecies of the Messiah are recorded in the Prophets.

● 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; 33:15; 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 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)

and: Grk. kai. Psalms: pl. of Grk. Psalmos, a celebratory poem, from psallō, "to pluck a stringed instrument." In the LXX Psalmoi is the name given to the book of Psalms, which among Jews of that day had canonical status in the Ketuvim ("Writings"), the third division of the Tanakh. See my article Introduction to the Psalms. Yeshua's mention of the Psalms may intend strictly that book of David or perhaps the entire Ketuvim, since Psalms was the first book in the Ketuvim and could stand for the whole.

There are twelve psalms quoted in the Besekh as Messianic proofs (2; 8; 16; 22; 34; 40; 41; 45; 68; 69; 110; 118) (Kaiser 92). See my article "The Messiah in the Psalms." Besides the prophecies mentioned in verse 27 above, other significant prophecies of the Messiah are recorded in the Psalms and other books in the Ketuvim.

● The Son of God, Ps 2:7; Prov 30:4 (cf. Matt 3:17; Luke 1:32).

● The Son of Man, Ps 8:4; Dan 7:13-14 (cf. Matt 24:29-31; 25:31; 26:64; Mark 1:15; Acts 3:15; 5:31; Rom 5:6; Gal 4:4; Heb 2:6).

● The Sitting Sovereign of Heaven, Ps 16:8; 98:1; 110:1, 5; 118:16 (cf. Mark 16:19; Acts 2:25-28; 5:31; 13:35; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3).

● The Safeguarded Savior, Ps 34:20 (cf. John 19:36).

● The Seated Victor, Ps 110:1-2 (cf. Matt 22:44; Mark 12:36; Luke 20:43-44; Acts 2:34-35; Heb 1:13; 1Pet 3:22).

● The Superior Priest, Ps 110:4 (Heb 5:5-6; 6:20; 7:15-17).

must: Grk. dei, pres. See verse 7 above. be fulfilled: Grk. plēroō, aor. pass. inf., may mean (1) cause to abound in content to a maximum, fill; or (2) to bring to fruition or completion, complete, fulfill, fill up, carry out. The second meaning applies here. The infinitive stresses the result of Messianic prophecies.

45 Then he opened their minds to understand the Scriptures,

Then: Grk. de, conj. he opened: Grk. dianoigō, aor. See verse 31 above. their: pl. of Grk. autos, personal pronoun. minds: Grk. ho nous may mean (1) the capacity to comprehend or discern; understanding; (2) the medium for processing information or instruction; mind; or (3) the result of mental processing; mind, thought. The second meaning applies here. The phrase in Greek is lit. "the mind of them." The singular form of "mind" stresses the unity of experience. to understand: Grk. suniēmi, pres. inf., to grasp the significance of a word or action, to understand or to comprehend. the Scriptures: pl. of Grk. ho graphē. See verse 27 above.

Just as the "eyes" of Cleopas and Luke were opened to recognize Yeshua in the breaking of bread, so the minds of all the apostles were opened to enable comprehension of the passages just cited from the Torah, the Prophets and the Psalms. Levine notes that without divine revelation readers won't recognize the predictions about Yeshua in the Scriptures. Now what the apostles had heard read all their lives in the synagogue made sense, and they understood the application to Yeshua. Yeshua had told his disciples during the Last Supper that the Spirit was with them (John 14:17). Moreover, the Spirit would guide them into all truth and disclose to them what pertains to the Messiah (cf. John 16:13-14; 1Cor 2:6-10). That promise is now fulfilled.

