While they talked and questioned together, Jesus himself came near, and went with them. But their eyes were kept from recognizing him. He said to them, “What are you talking about as you walk, and are sad?”
One of them, named Cleopas, answered him, “Are you the only stranger in Jerusalem who doesn’t know the things which have happened there in these days?”
He said to them, “What things?” They said to him, “The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people;
and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. Also, certain women of our company amazed us, having arrived early at the tomb; and when they didn’t find his body, they came saying that they had also seen a vision of angels, who said that he was alive. Some of us went to the tomb, and found it just like the women had said, but they didn’t see him.”
He said to them, “Foolish men, and slow of heart to believe in all that the prophets have spoken!
Geneva Bible translators 1599 · Public Domain On vv16, 18, 20 Were held back and stayed, God so appointing it,…
Were held back and stayed, God so appointing it, no doubt: and therefore his body was not invisible, but their eyes were dimmed.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–25 15 And it came to pass, that, while they…
15 And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them.
Ver. 15. Jesus himself] He made the third among them, as Dionysius, the king of Sicily, wished that he might be admitted into fellowship of friendship with those two fast friends, Damon and Pythias. (Cic. de Offic.) Christ still delights to be one among those that meet to confer about the things of his kingdom.
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.
Matthew Poole 1685 · Public Domain On vv15, 16, 17, 18, 20, 22, 25 He overtook them upon the way, and joined himself…
He overtook them upon the way, and joined himself to their company. It is a good thing to be discoursing of Christ, it is the way to have his presence and company with us.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v25 Observe, 1. Our Saviour reproves, and then instructs them.…
Observe, 1. Our Saviour reproves, and then instructs them. He reproves them for being ignorant of the sense of scripture. They thought the death of the Messiah a sufficient ground to question the truth of his office, when it was an argument to confirm and establish it: O fools, ought not Christ to suffer? As if he had said, "Do you not find that the person described by the prophets in the Old Testament to be the Messiah, was to wade to his glory through a sea of blood? Why then do you think yourselves deceived in the person who suffered three days ago, when his death does agree so well with the predictions of the prophets, who foretold, that the Messiah should be cut off, but not for himself, and be smitten for the iniquities of his people?
Here we may observe, the great wisdom and grace of God, who makes sometimes the diffidence of his people an occasion of farther clearing up the choicest truths unto them: never did these disciples hear so excellent an exposition of Moses and the Prophets concerning the Messiah as now, when their sinful distrust had so far prevailed over them.
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Observe, 2. The doctrines which Christ instructs his disciples in, namely, in the necessity of his death and passion, and of his glory and exaltation; Ought not Christ to suffer, and to enter into his glory?
Learn,
1. That with respect to God’s decree, and with relation to man’s guilt, the death of Christ was necessary and indispensable.
2. That his resurrection and exaltation was an necessary as his passion.
3. That there was a meritorious connexion between Christ’s sufferings and his glory; his exaltation was merited by his passion; He was to drink of the brook in the way, and then he was to lift up his head.
4. Christ did not only put light into these his apostles’ heads, but heat also into their hearts, which burned all the while he communed with them; Did not our hearts burn within us, while he opened to us the scriptures? Oh what an efficacious power is there in the word of Christ, when set home upon the hearts of men by the Spirit of Christ!
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv15–25 And he said unto them,.... That is, "Jesus", as…
And he said unto them,.... That is, "Jesus", as the Persic version, or "our Lord", as the Ethiopic version, expresses it:
what manner of communications are these, that ye have one to another, as ye walk? what is the subject of your discourse; what is it your conversation one with another turns upon in your journey?
