Hubbry Logo
Luke 24Luke 24Main
Open search
Luke 24
Community hub
Luke 24
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Luke 24
Luke 24
Luke 24
View on Wikipedia
from Wikipedia
Luke 24
John 1 →
Luke 24:51–53, continued with John 1:1–16, on Papyrus 75, written about AD 175–225
BookGospel of Luke
CategoryGospel
Christian Bible partNew Testament
Order in the Christian part3

Luke 24 is the twenty-fourth and final chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.[1] This chapter records the discovery of the resurrection of Jesus Christ, his appearances to his disciples and his ascension into heaven.[2]

Text

[edit]
Greek text
Latin text
Luke 23:47–24:1 in Codex Bezae (Cambridge University Library MS. Nn.2.41; AD ~400)

The original text was written in Koine Greek. Some early manuscripts containing the text of this chapter are:

This chapter is divided into 53 verses.

Resurrection morning (verses 1–12)

[edit]

Context

[edit]

The narrative in chapter 24 continues the events concluding chapter 23 without a break:[3]

It was the day of Preparation, and the sabbath was beginning. The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. Then they returned, and prepared spices and ointments ... But on the first day of the week, at early dawn, they came to the tomb, taking the spices that they had prepared. They found the stone rolled away from the tomb

— Luke 23:54–24:2 (New Revised Standard Version)

Verse 1

[edit]
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.[4]

Frederic Farrar, in the Cambridge Bible for Schools and Colleges, suggests that the words "certain others" are "probably spurious", not being part of the text in the Codex Sinaiticus, Codex Vaticanus, Codex Ephraemi Rescriptus or Codex Regius manuscripts.[5]

Traditional sites of Jesus' tomb
Left: outside of Garden Tomb; right: inside of the Church of the Holy Sepulchre

Verse 2

[edit]
They found the stone rolled away from the tomb,[6]

The positioning of a stone outside the tomb is mentioned in the accounts of Jesus' burial in Matthew and Mark, but not in Luke.[3]

Verse 3

[edit]
but when they went in they did not find the body.[7]

Some ancient authorities add "of the Lord Jesus"; these words are included in many English translations.[8]

Verse 10

[edit]
Ending of Luke and Beginning of John on the same page of Codex Vaticanus (c. 300–325)
Folio 41v of Codex Alexandrinus (c. 400–440) containing the ending of the Gospel of Luke
Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them, who told these things to the apostles.[9]

The women who had come with Jesus from Galilee, as listed in Luke 8:2-3, included "Mary Magdalene, Joanna, Mary the mother of James, and many others:[10] these who provided material sustenance to Jesus during his travels. The names of some women are mentioned in the other gospels, but only Luke's gospel mentions Joanna, implying that Luke receives his special information from "one (most likely Joanna) or more than one of" the women.[11] In Luke 8:1–3 Mary called Magdalene, Joanna the wife of Chuza, and Susanna are named as women , along with other unnamed women.

While Matthew, Mark and John mentioned the names of the women present at the cross, Luke only refers them as "the women who had followed him from Galilee" (Luke 23:49), but he names the women at the end in the story of the women's visit to the empty tomb (Luke 24:10).[11] The two passages with the names of some women alongside the mention of the "twelve" and "apostles", respectively (Luke 8:1–3 and Luke 24:10), "form a literary inclusio" which brackets the major part of Jesus' ministry (leaving out only the earliest part of it).[11][a]

Verse 12

[edit]
But Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lying by themselves; and he departed, marveling to himself at what had happened.[12]

This verse and verse 34, "The Lord is risen indeed, and has appeared to Simon!", suggest that Peter (alone) went to the tomb, whereas verse 24, And certain of those who were with us went to the tomb and found it just as the women had said, implies more than one person.[13]

American biblical scholar Kim Dreisbach states that Greek: οθονια (othonia), translated here as "linen cloths", is "a word of uncertain meaning ... probably best translated as a generic plural for grave clothes". The same word is used in John 19:40.[14]

The road to Emmaus (verses 13–35)

[edit]
Main article: Road to Emmaus appearance

Luke 24:13–35 describes Jesus' appearance to two disciples who are walking from Jerusalem to Emmaus, which is said to be 60 stadia (10.4 to 12 km, depending on the definition of stadion is used) from Jerusalem. One of the disciples is named Cleopas (verse 18), while his companion remains unnamed.

Verse 24

[edit]
Some of those who were with us went to the tomb and found it just as the women had said, but him they did not see.[15]

This verse shares words and language with John 20:3-4. A note in the Jerusalem Bible suggests that this verse may allude to the visit which Peter and the Beloved Disciple made to the tomb as reported in John.[16]

Jesus appears to the apostles (verses 36–49)

[edit]

Verse 36

[edit]
Now as they said these things, Jesus Himself stood in the midst of them, and said to them, "Peace to you."[17]
  • "Peace to you" (KJV: "Peace be unto you"): rendering the Greek phrase εἰρήνη ὑμῖν, eirēnē hymin,[18] which is a literal translation of the customary Jewish salutation שָׁלוֹם לָכֶם, shalom lekom (cf. Matthew 10:12; Luke 10:5).[13][19] This account agrees with John 20:19, which notes that "the doors of the room had been closed for fear of the Jews".[13][19]

