The Road to Emmaus and Recognition of the Risen Lord
Luke 24:13-35
Luke.24.13 - Details
Original Text
Morphology
- Και: CONJ
- ιδου: PART
- δυο: NUM,acc,pl,m
- εξ: PREP
- αυτων: PRON,gen,pl,m
- εν: PREP
- αυτη: PRON,dat,sg,f
- τη: ART,dat,sg,f
- ημερα: NOUN,dat,sg,f
- ησαν: VERB,impf,act,ind,3,pl
- πορευομενοι: VERB,pres,mp,part,masc,pl
- εις: PREP
- κωμην: NOUN,acc,sg,f
- απεχουσαν: VERB,pres,act,ptcp,acc,sg,f
- σταδιους: NOUN,acc,pl,m
- εξηκοντα: NUM,acc,pl,n
- απο: PREP
- Ιερουσαλημ: NOUN,acc,sg,f
- η: ART,nom,sg,f
- ονομα: NOUN,acc,sg,n
- Εμμαους: NOUN,gen,sg,m
Parallels
- Luke 24:28-31 (structural): Direct continuation of the Emmaus episode: the travelers invite Jesus to stay, he takes, blesses and breaks bread, and they recognize him — the immediate reveal to the two from Luke 24:13.
- Luke 24:35 (structural): The report of the Emmaus disciples to the Eleven summarizes and reaffirms the road‑encounter and recognition motifs introduced in 24:13–31.
- Luke 22:19-20 (verbal): The language and action of taking, blessing and breaking bread echo the Last Supper institution; the Emmaus recognition at the meal ties the post‑resurrection appearance to Eucharistic imagery.
- Acts 8:26-40 (thematic): Philip’s road encounter with the Ethiopian—scripture explained on a journey leading to confession and initiation—parallels Luke’s motif of a revelatory roadside conversation and interpretation of Scripture.
- John 21:12-14 (thematic): A post‑resurrection recognition at a shared meal (Jesus prepares/breaks bread and is recognized) parallels the Emmaus motif of recognition through a communal meal.
Alternative generated candidates
- Now that same day two of them were going to a village named Emmaus, about seven miles from Jerusalem.
- Now on that same day two of them were going to a village named Emmaus, about seven miles from Jerusalem.
Luke.24.14 - Details
Original Text
Morphology
- και: CONJ
- αυτοι: PRON,nom,pl,3
- ωμιλουν: VERB,impf,act,ind,3,pl
- προς: PREP
- αλληλους: PRON,acc,pl,m
- περι: PREP
- παντων: ADJ,gen,pl,m
- των: ART,gen,pl,m
- συμβεβηκοτων: VERB,perf,act,part,gen,pl,n
- τουτων: PRON,gen,pl,m
Parallels
- Luke 24:13 (structural): Immediate narrative antecedent setting the scene (the two walking to Emmaus) and introducing the conversation that 24:14 summarizes.
- Luke 24:17 (verbal): Jesus asks, “What are you discussing with each other?”—a direct engagement with the very conversation Luke 24:14 says the disciples were having.
- Luke 24:33 (verbal): The disciples ‘told all these things’ to the eleven and the rest—echoing the language and action of recounting the events mentioned in 24:14.
- Mark 16:10 (thematic): Mary Magdalene reports the resurrection to those who had been with Jesus—parallels the motif of eyewitnesss relaying and discussing the recent extraordinary events.
- John 20:18 (thematic): Mary Magdalene goes and tells the disciples she has seen the Lord—another instance of communicating and spreading news of the appearances, matching the communicative focus of Luke 24:14.
Alternative generated candidates
- And they were talking with one another about all these things that had happened.
- They were talking together about all these things that had taken place.
Luke.24.15 - Details
Original Text
Morphology
- και: CONJ
- εγενετο: VERB,aor,mid,ind,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- ομιλειν: VERB,pres,act,inf
- αυτους: PRON,acc,pl,m
- και: CONJ
- συζητειν: VERB,pres,act,inf
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- Ιησους: NOUN,nom,sg,m
- εγγισας: VERB,aor,act,part,nom,sg,m
- συνεπορευετο: VERB,impf,mid,ind,3,sg
- αυτοις: PRO,dat,pl,3
Parallels
- Mark 16:12 (verbal): Reports a post‑resurrection appearance to two disciples 'as they walked into the country'—closely parallel to Luke's account of Jesus drawing near and walking with the Emmaus travelers.
- John 20:14–17 (thematic): Mary Magdalene initially does not recognize the risen Jesus until he speaks her name—a motif of unrecognized post‑resurrection presence who is revealed through encounter and speech, similar to the Emmaus scene.
