These words seemed to them to be nonsense, and they didn’t believe them.
Parallel Translations
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These words seemed to them to be nonsense, and they didn’t believe them.
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and their wordes semed vnto them fayned thinges nether beleved they them.
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But their wordes seemed vnto them, as a fained thing, neither beleeued they them.
Cross-references (7)
Passages linked to Luke 24:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Job 9:16 If I had called, and he had answered me, yet I wouldn’t believe that he listened to my voice.
- Mark 16:11 When they heard that he was alive, and had been seen by her, they disbelieved.
- Genesis 19:14 Lot went out, and spoke to his sons-in-law, who were pledged to marry his daughters, and said, “Get up! Get out of this place, for Yahweh will destroy the city!” But he seemed to his sons-in-law to be joking.
- Psalms 126:1 When Yahweh brought back those who returned to Zion, we were like those who dream.
- 2 Kings 7:2 Then the captain on whose hand the king leaned answered the man of God, and said, “Behold, if Yahweh made windows in heaven, could this thing be?” He said, “Behold, you will see it with your eyes, but will not eat of it.”
- Luke 24:25 He said to them, “Foolish men, and slow of heart to believe in all that the prophets have spoken!
- Acts 12:9 And he went out and followed him. He didn’t know that what was being done by the angel was real, but thought he saw a vision.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (6 sources)
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John Trapp 1656 · Public Domain 11 And their words seemed to them as idle…
11 And their words seemed to them as idle tales, and they believed them not.
Ver. 11. As idle tales] Set on with great earnestness, ληρος α λα, particula intensiva, et ερω, valde dico.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And behold two of them went that same day,....…
And behold two of them went that same day,.... Two of the disciples, as the Persic version reads; not of the eleven apostles, for it is certain that one of them was not an apostle; but two of the seventy disciples, or of the society of the hundred and twenty that were together: one of these was Cleophas or Alphaeus, as appears from Luk 24:18 the other is, by some, thought to be Luke the Evangelist, as Theophylact on the place observes, who, out of modesty, mentions not his name; others have thought that Nathanael was the other person; and Dr. Lightfoot seems very confident, from Luk 24:34 that the Apostle Peter was the other; but it is not certain who he was: however, this very remarkable affair happened, and therefore a "behold" is prefixed to it, on the "same day"; the first day of the week; the day on which Christ rose from the dead; and the third day from his death it was, see Luk 24:1 that these two disciples travelled:
to a village called Emmaus; whither they might go either to see their friends, or upon some secular affair, or to be retired from the noise of the city, and be secure from danger by their enemies; or it may be this was the place of Cleophas's abode, who, with the other disciple, was returning home after the celebration of the passover. The place whither they went is particularly mentioned, not because it was a place of note, but for the certainty of the fact. It was now but a village, having been burnt since the death of Herod the great, by the order of Varus, the Roman governors (l); though it afterwards became a considerable city, if it is the same with Nicopolis, as Jerom asserts (m); though that rather seems to be the Ammaus, or Chammath of Tiberias, since it was situated by the lake of Genesareth. However, it is certain, that Emmaus is reckoned, by Josephus (n), one of their chief cities; and Jarchi, and Bartenora (o) say, it is the name of a city; and Pliny (p) calls it a toparchy, and says it was watered with fountains; which agrees with the account the Jews give of it (q).
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"R. Jochanan ben Zaccai had five disciples; all the time that he stood, or lived, they sat before him; when he departed, they went to Jabneh; and R. Eleazar ben Arach went to his wife, "at Emmaus", a place of pleasant waters, and a beautiful habitation.''
It is mentioned, in company with Bethoron, and Lud, or Lydda: it is said (r),
"from Bethoron, to "Emmaus", is the mountain; and from "Emmaus" to Lydda, the plain; and from Lydda to the sea, the valley.''
Bethoron is mentioned as near Nicopolis, by Jerom; and perhaps is the same with Betholone in Pliny: in Emmaus was a market: at least there was a butcher's market in it; hence we read of, , "the shambles of Emmaus" (s); mention is made of a place so called, as in:
"So they went forth with all their power, and came and pitched by Emmaus in the plain country.'' (1 Maccabees 3:40)
"So the camp removed, and pitched upon the south side of Emmaus.'' (1 Maccabees 3:57)
"Now when Judas heard thereof he himself removed, and the valiant men with him, that he might smite the king's army which was at Emmaus,'' (1 Maccabees 4:3)
Another Emmaus is here meant:
which was from Jerusalem about threescore furlongs; or seven miles and a half; for eight furlongs make a mile. Josephus (t) says the same, and confirms the account of the distance of this place from Jerusalem.
(l) Joseph. Antiqu. l. 17. c. 12. (m) Epitaph. Paul. fol. 59. B. Catalog. Script. Eccl. fol. 98. B. Tom. I. & in Dan. viii. 14. Tom. V. (n) Antiqu. I. 14. c. 18. (o) In Misn. Ceritot, c. 3. sect. 7. (p) Nat. Hist. l. 5. c. 14. (q) Midrash Kohelet, fol. 74. 4. (r) T. Hieros. Sheviith, c. 9. fol. 38. 4. (s) Misn. Ceritot, c. 3. sect. 7. T. Bah, Cholin, fol. 91. 2. & Maccot, fol. 14. 1. (t) De Bello Jud. l. 7. c. 27.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. as idle tales] The strong word used (leros)…
11. as idle tales] The strong word used (leros) implies mere nonsensical talk.
believed them not] The imperfect shews persistent incredulity; ‘they disbelieved them.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) Idle tales.—The one Greek word which is thus…
(11) Idle tales.—The one Greek word which is thus rendered occurs nowhere else in the New Testament. It is applied strictly to the trifling, half-idiotic babble of dotage.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And their words seemed to them as idle tales,…
And their words seemed to them as idle tales, and they believed them not. The utter incredulity of the friends of Jesus when these reports of his resurrection were brought to them is remarkable when contrasted with the evident dread of the Sanhedrin that something of grave moment would happen after three days had elapsed. The disciples were evidently amazed at their Master"s rising from the dead. The chief priests and Jewish leaders would apparently have been surprised if something startling had not happened. (see Mat_27:63, etc., where an account is given of the measures these able but unprincipled men took, in their short-sighted wisdom, to counteract any fulfilment of the Crucified One"s word a fulfilment they evidently looked forward to as to no improbable contingency) The utter surprise of the disciples at the Resurrection, which in their Gospels they truthfully acknowledge, is no small side-proof of the genuineness of these records of the event.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 But this message seemed like idle talk to the…
But this message seemed like idle talk to the apostles
"But the apostles thought that what the women said was foolish talk"
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Yet Peter
This phrase contrasts Peter to the other apostles. He did not dismiss what the women said, but ran to the tomb to see for himself.
rose up
This is an idiom that means "began to act." Whether Peter was sitting or standing when he decided to act is not important. AT: "started out" (See: Idiom)
stooping
Peter had to bend over in order to see inside the tomb because tombs cut in solid rock were very low. AT: "bending himself at the waist"
the linen cloths by themselves
"only the linen cloths." This refers to the cloths that had been wrapped around Jesus' body when he was buried in Luke 23:53. It is implied that the body of Jesus was not there. AT: "the linen cloths in which Jesus' body had been wrapped, but Jesus was not there" (See: Assumed Knowledge and Implicit Information)
departed to his home
"went away to his home"
translationWords
apostle
Peter
raise
grave
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.