¹ sn There follows now a series of rulings called “the decisions” or “the judgments” (הַמִּשְׁפָּטִים, hammishpatim). A precept is stated, and then various cases in which the law is applicable are examined. These rulings are all in harmony with the Decalogue that has just been given and can be grouped into three categories: civil or criminal laws, religious or cultic laws, and moral or humanitarian laws. The civil and criminal laws make up most of chap. 21; the next two chapters mix the other kinds of laws. Among the many studies of this section of the book are F. C. Fensham, “The Role of the Lord in the Legal Sections of the Covenant Code,” VT 26 (1976): 262-74; S. Paul, “Unrecognized Biblical Legal Idioms in Light of Comparative Akkadian Expressions,” RB 86 (1979): 231-39; M. Galston, “The Purpose of the Law According to Maimonides,” JQR 69 (1978): 27-51.

² sn See H. L. Elleson, “The Hebrew Slave: A Study in Early Israelite Society,” EvQ 45 (1973): 30-35; N. P. Lemche, “The Manumission of Slaves – The Fallow Year – The Sabbatical Year – The Jobel Year,” VT 26 (1976): 38-59, and “The ‘Hebrew Slave,’ Comments on the Slave Law – Ex. 21:2-11,” VT 25 (1975): 129-44.

³ tn The verbs in both the conditional clause and the following ruling are imperfect tense: “If you buy…then he will serve.” The second imperfect tense (the ruling) could be taken either as a specific future or an obligatory imperfect. Gesenius explains how the verb works in the conditional clauses here (see GKC 497 §159.bb).

⁴ sn The interpretation of “Hebrew” in this verse is uncertain: (l) a gentilic ending, (2) a fellow Israelite, (3) or a class of mercenaries of the population (see W. C. Kaiser, Jr., “Exodus,” EBC 2:431). It seems likely that the term describes someone born a Hebrew, as opposed to a foreigner (S. R. Driver, Exodus, 210). The literature on this includes: M. P. Gray, “The Habiru-Hebrew Problem,” HUCA 29 (1958): 135-202.

⁵ sn The word חָפְשִׁי (khofshi) means “free.” It is possible that there is some connection between this word and a technical term used in other cultures for a social class of emancipated slaves who were freemen again (see I. Mendelsohn, “New Light on the Hupsu,” BASOR 139 [1955]: 9-11).

⁶ tn The adverb חִנָּם (hinnam) means “gratis, free”; it is related to the verb “to be gracious, show favor” and the noun “grace.”

⁷ tn The tense is imperfect, but in the conditional clause it clearly refers to action that is anterior to the action in the next clause. Heb “if he comes in single, he goes out single,” that is, “if he came in single, he will go out single.”

⁸ tn Heb “with his back” meaning “alone.”

⁹ tn The phrase says, “if he was the possessor of a wife”; the noun בַּעַל (ba’al) can mean “possessor” or “husband.” If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left.

¹⁰ sn The slave would not have the right or the means to acquire a wife. Thus, the idea of the master’s “giving” him a wife is clear – the master would have to pay the bride price and make the provision. In this case, the wife and the children are actually the possession of the master unless the slave were to pay the bride price – but he is a slave because he got into debt. The law assumes that the master was better able to provide for this woman than the freed slave and that it was most important to keep the children with the mother.

¹¹ tn The imperfect with the infinitive absolute means that the declaration is unambiguous, that the servant will clearly affirm that he wants to stay with the master. Gesenius says that in a case like this the infinitive emphasizes the importance of the condition on which some consequence depends (GKC 342-43 §113.o).

¹² tn Or taken as a desiderative imperfect, it would say, “I do not want to go out free.”

¹³ tn The word is הָאֱלֹהִים (ha’elohim). S. R. Driver (Exodus, 211) says the phrase means “to God,” namely the nearest sanctuary in order that the oath and the ritual might be made solemn, although he does say that it would be done by human judges. That the reference is to Yahweh God is the view also of F. C. Fensham, “New Light on Exodus 21:7 and 22:7 from the Laws of Eshnunna,” JBL 78 (1959): 160-61. Cf. also ASV, NAB, NASB, NCV, NRSV, NLT. Others have made a stronger case that it refers to judges who acted on behalf of God; see C. Gordon, “אלהים in its Reputed Meaning of Rulers, Judges,” JBL 54 (1935): 134-44; and A. E. Draffkorn, “Ilani/Elohim,” JBL 76 (1957): 216-24; cf. KJV, NIV.