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and are sad? what melancholy story are you telling to one another, which causes such sadness of countenance, and dejection of mind? for Christ by their countenances and gestures, as the shaking of their heads, and lifting up and wringing of their hands, could easily discern as man, as well as know as God, that they were full of sorrow and heaviness, and which were occasioned and increased by what they were talking of.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21, 25 Today is the third day - The day he…
Today is the third day - The day he should have risen again, if at all.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 16, 18, 19, 21, 25 Verse 15. And reasoned] συζητειν, concerning the probability or…
Verse 15. And reasoned] συζητειν, concerning the probability or improbability of Christ being the Messiah, or of his resurrection from the dead. It was a laudable custom of the Jews, and very common also, to converse about the law in all their journeyings; and now they had especial reason to discourse together, both of the law and the prophets, from the transactions which had recently taken place.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v25 Luk 24:25-27. Then he said, O fools — Ω…
Luk 24:25-27. Then he said, O fools — Ω ανοητοι, O foolish, or thoughtless persons. The word is not Ω μωροι, properly rendered, O fools, and is a term of great indignation, and sometimes of contempt; but that employed here is only a term of expostulation and reproof; and slow of heart to believe, &c. — From this reproof it would appear, that Cleopas and his companion were of the number of those who gave little credit to the tidings which the women had brought of their Master’s resurrection; his crucifixion and death, as they themselves acknowledge, having almost convinced them that he was not the Messiah. What he reproved them for was their not understanding and believing the prophets, which, he said, declared that, before the Messiah should enter into his glory, he must suffer such things as they said their Master had suffered. And beginning at Moses, &c. — And in order that his reproof might appear to be well founded, that their drooping spirits might be supported, and that they might be prepared for the discovery he was about to make of himself, he explained the whole types and prophecies of the Old Testament, which relate to the Messiah’s sufferings, such as the Mosaical sacrifices, the lifting up of the brazen serpent, the twenty-second Psalm, the fifty-third of Isaiah, &c. Thus did Jesus demonstrate to these desponding disciples, from the Scriptures, that their despair was without cause, and the suspicion without foundation, which they had taken up, of their being deceived in thinking him to be the Messiah, because the priests had put him to death.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15, 16, 17, 18, 19, 20, 21, 22, 24, 25 Communed together - Talked together.
Communed together - Talked together.
And reasoned - They reasoned, doubtless, about the probability or improbability that Jesus was the Messiah; about the evidence of his resurrection; about what was to be done in the present state of things.
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Jesus himself drew near ... - The disciples were properly employed. Their minds were anxious about the state of things, and they endeavored to arrive at the truth. In this state of things Jesus came to solve their doubts, and to establish them in the belief that he was the Christ; and we may learn from this that Christ will guide those who are sincerely endeavoring to know the truth. They who candidly and seriously endeavor to ascertain what is true and right he will direct; and often in an unexpected manner he will appear, to dissipate their doubts and to scatter all their perplexities. “Our” duty is sincerely to strive to ascertain the truth, and to do his will; and if his people do this, he will not leave them to perplexity and wandering.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16, 18, 21 But their eyes were held: either by our Saviour’s…
But their eyes were held: either by our Saviour’s changing his features, or in what manner he pleased. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17, 18, 19, 21, 25 communications, &c.--The words imply the earnest discussion that had…
communications, &c.--The words imply the earnest discussion that had appeared in their manner.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 16, 17, 18, 19, 21, 22, 25 15. Reasoned—Comparing opposite views (as the Greek word implies)…
15. Reasoned—Comparing opposite views (as the Greek word implies) in regard to the late events.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15, 16, 17, 18, 19, 21, 23, 24, 25 15. Jesus himself drew near] A beautiful illustration of…
15. Jesus himself drew near] A beautiful illustration of the promise in Mat_18:20.
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 On vv15, 17, 18, 19, 20, 21, 22, 23, 24, 25 (15) While they communed together . . .—The verb…
(15) While they communed together . . .—The verb is the same as that translated “talked” in the preceding verse.
Jesus himself drew near, and went with them.—Excluding, as we must do in such a case, the element of chance, we are left to conjecture the reasons for this special manifestation. Neither of the two travellers belonged to the Twelve. They may possibly have been of the number of the Seventy. May we think that it was in tender sympathy with the trials to which their thoughtful and yearning temper specially exposed them, that their Master thus drew near to them? They had cherished the hope that the kingdom of God would immediately appear (Luk_19:11), and now it seemed further off than ever. And He came, partly, it may be, with altered garb and tone, partly as holding their senses under supernatural control, so that they knew Him not. He was to them as a man of like passions with themselves. (Comp. the appearance to Mary Magdalene, Joh_20:15.)
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 On vv15, 16, 17, 18, 19, 21, 24, 25 While they communed together and reasoned, Jesus himself drew…
While they communed together and reasoned, Jesus himself drew near, and went with them. One, if not the first, fulfilment of the comforting promise, "Where two or three are gathered together in my Name, there am I in the midst of them." Compare also the words of Malachi, "Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it". (Mal_3:16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv15, 16, 18, 19, 21, 25 15. While they communed. About Jesus and his death.…
15. While they communed. About Jesus and his death. Jesus … drew near. When our thoughts are upon him we are likeliest to enjoy his presence.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On vv21, 23 trusted (See Scofield "Mat 3:2")
trusted (See Scofield "Mat 3:2")
redeemed (See Scofield "Rom 3:24").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv17, 25 The conversation:
The conversation:
v. 17. And He said unto them, What manner of communications are these that ye have one to another as ye walk, and are sad?