46 and he said to them that, "Thus it has been written, the Messiah was to suffer and to be resurrected from death the third day,

Reference: Psalm 16:8-11; Isaiah 53; Hosea 6:2.

and: Grk. kai, conj. he said: Grk. legō, aor. See verse 5 above. to them: masc. pl. of Grk. autos, personal pronoun; the Eleven and members of the Seventy in the room. that: Grk. hoti, conj. See verse 7 above. The conjunction is used here to introduce the following quotation and function as quotation marks. Yeshua now repeats what the angels told the women at the tomb (verse 7 above). Thus: Grk. houtōs, adv. See verse 24 above. it has been written: Grk. graphō, perf. pass. See verse 44 above. The perfect tense stresses the writing taking place in the distant past and being preserved for study.

the Messiah: Grk. ho Christos, the title of Israel's sovereign deliverer and ruler. See verse 26 above. was to suffer: Grk. paschō, aor. inf. See verse 26 above. The infinitive expresses purpose here. and: Grk. kai. to be resurrected: Grk. anistēmi, aor. inf. See verse 7 above. from: Grk. ek, prep., used here to stress origin. See verse 13 above. The preposition has a two-layered meaning, "out from and to," which makes it out-come oriented, out of the source and extending to its impact on the object (HELPS). death: Grk. nekros. See verse 5 above. The term is used here as an adjective to denote the state of death.

Although nekros lacks the definite article most versions render the term as a noun "the dead," which may be misleading. A few versions have "death" (CEV, ERV, GNT, ICB, NMB). When people die the spirit goes either to Heaven or Hades (Luke 16:22). Many Christians believe that Yeshua went to Hades after he died and was resurrected from there as declared in the Apostles' Creed. However, Scripture does not say anywhere that Yeshua descended into Hades, which is a place of torment and punishment and the abode of demons and fallen angels. (For this unbiblical claim see my article Is the Apostles' Creed Apostolic?)

In fact, Yeshua's spirit went to the Father in Paradise when he died (Luke 23:43, 46). In the resurrection his spirit was returned from that celestial location to his body in the tomb. the third: Grk. ho tritos. day: Grk. hēmera. See verse 7 above for this temporal reference.

47 and upon his name repentance unto forgiveness of sins to be proclaimed to all the nations, having begun from Jerusalem.

and: Grk. kai, conj. upon: Grk. epi, prep. See verse 1 above. Most versions translate the preposition as "in," but epi conveys the idea of "on the basis of" or "on the authority of." his: Grk. autos, personal pronoun. name: Grk. onoma. See verse 13 above. repentance: Grk. metanoia, a serious change of mind and heart about a previous point of view or course of behavior. The noun occurs in Josephus to represent the change of mind of those who have begun to abhor their misdeeds, and have determined to begin a better course of life, so that it embraces both recognition of sin and sorrow for it and hearty amendment, the tokens and effects of which are good deeds (Ant. XIII, 11:3).

The corresponding Hebrew noun is shuvah, which means to turn away from evil in the sense of renouncing and disowning sin, and to turn toward the good or becoming obedient to God's will expressed in the commandments (TWOT 2:909). True repentance requires honest self-evaluation, which should lead the sincere person to identify any number of faults for which confession is necessary. The resulting amendment of life means that repentance functions as a commitment to stop sinning as Yeshua commanded (cf. John 5:14; 8:11).

unto: Grk. eis, prep. See verse 5 above. The preposition points to the goal of repentance and the guaranteed result. forgiveness: Grk. aphesis, a discharge, a letting go, a release. The noun is also used here fig. of pardon and forgiveness. of sins: pl. of Grk. hamartia may refer to (1) a behavioral action, a misdeed that creates liability, every departure from the way of righteousness; (2) the result of sinning or the condition of being sinful; or (3) an invasive evil power. The first meaning is intended here. Hamartia is the dominant word for sin in the Besekh. The plural form points to the cumulative effect of living by one's own desires and values.

In Scripture sin is a conscious deviation from the right way and as a behavior is a violation of commandments given by God and recorded in the Torah by Moses (Rom 3:20; 4:15; 7:7; Jas 2:9; 1Jn 3:4). The definition of sin would also extend to willful disobedience of injunctions by the apostles to whom Yeshua gave the authority to impose behavioral requirements (Matt 16:19; cf. Eph 2:20; Php 2:12; 2Th 3:14).