¹⁴ tn Or “till his life’s end” (as in the idiom: “serve him for good”).

¹⁵ sn This paragraph is troubling to modern readers, but given the way that marriages were contracted and the way people lived in the ancient world, it was a good provision for people who might want to find a better life for their daughter. On the subject in general for this chapter, see W. M. Swartley, Slavery, Sabbath, War, and Women, 31-64.

¹⁶ tn The word אָמָה (’amah) refers to a female servant who would eventually become a concubine or wife; the sale price included the amount for the service as well as the bride price (see B. Jacob, Exodus, 621). The arrangement recognized her honor as an Israelite woman, one who could be a wife, even though she entered the household in service. The marriage was not automatic, as the conditions show, but her treatment was safeguarded come what may. The law was a way, then, for a poor man to provide a better life for a daughter.

¹⁷ tn Heb “and if unpleasant (רָעָה, ra’ah) in the eyes of her master.”

¹⁸ tn The verb יָעַד (ya’ad) does not mean “betroth, espouse” as some of the earlier translations had it, but “to designate.” When he bought the girl, he designated her for himself, giving her and her family certain expectations.

¹⁹ tn The verb is a Hiphil perfect with vav (ו) consecutive from פָדָה (padah, “to redeem”). Here in the apodosis the form is equivalent to an imperfect: “let someone redeem her” – perhaps her father if he can, or another. U. Cassuto says it can also mean she can redeem herself and dissolve the relationship (Exodus, 268).

²⁰ tn Heb “he has no authority/power,” for the verb means “rule, have dominion.”

²¹ sn The deceit is in not making her his wife or concubine as the arrangement had stipulated.

²² tn Or “after the manner of” (KJV, ASV); NRSV “shall deal with her as with a daughter.”

²³ tn “wife” has been supplied.

²⁴ tn The translation of “food” does not quite do justice to the Hebrew word. It is “flesh.” The issue here is that the family she was to marry into is wealthy, they ate meat. She was not just to be given the basic food the ordinary people ate, but the fine foods that this family ate.

²⁵ sn See S. Paul, “Exodus 21:10, A Threefold Maintenance Clause,” JNES 28 (1969): 48-53. Paul suggests that the third element listed is not marital rights but ointments since Sumerian and Akkadian texts list food, clothing, and oil as the necessities of life. The translation of “marital rights” is far from certain, since the word occurs only here. The point is that the woman was to be cared for with all that was required for a woman in that situation.

²⁶ sn The lessons of slavery and service are designed to bring justice to existing customs in antiquity. The message is: Those in slavery for one reason or another should have the hope of freedom and the choice of service (vv. 2-6). For the rulings on the daughter, the message could be: Women, who were often at the mercy of their husbands or masters, must not be trapped in an unfortunate situation, but be treated well by their masters or husbands (vv. 7-11). God is preventing people who have power over others from abusing it.

²⁷ sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred.

²⁸ tn The construction uses a Hiphil participle in construct with the noun for “man” (or person as is understood in a law for the nation): “the one striking [of] a man.” This is a casus pendens (independent nominative absolute); it indicates the condition or action that involves further consequence (GKC 361 §116.w).

²⁹ tn The Hebrew word וָמֵת (vamet) is a Qal perfect with vav consecutive; it means “and he dies” and not “and killed him” (which require another stem). Gesenius notes that this form after a participle is the equivalent of a sentence representing a contingent action (GKC 333 §112.n). The word shows the result of the action in the opening participle. It is therefore a case of murder or manslaughter.

³⁰ sn See A. Phillips, “Another Look at Murder,” JJS 28 (1977): 105-26.

³¹ tn Heb “if he does not lie in wait” (NASB similar).

³² tn Heb “and God brought into his hand.” The death is unintended, its circumstances outside human control.

³³ tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.

