About Luke

Luke presents Jesus as the perfect man and Savior of all people, emphasizing His compassion for the marginalized.

Author: LukeWritten: c. AD 59-63Reading time: ~7 minVerses: 53
Universal SalvationSon of ManHoly SpiritPrayerJoyCompassion

King James Version

Luke 24

53 verses with commentary

The Resurrection

Now upon the first day of the week, very early in the morning , they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.

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KJV Study Commentary

The women return: 'Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.' The timing: 'the first day of the week' (τῇ δὲ μιᾷ τῶν σαββάτων, tē de mia tōn sabbatōn), Sunday morning, 'very early' (ὄρθρου βαθέως, orthrou batheōs, at deep dawn). They brought 'spices which they had prepared'...
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Ellicott’s Commentary for English Readers

XXIV. (1-8) **Now upon the first day of the week.**—See Notes on Matthew 28:1-4; Mark 16:1-4. **Very early in the morning.**—The original has a more poetic form *“*in the deep dawn,” agreeing with “while it was yet dark.” The last clause, “certain others with them,” is not found in the best MSS., and may have been inserted by transcribers to bring in the second group, who are named in the other Go...
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And they found the stone rolled away from the sepulchre.

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KJV Study Commentary

The stone removed: 'And they found the stone rolled away from the sepulchre.' The women discovered 'the stone rolled away' (ἀποκεκυλισμένον τὸν λίθον, apokekylis menon ton lithon, perfect passive participle—the stone having been rolled away). This massive stone sealed tomb entrances, requiring multiple men to move. That it was already removed when they arrived indicates resurrection had already oc...
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Ellicott’s Commentary for English Readers

(2) **And they found the stone rolled away .**—The narrative is less vivid and detailed than St. Mark’s; possibly, we may believe, because St. Luke’s report may have come, not from one of the Maries, but from Joanna (named in Luke 24:10). or Susanna, who were less prominent, and might only have heard of what had passed from others.

And they entered in, and found not the body of the Lord Jesus.

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KJV Study Commentary

The body missing: 'And they entered in, and found not the body of the Lord Jesus.' After seeing the stone removed, 'they entered in' (εἰσελθοῦσαι, eiselthousai) the tomb expecting to find Jesus' corpse. Instead: 'found not the body of the Lord Jesus' (οὐχ εὗρον τὸ σῶμα τοῦ κυρίου Ἰησοῦ, ouch heuron to sōma tou kyriou Iēsou). The simple statement conveys their shock. The use of 'Lord Jesus' (rather...
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And it came to pass, as they were much perplexed thereabout , behold, two men stood by them in shining garments:

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KJV Study Commentary

<strong>And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments.</strong> The women's perplexity (Greek <em>diaporeō</em>, διαπορέω) means to be thoroughly puzzled, at a complete loss—they expected a corpse but found an empty tomb. The phrase "it came to pass" (<em>egeneto</em>, ἐγένετο) introduces divine intervention into their confusion. The...
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Ellicott’s Commentary for English Readers

(4) **Two men stood by them.**—St. Mark and St. Matthew mention one only. Had St. Matthew given the two, it might have been urged by adverse critics that this duplication of phenomena, as in the case of the demoniacs (Matthew 8:28), and the blind men at Jericho (Matthew 20:30), was an idiosyncrasy of his. As it is, we must suppose that each set of informants—the two Maries, and the “others” from w...
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And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? the living: or, him that liveth

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KJV Study Commentary

The angels ask: 'Why seek ye the living among the dead?' (τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν;). This rhetorical question rebukes the women's expectation to find Jesus' corpse and announces the resurrection. The present participle 'zōnta' (ζῶντα, the living one) contrasts with 'nekrōn' (νεκρῶν, the dead)—Jesus is not merely resurrected but is Life itself. The question implies the resurrection sho...
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Ellicott’s Commentary for English Readers

(5) **Why seek ye the living among the dead?**—Better, as in the margin, *Him that liveth.* The question was enough to change the whole current of their thoughts. The Lord whom they came to honour as dead was in very deed “living,” was emphatically “He that liveth,” alive for evermore (Revelation 1:18). The primary meaning of the words is, of course, limited to this; but like the parallel, “let th...
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Jamieson-Fausset-Brown Bible Commentary

**61. And the Lord turned, and looked upon Peter--**(Also see on Mr 14:72.)

He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,

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KJV Study Commentary

The angels continue: 'He is not here, but is risen: remember how he spake unto you when he was yet in Galilee' (οὐκ ἔστιν ὧδε, ἀλλ᾽ ἠγέρθη· μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ Γαλιλαίᾳ). The passive 'ēgerthē' (ἠγέρθη, is risen) indicates divine action—God raised Jesus (Acts 2:24, Romans 6:4). The command 'mnēsthēte' (μνήσθητε, remember) calls them to recall Jesus' predictions, demonstrating Scr...
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Ellicott’s Commentary for English Readers

(6) **Remember how he spake unto you.-The** direct appeal to the memory of the women is peculiar to St. Luke, and shows us what does not lie on the surface of the Gospel history, that they, too, were among those to whom were uttered the prophecies of the Passion and the Resurrection of which we read in Luke 9:43-45. In the words of Matthew 28:6, “He is risen, as He said,” we have an indirect refer...
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Jamieson-Fausset-Brown Bible Commentary

**62. And Peter went out, and wept bitterly--**(Also see on Mr 14:72.) Lu 22:63-71. Jesus Condemned to Die and Shamefully Entreated. (See on Mr 14:53-63; Joh 18:19, &amp;c.; and Lu 22:55-62.)

Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.

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KJV Study Commentary

Angels remind them: 'Saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.' Two angels (v. 4) remind the women of Jesus' predictions: 'The Son of man must be delivered into the hands of sinful men' (δεῖ... παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν, dei... paradothēnai eis cheiras anthrōpōn hamartōlōn), 'and be crucified' (καὶ σταυρωθ...
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Ellicott’s Commentary for English Readers

(7) **Into the hands of sinful men.**—The adjective does not appear in the earlier report. It is probably used here, more or less, in its popular Jewish meaning, as applied to “sinners of the Gentiles” (Galatians 2:15).

And they remembered his words,

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KJV Study Commentary

<strong>And they remembered his words.</strong> This brief but pivotal verse records the moment when angelic reminder (verses 6-7) triggered recollection. The Greek <em>emnēsthēsan</em> (ἐμνήσθησαν) means they recalled, were reminded—an aorist passive indicating the memory came to them through divine prompting, not merely their own effort. The angels had said, "Remember how he spake unto you when ...
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Ellicott’s Commentary for English Readers

(8) **And they remembered his words.**—It would be better to end the previous verse with a fullstop, and begin the next sentence, *And they returned. . . .*

And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.

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KJV Study Commentary

<strong>And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.</strong> The women's immediate response to resurrection revelation was proclamation. The verb "returned" (<em>hypostrepsasai</em>, ὑποστρέψασαι) indicates purposeful movement back to Jerusalem from the garden tomb. They didn't delay or debate but swiftly <strong>told all these things</strong> (...
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Ellicott’s Commentary for English Readers

(9-11) **To all the rest.**—So Matthew 28:8 as to “the disciples,” as a wider term than “Apostles.” We may naturally think of many at least of the Seventy as being among the “rest.”

It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.

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KJV Study Commentary

<strong>It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.</strong> Luke now names the witnesses, establishing their credibility. <strong>Mary Magdalene</strong> (<em>Maria hē Magdalēnē</em>, Μαρία ἡ Μαγδαληνή) leads the list—the woman from whom Jesus cast seven demons (Luke 8:2), transformed into His dev...
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Ellicott’s Commentary for English Readers

(10) **Mary Magdalene, and Joanna.**—St. Luke alone names the latter in the Resurrection history, as he alone had named her before, as following our Lord in Galilee (Luke 7:2). It is not an unreasonable inference from this that she was probably his chief informant.

And their words seemed to them as idle tales, and they believed them not.

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KJV Study Commentary

<strong>And their words seemed to them as idle tales, and they believed them not.</strong> The apostles' response reveals natural human skepticism toward resurrection. The phrase <strong>seemed to them as idle tales</strong> (<em>ephainonto enōpion autōn hōsei lēros</em>, ἐφαίνοντο ἐνώπιον αὐτῶν ὡσεὶ λῆρος) is devastating—<em>lēros</em> (λῆρος) means nonsense, delusion, old wives' tales. This rare...
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Ellicott’s Commentary for English Readers

(11) **Idle tales.**—The one Greek word which is thus rendered occurs nowhere else in the New Testament. It is applied strictly to the trifling, half-idiotic babble of dotage.

Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

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KJV Study Commentary

<strong>Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.</strong> Peter's response contrasts with the other apostles' dismissal. The verb "arose" (<em>anastas</em>, ἀναστὰς) suggests sudden, decisive action, and he <strong>ran</strong> (<em>edramen</em>, ἔδραμεν)—urgen...
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Ellicott’s Commentary for English Readers

(12) **Then arose Peter.**—See Notes on John 20:3-10. The fact of Peter’s visit to the sepulchre is common to St. Luke and St. John, but the former does not mention the companionship of the beloved disciple. On the assumption of Joanna being St. Luke’s informant, we can understand that she told what she remembered, Peter’s impetuous rush to the sepulchre, and did not notice that he was followed by...
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On the Road to Emmaus

And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.

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KJV Study Commentary

Journey to Emmaus: 'And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs.' On resurrection Sunday, 'two of them' (δύο ἐξ αὐτῶν, dyo ex autōn)—disciples but not the Eleven—traveled to 'Emmaus' (Ἐμμαοῦς, Emmaous), 'threescore furlongs' (σταδίους ἑξήκοντα, stadious hexēkonta, about 7 miles) from Jerusalem. Their journey away from J...
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Ellicott’s Commentary for English Readers

(13) **And, behold, two of them.**—The long and singularly interesting narrative that follows is peculiar to St. Luke, and must be looked upon as among the “gleaning of the grapes,” which rewarded his researches even after the full vintage had apparently been gathered in by others. The Emmaus in Galilee, about a mile from Tiberias, was famous for its medicinal warm springs (Jos. *Ant.* xviii. 2, §...
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And they talked together of all these things which had happened.

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KJV Study Commentary

<strong>And they talked together of all these things which had happened.</strong> This verse introduces the Emmaus road narrative (verses 13-35), one of Scripture's most beautiful post-resurrection appearances. Two disciples walked from Jerusalem to Emmaus (about seven miles), engaged in conversation about recent events. The phrase <strong>talked together</strong> (<em>hōmiloun pros allēlous</em>,...
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And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.