to be proclaimed: Grk. kērussō, aor. pass. inf., to make a public announcement in the manner of a herald; announce, declare, proclaim, publish. The verb always contains the suggestion of formality, gravity, and an authority which must be listened to and obeyed (Thayer). to: Grk. eis. all: pl. of Grk. pas, adj. See verse 9 above. the nations: pl. of Grk. ho ethnos, humans belonging to a people group as defined by language and culture; nation, people. In the LXX ethnos translates Heb. goy (pl. goyim) nation, people, first in Genesis 10:5, which begins the listing of the 70 people groups that descended from Noah, then of descendants of Abraham (Gen 12:2).

having begun: Grk. archō, pl. aor. mid. part. See verse 27 above. from: Grk. apo, prep. See verse 2 above. The preposition introduces the starting point. Jerusalem: Grk. Ierousalēm. See verse 13 above. The apostles won't have to leave the city to obey this instruction and it will be fulfilled on Pentecost (Acts 2:38). The instruction is comparable to the report of the commission in Matthew 28:19-20 and Mark 16:15-16. Since this verse continues the thought of the previous verse Yeshua reminds his apostles that the commission had already been written in the Scriptures. God called Israel to be a light to the nations (Isa 42:6; 51:4; 60:3; cf. Acts 13:47).

The declaration of Israel's responsibility is implicit in the covenant God made with Abraham, "I will make you the father of a multitude of nations" (Gen 17:5 NASB). God repeated this covenantal expectation to Isaac, "by your descendants all the nations of the earth shall be blessed" (Gen 26:4 NASB). Then God made His desire even more specific to Jacob, "A nation and a company of nations shall come from you" (Gen 35:11 NASB). Thus, God always wanted Jacob (Israel) to be a company of nations.

48 You are witnesses of these things.

You are: Grk. humeis, pl. second person pronoun; the apostles, both of the Eleven and the Seventy . The omission of the verb makes the pronoun even more emphatic (Plummer). witnesses: pl. of Grk. martus, one who attests the fact or truth of something, often used in a legal context of who testifies before a legal proceeding regarding first hand knowledge (cf. Matt 18:16; Acts 7:5). In the LXX martus translates Heb. ed, a witness, first in Gen 31:47. In the Tanakh a witness might be a reliable observer of an event or someone who can provide factual evidence for legal purposes.

The nature of the apostolic witness was their personal experience of knowing Yeshua (Acts 4:13; 1Jn 1:1). We should note that Yeshua states a fact here, in contrast with his later prophecy (Acts 1:8), and not a command of "you shall witness." To be a martus is to manifest the character of Yeshua (1Pet 2:21-25) and being ready to speak for God and explain one's own personal knowledge and experience (1Pet 3:15). Eventually the term came to be associated with those who forfeited their lives for God, i.e. martyrs (e.g. Acts 22:20; Rev 2:13).

of these things: pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The pronoun alludes to the sufferings and resurrection of the Messiah, prophesied in Scripture and fulfilled before their very eyes.

49 And behold, I am sending forth the promise of my Father upon you; but you stay in the city until you should be clothed with power from on high."

Reference: Jeremiah 31:33; Ezekiel 11:19; 36:26-27; Joel 2:28-29.

And: Grk. kai, conj. behold: Grk. idou, aor. imp. See verse 4 above. I am sending forth: Grk. exapostellō (from ex, "out of" and apostellō, "to send"), pres., with the focus on moving an entity from one place to another; send out/away/forth. The verb graphically depicts sending out from Heaven to earth (cf. Joel 2:23; 1Pet 1:12). the promise: Grk. ho epaggelia, (from epaggelomai, "to announce or promise"), promise, especially associated with God. The noun represents a promise from the God of Israel to His covenant people.

of my: Grk. egō, first person pronoun. Father: Grk. ho patēr, normally of a male parent or ancestor, but frequently in reference to God, particularly in reference to His covenantal relationship with Israel (Ex 4:22; Deut 1:31; 8:5; 32:6; Ps 103:13; Isa 43:6; 63:16; 64:8; Jer 3:19; 31:9; Hos 1:10: Mal 1:6). Yeshua again uses family terminology to refer his unique relationship with God. In the Synoptic Narratives it may appear that Yeshua's use of family terminology to refer to God occurs because of God's announcement to Miriam that she would be impregnated by the Holy Spirit and give birth to a male child who would be known as "the son of the Most High" and "the Son of God" (Luke 1:32, 35).