³⁴ sn This is the same construction that was used in v. 12, but here there is no mention of the parents’ death. This attack, then, does not lead to their death – if he killed one of them then v. 12 would be the law. S. R. Driver says that the severity of the penalty was in accord with the high view of parents (Exodus, 216).

³⁵ tn Heb “a stealer of a man,” thus “anyone stealing a man.”

³⁶ sn The implication is that it would be an Israelite citizen who was kidnapped and sold to a foreign tribe or country (like Joseph). There was always a market for slaves. The crime would be in forcibly taking the individual away from his home and religion and putting him into bondage or death.

³⁷ tn Literally “and he is found in his hand” (KJV and ASV both similar), being not yet sold.

³⁸ tn The form is a Piel participle from קָלַל (qalal), meaning in Qal “be light,” in Piel “treat lightly, curse, revile, declare contemptible, treat shamefully.” (See its use in Lev 19:14; Josh 24:9; Judg 9:26-28; 1 Sam 3:13; 17:43; 2 Sam 16:5-13; Prov 30:10-11; Eccl 7:21-22; 10:20.) It is opposite of “honor” (כָּבֵד, kaved; Qal “be heavy”; Piel “honor,” as in 20:12) and of “bless.” This verse then could refer to any act contrary to the commandment to honor the parents. B. Jacob (Exodus, 640) cites parallels in Sumerian where people were severely punished for publicly disowning their parents. “21:15, 17 taken together evoke the picture of parents who, physically and verbally, are forcibly turned out of the house (cf. Prov. 19:26)” (C. Houtman, Exodus, 3:148).

³⁹ tn Heb “falls to bed.”

⁴⁰ tn “and then” has been supplied.

⁴¹ tn The verb is a Hitpael perfect with vav (ו) consecutive; it follows the sequence of the imperfect before it – “if he gets up and walks about.” This is proof of recovery.

⁴² tn The imperfect tense carries a nuance of obligatory imperfect because this is binding on the one who hit him.

⁴³ tn Heb “his”; the referent (the injured person) has been specified in the translation for clarity.

⁴⁴ tn The word appears to be the infinitive from the verb “to sit” with a meaning of “his sitting down”; some suggest it is from the verb “to rest” with a meaning “cease.” In either case the point in the context must mean compensation is due for the time he was down.

⁴⁵ tn Heb “so that he”; the words “or she” have been supplied in the translation for stylistic reasons.

⁴⁶ tn Heb “under his hand.”

⁴⁷ tn Heb “will be avenged” (how is not specified).

⁴⁸ tn Heb “if he”; the referent (the servant struck and injured in the previous verse) has been specified in the translation for clarity.

⁴⁹ tn Heb “he”; the referent (the owner of the injured servant) has been supplied in the translation for clarity.

⁵⁰ tn This last clause is a free paraphrase of the Hebrew, “for he is his money” (so KJV, ASV); NASB “his property.” It seems that if the slave survives a couple of days, it is probable that the master was punishing him and not intending to kill him. If he then dies, there is no penalty other than that the owner loses the slave who is his property – he suffers the loss.

⁵¹ tn This line has occasioned a good deal of discussion. It may indicate that the child was killed, as in a miscarriage; or it may mean that there was a premature birth. The latter view is taken here because of the way the whole section is written: (1) “her children come out” reflects a birth and not the loss of children, (2) there is no serious damage, and (3) payment is to be set for any remuneration. The word אָסוֹן (’ason) is translated “serious damage.” The word was taken in Mekilta to mean “death.” U. Cassuto says the point of the phrase is that neither the woman or the children that are born die (Exodus, 275). But see among the literature on this: M. G. Kline, “Lex Talionis and the Human Fetus,” JETS 20 (1977): 193-201; W. House, “Miscarriage or Premature Birth: Additional Thoughts on Exodus 21:22-25,” WTJ 41 (1978): 108-23; S. E. Loewenstamm, “Exodus XXI 22-25,” VT 27 (1977): 352-60.

⁵² tn The word בִּפְלִלִים (biflilim) means “with arbitrators.” The point then seems to be that the amount of remuneration for damages that was fixed by the husband had to be approved by the courts. S. R. Driver mentions an alternative to this unusual reading presented by Budde, reading בנפלים as “untimely birth” (Exodus, 219). See also E. A. Speiser, “The Stem PLL in Hebrew,” JBL 82 (1963): 301-6.