The ascension of Jesus (verses 50–53)

Main article: Ascension of Jesus

Verse 51

[edit]
Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven.[20]

The words "and carried up into heaven" are not included in some ancient texts of the gospel.[21]

Verse 53

[edit]
The end (explicit) of the Gospel of Luke in Codex Brixianus from 6th century
and were continually in the temple praising and blessing God. Amen. [22]

Luke's gospel ends where it began,[23] in the temple.[24]

The King James Version ends with the word "Amen", following the Textus Receptus, but modern critical editions of the New Testament exclude this word, as do many modern English translations.[25] In a manuscript copy of Beza's, there are the added words:

The Gospel according to Saint Luke was published fifteen years after the ascension of Christ.[26]

This tradition also known to the 11th-century Byzantine bishop Theophylact of Ohrid.[27]

See also

[edit]
Gospel of Luke
Chapters

Notes

[edit]

References

[edit]

Bibliography

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Luke 24

View on Grokipedia
from Grokipedia
Luke 24 is the final chapter of the Gospel of Luke in the of the , consisting of 53 verses that narrate the , his post-resurrection appearances to disciples, and his ascension into heaven. The chapter opens with women discovering the on the first day of the week, where two angels remind them of ' predictions about his death and , prompting the women to report the event to the apostles, whose initial response is disbelief. A pivotal section describes appearing unrecognized to two disciples traveling to , where he interprets the Scriptures concerning the Messiah's suffering and glory before revealing himself during a , leading them to recognize him and rush back to to share the news. Later, appears to the gathered apostles, dispelling their fears by showing his wounds and eating food to prove his physical reality, then opening their minds to understand the Scriptures and commissioning them as witnesses to proclaim and forgiveness of sins to all nations, beginning from . The chapter concludes with leading the disciples to , blessing them, and ascending while they worship and return to the temple praising . Theologically, Luke 24 underscores the as the fulfillment of prophecies, validating as the promised and empowering the disciples for a global mission of witness, which transitions into the events of the Book of Acts. This emphasis on scriptural interpretation and highlights the chapter's role in affirming the historical and prophetic basis of Christian faith.

Overview

Chapter Summary

Luke 24 serves as the concluding chapter of the Gospel of Luke, a 24-chapter narrative that chronicles the life, death, resurrection, and ascension of Jesus Christ. The chapter unfolds the high-level plot progression of the resurrection events on the first Easter Sunday, beginning with women discovering the empty tomb and facing initial disbelief from the disciples, followed by Jesus' unrecognized appearance to two followers on the road to Emmaus where recognition occurs, a communal appearance to the gathered disciples in Jerusalem accompanied by commissioning for mission, and culminating in Jesus' ascension. Structurally, the chapter divides into four main episodes that build toward affirmation of the and the disciples' empowerment: the discovery (verses 1–12), the road to encounter (verses 13–35), the appearance to the disciples in (verses 36–49), and the ascension account (verses 50–53). This organization emphasizes a progression from confusion and doubt to joy and obedient response, marking the Gospel's transition to the early church's mission. Key themes introduced in Luke 24 include the interplay of and among the witnesses, revelation of ' identity through engagement with scripture and the act of breaking bread, and the commissioning of the disciples to proclaim and forgiveness of sins to all nations in his name. These elements underscore the chapter's role in fulfilling broader prophetic themes within , such as the realization of God's promises through ' .

Canonical Context

Luke 24 constitutes the final chapter of the , immediately succeeding the narrative of ' crucifixion and burial in chapter 23, thereby providing closure to the account of his passion. This positioning underscores the chapter's role in transitioning from themes of suffering and death to vindication and hope within the Lukan storyline. Serving as an to , Luke 24 shifts the focus from ' earthly trials to his triumphant , positioning the resurrection event as the climactic resolution of the narrative arc that began with prophecies of a suffering . The chapter's ascension account in verses 50–53 overlaps significantly with the opening of Acts 1, establishing a deliberate literary bridge to Luke's companion volume on the early Christian community and the spread of . This connection highlights Luke-Acts as a unified two-volume work, with emphasizing ' ministry and the sequel detailing its continuation through the apostles. In the canon, of Luke occupies the position of the third Synoptic Gospel, following Matthew and Mark, and preceding John. Its depiction of the and ascension in chapter 24 has profoundly shaped early Christian formulations, notably influencing the Apostles' Creed's affirmations of Christ's rising and ascending into . Scholars generally date the composition of to circa 80–90 CE, a period following the Roman destruction of the Jerusalem Temple in 70 CE, which informs its eschatological reflections.