- John 21:4–7 (structural): The disciples do not at first recognize Jesus standing on the shore; recognition comes after a shared action (the meal/fishing), paralleling Luke's emphasis on Jesus joining the travelers and later being recognized in the breaking of bread.
- Matthew 28:9 (allusion): Jesus meets the women on their way, greets them and is immediately recognized—another post‑resurrection episode of Jesus' unexpected approach and subsequent recognition, echoing the Emmaus motif of a near presence that becomes known.
Alternative generated candidates
- While they were talking and discussing, Jesus himself came near and went with them.
- And while they were conversing and debating, Jesus himself drew near and went with them,
Luke.24.16 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- δε: CONJ
- οφθαλμοι: NOUN,nom,pl,m
- αυτων: PRON,gen,pl,m
- εκρατουντο: VERB,impf,mid/pass,ind,3,pl
- του: ART,gen,sg,n
- μη: PART
- επιγνωναι: VERB,aor,act,inf
- αυτον: PRON,acc,sg,m
Parallels
- John 20:14 (verbal): Mary Magdalene sees Jesus outside the tomb but does not recognize him at first (Greek uses language of not knowing/recognizing), paralleling Luke's statement that their eyes were held from recognizing him.
- John 21:4-7 (thematic): The disciples on the shore do not initially realize the visitor on the beach is Jesus; recognition comes later—same motif of delayed recognition of the risen Jesus.
- Mark 16:12 (allusion): Mark reports Jesus appearing 'in another form' to two disciples walking in the country, implying an initial failure to recognize him and paralleling Luke's account of withheld recognition.
- Acts 22:9 (thematic): When Paul is struck by the heavenly light, those with him see the light but do not hear the voice—an instance of selective perception/perception being withheld, thematically similar to Luke's passive restraint of recognition.
- Luke 24:31 (structural): Immediate counterpart in the same pericope: after Jesus breaks bread their 'eyes were opened and they recognized him,' directly reversing 24:16's statement that their eyes were kept from knowing him.
Alternative generated candidates
- But their eyes were kept from recognizing him.
- but their eyes were kept from recognizing him.
Luke.24.17 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- προς: PREP
- αυτους·Τινες: PRON,acc,pl,m;PRON,nom,pl,m
- οι: ART,nom,pl,m
- λογοι: NOUN,nom,pl,m
- ουτοι: PRO,nom,pl,m
- ους: PRON,acc,pl,m
- αντιβαλλετε: VERB,pres,act,ind,2,pl
- προς: PREP
- αλληλους: PRON,acc,pl,m
- περιπατουντες: PART,pres,act,nom,pl,m
- και: CONJ
- εσταθησαν: VERB,aor,pass,ind,3,pl
- σκυθρωποι: ADJ,nom,pl,m
Parallels
- Luke 24:13 (structural): Immediate context: the Emmaus narrative opens with two disciples walking to Emmaus, providing the setting for Jesus' question to them in v.17.
- John 20:14-16 (verbal): Risen Jesus meets a follower who does not recognize him and initiates the encounter with probing questions ('Woman, why are you weeping? Whom do you seek?'), paralleling Jesus' question to the sorrowful travelers.
- Mark 16:12 (structural): Mark records a post‑resurrection appearance to two disciples 'as they walked into the country' in an unrecognized form—closely parallel to Luke's road‑to‑Emmaus appearance.
- Mark 8:27-29 (thematic): Jesus asks his disciples a pointed question while traveling—'Who do people say that I am?'—paralleling the motif of Jesus initiating discerning dialogue with followers on the road.
- Acts 1:3 (thematic): Luke's account elsewhere emphasizes post‑resurrection appearances in which Jesus taught and clarified scripture for the disciples; the Emmaus episode is another instance of the risen Lord engaging and instructing confused followers.
Alternative generated candidates
- And he said to them, "What are you discussing together as you walk?" And they stood still, looking sad.
- And he said to them, "What are you discussing as you walk along?" They stopped, looking sad.
Luke.24.18 - Details
Original Text
Morphology
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- δε: CONJ
- εις: PREP
- ονοματι: NOUN,dat,sg,n
- Κλεοπας: NOUN,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτον·Συ: PRON,acc,sg,m + PRON,nom,sg,2
- μονος: ADJ,nom,sg,m
- παροικεις: VERB,pres,act,ind,2,sg
- Ιερουσαλημ: NOUN,acc,sg,f
- και: CONJ
- ουκ: PART,neg
- εγνως: VERB,perf,act,ptc,nom,sg,m
- τα: ART,acc,pl,n
- γενομενα: PTCP,perf,pass,nom/acc,pl,n
- εν: PREP
- αυτη: PRON,dat,sg,f
- εν: PREP
- ταις: ART,dat,pl,f
- ημεραις: NOUN,dat,pl,f
- ταυταις: DEM,dat,pl,f
Parallels
- Luke 24:17 (structural): Immediate adjacent verse in the Emmaus narrative: the same encounter begins with Jesus asking what the travelers are discussing, linking directly to Cleopas' reply in v.18.