Yet the "Father-Son" relationship did not begin with the incarnation but existed from eternity, as noted by both David (Ps 2:7, 12) and Solomon (Prov 30:2-4). The divine relationship was announced by a heavenly voice at Yeshua's immersion (Luke 3:22) and then declared by the apostles (John 1:1-3; Heb 1:8). The phrase "the promise of my Father" refers directly to the promises announced by the prophets in connection with making the New Covenant a reality:

"But this is the covenant which I will make with the house of Israel after those days,” a declaration of ADONAI, 'I will put My Torah within them and on their heart I will write it; and I will be their God, and they will be My people.'" (Jer 31:33 BR)

"And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh." (Ezek 11:19 NASU)

"I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances." (Ezek 36:26-27 NASU)

"It will come about after this that I will pour out My Spirit on all mankind; and your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. 29 Even on the male and female servants I will pour out My Spirit in those days." (Joel 2:28-29 NASU)

upon: Grk. epi, prep. you: Grk. humeis. Moses had expressed the desire that all of God's people might be empowered by the Spirit to prophesy (Num 11:29). Yeshua now assures his apostles that the wish of Moses will be fulfilled. but: Grk. de, conj. you: Grk. humeis. stay: Grk. kathizō, aor. imp., 2p-pl., may mean (1) cause to sit down, with the extended sense of placing someone in a position of authority; or (2) take a seated position, with the extended sense of staying in a place for a relatively long time. The second meaning applies here. in: Grk. en, prep. the city: Grk. ho polis, a population center whose size or number of inhabitants could range broadly, a city or town. The city is Jerusalem.

until: Grk. heōs, adv., a marker of limit, whether of action, position or time, here of time. The instruction implies "waiting upon God" for an indefinite time period (Isa 40:31; Mic 7:7). you should be clothed with: Grk. enduō, aor. mid. subj., 2p-pl., provide covering, to clothe and wear. power: Grk. dunamis, the quality or state of being capable as an exhibition of a singular capability, here emphasizing divine power. from: Grk. ek, prep. See verse 13 above. on high: Grk. hupsos, extent or distance that is upward, height. In Tanakh imagery this is a term that depicts where God dwells or some part of Heaven (e.g. Job 22:12; Ps 102:19; 148:1; Isa 14:14).

The commission in verse 47 to proclaim the good news can only be accomplished by being empowered by the Spirit. Spiritual works require spiritual enablement. Yeshua will renew this promise before his ascension (Acts 1:8).

Date: Iyar 28 (Saturday), May 19 Julian, A.D. 30

Ascension of Messiah, 24:50-53

Reference: Acts 1:9-14.

50 Then he led them out as far as Bethany, and having lifted up his hands he blessed them.

Then: Grk. de, conj. Luke fast forwards forty days (cf. Acts 1:3). he led: Grk. exagō, aor. them: pl. of Grk. autos, personal pronoun; the Eleven and certain members of the Seventy (Acts 1:11, 23). out: Grk. exō, adv. of place, outside, used of a position that beyond a limit or boundary. The adverb points to leaving the city of Jerusalem. as far as: Grk. heōs, adv. See the previous verse. Note that the adverb does not mean "into." Bethany: Grk. Bēthania, which transliterates Heb. Beit-Anyah ("house of the poor," Stern 61), located on the eastern slope of the Mount of Olives about two miles southeast of Jerusalem. See the map of Bethany here.

The name "Bethany" applied not only to the village but the entire southeast slope of Mt. Olivet, from which the ascension occurred (Acts 1:12). and: Grk. kai, conj. having lifted up: Grk. epairō, aor. part., to lift up or raise up over. his: Grk. autos. hands: pl. of Grk. cheir. See verse 7 above. he blessed: Grk. eulogeō, aor. See verse 30 above. Lifting up hands to offer a blessing is established in Scripture as a priestly act (Lev 9:22; Neh 8:6; Ps 28:2; 63:4; 134:2; 141:2; Lam 2:19; 3:41). them: pl. of Grk. autos. Yeshua very likely spoke the benediction that God required to be pronounced over the sons of Israel (Num 6:23):

"ADONAI bless you and keep you! 25 ADONAI make His face to shine on you and be gracious to you! 26 ADONAI turn His face toward you and grant you shalom!" (Num 6:24-26 TLV)

This blessing is still pronounced during the Sabbath service in Jewish synagogues to this day.