⁵³ sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43.

⁵⁴ tn The form וְשִׁחֲתָהּ (vÿshikhatah) is the Piel perfect with the vav (ל) consecutive, rendered “and destroys it.” The verb is a strong one, meaning “to ruin, completely destroy.”

⁵⁵ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

⁵⁶ sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave.

⁵⁷ tn Heb “him”; the referent (the male or female servant) has been specified in the translation for clarity.

⁵⁸ sn The point that this section of the laws makes is that one must ensure the safety of others by controlling the circumstances.

⁵⁹ tn Traditionally “ox,” but “bull” would also be suitable. The term may refer to one of any variety of large cattle.

⁶⁰ tn Heb “and he dies”; KJV “that they die”; NAB, NASB “to death.”

⁶¹ tn The text uses סָקוֹל יִסָּקֵל (saqol yissaqel), a Qal infinitive absolute with a Niphal imperfect. The infinitive intensifies the imperfect, which here has an obligatory nuance or is a future of instruction.

⁶² tn The Hophal perfect has the idea of “attested, testified against.”

⁶³ tn Heb “he was not keeping it” or perhaps guarding or watching it (referring to the ox).

⁶⁴ sn The family of the victim would set the amount for the ransom of the man guilty of criminal neglect. This practice was common in the ancient world, rare in Israel. If the family allowed the substitute price, then the man would be able to redeem his life.

⁶⁵ tn Heb “it”; the referent (the ox) has been specified in the translation for clarity.

⁶⁶ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

⁶⁷ tn Heb “according to this judgment it shall be done to him.”

⁶⁸ tn Heb “he”; the referent (the owner) has been specified in the translation for clarity.

⁶⁹ sn A shekel was a unit for measure by means of a scale. Both the weight and the value of a shekel of silver are hard to determine. “Though there is no certainty, the shekel is said to weigh about 11,5 grams” (C. Houtman, Exodus, 3:181). Over four hundred years earlier, Joseph was sold into Egypt for 20 shekels. The free Israelite citizen was worth about 50 shekels (Lev 27:3f.).

⁷⁰ sn See further B. S. Jackson, “The Goring Ox Again [Ex. 21,28-36],” JJP 18 (1974): 55-94.

⁷¹ tn The verb is a Piel imperfect from שָׁלַם (shalam); it has the idea of making payment in full, making recompense, repaying. These imperfects could be given a future tense translation as imperfects of instruction, but in the property cases an obligatory imperfect fits better – this is what he is bound or obliged to do – what he must do.

⁷² tn Heb “silver.”

⁷³ tn Here the term “animal” has been supplied.

⁷⁴ tn Literally “its silver” or “silver for it.”

⁷⁵ tn Heb “divide the dead.” The noun “ox” has been supplied.

⁷⁶ tn The construction now uses the same Piel imperfect (v. 34) but adds the infinitive absolute to it for emphasis.

⁷⁷ sn The point of this section (21:28-36) seems to be that one must ensure the safety of others by controlling one’s property and possessions. This section pertained to neglect with animals, but the message would have applied to similar situations. The people of God were to take heed to ensure the well-being of others, and if there was a problem, it had to be made right.

⁷⁸ sn The first day of the week is the day after the Sabbath.

⁷⁹ tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.

⁸⁰ tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.

⁸¹ tn Here δέ (de) has not been translated.

⁸² sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.

⁸³ tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì⁷⁵ א A B C L W Θ Ψ Ë^1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.

sn What they found was not what they expected – an empty tomb.

⁸⁴ 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.

⁸⁵ tn Or “bewildered.” The term refers to a high state of confusion and anxiety.

⁸⁶ tn Grk “behold.”

⁸⁷ sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).

⁸⁸ tn Here δέ (de) has not been translated.

⁸⁹ tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).

⁹⁰ tn Or “They were extremely afraid.”

⁹¹ sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.

⁹² sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.

⁹³ tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA²⁷ places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.

tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.

⁹⁴ sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.