- Luke 24:25 (thematic): Jesus rebukes the disciples for their slowness to believe and understand the events in Jerusalem—directly addressing the ignorance that Cleopas expresses in v.18.
- Mark 16:12–13 (structural): Mark records a post‑resurrection appearance to two disciples walking in the country, a parallel episode to Luke’s Emmaus appearance (two travelers encountering the risen Jesus).
- John 20:14–16 (thematic): Mary Magdalene fails to recognize the risen Jesus and questions him about where the body has been taken—shares the motif of unrecognized appearances and questioning about the recent events.
- Acts 2:22–24 (thematic): Peter’s proclamation summarizes the crucifixion and resurrection in Jerusalem—the very ‘things that have happened in these days’ to which Cleopas refers, and which the early church announces.
Alternative generated candidates
- One of them, named Cleopas, answered him, "Are you the only visitor to Jerusalem who does not know the things that have taken place there in these days?"
- One of them, named Cleopas, answered him, "Are you the only visitor in Jerusalem who does not know the things that have happened there in these days?"
Luke.24.19 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Ποια: PRON,dat,pl,3
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτω·Τα: PRON,dat,sg,3
- περι: PREP
- Ιησου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- Ναζαρηνου: NOUN,gen,sg,m
- ος: PRON,nom,sg,m
- εγενετο: VERB,aor,mid,ind,3,sg
- ανηρ: NOUN,nom,sg,m
- προφητης: NOUN,nom,sg,m
- δυνατος: ADJ,nom,sg,m
- εν: PREP
- εργω: NOUN,dat,sg,n
- και: CONJ
- λογω: NOUN,dat,sg,m
- εναντιον: PREP,gen
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- και: CONJ
- παντος: ADJ,gen,sg,masc
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
Parallels
- Matthew 21:11 (verbal): Crowd identifies Jesus with the same phrase, 'Jesus the prophet from Nazareth of Galilee,' paralleling the Emmaus description.
- Luke 7:16 (verbal): After a healing miracle the crowd declares 'A great prophet has arisen among us,' echoing Luke's characterization of Jesus as a prophet powerful in deed and word.
- John 6:14 (thematic): Following the feeding sign, people say 'This is indeed the Prophet that should come into the world,' reflecting Messianic-prophet expectations applied to Jesus.
- Acts 3:22-23 (quotation): Peter cites Moses' promise of 'a prophet like me' and applies it to Jesus, explicitly linking Jesus to the prophetic role mentioned in Luke 24:19.
- Deuteronomy 18:15 (allusion): The OT promise of 'a prophet like Moses' is the scriptural background for New Testament identification of Jesus as the expected prophet.
Alternative generated candidates
- And he said to them, "What things?" They said to him, "Concerning Jesus of Nazareth, a man who was a prophet, mighty in deed and word before God and all the people,
- He asked them, "What things?" They said, "Concerning Jesus of Nazareth, a man who was a prophet, powerful in word and deed before God and all the people,
Luke.24.20 - Details
Original Text
Morphology
- οπως: CONJ
- τε: CONJ
- παρεδωκαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- αρχοντες: NOUN,nom,pl,m
- ημων: PRON,gen,pl,1
- εις: PREP
- κριμα: NOUN,acc,sg,n
- θανατου: NOUN,gen,sg,m
- και: CONJ
- εσταυρωσαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Luke 23:24 (structural): Immediate narrative parallel in the same Gospel describing the judicial handing over and Pilate’s sentencing leading to crucifixion.
- Matthew 27:2 (verbal): Matthew describes the leaders delivering Jesus to Pilate—parallel wording and role of the chief priests and elders in handing him over.
- Mark 15:15 (verbal): Mark records Pilate delivering Jesus to be crucified to satisfy the crowd, using similar language about handing him over for execution.
- John 19:16 (verbal): John explicitly states that Jesus was handed over to be crucified; nearly identical legal/forensic phrasing about delivery to death.
- Acts 2:23 (thematic): Peter interprets Jesus’ being ‘delivered up’ and crucified as both the action of men (chief priests/rulers) and part of God’s definite plan—theological reflection on the same event.
Alternative generated candidates
- and how our chief priests and rulers delivered him up to be condemned to death, and crucified him.
- and how our chief priests and rulers handed him over to be condemned to death, and they crucified him.
