translation_id: net-engnet

book_id: LUK

label: NET study note

text: The first day of the week is the day after the Sabbath.


text: 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.


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


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


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


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


text: 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.


text: See the note on crucify in 23:21 .


text: On his words see Luke 9:22 .


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


text: 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.


text: On Joanna see Luke 8:1-3 .


text: 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.


text: 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.


text: 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.


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


text: The two disciples will not be allowed to recognize Jesus until v. 31 .


text: This parenthetical remark by the author is necessary so the reader will understand the account.


text: 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.


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


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


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


text: 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.


text: The men in dazzling attire mentioned in v. 4 are identified as angels here.


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


text: 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 ).


text: 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.


text: 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.


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


text: includes the words in brackets, indicating doubts as to their authenticity. Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.


text: 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.


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


text: 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 .


text: 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.


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


text: 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.


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


text: 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.


text: 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.


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


text: 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.


text: Beginning from Jerusalem. See , 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 .


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


text: The city refers to Jerusalem.


text: 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 ).


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


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