Bible Commentaries

At early dawn (ορτρου βατεος — orthrou batheos). Genitive of time. Literally, at deep dawn. The adjective βατυς — bathus (deep) was often used of time. This very idiom occurs in Aristophanes, Plato, et cetera. John 20:1 adds “while it was yet dark.” That is, when they started, for the sun was risen when they arrived (Mark 16:2).

Which they had prepared (α ητοιμασαν — ha hētoimasan). Mark 16:1 notes that they bought other spices after the sabbath was over besides those which they already had (Luke 23:56).

Rolled away (αποκεκυλισμενον — apokekulismenon). Perfect passive participle of αποκυλιω — apokuliō late verb and in the N.T. only in this context (Mark 16:3; Matthew 28:2) while John 20:1 has ηρμενον — ērmenon (taken away).

Of the Lord Jesus (του κυριου Ιησου — tou kuriou Iēsou). The Western family of documents does not have these words and Westcott and Hort bracket them as Western non-interpolations. There are numerous instances of this shorter Western text in this chapter. For a discussion of the subject see my Introduction to the Textual Criticism of the New Testament, pp. 225-237. This precise combination (the Lord Jesus) is common in the Acts, but nowhere else in the Gospels.

While they were perplexed thereabout (εν τωι απορεισται αυτας περι τουτου — en tōi aporeisthai autas peri toutou). Luke‘s common Hebraistic idiom, εν — en with the articular infinitive (present passive απορεισται — aporeisthai from απορεω — aporeō to lose one‘s way) and the accusative of general reference.

Two men (ανδρες δυο — andres duo). Men, not women. Mark 16:5 speaks of a young man (νεανισκον — neaniskon) while Matthew 28:5 has “an angel.” We need not try to reconcile these varying accounts which agree in the main thing. The angel looked like a man and some remembered two. In Luke 24:23 Cleopas and his companion call them “angels.”

Stood by (επεστησαν — epestēsan). Second aorist active indicative of επιστημι — ephistēmi This common verb usually means to step up suddenly, to burst upon one.

In dazzling apparel (εν εστητι αστραπτουσηι — en esthēti astraptousēi). This is the correct text. This common simplex verb occurs only twice in the N.T., here and Luke 17:24 (the Transfiguration). It has the same root as αστραπη — astrapē (lightning). The “men” had the garments of “angels.”

As they were affrighted (εμποβων γενομενων αυτων — emphobōn genomenōn autōn). Genitive absolute with second aorist middle of γινομαι — ginomai to become. Hence, when they became affrighted. They had utterly forgotten the prediction of Jesus that he would rise on the third day.

He is not here, but is risen (ουκ εστιν ωδε αλλα ηγερτη — ouk estin hōde τηι τριτηι ημεραι αναστηναι — alla ēgerthē). Another Western non-interpolation according to Westcott and Hort. The words are genuine at any rate in Mark 16:6; Matthew 28:7.

The third day rise again (tēi tritēi hēmerāi anastēnai). See note on Luke 9:22; and the note on Luke 18:32, Luke 18:33 where Jesus plainly foretold this fact. And yet they had forgotten it, for it ran counter to all their ideas and hopes.

From the tomb (απο του μνημειου — apo tou mnēmeiou). Some documents omit these words. This word for tomb is like our “memorial” from μιμνησκω — mimnēskō to remind.

Told (απηγγειλαν — apēggeilan). It was a wonderful proclamation. Luke does not separate the story of Mary Magdalene from that of the other women as John does (John 20:2-18).

As idle talk (ως ληρος — hōs lēros). Old word for nonsense, only here in the N.T. Medical writers used it for the wild talk of those in delirium or hysteria.

Disbelieved (απιστεω — e4pistoun). Imperfect active of απιστος — apisteō old verb from apistos without confidence or faith in. They kept on distrusting the story of the women.

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This entire verse is a Western non-interpolation. This incident is given in complete form in John 18:2-10 and most of the words in this verse are there also. It is of a piece with many items in this chapter about which it is not easy to reach a final conclusion.

Stooping and looking in (παρακυπσας — parakupsas). First aorist active participle of παρακυπτω — parakuptō to stoop besides and peer into. Old verb used also in John 20:5, John 20:11; James 1:25; 1 Peter 1:12.

By themselves (μονα — mona). Without the body.

To his home (προς αυτον — pros hauton). Literally, “to himself.”