Luke.24.21 - Details
Original Text
Morphology
- ημεις: PRON,nom,pl,1
- δε: CONJ
- ηλπιζομεν: VERB,pres,act,ind,1,pl
- οτι: CONJ
- αυτος: PRON,nom,sg,3,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- μελλων: VERB,pres,act,part,nom,sg,m
- λυτρουσθαι: VERB,pres,mid/pass,inf
- τον: ART,acc,sg,m
- Ισραηλ·αλλα: PROPN,acc,sg,m
- γε: PART
- και: CONJ
- συν: PREP
- πασιν: ADJ,dat,pl,m
- τουτοις: DEM,dat,pl,m
- τριτην: ADJ,acc,sg,f
- ταυτην: PRON,acc,sg,f
- ημεραν: NOUN,acc,sg,f
- αγει: VERB,pres,act,ind,3,sg
- αφ᾽ου: PREP
- ταυτα: PRON,acc,pl,n
- εγενετο: VERB,aor,mid,ind,3,sg
Parallels
- Acts 1:6 (thematic): The disciples' expectation that Jesus would 'redeem/restore Israel' echoes the early followers' question about the timing of Israel's restoration and the messianic kingdom.
- Isaiah 59:20 (allusion): The prophetic motif 'a Redeemer will come to Zion' provides the Old Testament background for the idea of a messianic deliverer who will redeem Israel.
- Luke 24:7 (verbal): Within the same chapter the angel recalls Jesus' prediction that 'the Son of Man must be delivered...and on the third day rise again,' directly relating to the disciples' reference to 'the third day.'
- Acts 3:18-21 (thematic): Peter's proclamation ties Christ's suffering and resurrection to fulfillment of the prophets and to the future restoration of all things for Israel, reflecting the expectation that Jesus would 'redeem Israel.'
Alternative generated candidates
- We had hoped that he was the one to redeem Israel; and besides all this, it is now the third day since these things took place.
- We had hoped that he was the one to redeem Israel; and besides all this, it is now the third day since these things took place.
Luke.24.22 - Details
Original Text
Morphology
- αλλα: CONJ
- και: CONJ
- γυναικες: NOUN,nom,pl,f
- τινες: PRON,nom,pl,m
- εξ: PREP
- ημων: PRON,gen,pl,1
- εξεστησαν: VERB,aor,act,ind,3,pl
- ημας: PRON,acc,pl,1
- γενομεναι: VERB,part,aor,pass,nom,pl,f
- ορθριναι: ADJ,nom,pl,f
- επι: PREP
- το: ART,acc,sg,n
- μνημειον: NOUN,acc,sg,n
Parallels
- Luke 24:9-11 (verbal): Immediate parallel within Luke: the women who went to the tomb report the angelic vision to the eleven and all the others, and their account is described as not being believed by the men.
- Mark 16:1-8 (thematic): Synoptic parallel: women visit the tomb at dawn, encounter a young man/angel who announces Jesus' resurrection, and depart astonished and afraid, tasked with reporting to the disciples.
- Mark 16:10 (verbal): Specific Markan detail: Mary Magdalene (and the women) go and tell the disciples that Jesus has been raised, paralleling Luke's note that some women from their company had astonished them with the report.
- Matthew 28:1-8 (thematic): Matthean account: at dawn women meet an angel at the tomb who announces the resurrection and instructs them to inform the disciples, emphasizing the women's role as the first witnesses—matching Luke's mention of the women's early tomb visit and report.
- John 20:1-2 (thematic): Johannine parallel: Mary Magdalene discovers the empty tomb early and runs to tell Peter and the beloved disciple, illustrating the same motif of women discovering/announcing the empty tomb and informing the male disciples.
Alternative generated candidates
- Moreover some women of our company amazed us; they were at the tomb early,
- But some women of our company amazed us: they were at the tomb early,
Luke.24.23 - Details
Original Text
Morphology
- και: CONJ
- μη: PART
- ευρουσαι: VERB,aor,act,part,f,pl,nom
- το: ART,acc,sg,n
- σωμα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
- ηλθον: VERB,aor,act,ind,3,pl
- λεγουσαι: VERB,pres,act,part,f,pl,nom
- και: CONJ
- οπτασιαν: NOUN,acc,sg,f
- αγγελων: NOUN,gen,pl,m
- εωρακεναι: VERB,perf,act,inf
- οι: ART,nom,pl,m
- λεγουσιν: VERB,pres,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- ζην: VERB,pres,act,inf
Parallels
- Matthew 28:5-7 (quotation): Angel announces to the women that Jesus is not here but has risen and instructs them to tell the disciples—direct parallel to Luke's report that angels said he is alive.