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KJV Study Commentary

<strong>And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.</strong> The phrase "it came to pass" (<em>egeneto</em>, ἐγένετο) signals divine intervention. As the disciples <strong>communed together and reasoned</strong> (<em>homilousan kai syzētein</em>, ὡμιλοῦσαν καὶ συζητεῖν), Jesus sovereignly joined them. The verb "communed" (<em>h...
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Ellicott’s Commentary for English Readers

(15) **While they communed together . . .**—The verb is the same as that translated “talked” in the preceding verse. **Jesus himself drew near, and went with them.**—Excluding, as we must do in such a case, the element of chance, we are left to conjecture the reasons for this special manifestation. Neither of the two travellers belonged to the Twelve. They may possibly have been of the number of t...
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But their eyes were holden that they should not know him.

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KJV Study Commentary

<strong>But their eyes were holden that they should not know him.</strong> This verse reveals the divine reason for the disciples' non-recognition. The passive verb <strong>were holden</strong> (<em>ekratounto</em>, ἐκρατοῦντο) means "were restrained, prevented, held back"—indicating divine action, not merely the disciples' failure to observe carefully. God sovereignly prevented recognition so Jes...
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And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?

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KJV Study Commentary

<strong>And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?</strong> Jesus initiates conversation with a gentle question. The phrase <strong>What manner of communications</strong> (<em>tines hoi logoi houtoi</em>, τίνες οἱ λόγοι οὗτοι, literally "What words are these") invites them to articulate their thoughts. The verb "have" (<em>a...
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Ellicott’s Commentary for English Readers

(17) **What manner of communications . . .?**—Literally, *What are these words that ye bandy to and fro with one another?* **And are sad.**—The adjective is the same as that used of the hypocrites in Matthew 6:16. The better MSS. make the question stop at “as ye walk,” and then add, “And they stood sad in countenance.” Over and above the authority for this reading, it has unquestionably the merit ...
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And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?

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KJV Study Commentary

<strong>And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?</strong> One disciple is named—<strong>Cleopas</strong> (<em>Kleopas</em>, Κλεοπᾶς), distinct from Clopas in John 19:25. His identity is uncertain; some traditions suggest he was the other disciple's (possibly...
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Ellicott’s Commentary for English Readers

(18) **One of them, whose name was Cleopas.**—The name is to be distinguished from the Clopas of John 19:25, which was probably a Græcised form of the Aramaic name of a Galilean disciple. Here the name is a Greek contraction of Cleopatros (so Antipas, from Antipatros), and so far, as connected with Cleopatra, indicates Hellenistic and probably Alexandrian antecedents. This may in part, perhaps, ac...
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And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people:

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KJV Study Commentary

<strong>Concerning Jesus of Nazareth, which was a prophet mighty in deed and word</strong> (προφήτης... δυνατὸς ἐν ἔργῳ καὶ λόγῳ, <em>prophētēs... dynatos en ergō kai logō</em>)—The disciples' truncated Christology reveals their post-crucifixion confusion. They correctly identified Jesus as a <em>prophētēs</em> (prophet), recalling Moses' promise (Deuteronomy 18:15), and recognized His <em>dynatos...
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Ellicott’s Commentary for English Readers

(19) **What things?**—Literally, *What kind of things?* **Concerning Jesus of Nazareth, which was a prophet.**—The words indicate the precise stage of faith which the two disciples had reached. They believed in Jesus as a prophet; they hoped that He would redeem Israel. They had not risen to the belief that He was the Christ, the Son of God. And now even that faith was tottering. The whole narrati...
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And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him.

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KJV Study Commentary

<strong>The chief priests and our rulers delivered him to be condemned to death</strong> (παρέδωκαν αὐτὸν... εἰς κρίμα θανάτου, <em>paredōkan auton... eis krima thanatou</em>)—The verb <em>paradidōmi</em> (delivered/handed over) carries profound theological weight throughout the Passion narrative. The same word describes Judas's betrayal (22:48), the Father's sovereignty (Acts 2:23), and Christ's ...
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Ellicott’s Commentary for English Readers

(20) **Delivered him to be condemned to death.**—Literally, *to a sentence of death.* The words are strictly accurate. The Sanhedrin had not, strictly speaking, passed a sentence of death, though they had voted for condemning our Lord on a capital charge. For that they had to deliver Him up to the secular arm of Pilate. **And have crucified him.**—Better, *and crucified Him,* the tense being the s...
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But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.

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KJV Study Commentary

Shattered hopes: 'But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done.' Cleopas expresses their disappointment: 'we trusted' (ἡμεῖς ἠλπίζομεν, hēmeis ēlpizomen, imperfect tense—we were hoping, but no longer) 'that it had been he which should have redeemed Israel' (ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσρ...
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Ellicott’s Commentary for English Readers

(21) **But we trusted.**—The pronoun is emphatic. “*We,* the disciples, *were hoping* . . . ,”whatever might be the judgment of others. **Which should have redeemed Israel.**—More exactly, *He that is about to redeem* . . . The two travellers belonged apparently to those who now, as at the time of the Nativity, were waiting for redemption in Jerusalem (Luke 2:38). **To day is the third day** .—We ...
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Yea, and certain women also of our company made us astonished, which were early at the sepulchre;

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KJV Study Commentary

<strong>Certain women also of our company made us astonished</strong> (γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, <em>gynaikes tines ex hēmōn exestēsan hēmas</em>)—The verb <em>existēmi</em> (astonished/amazed) literally means 'to stand outside oneself,' indicating overwhelming bewilderment rather than believing joy. Luke emphasizes the women's early arrival (<strong>which were early at the sepulchre<...
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Ellicott’s Commentary for English Readers

(22) **Made us astonished.**—The Greek verb is that from which we get our word “ecstasy,” taken transitively. Literally, *they startled us.* **Early.**—Strictly speaking, *at day-break,* or *early dawn.*

And when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive.