⁹⁵ tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”

⁹⁶ tn See Luke 9:22, 44; 13:33.

⁹⁷ tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.

⁹⁸ sn See the note on crucify in 23:21.

⁹⁹ tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.

¹⁰⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰¹ sn On his words see Luke 9:22.

¹⁰² sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.

¹⁰³ sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.

¹⁰⁴ sn On Joanna see Luke 8:1-3.

¹⁰⁵ sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.

¹⁰⁶ sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.

¹⁰⁷ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

¹⁰⁸ tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).

¹⁰⁹ tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).

¹¹⁰ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

¹¹¹ tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì⁷⁵ and the rest of the ms tradition.

¹¹² 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).

¹¹³ tn These are disciples as they know about the empty tomb and do not know what to make of it all.

¹¹⁴ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

¹¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹¹⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹¹⁷ 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.

¹¹⁸ tn This term suggests emotional dialogue and can thus be translated “debated.”

¹¹⁹ 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.

¹²⁰ sn The two disciples will not be allowed to recognize Jesus until v. 31.

¹²¹ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

¹²² sn This parenthetical remark by the author is necessary so the reader will understand the account.

¹²³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁴ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

¹²⁵ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

¹²⁶ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

¹²⁷ 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.

¹²⁸ tn Grk “in it” (referring to the city of Jerusalem).

¹²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹³⁰ tn This translates the Greek term ἀνήρ (anhr).

¹³¹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

¹³² sn Handed him over is another summary of the passion like Luke 9:22.

¹³³ sn See the note on crucify in 23:21.

¹³⁴ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

¹³⁵ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

¹³⁶ 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.

¹³⁷ 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.

¹³⁸ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

¹³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁰ 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.

¹⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

¹⁴² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

¹⁴³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

¹⁴⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

¹⁴⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

¹⁴⁶ tn This Greek particle (οὐχί, ouci) expects a positive reply.

¹⁴⁷ 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).

¹⁴⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 2:11.

¹⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵⁰ 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.

¹⁵¹ 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.

¹⁵² sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

¹⁵³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

¹⁵⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

¹⁵⁵ tn Grk “And it happened that when.” 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.

¹⁵⁶ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

¹⁵⁷ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

¹⁵⁸ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

¹⁵⁹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

¹⁶⁰ tn This pronoun is somewhat emphatic.

¹⁶¹ tn This translates a καί (kai, “and”) that has clear sequential force.

¹⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁶³ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

¹⁶⁴ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

¹⁶⁵ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

¹⁶⁶ tn Grk “opening” (cf. Acts 17:3).

¹⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

¹⁶⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁶⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

¹⁷⁰ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

¹⁷¹ sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

¹⁷² sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

¹⁷³ tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

¹⁷⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁷⁵ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

¹⁷⁶ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

¹⁷⁷ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.

¹⁷⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁷⁹ tn Or “disturbed,” “troubled.”

¹⁸⁰ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.

¹⁸¹ tn Grk “that it is I myself.”

¹⁸² tn See tc note on “ghost” in v. 37.

¹⁸³ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

¹⁸⁴ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

¹⁸⁵ sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

¹⁸⁶ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

¹⁸⁷ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

¹⁸⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁸⁹ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

¹⁹⁰ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

¹⁹¹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

¹⁹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

¹⁹³ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

¹⁹⁴ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

¹⁹⁵ tn Or “preached,” “announced.”

¹⁹⁶ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

¹⁹⁷ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁹⁸ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

¹⁹⁹ tn Grk “sending on you.”

²⁰⁰ tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

²⁰¹ sn The city refers to Jerusalem.

²⁰² sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

²⁰³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

²⁰⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

²⁰⁵ sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.

²⁰⁶ 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.

²⁰⁷ tn Grk “while he blessed them.”

²⁰⁸ tn Grk “he departed from them.”

²⁰⁹ tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sy^s, but it is found in Ì⁷⁵ and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.

tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.

sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.

²¹⁰ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.

²¹¹ tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.

²¹² sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.

²¹³ tn Grk “in the temple.”

sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.

²¹⁴ tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì⁷⁵ א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C² W Θ Ψ Ë^1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες.

²¹⁵ tc The majority of Greek mss, some of which are important witnesses (A B C² Θ Ψ Ë¹³ Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì⁷⁵ א C* D L W 1 33 pc it co ), it is evidently not original.