- Mark 16:6-7 (quotation): Angelic message at the tomb: 'He has risen; go, tell the disciples'—closely parallels Luke's account of women reporting an angelic vision declaring Jesus alive.
- John 20:11-13 (verbal): Mary sees two angels at the tomb who speak to her, immediately preceding her encounter with the risen Jesus—parallels Luke's motif of women witnessing angelic appearances tied to the resurrection.
- 1 Corinthians 15:4-5 (thematic): Paul's summary that Christ was raised and then appeared to witnesses echoes Luke's testimony-report 'he is alive' and the subsequent appearance tradition.
- Matthew 28:11-15 (structural): Contrasting narrative: guards report to the authorities and the stolen-body explanation is circulated—provides an alternative account to the women's angelic-vision report in Luke.
Alternative generated candidates
- and when they did not find his body they came back saying that they had seen a vision of angels, who said that he was alive.
- and when they did not find his body they came and told us that they had seen a vision of angels who said he was alive.
Luke.24.24 - Details
Original Text
Morphology
- και: CONJ
- απηλθον: VERB,aor,act,ind,3,pl
- τινες: PRON,nom,pl,m
- των: ART,gen,pl,m
- συν: PREP
- ημιν: PRON,dat,pl,1
- επι: PREP
- το: ART,acc,sg,n
- μνημειον: NOUN,acc,sg,n
- και: CONJ
- ευρον: VERB,aor,act,ind,3,pl
- ουτως: ADV
- καθως: CONJ
- και: CONJ
- αι: ART,nom,pl,f
- γυναικες: NOUN,nom,pl,f
- ειπον: VERB,aor,act,ind,1,sg
- αυτον: PRON,acc,sg,m
- δε: CONJ
- ουκ: PART,neg
- ειδον: VERB,aor,act,ind,3,pl
Parallels
- Mark 16:8 (structural): Women find the empty tomb and report it; both accounts stress the tomb was found as the women said and highlight the immediate absence of Jesus.
- Matthew 28:8-10 (thematic): Women go from the tomb to report what they found and then encounter the risen Jesus—this contrasts Luke's note that those who checked the tomb did not see him at that time.
- John 20:1-10 (structural): Mary tells Peter and the beloved disciple about the empty tomb; they run, inspect the grave clothes, and find Jesus absent—parallels the report that the tomb was found but Jesus was not seen.
- Luke 24:12 (verbal): Internal parallel in Luke: Peter runs to the tomb, inspects the linen cloths, and goes home amazed—another response to the women's report about the empty tomb.
- 1 Corinthians 15:5 (allusion): Paul's list of post-resurrection appearances (to Cephas and the Twelve) underscores that although some who examined the tomb did not see Jesus then, he subsequently appeared to many.
Alternative generated candidates
- Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.
- Some of those who were with us went to the tomb and found it just as the women had reported, but they did not see him."
Luke.24.25 - Details
Original Text
Morphology
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- ειπεν: VERB,aor,act,ind,3,sg
- προς: PREP
- αυτους·Ω: PRON,acc,pl,m
- ανοητοι: ADJ,nom,pl,m
- και: CONJ
- βραδεις: ADJ,nom,pl,m
- τη: ART,dat,sg,f
- καρδια: NOUN,nom,sg,f
- του: ART,gen,sg,n
- πιστευειν: VERB,pres,act,inf
- επι: PREP
- πασιν: ADJ,dat,pl,m
- οις: PRON,dat,pl,m
- ελαλησαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- προφηται·: NOUN,nom,pl,m
Parallels
- Matthew 13:15 (verbal): Jesus cites Isaiah about people whose hearts are dull and ears heavy (unable to understand), paralleling Luke’s rebuke of being ‘slow of heart to believe’ the prophets’ words.
- John 12:40 (quotation): John explicitly quotes Isaiah 6:9–10 about hardened hearts and closed eyes/ears—the same prophetic hardening that Luke 24:25 says prevented belief.
- Acts 28:26-27 (quotation): Paul quotes Isaiah’s words on people’s inability to understand and turn, a direct parallel to Luke’s diagnosis of slowness of heart to accept the prophets.
- Luke 24:45 (structural): Immediately after the rebuke in 24:25–27, Luke reports that Jesus ‘opened their minds to understand the Scriptures,’ showing the corrective structural sequence from rebuke for unbelief to enabling understanding.
- Romans 11:8 (thematic): Paul describes a divinely-permitted stupefaction (quoting Scripture) that leaves people unable to believe—theologically akin to Luke’s charge that the disciples were slow of heart to accept prophetic testimony.
Alternative generated candidates
- And he said to them, "O foolish ones, and slow of heart to believe all that the prophets have spoken!
- And he said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken!