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KJV Study Commentary

<strong>When they found not his body</strong> (μὴ εὑροῦσαι τὸ σῶμα, <em>mē heuroûsai to sōma</em>)—The absence of Christ's <em>sōma</em> (body) initiates the resurrection narrative. This wasn't grave robbery; the burial clothes remained (John 20:6-7), and Roman guards secured the tomb (Matthew 27:66). The missing body posed an inexplicable puzzle until angelic interpretation provided the solution....
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Ellicott’s Commentary for English Readers

(23) **A vision of angels.**—The word for “vision” is used of what Zacharias saw in the Temple (Luke 1:22), of the “visions” of which St. Paul was tempted to boast (2Corinthians 12:1). It does not occur elsewhere in the New Testament.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 23 Lu 23:1-5. Jesus before Pilate. (See on Mr 15:1-5; and Joh 18:28-19:22.) Lu 23:6-12. Jesus before Herod. (See Mr 15:6.) **7. sent him to Herod--**hoping thus to escape the dilemma of an unjust condemnation or an unpopular release. **at Jerusalem ... at that time--**to keep the passover.

And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not.

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KJV Study Commentary

<strong>Certain of them which were with us went to the sepulchre</strong>—Peter and John (John 20:3-10) verified the women's report, discovering the empty tomb and arranged grave clothes exactly <strong>as the women had said</strong> (καθὼς καὶ αἱ γυναῖκες εἶπον, <em>kathōs kai hai gynaikes eipon</em>). This confirmatory investigation demonstrates nascent faith—they didn't dismiss the testimony as...
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Ellicott’s Commentary for English Readers

(24) **And certain of them which were with us.**—The words have the interest of presenting an obviously undesigned coincidence with St. John’s report of the visit of Peter and John (John 20:3). The naturalness of the manner in which the two Apostles are mentioned, but not named, “certain of them which were with us,” may be noted, so far as it goes, as a sign of truthfulness. A later writer constru...
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Jamieson-Fausset-Brown Bible Commentary

**8. some miracle--**Fine sport thou expectedst, as the Philistines with Samson (Jud 16:25), O coarse, crafty, cruel tyrant! But thou hast been baulked before (see on Lu 13:31-33), and shalt be again.

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

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KJV Study Commentary

Jesus rebukes the Emmaus disciples: 'O fools, and slow of heart to believe all that the prophets have spoken.' The word 'fools' (Greek 'anoētoi,' ἀνόητοι) means without understanding, senseless. 'Slow of heart' (Greek 'bradeis tē kardia,' βραδεῖς τῇ καρδίᾳ) indicates sluggish, reluctant belief. Their problem wasn't intellectual but volitional—they could have believed but chose not to. The phrase '...
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Ellicott’s Commentary for English Readers

(25) **O fools, and slow of heart to believe.**—The word for “fools” (more literally, *silly, senseless*) is not that which is used in Matthew 5:22; Matthew 23:17, but one belonging to a somewhat higher style of language. It is used by St. Paul of the “foolish Galatians” (Galatians 3:1), and elsewhere, and by no other New Testament writer. The word of reproof sounds strong, but we must remember th...
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Jamieson-Fausset-Brown Bible Commentary

**9. answered ... nothing--**(See Mt 7:6).

Ought not Christ to have suffered these things, and to enter into his glory?

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KJV Study Commentary

<strong>Ought not Christ to have suffered these things, and to enter into his glory?</strong> This profound question comes from the risen Jesus Himself on the road to Emmaus, revealing the divine necessity of the cross. The Greek word <em>edei</em> (ἔδει, "ought") expresses not mere appropriateness but theological necessity—the suffering of the Messiah was essential to God's redemptive plan, not a...
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Ellicott’s Commentary for English Readers

(26) **Ought not Christ to have suffered?**—Better, *the Christ.* The thought that the sufferings were a necessary condition of the glory that followed, became from this time forth almost as an axiom of Christian thought. So we read of *“*the sufferings of the Christ, and the glory that should follow” (1Peter 1:11).

Jamieson-Fausset-Brown Bible Commentary

**10. stood and vehemently accused him--**no doubt both of treason before the king, and of blasphemy, for the king was a Jew.