Biblical Text

Original Greek

The original Greek text of Luke 24 is preserved in the Nestle-Aland Novum Testamentum Graece (NA29, 2025), the standard critical edition based on early manuscripts including Codex Sinaiticus (ℵ, 4th century) and Codex Vaticanus (B, 4th century). These uncials provide key witnesses, with Sinaiticus containing the chapter on folios 245v–246v and Vaticanus on folios 158r–159r, showing substantial agreement with the critical text despite minor orthographic variations such as nomina sacra abbreviations (e.g., ΙΣ for Ἰησοῦς). The full text of Luke 24 in NA29 reads as follows: 1 Τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέως ἐπὶ τὸ μνῆμα ἦλθον φέρουσαι ἃ ἡτοίμασαν ἀρώματα.
2 καὶ εὗρον τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου,
3 εἰσελθοῦσαι δὲ οὐχ εὗρον τὸ σῶμα.
4 καὶ ἐγένετο ἐν τῷ ἀπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθήσεσιν ἀστραπτούσαις.
5 ἐμφόβων δὲ γενομένων αὐτῶν καὶ κυπτουσῶν τὸ πρόσωπον εἶπαν πρὸς αὐτάς· Τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν;
6 οὐκ ἔστιν ὧδε ἀλλὰ ἠγέρθη. μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ Γαλιλαίᾳ
7 λέγων ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι.
8 καὶ ἀνεμνήσθησαν τῶν ῥημάτων αὐτοῦ.
9 καὶ ὑποστρέψασαι ἀπήγγειλαν ταῦτα πᾶσιν τοῖς ἕνδεκα καὶ πᾶσιν τοῖς λοιποῖς.
10 ἦσαν δὲ ἡ Μαρία ἡ Μαγδαληνὴ καὶ Ἰωάννα καὶ Μαριὰμ ἡ Ἰακώβου καὶ αἱ λοιπαὶ σὺν αὐταῖς, αἵτινες ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα.
11 καὶ ἔφανεν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ῥήματα ταῦτα, καὶ ἠπίστουν αὐταῖς.
12 Ὁ δὲ Πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνῆμα, παρακύψας δὲ βλέπει τὰ ὀθόνια μόνια, καὶ ἀπελθὼν πρὸς ἑαυτὸν ἐθαύμασεν τὸ γεγονός. 13 Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐπορεύοντο ἐν αὐτῇ τῇ ἡμέρᾳ εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς.
14 καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων.
15 καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συζητεῖν καὶ αὐτὸς Ἰησοῦς ἐγγίσας ἐπορεύετο σὺν αὐτοῖς.
16 οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν.
... [continuing through verse 53, available in full at the cited NA29 source]. Excerpts from Codex Vaticanus align closely; for instance, verses 1–3 read: ΔΕ ΜΙΑ ΤΩΝ САΒΒΑΤΩΝ ΟΡΘΡΟΥ ΒΑΘΕΩС ΕΠΙ ΤΟ ΜΝΗΜΑ ΗΛΘΟΝ ΦΕΡΟΥΣΑΙ Α ΗΤΟΙΜАСΑΝ АΡΩΜΑΤА · ΔΕ ΤΟΝ ΛΙΘΟΝ АΠΟΚΕΚΥΛΙСΜΕΝΟΝ АΠΟ ΤΟΥ ΜΝΗΜΕΙΟΥ · ΔΕ ΟΥΧ ΕΥΡΟΝ ΤΟ ΣΩΜА, with characteristic itacistic spellings like ΒΑΘΕΩС for βαθέως. Similarly, Codex Sinaiticus verses 1–3: ΤΗ ΔΕ ΜΙΑ ΤΩΝ САΒΒΑΤΩΝ ΟΡΘΡΟΥ ΒАΘΕΩС ΕΠΙ ΤΟ ΜΝΗΜА ΗΛΘΟΝ ΦΕΡΟΥСАΙ А ΗΤΟΙΜАSАΝ АΡΩΜАΤА · КАΙ ΕΥΡΟΝ ΤΟΝ ΛΙΘΟΝ АΠΟΚΕΚΥΛΙSΜΕΝΟΝ АΠΟ ΤΟΥ ΜΝΗΜΕΙΟΥ · ΕΙΣΕΛΘΟΥСАΙ ΔΕ ΟΥΧ ΕΥΡΟΝ ΤΟ ΣΩΜА ΤΟΥ ΙΥ ΧΥ, using uncial script and abbreviations. Notable vocabulary in Luke 24 highlights thematic emphases on absence, recognition, and . The absence of the body in verse 3 underscores the void left by the . In the narrative, the disciples describe their hearts as καὶ εἶπαν πρὸς ἀλλήλους· Ἦν ἡ καρδία ἡμῶν καιομένη (ēn hē kardia hēmōn kaiomenē, "was our heart burning") in verse 32, using the periphrastic imperfect of καίω (kaiō, "to burn"), conveying an internal, ongoing emotional response to ' exposition. The διανοίγω (dianoigō, "to open thoroughly") in verse 45, as in διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς (diēnoixen autōn ton noun tou synienai tas graphas, "he opened their mind to understand the scriptures"), implies not mere reading but interpretive unveiling. This appears multiple times in the NT. Grammatical structures in the chapter emphasize divine agency and repetition in post-resurrection events. predominates in resurrection announcements, such as ἠγέρθη (ēgērthē, "he was raised") in verse 6 and ἐφάνη (ephanē, "he appeared") in verse 34, using the passive to attribute action to without naming the agent, a "divine passive" common in Lukan to highlight transcendence. Iterative verbs convey multiple appearances, e.g., the ἐπορεύοντο (eporeuonto, "they were going") in verse 15 and ἐλάλει (elalei, "he was speaking") in verse 25, building narrative progression through ongoing actions. The ascension account (verses 50–53) exhibits poetic and chiastic elements, structuring the pericope as an inverted parallelism (A-B-B'-A') to emphasize fulfillment and joy: Jesus leads out (v. 50a) and blesses (v. 50b–51a), paralleling the disciples' worship and return with joy (v. 52–53), centered on the ascension (v. 51b) as the pivot of commissioning and divine reception. This chiastic form, with balanced clauses like εὐλόγει αὐτοὺς (eulogei autous, "blessing them") mirroring προσκυνοῦντες (proskynountes, "worshiping"), enhances the liturgical tone.