Luke.24.26 - Details
Original Text
Morphology
- ουχι: PART
- ταυτα: PRON,acc,pl,n
- εδει: VERB,impf,act,ind,3,sg
- παθειν: VERB,aor,act,inf
- τον: ART,acc,sg,m
- χριστον: NOUN,acc,sg,m
- και: CONJ
- εισελθειν: VERB,pres,mid,inf
- εις: PREP
- την: ART,acc,sg,f
- δοξαν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 16:21 (verbal): Jesus begins to tell his disciples that he must (δεῖ) go to Jerusalem and suffer many things, be killed, and be raised—language and necessity of the Messiah's suffering parallel Luke 24:26.
- Mark 8:31 (verbal): Jesus teaches that the Son of Man must (δεῖ) suffer, be rejected, and be killed—verbal and conceptual parallel about the necessity of the Messiah's suffering.
- Luke 24:46 (quotation): In the same post‑resurrection discourse Jesus explicitly cites the Scriptures: 'Thus it is written that the Christ should suffer and on the third day rise again,' directly tying suffering to fulfillment and ensuing glory.
- Isaiah 53:10-12 (allusion): The Suffering Servant passage depicts an innocent figure who suffers, dies, and is ultimately vindicated/exalted—an OT prophecy that the NT interprets as prefiguring the Messiah's suffering and subsequent glorification.
- John 12:23-24 (thematic): Jesus declares 'the hour has come for the Son of Man to be glorified' and links impending death ('unless a grain of wheat falls') to the fruit of glorification—the theme of suffering leading to glory is parallel to Luke 24:26.
Alternative generated candidates
- Was it not necessary that the Christ should suffer these things and enter into his glory?"
- Was it not necessary that the Messiah should suffer these things and enter into his glory?"
Luke.24.27 - Details
Original Text
Morphology
- και: CONJ
- αρξαμενος: VERB,aor,mid,ptc,nom,sg,m
- απο: PREP
- Μωυσεως: NOUN,gen,sg,m
- και: CONJ
- απο: PREP
- παντων: ADJ,gen,pl,m
- των: ART,gen,pl,m
- προφητων: NOUN,gen,pl,m
- διερμηνευσεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- εν: PREP
- πασαις: ADJ,dat,pl,f
- ταις: ART,dat,pl,f
- γραφαις: NOUN,dat,pl,f
- τα: ART,acc,pl,n
- περι: PREP
- εαυτου: PRON,gen,sg,m
Parallels
- Luke 24:44 (verbal): In the same resurrection discourse Jesus insists that what is written in the Law of Moses, the Prophets and the Psalms must be fulfilled concerning him, echoing the claim that Scripture speaks about himself.
- Luke 24:45 (structural): Immediate follow-up to v.27: after interpreting the Scriptures about himself, Jesus 'opened their minds' so the disciples could understand the Scriptures—completing the explanatory action described in v.27.
- Luke 24:32 (thematic): The Emmaus disciples report their hearts 'burned' while Jesus talked with them and 'opened the Scriptures'—a thematic echo of Jesus explaining Scripture about himself.
- John 5:39 (verbal): Jesus tells Jewish leaders that the Scriptures they search 'testify about me,' a direct theological claim that Scripture's primary referent is Christ, paralleling Luke's statement that Jesus explained 'what was said in all the Scriptures concerning himself.'
- Acts 8:35 (thematic): Philip 'began with the Scripture' (Isaiah) and proclaimed Jesus to the Ethiopian eunuch—an analogous scene of an interpreter using Scripture to reveal Christ.
Alternative generated candidates
- And beginning with Moses and all the Prophets he interpreted to them in all the Scriptures the things concerning himself.
- Then beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
Luke.24.28 - Details
Original Text
Morphology
- Και: CONJ
- ηγγισαν: VERB,aor,act,ind,3,pl
- εις: PREP
- την: ART,acc,sg,f
- κωμην: NOUN,acc,sg,f
- ου: PART,neg
- επορευοντο: VERB,impf,mp,ind,3,pl
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- προσεποιησατο: VERB,aor,mid,ind,3,sg
- πορρωτερον: ADV,comp
- πορευεσθαι: VERB,pres,mid,inf
Parallels
- Luke 24:15-16 (structural): Same pericope (Emmaus): the travelers speak of their failure to recognize Jesus and 'their eyes were kept from recognizing him,' setting the stage for his acting as if to go farther.
- Luke 24:30-31 (structural): Immediate follow-up in the Emmaus narrative: Jesus sits at table, breaks bread, and then they recognize him and he vanishes—clarifies the purpose of his feigned departure.
