Luke 24

Now
“Now” translates the Greek δέ (de), which is functioning in this context as a narrative segment marker. Luke is transitioning from the previous scene in chapter 23 to a new one here in chapter 24. This is the turning point from a sad scene to a glorious one. Just before, Jesus was dead in the tomb. Here, by stark contrast, Luke introduces a scene in which the stone is rolled away and the tomb is empty! Luke’s use of this little transitional marker helps to emphasize this great turn of events.

And it happened
The phrase “And it happened” translates the formulaic introductory phrase καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events. When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In this context, its use in the middle of the episode draws attention to the sudden appearance of the angels before the women.

rest
Several translations have “others,” but the English term “rest” better captures the meaning of the Greek term λοιπός (loipos), which refers to a remaining portion of a group (see BDAG on λοιπός). Its translation here helps the reader understand that Luke is singling out three women from a larger group.

they were telling
The translation “they were telling” accurately captures the imperfect tense of the Greek verb λέγω (legō). Numerous translations have the simple past tense “told,” but Luke’s use of the imperfect tense in this verse, which indicates continual or ongoing action in the moment, helps to dramatize the scene for his readers. The first imperfect verb describes how these women “were there” (ἦσαν; ēsan), and the second expands upon that to tell readers what they were in the middle of doing (i.e., telling others about what they had experienced at the tomb). Some may join the first three names with the report of the previous verse, but because in both verses Luke includes the rhetoric of naming “the eleven” and “the apostles,” it is better to translate verse 10 to state that the entire group was telling the apostles. Verse 10 is therefore a retelling of verse 9, now with greater detail.

were not believing them
While the phrasing “were not believing them” is unusual in English, it consistently captures the imperfect tense of the Greek verb ἠπίστουν (ēpistoun) and parallels the other imperfect verbs in the nearby context. Translating it this way helps show the text’s coherence to the reader.

by himself
The translation “by himself” renders πρός ἑαυτόν (pros heauton, lit. “to/toward himself”). This expression was sometimes used for going to one’s own place, or home, but Peter’s home was in Capernaum, quite far from the tomb. Luke likely intended to communicate that Peter was investigating and marveling at these things by himself. Luke was recounting the various experiences of different people as they recognized the truth of the resurrection, and this vignette focuses specifically on Peter.

stooping to look in
Several translations render this phrase as two distinct actions (“stooping” and “looking”). However, the Greek term παρακύπτω (parakuptō) portrays these ideas together as one verbal action (“stoop to look”; see BDAG on παρακύπτω). This translation therefore helps readers better understand that one verb is being used to convey the reason that Peter got down to look into this tomb.

same
The translation “that same day” renders ἐν αὐτῇ τῇ ἡμέρᾳ (en autē tē hēmera), accurately communicating the sense here. Luke is intentionally pinpointing the events of the following narrative on the same day that the women discovered and Peter marveled at the empty tomb. This is important because it was precisely the third day since Jesus was crucified, the very day He predicted that He would rise again. Luke is emphasizing the perfect accuracy and fulfillment of Jesus’ prediction.

sixty stadia
Many translations render this in terms of “miles,” but the Greek unit of measurement is “sixty stadia” (σταδίους ἑξήκοντα; stadious eksēkonta). This is a significant distance, as a “stadion” referred to the length of an Olympic racetrack (see Abbott-Smith on στάδιον), and sixty stadia comprised about seven miles. However, the calculation of this measurement into terms of miles or kilometers is more properly a matter of exposition than translation, and thus “stadia” has been retained here and elsewhere to best reflect the actual Greek text (cf. Matt 14:24; John 6:19; 11:18; Rev 14:20; 21:16).

conversing
Many translations have “talking” here, but the English term “conversing” better captures the nuance of the Greek term ὁμιλέω (homileō), which refers to speaking within a group (see BDAG on ὁμιλέω). Thus, Luke portrays these disciples as in the middle of a conversation when Jesus arrives.

which had happened
“Which had happened” is the English phrase used to translate the Greek term συμβαίνω (sumbainō), which refers to an event which takes place in stride with other events. In this case, the disciples are recounting the sequence of events that occurred over the last three days (v. 18ff).

And it happened
The phrase “And it happened” translates the formulaic introductory phrase καὶ ἐγένετο (kai egeneto). Though often absent from modern English translations, this phrase is frequently used at the outset of a literary unit in order to draw attention to a larger episode comprised of several smaller events. When used in the middle of an episode, the phrase functions as a marker, indicating either a pause in the flow of the story, or a point of emphasis to which the author is drawing the reader’s attention. In this context, its use toward the beginning of the events on the road to Emmaus opens the scene, highlighting the approach of Jesus to His disciples.

conversing
Refer to the discussion on verse 14 above.

was going
The phrase “was going with” translates the Greek verb συμπορεύομαι (symporeuomai). This word is a combination of the συν (syn) prefix and the verb πορεύομαι (poreuomai), which is usually rendered with the English “go” in this translation. Thus, “going” (rather than something like “traveling”) is used here for consistency. This verb also appears here in the imperfect tense, which normally communicates a durative or ongoing action. Thus, the appropriate translation is “was going” rather than a simple “went.” This communicates that Jesus was going alongside these disciples for an extended period of time, but they remained unable to recognize Him.