Were going (ησαν πορευομενοι — ēsan poreuomenoi). Periphrastic imperfect middle of πορευομαι — poreuomai stadia (σταδιους εχηκοντα — stadious hexēkonta). About seven miles.

They communed (ωμιλουν — hōmiloun). Imperfect active of ομιλεω — homileō old and common verb (from ομιλος — homilos in company with). In the N.T. only here (and Luke 24:15) and Acts 20:11; Acts 24:26. Our word homiletics is derived from this word for preaching was at first largely conversational in style and not declamatory.

While they communed and questioned together (εν τωι ομιλειν αυτους και συνζητειν — en tōi homilein autous kai sunzētein). Same idiom as in Luke 24:14, which see. Note συνζητειν — sunzētein each questioned the other.

Jesus himself (αυτος Ιησους — autos Iēsous). In actual person.

Went with them (συνεπορευετο αυτοις — suneporeueto autois). Imperfect middle, was going along with them.

Were holden that they should not know him (εκρατουντο του μη επιγνωναι αυτον — ekratounto tou mē epignōnai auton). Imperfect passive of κρατεω — krateō continued being held, with the ablative case of the articular infinitive, “from recognizing him,” from knowing him fully (επιγνωναι — epi -επιγινωσκο — gnōnai ingressive aorist of μη — epiginōsko). The εκρατουντο — mē is a redundant negative after the negative idea in ekratounto f0).

That you have with another (ους αντιβαλλετε προς αλληλους — hous antiballete pros allēlous). Αντιβαλλω — Anti -εστατησαν — ballō is an old verb and means to throw in turn, back and forth like a ball, from one to another, a beautiful picture of conversation as a game of words. Only here in the N.T.

They stood still (ιστημι — estathēsan). First aorist passive of σκυτρωποι — histēmi intransitive. They stopped.

Looking sad (σκυτρος — skuthrōpoi). This is the correct text. It is an old adjective from οπς — skuthros gloomy and ops countenance. Only here in the N.T.

Dost thou alone sojourn? (συ μονος παροικεισ — su monos paroikeis̱). Μονος — Monos is predicate adjective. “Hast thou been dwelling alone (all by thyself)?”

And not know? (και ουκ εγνωσ — kai ouk egnōs̱). Second aorist active indicative and difficult to put into English as the aorist often is. The verb παροικεω — paroikeō means to dwell beside one, then as a stranger like παροικοι — paroikoi (Ephesians 2:19). In Jerusalem everybody was talking about Jesus.

But we hoped (ημεις δε ηλπιζομεν — hēmeis de ēlpizomen). Imperfect active, we were hoping. Note emphasis in ημεις — hēmeis (we).

Redeem (λυτρουσται — lutrousthai). From the bondage of Rome, no doubt.

Yea and beside all this (αλλα γε και συν πασιν τουτοις — alla ge kai sun pāsin toutois). Particles pile up to express their emotions.

Yea (αλλα — alla here affirmative, as in Luke 24:22, not adversative) at least (γε — ge) also (και — kai) together with all these things (συν πασιν τουτοις — sun pāsin toutois). Like Pelion on Ossa with them in their perplexity.

Now the third day (τριτην ταυτην ημεραν αγει — tritēn tautēn hēmeran agei). A difficult idiom for the English. “One is keeping this a third day.” And he is still dead and we are still without hope.

Amazed us (εχεστησαν ημας — exestēsan hēmas). First aorist active (transitive) indicative with accusative ημας — hēmas of εχιστημι — existēmi The second aorist active is intransitive.

Early (ορτριναι — orthrinai). A poetic and late form for ορτριος — orthrios In the N.T. only here Luke 24:22. Predicate adjective agreeing with the women.

Had seen (εωρακεναι — heōrakenai). Perfect active infinitive in indirect assertion after λεγουσαι — legousai Same construction for ζηιν — zēin after λεγουσιν — legousin But all this was too indirect and uncertain (women and angels) for Cleopas and his companion.

Foolish men (ανοητοι — anoētoi). Literally without sense (νους — nous), not understanding. Common word.

Slow of heart (βραδεις τηι καρδιαι — bradeis tēi kardiāi). Slow in heart (locative case). Old word for one dull, slow to comprehend or to act.

All that (πασιν οις — pāsin hois). Relative attracted from the accusative α — ha to the case of the antecedent πασιν — pāsin (dative). They could only understand part of the prophecies, not all.