And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

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KJV Study Commentary

Jesus teaches the Emmaus disciples: 'And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself' (καὶ ἀρξάμενος ἀπὸ Μωϋσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ). The verb 'diermēneuō' (διερμήνευσεν, expounded/interpreted) means to explain thoroughly. Jesus demonstrates that all Scripture ...
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Ellicott’s Commentary for English Readers

(27) **Beginning at Moses and all the prophets.**—Better, *from Moses.* Here, then, if not before, there was a full “opening of the Scriptures” on all that pertained to the work and office of the Christ, and it is, at least, a legitimate inference to believe that we find the echoes of the great lesson thus given in all, or most, of the interpretations of Messianic prophecies in the written or spok...
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Jamieson-Fausset-Brown Bible Commentary

**11. his men of war--**his bodyguard. **set him at naught, &amp;c.--**stung with disappointment at His refusal to amuse him with miracles or answer any of his questions. **gorgeous robe--**bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Hi...
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And they drew nigh unto the village, whither they went: and he made as though he would have gone further.

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KJV Study Commentary

<strong>He made as though he would have gone further</strong> (προσεποιήσατο πορρώτερον πορεύεσθαι, <em>prosepoiēsato porrōteron poreuesthai</em>)—This phrase has sparked theological debate. The verb <em>prospoieō</em> can mean 'to pretend' or 'to make as if,' raising questions about Jesus' sincerity. However, the better interpretation sees this as Jesus extending opportunity for hospitality witho...
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Ellicott’s Commentary for English Readers

(28) **He made as though he would have gone further.**—This was, it is obvious, the crucial test of the effect of the Lord’s previous teaching. Did they feel a new light flowing in upon their souls, bringing new meanings into what had before been obscure and hard sayings? Were they content to let the unknown Teacher pass on, and see no more of Him? Their answer showed, in words that meet us afterw...
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But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them.

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KJV Study Commentary

<strong>They constrained him, saying, Abide with us</strong> (παρεβιάσαντο αὐτὸν λέγοντες· Μεῖνον μεθ' ἡμῶν, <em>parebiasanto auton legontes· Meinon meth' hēmōn</em>)—The verb <em>parabiazomai</em> (constrained/urged strongly) suggests earnest insistence, not physical force. Their invitation <strong>Abide with us</strong> uses <em>menō</em> (abide/remain), the same word Jesus used for abiding in H...
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Ellicott’s Commentary for English Readers

(29) **Abide with us: for it is toward evening.**—As .part of the narrative, the words have the interest of bringing before us the eager desire of the disciples to know more of the wisdom which they had been drinking in from the lips of the unknown Teacher. They could not bring themselves to part with one who had done so much for them. Devout imagination has, however, legitimately read other meani...
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And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.

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KJV Study Commentary

Jesus revealed in breaking bread: 'And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them.' At dinner, Jesus 'took bread' (λαβὼν τὸν ἄρτον, labōn ton arton), 'blessed it' (εὐλόγησεν, eulogēsen), 'brake' (κλάσας, klasas), and 'gave to them' (ἐπεδίδου αὐτοῖς, epedidou autois). This sequence echoes the Last Supper (22:19) and the feeding miracles ...
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Ellicott’s Commentary for English Readers

(30) **He took bread, and blessed it.**—Had the two travellers been of the number of the Twelve, we might have thought of the words and acts as reminding them of their last Supper with their Lord. As it was, we must think of those words and acts as meant to teach them, and, through them, others, the same lesson that had then been taught to the Twelve, that it would be in the “breaking of bread” th...
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And their eyes were opened, and they knew him; and he vanished out of their sight. vanished: or, ceased to be seen of them

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KJV Study Commentary

Jesus is recognized: 'And their eyes were opened, and they knew him; and he vanished out of their sight' (αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπ᾽ αὐτῶν). The passive 'diēnoichthēsan' (διηνοίχθησαν, were opened) indicates divine action—God opened their eyes. The verb 'epiginōskō' (ἐπέγνωσαν, knew/recognized) suggests full recognition. Recognition came du...
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Ellicott’s Commentary for English Readers

(31) **And he vanished out of their sight.**—Literally, *He became invisible.* The adjective does not occur elsewhere in the New Testament. In the order of time this is the first example of the new conditions of our Lord’s risen life. It was not that He rose and left the room in which they sat. In a moment they knew Him with all the fulness of recognition; and then they saw Him no more. The work f...
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And they said one to another , Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?

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KJV Study Commentary

The disciples reflect: 'Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?' (οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ἐν ἡμῖν, ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, καὶ ὡς διήνοιγεν ἡμῖν τὰς γραφάς;). The imperfect 'kaiomenē ēn' (καιομένη ἦν, was burning) describes continuous internal burning during Jesus' teaching. This 'heart burn' (not indigestion but spir...
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Ellicott’s Commentary for English Readers

(32) **Did not our heart burn within us . . .?**—More accurately, *Was not our heart burning . . .*? the tense both of this and of the other verbs implying a continuous and not a momentary state or act.

And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them,

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KJV Study Commentary

<strong>They rose up the same hour</strong> (ἀναστάντες αὐτῇ τῇ ὥρᾳ, <em>anastantes autē tē hōra</em>)—The verb <em>anistēmi</em> (rose up), often used for resurrection itself, here describes their immediate response. Despite evening darkness, dangerous roads, and the seven-mile journey back to Jerusalem, resurrection joy compelled instant action. <strong>The same hour</strong> emphasizes urgency—...
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Ellicott’s Commentary for English Readers

(33) **They rose up the same hour.**—As it was towards evening when they had arrived at Emmaus, and its distance from Jerusalem was about eight miles, they must have reached the chamber where the Eleven were assembled after nightfall. If we identify this gathering with that of John 20:19, there were but ten Apostles present, Thomas being absent.