²¹⁶ tn The text uses the infinitive as the object: “do you know the giving birth of?”

²¹⁷ tn Or “ibex.”

²¹⁸ tn Here the infinitive is again a substantive: “the time of their giving birth.”

²¹⁹ tc The Hebrew verb used here means “to cleave,” and this would not have the object “their young.” Olshausen and others after him change the ח (khet) to ט (tet) and get a verb “to drop,” meaning “drop [= give birth to] young” as used in Job 21:10. G. R. Driver holds out for the MT, arguing it is an idiom, “to breach the womb” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 92-93).

²²⁰ tn Heb “they cast forth their labor pains.” This word usually means “birth pangs” but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (“cast forth”). The words “their offspring” are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included.

²²¹ tn The idea is that of the open countryside. The Aramaism is found only here.

²²² sn The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman.

²²³ tn Some commentators think that the addition of the “wild ox” here is a copyist’s error, making the stich too long. They therefore delete it. Also, binding an animal to the furrow with ropes is unusual. So with a slight emendation Kissane came up with “Will you bind him with a halter of cord?” While the MT is unusual, the sense is understandable, and no changes, even slight ones, are absolutely necessary.

²²⁴ tn Heb “leave.”

²²⁵ tn The word is normally translated “believe” in the Bible. The idea is that of considering something dependable and acting on it. The idea of reliability is found also in the Niphal stem usages.

²²⁶ tc There is a textual problem here: יָשׁוּב (yashuv) is the Kethib, meaning “[that] he will return”; יָשִׁיב (yashiv) is the Qere, meaning “that he will bring in.” This is the preferred reading, since the object follows it. For commentators who think the line too unbalanced for this, the object is moved to the second colon, and the reading “returns” is taken for the first. But the MT is perfectly clear as it stands.

²²⁷ tn Heb “your seed”; this must be interpreted figuratively for what the seed produces.

²²⁸ tn Heb “gather it”; the referent (the grain) has been specified in the translation for clarity.

²²⁹ tn Simply, the MT has “and your threshing floor gather.” The “threshing floor” has to be an adverbial accusative of place.

²³⁰ tc This whole section on the ostrich is not included in the LXX. Many feel it is an interpolation and should therefore be deleted. The pattern of the chapter changes from the questions being asked to observations being made.

²³¹ tn The word occurs only here and means “shrill cries.” If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3).

²³² tn Many proposals have been made here. The MT has a verb, “exult.” Strahan had “flap joyously,” a rendering followed by the NIV. The RSV uses “wave proudly.”

²³³ tn The point of this statement would be that the ostrich cannot compare to the stork. But there are many other proposals for this line – just about every commentator has a different explanation for it. Of the three words here, the first means “pinion,” the third “plumage,” and the second probably “stork,” although the LXX has “heron.” The point of this whole section is that the ostrich is totally lacking in parental care, whereas the stork is characterized by it. The Hebrew word for “stork” is the same word for “love”: חֲסִידָה (khasidah), an interpretation followed by the NASB. The most likely reading is “or are they the pinions and plumage of the stork?” The ostrich may flap about, but cannot fly and does not care for its young.

²³⁴ tn The meaning may have the connotation of “lays; places,” rather than simply abandoning (see M. Dahood, “The Root ’zb II in Job,” JBL 78 [1959]: 307f.).

²³⁵ tn Heb “an animal of the field.”

²³⁶ sn This verb, “to deal harshly; to harden; to treat cruelly,” is used for hardening the heart elsewhere (see Isa 63:17).

²³⁷ tn The colon poses a slight problem here. The literal meaning of the Hebrew verb translated “springs up” (i.e., “lifts herself on high”) might suggest flight. But some of the proposals involve a reading about readying herself to run.

²³⁸ tn The second half of the verse contains this hapax legomenon, which is usually connected with the word רַעְמָה (ra’mah, “thunder”). A. B. Davidson thought it referred to the quivering of the neck rather than the mane. Gray thought the sound and not the movement was the point. But without better evidence, a reading that has “quivering mane” may not be far off the mark. But it may be simplest to translate it “mane” and assume that the idea of “quivering” is part of the meaning.