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v. 18. And the one of them, whose name was Cleopas, answering, said unto Him, Art Thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?
v. 19. And He said unto them, What things? And they said unto Him, Concerning Jesus of Nazareth, which was a Prophet mighty in deed and word before God and all the people;
v. 20. and how the chief priests and our rulers delivered Him to be condemned to death, and have crucified Him.
v. 21. But we trusted that it had been He which should have redeemed Israel; and beside all this, today is the third day since these things were done.
v. 22. Yea, and certain women also of our company made us astonished, which were early at the sepulcher;
v. 23. and when they found not His body, they came, saying, that they had also seen a vision of angels, which said that He was alive.
v. 24. And certain of them which were with us went to the sepulcher, and found it even so as the women had said; but Him they saw not.
The two disciples saw in Jesus only a companion by the way, and His entire manner tended to confirm this idea. He inquired of them, after the manner of a casual acquaintance, as to the matters concerning which they were exchanging ideas as they were walking along, about which they were so excited. What He already knows He wishes to hear from their own mouths, and His tone is one of genuine, sympathetic interest. The two men were deeply touched by the stranger’s kindly interest. They stood still to face the newcomer, and their faces registered the deep grief which was filling their hearts. As they thereupon resumed their journey, with Jesus in their company, one of the two, whose name was Cleopas, took it upon himself to explain to the stranger the questions which were agitating their minds. His first words express his great surprise that here was a pilgrim, probably the only one in that class, that did not know what had happened in Jerusalem during the last days. And when Jesus, to draw them out still further, interjected a surprised "What things?" both of the men eagerly explained to Him the cause of all their anxious conversation. The entire speech is true to life, as if people speaking under the stress of great excitement. They refer to important points, but do not explain them; they mix up their own hopes and fears into the narration; and the entire presentation savored of the confusion which was then prevailing in both their hearts. The facts concerning Jesus of Nazareth were making them feel so sad. For that Man had become in their midst a Prophet mighty in both word and deed, irresistibly eloquent in His preaching and incontrovertible in His miracles. Both before God and before all the people this testimony must stand. This Man the high priests and the rulers of the people had delivered to the sentence of a shameful death on the cross. He was dead; so much was certain. And here the dam of restraint almost gave way. They, the disciples, with the apostles in the lead, had cherished the fond hope, the eager expectation, that He would be the one to bring salvation to Israel, that He would deliver His people, the children of Israel, from the bondage of the Romans, and establish a temporal kingdom in Jerusalem. But now, in addition to all their shattered hopes, there is the further hard fact that this is the third day since His death. And there was another disquieting fact. Certain women from the circle of the disciples had greatly disturbed them all, had filled them with anxiety and fear, for they had been at His tomb at the break of day, and, not finding His body, they had come to the city with the news that they had seen a vision of angels, who told them that Jesus was living. Several men out of their midst had then gone out to verify the news, if possible, and they had found things just as the women had said; but Him, their Lord, they had not found. It was a sad tale of woe which the two men, with Cleopas taking the lead in the conversation, poured out into the sympathetic ears of the Savior. It showed how pitifully weak their faith still was in many respects, that their minds were even now filled with the Jewish dreams of an earthly Messiah, and that the many intimate talks, the long discourses of Jesus, had not had the proper effect. And the experience of these two disciples is repeated over and over again in our days. We Christians indeed believe in Jesus Christ, our Lord and Savior. But this our faith and hope is often subject to vacillations and uncertainties. Hours of weakness, of trouble and tribulation will come, when all the things which we have learned from Scripture seem no more than a pious dream. Then it seems to us as though Jesus were dead, as though we had lost Him and His salvation out of our hearts.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 17, 19, 21, 22, 25 It happened that
It happened that
This phrase is used here to mark where the action starts. It starts with Jesus approaching them. If your language has a way for doing this, you could consider using it here.
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Jesus himself
The word "himself" emphasizes the fact that the very Jesus they were talking about actually appeared to them. So far the women had seen the angels, but no one had seen Jesus.
their eyes were prevented from recognizing him
"their eyes were kept from recognizing Jesus." The men's ability to recognize Jesus is spoken of as their eyes' ability to recognize him. This can be stated in active form. It is most likely that it was God who prevented them from recognizing Jesus. AT: "something happened to them so they could not recognize him" or "God prevented them from recognizing him" (See: Synecdoche and Active or Passive)
translationWords
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 18, 19, 21, 22, 25 24:16 God kept them from recognizing him: The Greek…
24:16 God kept them from recognizing him: The Greek uses a passive construction (they were kept from recognizing him) known as a “divine passive,” with God as the implied subject. God intentionally blinded their eyes until the moment of revelation, when Jesus broke bread with them (24:30-31; cp. 2 Kgs 6:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.