Saying, The Lord is risen indeed, and hath appeared to Simon.

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Peter's testimony: 'Saying, The Lord is risen indeed, and hath appeared to Simon.' When the Emmaus disciples returned to Jerusalem, they found the Eleven declaring: 'The Lord is risen indeed' (Ὄντως ἠγέρθη ὁ Κύριος, Ontōs ēgerthē ho Kyrios, truly the Lord has been raised), 'and hath appeared to Simon' (καὶ ὤφθη Σίμωνι, kai ōphthē Simōni). The adverb 'indeed' (Ὄντως, Ontōs) indicates certainty—this...
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Ellicott’s Commentary for English Readers

(34) **The Lord is risen indeed, and hath appeared to Simon.**—Of the manifestation thus referred to, we have no other record in the Gospels. It occupies, however, a prominent place in those which St. Paul enumerates (1Corinthians 15:5), and takes its place among the phenomena which indicates St. Paul’s acquaintance with the substance of St. Luke’s Gospel. What passed at the meeting we can only re...
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And they told what things were done in the way, and how he was known of them in breaking of bread.

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<strong>And they told what things were done in the way</strong> (ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ, <em>exēgounto ta en tē hodō</em>)—The verb <em>exēgeomai</em> (explained/recounted) is the root of 'exegesis,' suggesting detailed exposition. They didn't simply announce 'We saw Jesus' but narrated the journey's progression: initial blindness, scriptural instruction (v. 27), burning hearts (v. 32), and climac...
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Ellicott’s Commentary for English Readers

(35) **He was known of them in breaking of bread.**—The use by St. Luke of a term which, when he wrote, had already acquired a definite secondary meaning, as applied to “breaking bread “in the Supper of the Lord (Acts 2:42; Acts 2:46; 1Corinthians 10:16), is every way significant. He meant men to connect the recognition at Emmaus with their daily or weekly communion in the Body and Blood of Christ...
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Jesus Appears to His Disciples

And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

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KJV Study Commentary

Jesus appears: 'And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.' While disciples discussed resurrection appearances, 'Jesus himself stood in the midst of them' (αὐτὸς ὁ Ἰησοῦς ἔστη ἐν μέσῳ αὐτῶν, autos ho Iēsous estē en mesō autōn). His sudden appearance ('stood') suggests supernatural entry (John 20:19 notes doors were locked). His greetin...
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Ellicott’s Commentary for English Readers

(36) **Jesus himself stood in the midst of them.**—The account agrees with that in John 20:19, who adds the fact that the doors of the room had been closed for fear of the Jews. The mode of appearance in both Gospels suggests the idea, as in Luke 24:31, of new conditions of existence, exempted from the physical limitations of the natural body, and shadowing forth the “spiritual body” of 1Corinthia...
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But they were terrified and affrighted , and supposed that they had seen a spirit.

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KJV Study Commentary

<strong>But they were terrified and affrighted, and supposed that they had seen a spirit</strong> (πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι ἐδόκουν πνεῦμα θεωρεῖν). The disciples' reaction reveals first-century assumptions about resurrection and spirits. The verbs <em>ptoēthentes</em> (πτοηθέντες, "terrified") and <em>emphoboi</em> (ἔμφοβοι, "frightened") indicate overwhelming fear—they believed they s...
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Ellicott’s Commentary for English Readers

(37) **Supposed that they had seen a spirit.**—More accurately, *supposed that they were looking on* . . . For the use of the word “spirit “in this sense, see Acts 23:8-9; Hebrews 12:23.

And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?

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KJV Study Commentary

Jesus addresses their fear: 'And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts?' Jesus sees their terror (v. 37) and asks: 'Why are ye troubled?' (Τί τεταραγμένοι ἐστέ, Ti tetaragmenoi este, why are you disturbed/confused?) and 'why do thoughts arise in your hearts?' (διὰ τί διαλογισμοὶ ἀναβαίνουσιν ἐν τῇ καρδίᾳ ὑμῶν, dia ti dialogismoi anabainousin en tē kardia ...
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Ellicott’s Commentary for English Readers

(38) **Why are ye troubled?**—The question has a singular interest as witnessing to the identity of character, if one may so speak, of the risen Lord with all that had belonged to His humanity in the days of His ministry. He, too, had known what it was to be “troubled in spirit” (John 11:33; John 12:27; John 13:21), and out of that experience had grown the tender sympathy which showed itself in th...
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Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.

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Jesus proves His physicality: 'Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have' (ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου ὅτι ἐγώ εἰμι αὐτός· ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα). Jesus commands them to look (ἴδετε) and handle (ψηλαφήσατέ, touch/feel). His emphasis on 'f...
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Ellicott’s Commentary for English Readers

(39) **Behold my hands and my feet.**—The test thus offered to the disciples, like that afterwards given to Thomas, was to be to them a proof that they were not looking on a spectre from the shadow-world of the dead. The Resurrection was a reality, not an appearance. In St. John’s words, “which our hands have handled” (1John 1:1), we have an interesting coincidence with the use of the same word he...
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And when he had thus spoken, he shewed them his hands and his feet.