Behooved it not? (ουχι εδει — ouchi edei̱). Was it not necessary? The very things about the death of Jesus that disturbed them so were the strongest proof that he was the Messiah of the Old Testament.

Interpreted (διηρμηνευσεν — diērmēneusen). First aorist active (constative aorist) indicative of διερμηνευω — diermēneuō (Margin has the imperfect διηρμηνευεν — diērmēneuen), intensive compound (δια — dia) of ερμηνευω — hermēneuō the old verb to interpret from ερμηνευς — hermēneus interpreter, and that from ερμης — Hermēs the messenger of the gods as the people of Lystra took Paul to be (Acts 14:12). But what wonderful exegesis the two disciples were now hearing!

Concerning himself (περι εαυτον — peri heauton). Jesus found himself in the Old Testament, a thing that some modern scholars do not seem able to do.

Made as though (προσεποιησατο — prosepoiēsato). First aorist active middle (Some MSS. have προσεποιειτο — prosepoieito imperfect) indicative of προσποιεω — prospoieō old verb to conform oneself to, to pretend. Only here in the N.T. Of course he would have gone on if the disciples had not urged him to stay.

Constrained (παρεβιασαντο — parebiasanto). Strong verb παραβιαζομαι — parabiazomai to compel by use of force (Polybius and lxx). In the N.T. only here and Acts 16:15. It was here compulsion of courteous words.

Is far spent (κεκλικεν — kekliken). Perfect active indicative of κλινω — klinō The day “has turned” toward setting.

When he had sat down (εν τωι κατακλιτηναι αυτον — en tōi kataklithēnai auton). Luke‘s common idiom as in Luke 24:4, Luke 24:15. Note first aorist passive infinitive (on the reclining as to him).

Gave (επεδιδου — epedidou). Imperfect, inchoative idea, began to give to them, in contrast with the preceding aorist (punctiliar) participles.

Were opened (διηνοιχτησαν — diēnoichthēsan). Ingressive first aorist passive indicative of διανοιγω — dianoigō (επεγνωσαν — epegnōsan). Effective first aorist active indicative fully recognized him. Same word in Luke 24:16.

Vanished (απαντος εγενετο — aphantos egeneto). Became invisible or unmanifested. Απαντος — Aphantos from α — a privative and παινομαι — phainomai to appear. Old word, only here in the N.T.

Was not our heart burning? (Ουχι η καρδια εμων καιομενη ην — Ouchi hē kardia hemōn kaiomenē ēṉ). Periphrastic imperfect middle.

Spake (ελαλει — elalei). Imperfect active, was speaking. This common verb λαλεω — laleō is onomatopoetic, to utter a sound, λαλα — la -διηνοιγεν — la and was used of birds, children chattering, and then for conversation, for preaching, for any public speech.

Opened (diēnoigen). Imperfect active indicative of the same verb used of the eyes in Luke 24:31.

That very hour (αυτηι τηι ωραι — autēi tēi hōrāi). Locative case and common Lukan idiom, at the hour itself. They could not wait.

Gathered (ητροισμενους — ēthroismenous). Perfect passive participle of ατροιζω — athroizō old verb from ατροος — athroos (copulative α — a and τροος — throos crowd). Only here in the N.T.

Saying (λεγοντας — legontas). Accusative present active participle agreeing with “the eleven and those with them” in Luke 24:33.

Indeed (οντως — ontōs). Really, because “he has appeared to Simon” (ωπτη Σιμωνι — ōpthē Simōni). First aorist passive indicative of οραω — horaō This is the crucial evidence that turned the scales with the disciples and explains “indeed.” Paul also mentions it (1 Corinthians 15:5).

Rehearsed (εχηγουντο — exēgounto). Imperfect middle indicative of εχηγεομαι — exēgeomai verb to lead out, to rehearse. Our word exegesis comes from this verb. Their story was now confirmatory, not revolutionary. The women were right then after all.

Of them (αυτοις — autois). To them, dative case. They did not recognize Jesus in his exegesis, but did in the breaking of bread. One is reminded of that saying in the Logia of Jesus: “Raise the stone and there thou shalt find me, cleave the wood and there am I.”

He himself stood (αυτος εστη — autos estē). He himself stepped and stood. Some documents do not have “Peace be unto you.”

Terrified (πτοητεντες — ptoēthentes). First aorist passive participle of πτοεω — ptoeō old verb and in the N.T. only here and Luke 21:9 which see.