English Translations

The English translation of Luke 24 has evolved significantly since William Tyndale's New Testament in 1526, the first to render the Greek directly into accessible English prose, influencing subsequent versions like the King James Version (KJV) of 1611 with its formal, poetic style. Later revisions, such as the (RSV) in 1952, aimed for greater accuracy to modern manuscripts, while dynamic equivalence translations like the (NIV) of 1978 prioritized readability and natural idiom. Contemporary editions, including the (NRSV) of 1989 and its 2021 update (NRSVue), incorporate gender-inclusive language where the original Greek allows, such as using "humankind" instead of "man" in generic references, to reflect contemporary usage without altering meaning. The (ESV) of 2001 maintains a literal approach similar to the KJV but updates archaic terms for clarity. Denominational preferences shape usage: Protestant traditions often favor the KJV for its literary heritage, the NIV for evangelical accessibility, and the ESV for conservative scholarship, while Catholic readers typically use the of 2011, approved by the U.S. Conference of Catholic Bishops for its alignment with liturgical needs and inclusion of . Key verses in Luke 24 illustrate translation choices that influence tone and emphasis. For instance, verse 6 announces the resurrection with varying punctuation and phrasing that heighten drama or formality. The table below compares renderings across major versions:
VerseKJV (1611)NIV (1978/2011)NRSV (1989)ESV (2001)NABRE (2011)
6He is not here, but is risen: remember how he spake unto you when he was yet in Galilee.He is not here; he has risen! Remember how he told you, while he was still in Galilee.He is not here, but has risen. Remember how he told you, while he was still in Galilee.He is not here, but has risen. Remember how he told you, while he was still in Galilee.He is not here, but he has been raised. Remember what he said to you while he was still in Galilee.
In verse 25, the Greek anoētoi (senseless or unperceptive) poses a challenge, rendered literally as "fools" in the KJV to convey rebuke but softened to "foolish" in modern versions like the NIV and NRSV to avoid implying moral stupidity, preserving Jesus' exasperation without overly harsh insult. Similarly, verse 36's "Peace be to you" translates the idiomatic Hebrew-derived shalom as a standard greeting in the NABRE and NRSV, while the KJV and ESV use "Peace be unto you," emphasizing solemnity in the resurrection appearance. These variations impact understanding: exclamatory forms in the NIV add emotional urgency to the empty tomb discovery, while inclusive phrasing in the NRSV enhances accessibility for diverse readers without distorting the narrative's focus on witness and fulfillment.

Narrative Breakdown

Empty Tomb Discovery (verses 1–12)

On the first day of the week, at early dawn, the women who had come with Jesus from Galilee—specifically Mary Magdalene, Joanna, Mary the mother of James, and others—returned to the tomb, bringing the spices they had prepared to anoint his body. They found the stone rolled away from the tomb entrance but, upon entering, discovered the body was not there, leaving the tomb empty. Suddenly, two men in dazzling apparel appeared to them, standing beside the women, who became terrified and bowed their faces to the ground. The men addressed them, asking, "Why do you seek the living among the dead?" and proclaimed, "He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise." This angelic announcement explicitly linked the empty tomb to Jesus' prior predictions of his suffering, death, and resurrection in Galilee, as recorded earlier in the Gospel. The women then recalled these words, remembering how he had told them while he was still in Galilee that the Son of Man must be delivered into the hands of sinful men, be crucified, and on the third day rise. This Lukan detail of two figures in shining garments, rather than a single angel as in other accounts, underscores the narrative's emphasis on divine messengers affirming the resurrection. The women, including , , and Mary the mother of James, returned from the and reported all these things to the eleven apostles and the others present. However, their words appeared to the apostles as an idle tale, and they did not believe them. In response, Peter rose and ran to the ; stooping and looking in, he saw the linen cloths by themselves and departed, marveling at what had happened. This solitary action by Peter highlights his initial curiosity and astonishment at the evidence of the , without immediate comprehension of its significance. The women's role as primary witnesses to the and the angelic message thus establishes the foundational testimony in the Lukan narrative.