51 And it came to pass in his blessing them, he parted from them and was carried up into the sky.

Reference: Mark 16:19; Acts 1:1-2.

And: Grk. kai, conj. it came to pass: Grk. ginomai, aor. mid. See verse 4 above. in: Grk. en, prep. his: Grk. autos, personal pronoun. blessing: Grk. eulogeō, pres. inf. See verse 30 above and the previous verse. them: pl. of Grk. autos; the apostles. he parted: Grk. diistēmi, aor., put apart, make an interval, separate, put some distance between. The verb is peculiar to Luke (also Luke 22:59; Acts 27:28). from: Grk. apo, prep. them: pl. of Grk. autos. and: Grk. kai. was carried up: Grk. anapherō, impf. pass., to bring or carry, here in the sense of being moved from a lower to a higher locality. The passive voice affirms that Yeshua did not transport himself. Rather the power of the Father accomplished the incredible feat of overcoming gravity and the magnetic pull of the earth.

into: Grk. eis, prep. the sky: Grk. ho ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4): the atmosphere, interstellar space and the location of God's throne. In terms of direction from the ground level of the earth the first heaven is the atmosphere in which birds fly (Gen 1:20; Rev 19:17). The second heaven is interstellar space (Gen 1:1, 8; Matt 24:29) and the third heaven is the location of the throne of God and the home of angels (1Kgs 8:30; Matt 6:9; 2Cor 12:2). In the LXX the singular ouranos translates the plural Heb. hashamayim ("the heavens").

In practical terms the phrase eis ho ouranos means "into the atmosphere," since the apostles could not have actually seen Yeshua enter the third heaven. The actual distance from earth to the third heaven is unknown, but "not far" (cf. Acts 7:56-57; 17:27; 2Cor 12:2; Rev 4:1-2). Mark adds the comment "and sat at the right hand of God" (Mark 16:19). Thus, Yeshua passed through the atmosphere, into interstellar space and finally into the very presence of the Father. The seating of Yeshua in heaven is an important apostolic doctrine (Acts  2:33; 5:31; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2; 1Pet 3:22). This revelation is asserted because of the Messianic promise (Ps 110:1, 5) and the report of the angels (Acts 1:11).

In Christianity the ascension is celebrated on Ascension Sunday, six weeks after Resurrection Sunday. The ascension actually took place on Shabbat, Iyar 28, since the walk from Mt. Olivet back to the city is called a "Sabbath's day journey" (Acts 1:12).

52 And they, having worshiped him, returned to Jerusalem with great joy,

And: Grk. kai, conj. they: pl. of Grk. autos, personal pronoun. having worshiped: Grk. proskuneō, pl. aor. part., to do reverence to, which may be rendered either (1) to humans, to recognize another's prestige by offering special honor, ordinarily through a gesture of prostration; or (2) to transcendent beings or deity, to demonstrate honor and adoration ordinarily in a religious sense; worship. The second meaning applies here. In the LXX proskuneō primarily translates Heb. shachah, to bend down, which is used both of bowing down before men and of worship toward deity (BDB 1005).

Noteworthy is that the first usage of proskuneō for shachah is in Genesis 18:2, in which Abraham bowed down to the three heavenly visitors, and the second in Genesis 22:5, in which Abraham takes Isaac to the place of sacrifice and describes his intended actions as worship. Based on this first usage in Scripture "worship" involves both submission and sacrifice. In the Besekh proskuneō continues the Hebrew meaning. him: Grk. autos; Yeshua.