discussing
Luke employs three distinct words for the two disciples’ dialogue on the road to Emmaus: “conversing” (ὁμιλέω; homileō) in verses 14 and 15, “debating” (συζητέω; syzēteō) in verse 15, and “discussing” (ἀντιβάλλω; antiballō) here in verse 17. “Discussing” here has the idea of going back and forth in conversation, and the word appears only here in the New Testament. Coming after the other two rare words for conversation in this passage (appearing 4x and 10x in the NT respectively), this communicates that these disciples were not merely having small talk, but were in deep and intentional dialogue in an attempt to understand the unprecedented events which had occurred. The word ἀντιβάλλω (antiballō) is translated “discussing” here because it is the closest English conversational term to describe such a back-and-forth discussion in this context.

mighty prophet
Many translations render the adjective δυνατὸς (dynatos) as a predicate of the noun προφήτης (prophētēs [i.e., “prophet who was mighty”]), but the anarthrous construction between the noun and its adjective allows this to be translated as a simple attribution: “a mighty prophet.”

said
Several translations read “had said,” which could draw more attention to the words themselves, but since Luke uses a simple aorist verb here, it is better translated as “said.” The aorist tense portrays an action simply and holistically, which in this case helps to highlight the fact that the women were the source of this information.

O foolish ones
Some translations have something like “O foolish men” (ὦ ἀνόητοι; ō anoētoi) instead of “O foolish ones.” However, in the Greek text, no word for men is included, therefore the translation “O foolish ones” is preferred.

interpreted
The Greek word translated as “interpreted” here is διερμενεύω (diermeneuō). This Greek term is normally used to communicate the translation or interpretation of something written or said. Here, Jesus is interpreting the Old Testament Scriptures perfectly as He explains to the disciples how the specific Messianic texts in the Old Testament testified to Him.

urged strongly
The phrase “urged strongly” is used to translate the single Greek verb παραβιάζομαι (parabiazomai). “Urge” on its own is not strong enough to communicate the real sense of this verb, which carries connotations in certain contexts of using force, or sometimes even doing violence, in order to accomplish something. While certainly no physical harm is intended here, the strong urging of the disciples conveys the intensity of their desire to have this divine interpreter continue to bless them with His presence, as He was able to perfectly understand and explain the word of God.

it is toward evening
Though “It is toward evening” is unusual English, it is a word-for-word rendering of the Greek phrase πρὸς ἑσπέραν ἐστίν (pros esperan estin). Because this literal rendering is intelligible in English, there is no need to provide a smoother gloss. Literal translations like this are provided wherever possible to give the English reader the clearest window into the Greek text.

And it happened
Refer to the discussion on verse 4 above. In this context, the use of καὶ ἐγένετο (kai egeneto) in the middle of the episode draws the reader’s attention to the specific event to follow, in this case the breaking and blessing of bread with the disciples. That this event is worth spotlighting is demonstrated by the fact that the disciples eyes were opened immediately following it (v. 31).

who were saying
“Who were saying” translates an adjectival participle (λέγοντας; legontas), which modifies the eleven and those with them, but not Cleopas and his companion. This distinction helps to clarify the drama of the scene. Luke’s focus follows Cleopas and his companion as they return to find the eleven and others saying that Jesus had also appeared to Simon Peter. In other words, Jesus was making several appearances, and the appearance on the road to Emmaus was just one of them.

And they were relating
The phrase “And they were relating” captures the Greek phrase καὶ αὐτοὶ ἐξηγοῦντο (kai autoi exēgounto). The “and” better conveys in English how this verse is closely related to what came before it. Furthermore, the imperfect verb tense is also communicated in the phrase “were relating,” which portrays an action dramatically, as unfolding in the moment. Putting it all together, the disciples on the road to Emmaus came to find that Jesus had also appeared to Simon, at which point they added their own report.

Peace to you
Debate exists concerning both the textual integrity and the meaning of the phrase “Peace to you” εἰρήνη ὑμῖν (eirēnē hymin) said by Jesus here. While the phrase does not appear in the SBLGNT text above, the best manuscript evidence weighs in favor of its legitimate inclusion, and it is present in the NA27, which undergirds this translation. As to its specific meaning, there are numerous possibilities, and there is much debate about the nature of the copulative construction. For example, it may be taken as a wish, a more indicative statement, a prayer, or a greeting, all of which have different translations and different nuances (cf. 1 Sam 25:6; Dan 10:19; Luke 10:5; John 20:19, 21, 26). In order to avoid too interpretive a translation, it is included here in a way that simply reflects the Greek wording literally, allowing the reader to make draw an exegetical conclusion as to Jesus’ specific intent here.

being startled and frightened
This translation maintains a clear distinction between Greek participles and main verbs to give the closest rendering to the original text. Here, “being startled and frightened” reflects two participial constructions (πτοηθέντες δὲ καὶ ἔμφοβοι γενόμενοι; ptoēthentes de kai emphoboi genomenoi), which modify the main verb “they were thinking” (ἐδόκουν; edokoun). Thus, this translation accurately carries over the grammatical structure of the Greek, highlighting that these reactions of surprise and fright comprised the result of seeing the resurrected Lord.

marveling
The Greek term θαυμάζω (thaumazō) is consistently translated with “marvel” throughout the New Testament, and usually marks the response to an amazing, supernatural act or event. This consistency helps readers see that marveling is a common response to the wonder of the resurrection (cf. v. 12).

And it happened
Refer to the discussion on verse 4 above. In this context, the use of καὶ ἐγένετο (kai egeneto) after the initial action of blessing them draws attention to the event immediately to come, namely, His ascension.

blessing
“Blessing” translates the same word for blessing found in verses 50 and 51 (εὐλογέω; eulogeō), helping to show an intentional connection by Luke here. Jesus blessed the disciples initially, and here in turn they bless Him/God back.