Road to Emmaus Encounter (verses 13–35)

On the same day of the , two disciples, one named and the other unnamed, were walking from to the village of , approximately seven miles away. As they traveled, they discussed the recent events surrounding ' crucifixion and the reports from the women at the . The unrecognized risen joined them on the road, inquiring about their conversation, which had left them downcast. The disciples expressed their sorrow and confusion, recounting how , a prophet powerful in word and deed, had been handed over to the authorities, , and buried three days prior. They mentioned their dashed hopes that he would redeem and the puzzling report from the women who found the tomb empty and spoke of visions of angels declaring him alive. responded by rebuking them as slow to believe all that the prophets had spoken, emphasizing that the had to suffer these things and enter his glory. Beginning with and all the Prophets, explained to them the things concerning himself in all the Scriptures, illustrating how the Messiah's suffering was foretold. This exposition unfolded gradually as they approached , where the disciples urged the stranger to stay with them, as it was nearly evening. At the table, took , blessed it, broke it, and gave it to them, at which point their eyes were opened, and they recognized him; immediately, he vanished from their sight. Reflecting on the encounter, the disciples remarked to each other, "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?" This moment of recognition echoed eucharistic practices, linking the breaking of to ' self-revelation. The disciples then rose immediately and returned to that very night, finding the eleven and others gathered, who confirmed that the had appeared to Simon and affirmed the . They shared how had been made known to them in the breaking of the , underscoring the personal and transformative nature of the . The location of remains debated among scholars, with sites like el-Qubeibeh or Imwas proposed based on ancient distances of 60 or 160 stadia from .

Appearance to Disciples (verses 36–49)

As the disciples discussed the reports from the women at the and the two travelers from , suddenly appeared among them in , greeting them with the words, "Peace be with you." The disciples, gathered in , were startled and frightened, mistaking the risen for a spirit due to his unexpected arrival. This reaction reflects common Greco-Roman literary motifs of apparitions causing fear, yet Luke emphasizes ' intent to reassure them by addressing their doubts directly. To dispel their fears, invited them to touch his hands and feet, displaying the wounds from his as tangible of his physical identity, stating, "See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have." He further demonstrated his corporeality by requesting and consuming a piece of broiled in their presence, an act that underscored the functionality of his body, distinct from mere apparitions in contemporary narratives. Scholars note that this eating serves as a unique Lukan proof of , affirming a transformed yet material existence, as interpreted in early . In response to their lingering disbelief mixed with joy, then opened their minds to understand the Scriptures, recalling his earlier predictions and fulfilling the writings in the , the Prophets, and the concerning the . He explained that it was necessary for the Christ to suffer, rise from the dead , and through this events, enable the proclamation of and of sins in his name to all nations, beginning from . This teaching moment parallels but expands upon the scriptural exposition given to the Emmaus disciples, positioning the gathered group as key recipients of interpretive insight into prophecies. The emphasis on scriptural necessity highlights Luke's theological framework, where validates prophetic fulfillment without introducing new revelations. Jesus concluded by designating the disciples as witnesses to these events, commissioning them to carry out the global mission of . He instructed them to remain in the city until they were clothed with power from on high, referring to the promised gift from the Father, which early interpreters link to the of the . This promise underscores the empowerment essential for their testimony, marking a pivotal transition from fear to mission in the Lukan narrative.

Ascension Account (verses 50–53)

In Luke 24:50–53, concludes his post-resurrection ministry by leading the disciples out from toward , a village on the approximately two miles east of the city. There, lifting up his hands in a gesture reminiscent of priestly benediction in Jewish tradition (cf. Numbers 6:24–26), he blesses them, signifying the mediation of God's favor and ongoing presence despite his departure. While in the act of blessing, parts from them and is carried up into heaven, portraying the ascension as a rapturous elevation that affirms his divine lordship and provides narrative closure to the Gospel. The disciples respond with immediate worship, prostrating themselves in adoration, and return to Jerusalem filled with great joy, marking a transformation from earlier fear to confident praise. This joy underscores their recognition of Jesus' exaltation and the fulfillment of his recent commissioning to proclaim repentance and forgiveness. Continually present in the temple, they bless God, establishing a pattern of worship that roots the emerging Christian community in Jerusalem's sacred spaces and anticipates the mission's expansion from there. Geographically, the ascension's location near emphasizes Luke's focus on as the theological center of ' ministry and the disciples' ongoing activity, in contrast to the Galilee-oriented post-resurrection appearances in Matthew and Mark. This Jerusalem-centric portrayal highlights themes of continuity with Jewish temple worship and the city's role as the hub for witness to the nations.

