The Narrative of Luke

Chapter 24

Blaine Robison, M.A.

Published 18 June 2026 (in progress)

Chapter 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 |
15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23

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 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, bringing their spices, 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 his 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 spices 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. ho heis, adj., a numerical term for "one." The word "day" does not occur in the Greek text. 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). In the Ten Commandments the instruction to rest is set in contrast to the work that provides one's livelihood (Ex 20:8; Deut 5:12).

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" would derive from the interval between Sabbath and Sabbath. The commandment of remembering the Sabbath includes the centrality of the Sabbath to the whole 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 (Friday, Saturday, Sunday).

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 spices: pl. of Grk. ho arōma, any kind of fragrant herb, salve, oil or spice, especially used in treating the dead for burial. 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 spices 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. Considering the narrative of Mark 16:1, the women did not have a sufficient supply of the spices and after they had rested on the Sabbath, they purchased more.

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; 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. For a review of the varieties and classes of angels see my article The Host of Heaven.

5 and the women having become terrified, also bowing their faces toward the ground, the men said to them, "Why are you seeking the Living One among the dead?

and: Grk. de, conj. the women: fem. pl. of Grk. autos, personal pronoun, lit. "the same." having become: Grk. ginomai, pl. aor. mid. part. See the previous verse. terrified: pl. of Grk. emphobos, adj., in a state of fear; frightened, terrified. The adjective occurs five times in the Besekh, four of which are in Luke-Acts. also: Grk. kai, conj. bowing: Grk. klinō, pl. pres. part., may mean (1) cause to move from a position that is up to one that is lower; (2) cause to turn away; or (3) decline, of the day. The first meaning applies here. their faces: pl. of Grk. ho prosōpon is normally used to mean the face, by which someone is identified, or the countenance projected by someone, here the former.

toward: Grk. eis, prep. that focuses on motion to a particular purpose or result; in, into, to, toward. the ground: Grk. ho gē can mean soil, the ground, land, or the earth in contrast to heaven. Here the noun refers to the ground. The detailed description of the women's reaction is unique to Luke. the men said: Grk. legō, aor., 3p-pl., may mean (1) to say, speak or declare something, whether oral or written, often used to introduce quoted material; or (2) to call or give a name to something or someone. The first meaning applies here. to: Grk. pros, prep., properly motion towards to "interface with" (literally, moving toward a goal or destination) (HELPS); to, towards, with. Here the preposition denotes being in company with others and speaking face to face. them: fem. pl. of Grk. autos.

The angels ask the women a profound question. Why: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. are you seeking: Grk. zēteō, pres., 2p-pl., to seek or search in order to find. the Living One: Grk. ho zaō, pres. part., be in the state of being alive. That the angels refer to Yeshua as "the living one" is significant. "Alive" in Scripture refers to real physical existence of flesh and blood (Lev 17:11; John 20:27). Yeshua, the Son of God, is distinctive, because he was not created and has always existed (John 17:5; Rev 1:8, 18; 4:8). As the "Living One" he has the inherent power to give life to others (John 1:2-3; 6:33; Col 1:16-17).

among: Grk. meta, prep. denoting either (1) association or accompaniment, among, with; or (2) sequence, after, behind; here the former. the dead: pl. of Grk. ho nekros, adj., the state of being without life in the physical sense, being dead. The plural adjective refers to all who have died and await the resurrection without specifying the location of their spirits, whether Heaven or Hades. Idiomatically the adjective could refer to a cemetery and that is probably the intention here.

6 "He is not here, but has been resurrected. Remember how he spoke to you while he was in Galilee,

He is: Grk. eimi, pres., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. here: Grk. hōde, adv., in this place. The reference is primarily to the tomb, but also in the vicinity. but: Grk. alla, conj., adversative particle normally used adverbially to convey a different viewpoint for consideration; but, on the other hand. Here the conjunction serves in an ascensive transition or another level of consideration in the argument; nay rather, moreover (Thayer).

has been resurrected: Grk. egeirō, aor. pass., to rise or raise, and used here with the meaning to recall the dead to life. Bible versions translate the verb as "is risen" or "has raised," but since the English verb "raise" denotes an upward motion it may wrongly imply being raised from an earthly grave as Lazarus or from Hades. Yeshua's spirit went to Paradise and resurrection for him meant not only reunion of spirit and body but also 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 here for 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. 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.

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. The angels repeat what Yeshua had told his disciples, which is the first of three warnings of the Passover drama. The quotation is not verbatim, but typical of Luke emphasizes three action verbs that expresses the intention of Yeshua's prediction.

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.

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. 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 14:12anistēmi renders Heb. qum (SH-6965, 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 "in my flesh" where Job affirms his expectation of seeing God. The verb anistēmi also renders Heb. amad (SH-5975), "to take one's stand, to stand," in Daniel 12:13 where it is used of the last days' resurrection.

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 period, 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. The destination was the city of Jerusalem. from: Grk. apo, prep. the tomb: Grk. ho mnēmeion. See verse 2 above. 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.

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 the Magdalene: Grk. hē Magdalēnē. Lexicons define the noun as a native of Magdala, a village on the western shore of Lake Gennesaret near Tiberias. The noun is derived from the Heb. migdal, "watch-tower" or "fortress" and thus is used as a label or title. Miriam: Grk. Maria, an variant spelling of Mariam. In the LXX Mariam transliterates Heb. Miryam, "Miriam" in English, first in Exodus 15:20. The name occurs in the Tanakh 15 times, only of the sister of Moses. There are seven women identified as "Miriam" in the Besekh.

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."

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. This Miriam is consistently distinguished from other women named Miriam by identifying her by the label "the Magdalene," "the Tower." The Synoptic Narratives report that 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. Normally the label occurs after the name, but here Luke purposely places it before the name. 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 a total of five men that bear this name in the Besekh. This Jacob is the one known as "the Less" (Mark 15:40), since his mother is identified as being present at the crucifixion. Matthew and Mark identify this Miriam as the mother of Jacob the Less and Joseph. also: Grk. kai. the rest: fem. pl. of Grk. ho loipos. The feminine form makes the reference to other women, such as Miriam, the mother of Yeshua, Miriam the wife of Clopas, and Salome, the wife of Zebedee and the mother of Jacob and John (Mark 15:40; 16:1; Matt 27:56; 28:1; John 19:25).

with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification, here the former. them: fem. pl. of Grk. autos, personal pronoun. were telling: Grk. legō, impf., 3p-pl. See verse 5 above. these things: pl. of Grk. houtos, demonstrative pronoun. See verse 4 above. The pronoun refers to the report given in verse 9. to: Grk. pros, prep. See verse 5 above. the apostles: pl. of Grk. ho apostolos, one that is sent as an official representative, apostle. Apostolos appears in no other early Jewish literature, but it is grounded in Jewish culture in the office of shaliach. First century Judaism recognized the office of "apostle," Heb. shaliach, who acted as an agent for someone with the full authority of the sender (Jastrow 1579). The noun probably alludes to the mention of the Eleven.

Works Cited

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