Luke 24:13-27 (NET)
24:13 Now35 that very day two
of them36 were on
their way to a village called Emmaus, about seven miles37 from Jerusalem.38 24:14 They39 were talking to
each other about all the things that had happened. 24:15
While40 they were
talking and debating41 these
things,42 Jesus
himself approached and began to accompany them 24:16 (but
their eyes were kept43 from
recognizing44 him).45 24:17 Then46 he said to them,
“What are these matters47 you are
discussing so intently48 as you
walk along?” And they stood still, looking sad. 24:18 Then
one of them, named Cleopas, answered him,49 “Are you the only visitor to
Jerusalem who doesn’t know50 the things
that have happened there51 in these
days?” 24:19 He52 said to
them, “What things?” “The things concerning Jesus the Nazarene,” they replied,
“a man53 who, with
his powerful deeds and words, proved to be a prophet54 before God and all
the people; 24:20 and how our chief priests and rulers handed
him over55 to be
condemned to death, and crucified56 him. 24:21
But we had hoped57 that he
was the one who was going to redeem58 Israel.
Not only this, but it is now the third day since these things happened. 24:22
Furthermore, some women of our group amazed us.59 They60 were at the tomb
early this morning, 24:23 and when they did not find his
body, they came back and said they had seen a vision of angels,61 who said he was
alive. 24:24 Then62 some of
those who were with us went to the tomb, and found it just as the women had
said, but they did not see him.”63 24:25 So64 he said to them,
“You65 foolish
people66 – how slow
of heart67 to believe68 all that the
prophets have spoken! 24:26 Wasn’t69 it necessary70 for the Christ71 to suffer these
things and enter into his glory?” 24:27 Then72 beginning with
Moses and all the prophets,73 he
interpreted to them the things written about74 himself in all the scriptures. [4]
First and foremost, this is my
heartfelt thank you to the hundreds of you on the Messianic Christians and Jews
Facebook site who responded to a call of prayer for my sister: she is
doing well, but it is you beloved, that have touched my heart with the unselfish
outpouring of love and support for me and my family, strangers to most of you. The
unity and love that was given in our time of need was astounding. Thank you
HaShem thank you Yeshua, Thank you Ruach for the ground swell of care you had
your people show: and thank You for the healing of my sister.. She has a tough
road ahead, but she is a tough Kansan – and a gentler soul you’ll not find.
Donna, you are loved… and beloved – my humble thanks to you all.
Now, to all my
beloved readers: we have a new address for my blog – http://www.asearchformessiah.net/ .
If you use the old one (http://davidseedofabraham.blogspot.com)
it will redirect you to the blog – same site, different name. I am in the
process of trying to build a website, one that will feature audio files, and
hopefully some video teachings also as well as my written teachings. I have
been absent from the blog for a time – a time of refreshing, of re-aligning
myself to get closer to the Lord. Hopefully, this will reflect in my new posts –
several which I intend to put up over the next few days. We might try something
different also – short teachings that I can put out quickly, but my heart is
geared for digging deep into the word, and helping you understand the Hebraic
Perspective better. Pray for us, as we step into a new season of this the
greatest pursuit we can ever do – a search for Messiah. Thank you all for your continued support and
patronage. If and when I get the website built, I hope to port all of the blog
into it, along with the new formats. Bear with me talmidim, got a lot to share
and I pray your search leads you to Yeshua, as mine has and is (it’s ongoing,
and a way of life…)
Just a note, on March 29, 2015 at 4:00 p.m. Pacific time,
USA, I will be featured on the Jeff Morton Report on internet radio. Here is
the link: http://wawradio.net/newsite/program/the-jeff-morton-report/
; You can see the promo on http://jeffmorton.blogspot.com/
(about half way down the page). If you
miss it, I’m sure you could listen to it on his archives…
Please join us… Let
us walk down the Road to Emmaus together.
Shalom, and may HaShem richly bless you all, His beloved.
[1] Authors note: Use of information from Jewish-themed
websites should not be construed as these sites endorsing or confirming any
thesis introduced by the author of this epistle. I present the information from
their respective sites for instructional purposes only and/or to aid in the
readers understanding of the subjects discussed and in full respect of the
sensitivity of the subject matter at hand.
[2] Author’s
note: Throughout this study I’ll be using the Net®
Bible and the Net® Notes: within the
notes you’ll see symbols like this:
( א
B Ψ 892* 2427 sys). These are abbreviations used
by the NetBible© for identifying the principal manuscript evidence that they
(authors and translators of the NetBible©)
used in translating the New Testament. Please go to https://bible.org/netbible/ and
see their section labeled “NET Bible Principals of Translation” for a more
complete explanation on these symbols and other items pertinent to the way the
NET Bible uses them.
[3] Author’s
Note: In these studies I have used the
notes that come along with the passages I cite from the sources that I cite:
these need a bit of a disclaimer though. As in all things, not everything that
is footnoted is something that I necessarily agree with, especially if it
contradicts what I believe pertains to any matters of the Torah or the commandments
of God. I give you the notes as they are
written by the authors of the material I cite from, so that you can see the
information contained within them. It truly is not my place to edit or correct
them; if they state anything that is in opposition to what I teach, then so be
it. I will address these issues if requested, but for the sake of brevity (as
if any of these posts of mine are brief ☺
) I insert them and let them stand as they are. If I don’t agree with them, why
do I include them you might ask? I don’t believe in censuring anyone’s opinions
or scholarship; as I would not want mine censured, so I will not do to that to
another. As Rabbi Hillel once stated, “What is hateful to you, do not do to
another. That is the whole Torah. Go and learn it.” Torah
leads me to respect others, even if I disagree; it leads me to present
both sides of the coin, even if it could mean I’d lose part of the argument.