Affrighted (εμποβοι γενομενοι — emphoboi genomenoi). Late adjective from εν — en and ποβος — phobos (fear). Both these terms of fear are strong.

Supposed (εδοκουν — edokoun). Imperfect active of δοκεω — dokeō kept on thinking so.

Why are ye troubled? (τι τεταραγμενοι εστε — ti tetaragmenoi este̱). Periphrastic perfect passive indicative of ταρασσω — tarassō old verb, to agitate, to stir up, to get excited.

Myself (αυτος — autos). Jesus is patient with his proof. They were convinced before he came into the room, but that psychological shock had unnerved them all.

Handle (πσηλαπησατε — psēlaphēsate). This very word is used in 1 John 1:1 as proof of the actual human body of Jesus. It is an old verb for touching with the hand.

Flesh and bones (σαρκα και οστεα — sarka kai ostea). At least this proves that he is not just a ghost and that Jesus had a real human body against the Docetic Gnostics who denied it. But clearly we are not to understand that our resurrection bodies will have “flesh and bones.” Jesus was in a transition state and had not yet been glorified. The mystery remains unsolved, but it was proof to the disciples of the identity of the Risen Christ with Jesus of Nazareth.

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Another Western non-interpolation according to Westcott and Hort. It is genuine in John 20:20.

Disbelieved for joy (απιστουντων αυτων απο της χαρας — apistountōn autōn apo tēs charas). Genitive absolute and a quite understandable attitude. They were slowly reconvinced, but it was after all too good to be true.

Anything to eat (βρωσιμον — brōsimon). Only here in the N.T., though an old word from βιβρωσκω — bibrōskō to eat.

A piece of broiled fish (ιχτυος οπτου μερος — ichthuos optou meros). Οπτος — Optos is a verbal from οπταω — optaō to cook, to roast, to broil. Common word, but only here in the N.T. The best old documents omit “and a honeycomb” (και απο μελισσιου κηριου — kai apo melissiou kēriou).

While I was yet with you (ετι ων συν υμιν — eti ōn sun humin). Literally, Being yet with you. The participle ων — ōn takes the time of the principal verb.

Opened he their mind (διηνοιχεν αυτων τον νουν — diēnoixen autōn ton noun). The same verb as that in Luke 24:31, Luke 24:32 about the eyes and the Scriptures. Jesus had all these years been trying to open their minds that they might understand the Scriptures about the Messiah and now at last he makes one more effort in the light of the Cross and the Resurrection. They can now see better the will and way of God, but they will still need the power of the Holy Spirit before they will fully know the mind of Christ.

It is written (γεγραπται — gegraptai). Perfect passive indicative of γραπω — graphō to write, the usual phrase for quoting Scripture. Jesus now finds in the Old Testament his suffering, his resurrection, and the preaching of repentance and forgiveness of sins to all nations. Note the infinitives πατειν αναστηναι κηρυχτηναι — pathein anastēnai kēruchthēnai f0).

Beginning (αρχαμενοι — arxamenoi). Aorist middle participle of αρχω — archō but the nominative plural with no syntactical connection (an anacoluthon).

Until ye be clothed (εως ου ενδυσηστε — heōs hou endusēsthe). First aorist middle subjunctive of ενδυω — enduō or ενδυνω — endunō It is an old verb for putting on a garment. It is here the indirect middle, put on yourselves power from on high as a garment. They are to wait till this experience comes to them. This is “the promise of the Father.” It is an old metaphor in Homer, Aristophanes, Plutarch, and Paul uses it often.

Over against Bethany (εως προς ητανιαν — heōs pros Bēthanian). That is on Olivet. On this blessed spot near where he had delivered the great Eschatological Discourse he could see Bethany and Jerusalem.

He parted from them (διεστη απ αυτων — diestē ap' autōn). Second aorist active (intransitive) indicative of διιστημι — diistēmi He stood apart (δια — dia) and he was gone. Some manuscripts do not have the words “and was carried into heaven.” But we know that Jesus was taken up into heaven on a cloud (Acts 1:9).

Worshipped him (προσκυνησαντες αυτον — proskunēsantes auton). Here again we have one of Westcott and Hort‘s Western non-interpolations that may be genuine or not.

With great joy (meta charas megale4s). Now that the Ascension has come they are no longer in despair. Joy becomes the note of victory as it is today. No other note can win victories for Christ. The bells rang in heaven to greet the return of Jesus there, but he set the carillon of joy to ringing on earth in human hearts in all lands and for all time.