- Mark 16:12 (allusion): Mark records a post-resurrection appearance 'in another form' to two as they walked in the country—parallel to Luke’s account of Jesus walking with two on the road to Emmaus.
- John 20:14-16 (thematic): Mary Magdalene does not recognize the risen Jesus until he speaks her name—shares the motif of initial non-recognition followed by recognition through speech or action.
- John 21:4-7 (thematic): After the resurrection Jesus stands on the shore but the disciples do not immediately recognize him; recognition comes through a specific action (calling out/meal), echoing the Emmaus pattern.
Alternative generated candidates
- So they drew near to the village where they were going, and he acted as if he would go further.
- As they drew near to the village where they were going, he gave the appearance of going farther.
Luke.24.29 - Details
Original Text
Morphology
- και: CONJ
- παρεβιασαντο: VERB,aor,mid,ind,3,pl
- αυτον: PRON,acc,sg,m
- λεγοντες·Μεινον: VERB,pres,act,part,nom,pl,m + VERB,pres,act,imp,2,sg
- μεθ᾽ημων: PREP+PRON,gen,pl,1
- οτι: CONJ
- προς: PREP
- εσπεραν: NOUN,acc,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- κεκλικεν: VERB,perf,act,ind,3,sg
- ηδη: ADV
- η: ART,nom,sg,f
- ημερα: NOUN,dat,sg,f
- και: CONJ
- εισηλθεν: VERB,aor,act,ind,3,sg
- του: ART,gen,sg,n
- μειναι: VERB,pres,act,inf
- συν: PREP
- αυτοις: PRO,dat,pl,3
Parallels
- John 1:39 (verbal): Both passages use the language of ‘where are you staying/remaining’ and describe disciples going to where Jesus is staying and remaining with him (John 1:39: 'they came and saw where he was staying, and remained with him that day'); similar hospitality and temporal detail ('that day/about the tenth hour').
- Luke 19:5 (verbal): Jesus’ statement that he must stay at Zacchaeus’ house ('for I must stay at your house' / verb for 'stay') echoes the Emmaus request to Jesus to remain with the travelers and his entering to stay with them—same verb and hospitality motif within Luke.
- Genesis 18:1-8 (allusion): Abraham’s reception of divine visitors—inviting them to stay, preparing bread, and hosting them—provides a canonical antecedent to the Emmaus scene’s hospitality and the revelatory meal in which the guest is recognized.
- Acts 28:30 (structural): Paul’s extended stay in his rented house in Rome ('he stayed two whole years in his own rented quarters') parallels the motif of a teacher/missionary remaining with hosts while continuing ministry—structural parallel of lodging, teaching, and hospitality during mission work.
Alternative generated candidates
- But they urged him strongly, saying, "Stay with us, for it is toward evening and the day is now far spent." So he went in to stay with them.
- But they urged him strongly, saying, "Stay with us, for it is toward evening and the day is nearly over." So he went in to stay with them.
Luke.24.30 - Details
Original Text
Morphology
- και: CONJ
- εγενετο: VERB,aor,mid,ind,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- κατακλιθηναι: VERB,aor,pass,inf
- αυτον: PRON,acc,sg,m
- μετ᾽αυτων: PREP+PRON,gen,pl,3
- λαβων: PART,aor,act,nom,sg,m
- τον: ART,acc,sg,m
- αρτον: NOUN,acc,sg,m
- ευλογησεν: VERB,aor,act,ind,3,sg
- και: CONJ
- κλασας: VERB,aor,act,part,nom,sg,m
- επεδιδου: VERB,impf,act,ind,3,sg
- αυτοις·: PRON,pers,dat,pl,m
Parallels
- Matthew 26:26 (verbal): Last Supper narrative — Jesus 'took bread, blessed, broke, and gave' to the disciples; direct verbal/action parallel to Luke 24:30.
- Mark 14:22 (verbal): Parallel Last Supper account in Mark with the same sequence of taking bread, blessing/holding, breaking, and giving — mirrors Luke's wording and action.
- 1 Corinthians 11:24 (quotation): Paul's Eucharistic tradition: 'having given thanks, he broke it' — cites the same action (giving thanks/blessing and breaking the bread) underlying early Christian remembrance.
- John 6:11 (structural): Feeding of the 5,000: Jesus takes the loaves, gives thanks, breaks them, and distributes — similar sequence of actions and Eucharistic overtones.
- Luke 24:35 (thematic): Immediate Lukan follow-up: the disciples report that Jesus was 'made known to them in the breaking of the bread,' directly linking the action in 24:30 to recognition and Eucharistic significance.
Alternative generated candidates
- When he was at table with them, he took the bread and blessed it, and breaking it he gave it to them.
- When he was at table with them, he took the bread and blessed it, and breaking it he gave it to them.