Theological Interpretation

Resurrection and Witness

In Luke 24, the initiates a progression of that begins with the of women at the and culminates in communal affirmation among the disciples. The women, including , , Mary the mother of James, and others, are the first to report the angelic announcement of ' to the Eleven, yet their words are dismissed as an "idle tale" (Luke 24:9-11). This initial rejection gives way to shared experiences, such as the Emmaus road encounter where two disciples recognize the risen , prompting them to proclaim the event to the gathered group (Luke 24:33-35). The narrative thus establishes communal validation, transforming individual reports into collective that undergirds the early Christian proclamation. Central to this portrayal are motifs of and , which highlight the apostles' initial and its resolution through tangible and scriptural . The apostles regard the women's account as , reflecting deep-seated disbelief (Luke 24:11), and later mistake the appearing for a , prompting and questions in their hearts (Luke 24:37-38). addresses this by inviting them to touch his wounds and, briefly, by eating broiled fish to demonstrate his physicality (Luke 24:39-43), while also opening their minds to understand the Scriptures concerning his suffering, death, and (Luke 24:44-46). These elements resolve , equipping the disciples for their role as witnesses and emphasizing the 's transformative power from uncertainty to conviction. The role of women as the initial witnesses challenges first-century patriarchal norms, where female testimony held little legal weight in Jewish and Roman contexts. By positioning women—often marginalized figures like Mary Magdalene, from whom seven demons had been cast out—as the primary bearers of the news, the narrative subverts cultural expectations and underscores their fidelity and apostolic authority (Luke 24:10). Scholar argues that this tradition of women's primacy in witness coexists with and critiques male-centered Petrine authority, preserving their significance despite societal biases. This elevation not only validates their experiences but also integrates them fully into the emerging faith community. Finally, the serves as a call to universal mission, empowering women and lay disciples alike as proclaimers of for the of sins to all nations, beginning from (Luke 24:47-48). explicitly commissions the gathered group as witnesses, promising the Holy Spirit's empowerment to fulfill this global outreach (Luke 24:49). This mandate extends beyond ethnic and gender boundaries, redefining the community around in the risen Christ and positioning ordinary followers—initially doubtful and diverse—as agents of divine proclamation. In Lukan theology, this universal scope fulfills ' inclusive ministry, transforming personal encounters with the into a worldwide of redemption.

Scriptural Fulfillment

In Luke 24, the narrative underscores ' role in interpreting the scriptures as prophecies fulfilled through his suffering, death, , and subsequent mission to the nations. In verse 27, during the encounter on the road to , begins with and all the Prophets, explaining the things concerning himself written in the Scriptures, thereby presenting a comprehensive christological reading of the that ties his experiences to divine foretellings. This exposition implies key prophetic texts, such as , which depicts the suffering servant who bears the sins of many and is exalted after affliction, aligning with ' passion and vindication. Similarly, :10 anticipates that the holy one will not see decay, a passage understood as foreshadowing , which ' rising on the third day actualizes. The Lukan emphasis culminates in verse 44, where Jesus declares to the gathered disciples, "These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled," highlighting the exhaustive scope of scriptural completion across the tripartite Hebrew canon. This statement reinforces the idea that no portion of the scriptures remains unaccomplished, positioning Jesus' life events as the precise realization of God's redemptive plan outlined in the Old Testament. The Greek term dei (necessity), used in verses 26 and 46, further emphasizes this inevitability, as Jesus asks, "Was it not necessary that the Christ should suffer these things and enter into his glory?" and affirms that "the Christ should suffer and on the third day rise from the dead." Scholars note that dei conveys divine compulsion rooted in scripture, binding the messianic trajectory to prophetic mandates. Central to this fulfillment is ' interpretive method as the authoritative explicator of scripture, culminating in verse 45 where he "opened their minds to understand the Scriptures." This act transforms the disciples' perception, enabling them to see the post- events through a messianic lens that reinterprets the as centered on Christ. Such a hermeneutic, initiated by , profoundly influenced early Christian interpretation, as evidenced in subsequent apostolic preaching that routinely appealed to fulfilled prophecies to proclaim and (Luke 24:47). This approach established a pattern where the reframed Jewish scriptures as testifying to as the , shaping the theological framework of the nascent church.