²³⁹ sn The same ideas are found in Joel 2:4. The leaping motion is compared to the galloping of the horse.

²⁴⁰ tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here.

²⁴¹ tc The Hebrew text has a plural verb, “they paw.” For consistency and for stylistic reasons this is translated as a singular.

²⁴² tn The armies would prepare for battles that were usually fought in the valleys, and so the horse was ready to charge. But in Ugaritic the word `mk means “force” as well as “valley.” The idea of “force” would fit the parallelism here well (see M. Dahood, “Value of Ugaritic for textual criticism,” Bib 40 [1959]: 166).

²⁴³ tn Or “in strength.”

²⁴⁴ tn This may be the scimitar (see G. Molin, “What is a kidon?” JSS 1 [1956]: 334-37).

²⁴⁵ tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”

²⁴⁶ tn The use of אָמַן (’aman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”

²⁴⁷ tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.

²⁴⁸ tn Heb “your mouth.”

²⁴⁹ tn Heb “upon the tooth of a rock.”

²⁵⁰ tn The word could be taken as the predicate, but because of the conjunction it seems to be adding another description of the place of its nest.

²⁵¹ tn The word means “search,” but can be used for a wide range of matters, including spying.

²⁵² tn Heb “food.”

²⁵³ tn The word חֲלָלִים (khalalim) designates someone who is fatally wounded, literally the “pierced one,” meaning anyone or thing that dies a violent death.

²⁵⁴ tn Or “it is superfluous.”

²⁵⁵ tn Or “this ministry,” “this contribution.”

²⁵⁶ tn The words “to help” are not in the Greek text but are implied.

²⁵⁷ tn Grk “concerning which I keep boasting to the Macedonians about you.” A new sentence was started here and the translation was simplified by removing the relative clause and repeating the antecedent “this eagerness of yours.”

²⁵⁸ tn The words “to give” are not in the Greek text, but are implied.

²⁵⁹ tn The words “to participate” are not in the Greek text but are implied.

²⁶⁰ sn Most of them is a reference to the Macedonians (cf. v. 4).

²⁶¹ tn This verb has been translated as an epistolary aorist.

²⁶² tn That is, ready with the collection for the saints.

²⁶³ tn Or “be disgraced”; Grk “be put to shame.”

²⁶⁴ tn Grk “by this confidence”; the words “we had in you” are not in the Greek text, but are supplied as a necessary clarification for the English reader.

²⁶⁵ tn Grk “the blessing.”

²⁶⁶ tn Grk “a blessing.”

²⁶⁷ tn Grk “as a covetousness”; that is, a gift given grudgingly or under compulsion.

²⁶⁸ tn Or “bountifully”; so also in the next occurrence in the verse.

²⁶⁹ tn Or “must do.” The words “of you” and “should give” are not in the Greek text, which literally reads, “Each one just as he has decided in his heart.” The missing words are an ellipsis; these or similar phrases must be supplied for the English reader.

²⁷⁰ tn Or “in his mind.”

²⁷¹ tn Or “not from regret”; Grk “not out of grief.”

²⁷² tn Or “not out of a sense of duty”; Grk “from necessity.”

²⁷³ tn Or “abound.”

²⁷⁴ tn Or “so that by having enough.” The Greek participle can be translated as a participle of cause (“because you have enough”) or means (“by having enough”).

²⁷⁵ tn Or “abound.”

²⁷⁶ sn He in the quotation refers to the righteous person.

²⁷⁷ sn A quotation from Ps 112:9.

²⁷⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

²⁷⁹ tn Grk “in every way for every generosity,” or “he will always make you rich enough to be generous at all times” (L&N 57.29).

²⁸⁰ tn Or “not only supplying.”

²⁸¹ tn Or “proof,” or perhaps “testing” (NRSV).

²⁸² tn Or “ministry.”

²⁸³ tn Or “your partnership”; Grk “your fellowship.”

²⁸⁴ tn Grk “the extraordinary grace of God to you”; the point is that God has given or shown grace to the Corinthians.

²⁸⁵ tn “Let us thank God for his gift which cannot be described with words” (L&N 33.202).