That is not to say I should not challenge something I believe contradicts the
truth of God’s word; that I will do in the main body of my epistles; that is
where my gentle dissent belongs. Most (but not all) of the differences will
come when I quote from the NET® Bible (but not exclusively); it has a decidedly
Western/Greek mindset to it, but as a wise man once said “How do you eat
chicken? Swallow the meat and spit out the bones..” I do though want to present
the NET® notes because there is a wealth of information and research contained
within them that I hope you find helpful.
·
[The following notes are taken from the NET
Bible® footnotes, copyright (c) 1996-2006 by Biblical Studies Press L.L.C. All
rights reserved. Used by permission from www.bible.org, n.d. Numbering system
is unique to NET® Notes.. For more
information see footnote #2 and 3.]
35 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition
to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been
translated because it has no exact English equivalent here, but adds interest
and emphasis (BDAG 468 s.v. 1).
36 tn These are disciples as they know about the empty tomb and do not
know what to make of it all.
37 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters)
long.
38 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3;
JP1-F4; JP2-F4; JP3-F4; JP4-F4.
39 tn Here καί (kai) has not been translated because of differences between
Greek and English style.
40 tn Grk “And it happened that while.” The introductory phrase
ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts
(54 times), is redundant in contemporary English and has not been translated.
Here καί (kai) has not been translated because of differences between
Greek and English style.
41 tn This term suggests emotional dialogue and can
thus be translated “debated.”
42 tn The phrase “these things” is not in the Greek
text, but is implied. Direct objects were frequently omitted in Greek when
clear from the context.
43 sn The two disciples will not be allowed to
recognize Jesus until v. 31.
44 tn This is an epexegetical (i.e., explanatory)
infinitive in Greek.
45 sn This parenthetical remark by the author is
necessary so the reader will understand the account.
46 tn Here δέ (de) has been translated as “then” to indicate the implied
sequence of events within the narrative.
47 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG
600 s.v. 1.a.ε).
48 tn “Discussing so intently” translates the
reciprocal idea conveyed by πρὸς ἀλλήλους (pros
allēlous). The term ἀντιβάλλω (antiballō), used only here in the NT, has the nuance of “arguing”
or “debating” a point (the English idiom “to exchange words” also comes close).
49 tn Grk “answering him, said.” This is
redundant in English and has been simplified in the translation.
50 sn There is irony and almost a sense of mocking
disbelief as the question “Are you the only visitor to Jerusalem who doesn’t
know the things that have happened there in these days?” comes to Jesus;
but, of course, the readers know what the travelers do not.
51 tn Grk “in it” (referring to the city of
Jerusalem).
52 tn Here καί (kai) has not been translated because of differences between
Greek and English style.
54 sn The role of Jesus as prophet is a
function Luke frequently mentions: 4:25–27; 9:35; 13:31–35.
55 sn Handed him over is another summary of
the passion like Luke 9:22.
56 sn See the note on crucify in 23:21.
57 tn The imperfect verb looks back to the view that
they held during Jesus’ past ministry.
58 sn Their messianic hope concerning Jesus is
expressed by the phrase who was going to redeem Israel.
59 sn The account in 24:1–12 is repeated here, and
it is clear that the other disciples were not convinced by the women, but could
not explain the events either.
60 tn In the Greek text this is a continuation of
the previous sentence, but because of the length and complexity of the
construction a new sentence was started here in the translation.
61 sn The men in dazzling attire mentioned in v. 4
are identified as angels here.
62 tn Here καί (kai) has been translated as “then” to indicate the implied
sequence of events within the narrative.
63 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The
one thing they lacked was solid evidence that he was alive.
64 tn Here καί (kai) has been translated as “so” to indicate the implied
result of the disciples’ inability to believe in Jesus’ resurrection.
65 tn Grk “O,” an interjection used both in
address and emotion (BDAG 1101 s.v. 1).
66 tn The word “people” is not in the Greek text,
but is supplied to complete the interjection.
67 sn The rebuke is for failure to believe
the promise of scripture, a theme that will appear in vv. 43–47 as well.
70 sn The statement Wasn’t it necessary is a
reference to the design of God’s plan (see Luke 24:7). Suffering must precede
glory (see Luke 17:25).
72 tn Here καί (kai) has been translated as “then” to indicate the implied
sequence of events within the narrative.
73 sn The reference to Moses and all the prophets
is a way to say the promise of Messiah runs throughout OT scripture from first
to last.
74 tn Or “regarding,” “concerning.” “Written” is implied
by the mention of the scriptures in context; “said” could also be used here,
referring to the original utterances, but by now these things had been
committed to writing.
·
End “NET®” notes
[4] Biblical Studies Press. (2006; 2006). The
NET Bible First Edition; Bible. English. NET Bible.; The NET Bible.
Biblical Studies Press.
No comments:
Post a Comment