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KJV Study Commentary

<strong>And when he had thus spoken, he shewed them his hands and his feet</strong> (καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας). The verb <em>edeixen</em> (ἔδειξεν, "showed" or "displayed") indicates deliberate demonstration—Jesus actively proved His identity through His crucifixion wounds. The hands bore nail marks from the cross (John 20:25, 27); the feet also bore wounds, as Roma...
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And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?

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KJV Study Commentary

Jesus eats: 'And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?' Despite evidence, 'they yet believed not for joy' (ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς, eti de apistountōn autōn apo tēs charas)—they couldn't believe because it seemed too good to be true. They 'wondered' (θαυμαζόντων, thaumazontōn, were amazed). To provide further proof, Jesus asks: ...
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Ellicott’s Commentary for English Readers

(41) **While they yet believed not for joy.**—We again note St. Luke’s characteristic tendency to psychological analysis. As men sleep for sorrow (Luke 22:45), so they disbelieve for very joy. What is brought before their eyes is too good to be true. **Have ye here any meat?**—Literally, *anything to eat, any food.* Here again there is an agreement with St. John (21:5). A new crucial test is given...
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And they gave him a piece of a broiled fish, and of an honeycomb .

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KJV Study Commentary

<strong>And they gave him a piece of a broiled fish, and of an honeycomb</strong> (οἱ δὲ ἐπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίου). The disciples offered <em>ichthyos optou</em> (ἰχθύος ὀπτοῦ, "broiled fish")—ordinary food from a recent meal. Some manuscripts include <em>apo melissiou kēriou</em> (ἀπὸ μελισσίου κηρίου, "from a honeycomb"), though this phrase is textually uncertain...
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Ellicott’s Commentary for English Readers

(42) **A piece of a broiled fish, and of an honeycomb.**—The fact is interesting as pointing to the common food of the disciples. Fish—as in the miracles of the Five Thousand and the Four, and, we may add, in the narrative of John 21:9—seems to have been the staple article of diet. Honey—as in the proverbial speech which described Canaan as a land flowing with milk and honey (Exodus 3:8; Exodus 3:...
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Jamieson-Fausset-Brown Bible Commentary

**26. Cyrenian--**of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (Ac 6:9, and see Ac 2:10). He was "the father of Alexander and Rufus" (Mr 15:21), probably better known afterwards than himself, as disciples. (See Ro 16:13). **out of the country--**and casually drawn into that part of the crowd. **laid the cross--**"Him they compel to be...
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And he took it, and did eat before them.

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<strong>And he took it, and did eat before them</strong> (καὶ λαβὼν ἐνώπιον αὐτῶν ἔφαγεν). The aorist verbs <em>labōn</em> (λαβὼν, "took") and <em>ephagen</em> (ἔφαγεν, "ate") describe completed actions—Jesus actually consumed the food. The phrase <em>enōpion autōn</em> (ἐνώπιον αὐτῶν, "before them" or "in their presence") emphasizes eyewitness verification. This was not private or ambiguous; the ...
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Jamieson-Fausset-Brown Bible Commentary

**27-31. women--**not the precious Galilean women (Lu 23:49), but part of the crowd.

Jesus Opens the Scriptures

And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.

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Fulfillment of Scripture: 'And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.' Jesus reminds them: 'These are the words which I spake unto you' (Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς, Houtoi hoi logoi mou hous elalēsa pros hy...
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Ellicott’s Commentary for English Readers

(44) **These are the words which I spake unto you.**—As with the travellers to Emmaus, so now with the Ten who were present, our Lord leads His disciples to the true method of interpreting the prophecies which foretold the Christ. And that method was not an afterthought. It had been given in hints and outlines before; now they were led to see it in its fulness. The three-fold division of the Law, ...
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Jamieson-Fausset-Brown Bible Commentary

**27-31. women--**not the precious Galilean women (Lu 23:49), but part of the crowd.

Then opened he their understanding, that they might understand the scriptures,

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Jesus enables understanding: 'Then opened he their understanding, that they might understand the scriptures' (τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς). The verb 'dianoigō' (διήνοιξεν, opened) is the same used for opening Scriptures (v.32), showing parallel between intellectual opening and spiritual illumination. The purpose clause 'that they might understand' (τοῦ συνιέναι) indicates...
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Ellicott’s Commentary for English Readers

(45) **Then opened he their understanding.**—Assuming, as we must assume, that this was the same meeting of the Lord with His disciples as that reported in John 20:22, we have here that which corresponds with the gift of the Holy Spirit He then imparted to them. They were conscious of a new spiritual power of insight and knowledge which they had not possessed before. St. Luke’s report, as derived ...
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Jamieson-Fausset-Brown Bible Commentary

**27-31. women--**not the precious Galilean women (Lu 23:49), but part of the crowd.

And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day:

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The necessity of suffering and resurrection: 'And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day.' Jesus declares: 'Thus it is written' (οὕτως γέγραπται, houtōs gegraptai)—Scripture prophesied these events. The content: 'it behoved Christ to suffer' (παθεῖν τὸν Χριστὸν, pathein ton Christon)—the Messiah must suffer. The word 'behov...
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Ellicott’s Commentary for English Readers

(46) **Thus it behoved Christ to suffer.**—Better, as elsewhere, *that the Christ should suffer.*