Stern comments that the disciples bowed in worship to him because they now understood who he was, the Son of God, divine and worthy of worship yet without being a "second god" (see Isa 9:6, Jer 23:5, Prov 30:4, Mic 5:2). Worshipping something less than God would have been considered idolatry by every one of these highly religious Jewish disciples (cf. Acts 10:25–26; Rev 22:8–9). The narrative of the apostle John contains much more of Yeshua's own teaching concerning his divine nature than Luke (e.g., John 8:58, 10:31, 14:6, 16:28, 17:5).

returned: Grk. hupostrephō, aor., 3p-pl. See verse 9 above. to: Grk. eis, prep.; lit. "into." Jerusalem: Grk. Ierousalēm. See verse 13 above. with: Grk. meta, prep. great: Grk. megas, adj. joy: Grk. chara. See verse 41 above. The disciples returned in obedience to await the outpouring of the Holy Spirit and after having the privilege of witnessing the incredible miracle of the ascension they were riding an "emotional high."

53 and were continually in the temple blessing God.

Reference: Acts 1:12-14.

and: Grk. kai, conj. were: Grk. eimi, impf., 3p-pl. See verse 6 above. continually: Grk. dia pantos, lit. "through all." The Greek construction has a temporal meaning; e.g., "all their time" (CJB). The temporal reference alludes to the ten days of waiting for Shavuot (Pentecost). in: Gr. en, prep. the temple: Grk. ho hieron, sanctuary or temple, here referring to the entire 35-acre complex of the Jerusalem temple with its courts, rooms, and chambers, in contrast to naios, the holy place where priests performed their sacrifices. blessing: Grk. eulogeō, pl. pres. part. See verse 30 above. God: Grk. ho theos. See verse 19 above.

The apostles, messengers and disciples of Yeshua, being observant Jews, attended the daily prayer services at the Temple (Acts 1:14; 2:46; 3:1) and when they weren't at the temple they met in the upper room for prayer (Acts 1:13; 2:1-2). Blessing God fulfills the priestly injunction, "Stand up, and bless ADONAI your God from everlasting to everlasting; let them say: 'Blessed be your glorious name, exalted above all blessing and praise!'" (Neh 9:5 CJB). The mention of "blessing God" could be an allusion to the liturgical prayer Shemoneh Esreh ("The Eighteen Blessings"), which was also called Amidah ("standing") because it is recited while standing (cf. Mark 11:25).

The Amidah is the most important Jewish prayer, dating back to the 5^th century B.C. Yeshua prayed this prayer when he went to synagogue worship, although in his day there was no prescribed text for each section. The content of the prayer was developed after the destruction of the temple in A.D. 70 and a nineteenth benediction added to curse Messianic Jews. A Messianic version of the Amidah can be found here. The phrase "blessing God" could also refer to extemporaneous prayers of blessing. In practice the apostolic blessing might include:

Sanctification – For Who He is

● Blessed Are You (Barukh atah)

● O Lord our God (Adonai Eloheinu)

● King of the Universe (melekh ha olam)

Proclamation – For What He has Done

● For Creation (Acts 4:24)

● For the perfect sin offering

● For the resurrection

● For the New Covenant

● For the life everlasting

● For forgiveness

● For salvation

● For the Ascension

● For the promise of the Father

Luke closes his biographical narrative of Yeshua in a fitting matter and the last section forms a bridge to his next narrative, Acts of the Apostles.

Works Cited

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.

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.

Boyarin: Daniel Boyarin, The Jewish Gospels: The Story of the Jewish Christ. The New Press, 2012.

Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009.

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.

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.

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)

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online.

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.

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.

Lightfoot: John Lightfoot (1602-1675), A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), 4 Vols. Hendrickson Pub., 1989. Online.

Morris: Leon Morris, The Gospel According to John. William B. Eerdmans Pub. Co., 1971. (New International Commentary on the New Testament)

Nicoll: W. Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. 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.

Rienecker: Fritz Rienecker (1897-1965), A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980.

Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996.

Thayer: Joseph Henry Thayer, Greek–English Lexicon of the New Testament. Harper Brothers, 1889. Online.

TWOT: R. Laird Harris, ed., Theological Wordbook of the Old Testament. 2 vols. Moody Press, 1980.

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