Textual and Historical Analysis

Manuscript Variants

Luke 24 contains several notable textual variants, primarily involving omissions or additions in early traditions, which reflect scribal tendencies toward harmonization, simplification, or theological emphasis. These differences appear across major textual families, including the Alexandrian (e.g., , ), Western (e.g., ), and Byzantine witnesses. Scholarly analysis, particularly in critical editions like the Nestle-Aland (NA28), evaluates these based on external evidence (manuscript age and diversity) and internal probability (authorial style and transcriptional habits). One significant variant occurs in verse 12, where the entire description of Peter running to the tomb, stooping to look in, and returning amazed is omitted in some Western texts, including Codex Bezae (D) and certain Old Latin and Syriac manuscripts (e.g., syr^s, syr^c). This omission shortens the narrative following the women's report of the empty tomb, potentially streamlining the account by removing a detail that parallels John 20:3–10. In contrast, the verse is included in early Alexandrian witnesses like Papyrus 75, Codex Sinaiticus (א), and Codex Vaticanus (B), as well as the Byzantine majority text. The United Bible Societies' committee, as detailed in Metzger's commentary, retains the verse with a {B} rating, arguing that the omission likely arose from scribal harmonization or perceived redundancy, given its fit with Lukan style and narrative flow. In verse 51, the phrase "and was carried up into heaven" (καὶ ἀνεφέρετο εἰς τὸν οὐρανόν) following Jesus' blessing is absent in several key early manuscripts, such as Papyrus 75, Codex Vaticanus (B), the original hand of Codex Sinaiticus (א*), and Codex Bezae (D), along with some Old Latin versions. Later manuscripts, including Codex Alexandrinus (A) and the Byzantine tradition, include it, possibly as a harmonization with Acts 1:9 or to emphasize the ascension's verticality. The NA28 encloses the phrase in square brackets, indicating doubt about its originality, with Metzger's committee assigning a {B} rating for inclusion based on strong external support from diverse witnesses, though acknowledging the Western omission as potentially original due to theological caution or haplography. This variant impacts the portrayal of the ascension's immediacy and physicality in Luke's conclusion. Verse 36 features an addition of "and said to them, 'Peace to you'" (καὶ λέγει αὐτοῖς, Εἰρήνη ὑμῖν) after stands among the disciples, present in Byzantine texts (e.g., K, Δ) and some minuscules, but omitted or shortened in earlier witnesses like , (B), and (D). This phrase likely entered as a liturgical insertion or echo of :19, enhancing the greeting's solemnity. Metzger notes the committee's preference for the shorter reading with an {A} or {C} rating in some assessments, citing its attestation in high-quality early manuscripts and avoidance of unnecessary repetition in Luke's . In verses 42–43, the detail of Jesus eating "a piece of broiled fish and some honeycomb" varies, with "and some honeycomb" (καὶ ἀπὸ μελισσίου) omitted in most early texts (e.g., , א, B) but added in later Byzantine manuscripts (e.g., K, Π). (D) and some versions omit the eating entirely or simplify it, possibly to align with Acts 10:41 or due to discomfort with emphasizing physicality. The NA28 includes only the , following Metzger's {A} or {B} rating for the shorter form, as the honeycomb likely reflects a later Eucharistic ; the retained eating underscores the body's tangibility. These variants, as resolved in the NA28 , generally favor readings from early Alexandrian manuscripts, retaining Peter's visit (v. 12) and the ascension detail (v. 51) while omitting later additions like the greeting (v. 36) and honeycomb (vv. 42–43). Such preferences prioritize brevity and Lukan idiom over expansive Byzantine forms. Implications include potential scribal efforts to harmonize Luke with John or Acts, which could subtly affect interpretations of women's (by shortening responses to their report in Western omissions) and the resurrection's physical reality (via eating or ascension details). For instance, Western shortenings might diminish emphasis on apostolic verification, influencing views on roles in early accounts, while additions reinforce corporeal proofs against docetic interpretations.

Synoptic Comparisons

Luke 24 presents the discovery of the through a group of women who encounter two men in dazzling clothes, who remind them of ' prior predictions of his . This contrasts with :1-10, where an accompanies an descending to roll away the stone in the presence of Roman guards, and the speaks to the women alone. In Mark 16:1-8, the women find the stone already rolled away and meet a single young man dressed in white inside the , who announces the but prompts their fearful silence. These variations highlight Luke's emphasis on angelic plurality and scriptural , differing from Matthew's dramatic supernatural intervention and Mark's more subdued, abrupt conclusion without immediate appearances. The appearances in Luke 24 center on and its environs, beginning with joining two disciples on the road to , where he interprets the Scriptures before revealing himself in the breaking of bread. He then appears to the gathered disciples in , offering physical proof by eating broiled fish to affirm his bodily . This -focused narrative diverges from :16-20, which relocates the primary appearance to a mountain in , where commissions the disciples amid initial doubt. Mark's original ending at 16:8 omits any appearances, limiting the encounter to the women's brief interaction at the , though later additions describe varied sightings without geographical specificity. Luke's unique elements include this extended scriptural exposition during the encounter and the tactile verification of ' physicality, underscoring themes of recognition and continuity with Jewish tradition. The ascension in Luke 24:50-53 is depicted explicitly, with Jesus leading the disciples to Bethany, blessing them, and being carried up to heaven as they worship and return to the temple rejoicing. This account, echoed and expanded in Acts 1:9-11, stands apart from Matthew's conclusion, which implies Jesus' ongoing presence without ascent ("I am with you always," Matthew 28:20), and Mark's original text, which ends without reference to ascension. Even Mark's longer ending at 16:19 mentions ascension briefly after appearances, but lacks Luke's detailed liturgical response from the disciples. Luke uniquely integrates the ascension into the same-day timeline of resurrection events, emphasizing a universal mission to proclaim repentance and forgiveness "beginning from Jerusalem" to all nations (Luke 24:47).