Jamieson-Fausset-Brown Bible Commentary

**27-31. women--**not the precious Galilean women (Lu 23:49), but part of the crowd.

And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

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Jesus commissions: 'And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem' (καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη, ἀρξάμενοι ἀπὸ Ἰερουσαλήμ). The message is 'repentance and remission of sins' (μετάνοιαν εἰς ἄφεσιν ἁμαρτιῶν)—turning from sin to receive forgiveness. This must be preached 'in hi...
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Ellicott’s Commentary for English Readers

(47) **And that repentance and remission of sins . . .**—Here also we have a point of contact with St. John’s narrative. Though St. Luke did not know the special form in which the commission had been given, he had, at least, learnt that forgiveness of sins had occupied a prominent place in what had been said on that evening, and that that forgiveness was not limited to the children of Abraham. **B...
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Jamieson-Fausset-Brown Bible Commentary

**27-31. women--**not the precious Galilean women (Lu 23:49), but part of the crowd.

And ye are witnesses of these things.

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The apostolic commission: 'And ye are witnesses of these things.' Jesus declares: 'ye are witnesses' (ὑμεῖς μάρτυρες, hymeis martyres) 'of these things' (τούτων, toutōn)—His life, death, and resurrection. A witness testifies to what they've seen and heard. The disciples had firsthand experience of Jesus' ministry, crucifixion, and resurrection appearances. Their testimony would launch Christianity...
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Ellicott’s Commentary for English Readers

(48) **Ye are witnesses of these things.**—Here again we have a link connecting the Gospel with the Acts, the key-note of which, especially in the earlier chapters, is that the disciples are to be “witnesses” of their Lord’s work and teaching, and above all of His resurrection (Acts 1:8; Acts 1:22; Acts 2:32; Acts 3:15; Acts 5:32). **Behold, I send the promise of my Father . . .**—As far as St. Lu...
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And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

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Promise of the Spirit: 'And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.' Jesus promises: 'I send the promise of my Father' (ἐγὼ ἀποστέλλω τὴν ἐπαγγελίαν τοῦ Πατρός μου, egō apostellō tēn epangelian tou Patros mou)—the Holy Spirit (Joel 2:28-32, Acts 1:4-5, 2:16-21). The command: 'tarry ye in Jerusalem' (καθίσ...
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The Ascension

And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

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Jesus leads them out: 'And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.' Jesus 'led them out' (ἐξήγαγεν αὐτοὺς ἔξω, exēgagen autous exō) 'as far as to Bethany' (ἕως πρὸς Βηθανίαν, heōs pros Bēthanian), a village on the Mount of Olives. There 'he lifted up his hands' (ἐπάρας τὰς χεῖρας αὐτοῦ, eparas tas cheiras autou) 'and blessed them' (εὐλόγησεν αὐτούς, eulo...
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Ellicott’s Commentary for English Readers

(50) **And he led them out as far as to Bethany.**—It must be admitted that this narrative, taken by itself, would leave the impression that the Ascension followed with not more than a day’s interval on the Resurrection. We must remember, however, that even the coincidences between the close of St. Luke’s first book and the beginning of his second, show that he was already looking forward to resum...
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And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.

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<strong>And it came to pass, while he blessed them, he was parted from them, and carried up into heaven</strong> (καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπ' αὐτῶν καὶ ἀνεφέρετο εἰς τὸν οὐρανόν). The ascension occurred during Jesus' priestly benediction—<em>en tō eulogein</em> (ἐν τῷ εὐλογεῖν, "while blessing"). This recalls the high priest's blessing at the temple and positions Jesus as et...
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Ellicott’s Commentary for English Readers

(51) The words “and was carried up into heaven” are wanting in some of the best MSS., and are omitted accordingly by some recent editors.

And they worshipped him, and returned to Jerusalem with great joy:

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Worship and return: 'And they worshipped him, and returned to Jerusalem with great joy.' After Jesus ascends (v. 51), 'they worshipped him' (προσκυνήσαντες αὐτὸν, proskynēsantes auton)—recognizing His deity. This is significant: Jews worshipped only God (Exodus 20:3-5, Deuteronomy 6:4), yet these monotheistic Jews worship Jesus. This confirms His divine nature. They 'returned to Jerusalem with gre...
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Ellicott’s Commentary for English Readers

(52) **They worshipped him.**—These words also are absent from most of the best MSS. If they stand as part of the text, we must remember that they describe the attitude of prostrate adoration. **With great joy.**—Now, at last, the disciples found the fulfilment of their Lord’s promise that “their sorrow should be turned into joy,” and that joy—the joy of knowing that their Lord and their Friend wa...
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And were continually in the temple, praising and blessing God. Amen.

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Continual temple worship: 'And were continually in the temple, praising and blessing God. Amen.' Luke concludes: they 'were continually in the temple' (ἦσαν διὰ παντὸς ἐν τῷ ἱερῷ, ēsan dia pantos en tō hierō, were constantly in the temple), 'praising and blessing God' (εὐλογοῦντες τὸν Θεόν, eulogountes ton Theon). This concluding image shows the church at worship, awaiting Pentecost (Acts 1-2). Th...
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Ellicott’s Commentary for English Readers

(53) **And were continually in the temple.**—The statement is obviously not inconsistent with that in the Acts (Acts 1:13), that they were abiding in an upper-chamber in Jerusalem. What it indicates is, that their days were spent, not in the routine of common life, but in the prayer of fervent expectation; and for this no place was so fitting as the Temple, which their Master had taught them to lo...
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