References

  1. https://www.biblegateway.com/passage/?search=Luke%2024&version=NIV
  2. https://www.workingpreacher.org/commentaries/revised-common-lectionary/easter-day/commentary-on-luke-241-12-4
  3. https://bibleproject.com/articles/luke-gospels-savior-lost-people/
  4. https://trace.tennessee.edu/cgi/viewcontent.cgi?article=1401&context=pursuit
  5. https://byustudies.byu.edu/online-book/the-testimony-of-luke/1956
  6. https://www.bartehrman.com/gospel-of-luke/
  7. https://www.tyndalebulletin.org/article/30642-the-resurrection-of-jesus-in-luke.pdf
  8. https://enduringword.com/bible-commentary/luke-24/
  9. https://thirdmill.org/seminary/lesson.asp/vid/109
  10. https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=6413&context=doctoral
  11. https://academic.oup.com/jts/article/75/2/356/7708945
  12. https://minnstate.pressbooks.pub/bible/chapter/the-synoptics-matthew-mark-and-luke/
  13. https://www.biblegateway.com/blog/2022/08/where-is-the-apostles-creed-found-in-the-bible/
  14. https://www.bartehrman.com/when-was-the-gospel-of-luke-written/
  15. http://www.codexsinaiticus.org/en/manuscript.aspx?book=35&chapter=24
  16. https://digi.vatlib.it/view/MSS_Vat.gr.1209
  17. https://www.obohu.cz/bible/index.php?styl=VAT&k=L&kap=24&v=29
  18. https://codexsinaiticus.org/en/manuscript.aspx?book=35&chapter=24
  19. https://www.studylight.org/commentaries/eng/egt/luke-24.html
  20. https://www.newtestamentgreek.net/like-nonsense-grammatical-dismissal-and-resurrection-doubt-in-luke24-11.html
  21. https://hermeneutics.stackexchange.com/questions/9080/does-luke-2416-use-passive-voice-in-the-greek
  22. https://www.cambridge.org/core/journals/new-testament-studies/article/text-of-the-ascension-narratives-luke-24503-acts-112-911/4E2A17D5A05813E81DB34E9033D451EF
  23. https://www.biblegateway.com/learn/bible-101/about-the-bible/bible-versions-guide/
  24. https://blog.verbum.com/2024/08/what-bible-do-catholics-use/
  25. https://amazingbibletimeline.com/blog/the-most-popular-bible-translations-and-their-historical-impact/
  26. https://www.biblestudytools.com/compare-translations/luke/24/
  27. https://www.biblegateway.com/passage/?search=Luke+24&version=NABRE
  28. https://biblehub.com/commentaries/luke/24-25.htm
  29. https://researcharchive.noyam.org/?smd_process_download=1&download_id=760
  30. https://www.biblegateway.com/passage/?search=Luke%2024%3A13-35&version=NIV
  31. https://bible.org/article/christ-our-companion-luke-2413-35
  32. https://www.workingpreacher.org/commentaries/revised-common-lectionary/third-sunday-of-easter/commentary-on-luke-2413-35-3
  33. https://www.biblicalarchaeology.org/daily/biblical-sites-places/the-emmaus-trail/
  34. https://www.biblegateway.com/passage/?search=Luke%2024%3A36&version=ESV
  35. https://www.biblegateway.com/passage/?search=Luke%2024%3A37&version=ESV
  36. https://www.biblegateway.com/passage/?search=Luke%2024%3A39&version=ESV
  37. https://www.biblegateway.com/passage/?search=Luke%2024%3A41-43&version=ESV
  38. https://www.biblegateway.com/passage/?search=Luke%2024%3A44-45&version=ESV
  39. https://www.biblegateway.com/passage/?search=Luke%2024%3A46-47&version=ESV
  40. https://www.studylight.org/commentary/luke/24-44.html
  41. https://www.biblegateway.com/passage/?search=Luke%2024%3A48&version=ESV
  42. https://www.biblegateway.com/passage/?search=Luke%2024%3A49&version=ESV
  43. https://www.biblegateway.com/passage/?search=Luke%2024%3A50-53&version=NRSVUE
  44. http://files1.wts.edu/uploads/pdf/publications/wtj/kapic.pdf
  45. https://pdfs.semanticscholar.org/9fe7/54e3d9a0aef7902e90887513442f843ec9a0.pdf
  46. https://www.tyndalebulletin.org/article/30562.pdf
  47. https://www.workingpreacher.org/commentaries/revised-common-lectionary/ascension-of-our-lord/commentary-on-luke-2444-53-6
  48. https://www.psephizo.com/biblical-studies/do-the-resurrection-accounts-contradict-each-other/
  49. https://www.workingpreacher.org/commentaries/revised-common-lectionary/resurrection-of-our-lord-3/commentary-on-luke-241-12-3
  50. https://core.ac.uk/download/pdf/41229837.pdf
  51. https://rsc.byu.edu/new-testament-history-culture-society/resurrection
  52. https://theologicalstudies.net/wp-content/uploads/2022/08/48.4.2.pdf
  53. https://www.researchgate.net/publication/366817752_Women_Witnesses_to_the_Risen_Lord
  54. https://missionworldview.com/wp-content/uploads/2020/06/ea8a85_1e56dc3c56424c9eaf2e435354b62bbc.pdf
  55. https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=7639&context=doctoral
  56. https://www.cambridge.org/core/journals/new-testament-studies/article/narrative-predictions-old-testament-prophecies-and-lukes-sense-of-fulfilment/A73974F5738564BE1E1D097881DDF69C
  57. https://www.obinfonet.ro/docs/exeg/exegrex/text-ntcomm.pdf
  58. https://www.bartehrman.com/how-does-the-resurrection-story-change-in-the-gospels/
  59. https://www.crivoice.org/gospelshape.html
  60. https://scholar.dominican.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=1000&context=religion-course-materials
  61. https://digitalcommons.liberty.edu/cgi/viewcontent.cgi?article=2087&context=masters
  62. http://healing2thenations.net/papers/lk-mk-mt.htm
Add your contribution
Related Hubs
User Avatar
No comments yet.