Luke.24.31 - Details
Original Text
Morphology
- αυτων: PRON,gen,pl,m
- δε: CONJ
- διηνοιχθησαν: VERB,aor,pass,ind,3,pl
- οι: ART,nom,pl,m
- οφθαλμοι: NOUN,nom,pl,m
- και: CONJ
- επεγνωσαν: VERB,aor,act,ind,3,pl
- αυτον·και: PRON,acc,sg,masc
- αυτος: PRON,nom,sg,3,m
- αφαντος: ADJ,nom,sg,m
- εγενετο: VERB,aor,mid,ind,3,sg
- απ᾽αυτων: PREP+PRON,gen,pl,3
Parallels
- Luke 24:16 (structural): Earlier in the same episode the disciples on the road to Emmaus are kept from recognizing Jesus ('their eyes were kept from recognizing him'), creating a narrative contrast with v.31 where their eyes are opened and they recognize him.
- Luke 24:30 (structural): Immediately precedes v.31: Jesus takes bread, blesses and breaks it—this action precipitates the opening of the disciples' eyes and their recognition, linking the sacramental gesture to revelation.
- John 20:14–16 (thematic): Mary Magdalene does not recognize the risen Jesus at first but recognizes him when he speaks her name; parallels the motif of delayed recognition followed by sudden awareness.
- Mark 16:12 (thematic): Mark describes a post-resurrection appearance 'in another form' to two disciples on the road, echoing Luke's Emmaus account where Jesus is initially unrecognized.
- John 21:4–7 (thematic): The disciples on the shore at dawn do not immediately realize the identity of the stranger cooking fish; recognition comes after a revealing action (the breaking of bread/fishing harvest), similar to Luke's pattern of recognition following a gesture.
Alternative generated candidates
- And their eyes were opened and they recognized him; and he vanished from their sight.
- Then their eyes were opened and they recognized him; and he vanished from their sight.
Luke.24.32 - Details
Original Text
Morphology
- και: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- προς: PREP
- αλληλους·Ουχι: PRON,acc,pl,m;PART
- η: ART,nom,sg,f
- καρδια: NOUN,nom,sg,f
- ημων: PRON,gen,pl,1
- καιομενη: PART,pres,mid,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- εν: PREP
- ημιν: PRON,dat,pl,1
- ως: ADV
- ελαλει: VERB,impf,act,ind,3,sg
- ημιν: PRON,dat,pl,1
- εν: PREP
- τη: ART,dat,sg,f
- οδω: NOUN,dat,sg,f
- ως: ADV
- διηνοιγεν: VERB,impf,mid,ind,3,sg
- ημιν: PRON,dat,pl,1
- τας: ART,acc,pl,f
- γραφας: NOUN,acc,pl,f
Parallels
- Luke 24:27 (verbal): Immediately precedes the Emmaus episode: Jesus “expounded unto them in all the scriptures the things concerning himself,” which corresponds directly to the claim that he “opened to us the Scriptures.”
- Luke 24:45 (verbal): Luke states explicitly that Jesus “opened their understanding, that they might understand the Scriptures,” echoing the same idea of opening/explaining Scripture in 24:32.
- Jeremiah 20:9 (thematic): Jeremiah describes God’s word as a burning fire in his bones—similar inner ‘burning’ imagery for an intense, compelled response to divine speech, paralleling the ‘heart burning’ in Luke 24:32.
- Psalm 39:3 (MT 39:4) (verbal): The psalmist says “my heart was hot within me” (or “the fire burned”), using language very similar to Luke’s “our heart burned within us,” linking the emotional/physical metaphor for intense spiritual feeling.
Alternative generated candidates
- They said to one another, "Were not our hearts burning within us while he talked to us on the road and opened the Scriptures to us?"
- They said to one another, "Did not our hearts burn within us while he spoke to us on the road, while he opened to us the Scriptures?"
Luke.24.33 - Details
Original Text
Morphology
- και: CONJ
- ανασταντες: VERB,part,aor,act,nom,pl,masc
- αυτη: PRON,dat,sg,f
- τη: ART,dat,sg,f
- ωρα: NOUN,nom,sg,f
- υπεστρεψαν: VERB,aor,act,ind,3,pl
- εις: PREP
- Ιερουσαλημ: NOUN,acc,sg,f
- και: CONJ
- ευρον: VERB,aor,act,ind,3,pl
- ηθροισμενους: VERB,perf,pass,part,acc,pl,m
- τους: ART,acc,pl,m
- ενδεκα: NUM,dat,pl,m
- και: CONJ
- τους: ART,acc,pl,m
- συν: PREP
- αυτοις: PRO,dat,pl,3
Parallels
- Mark 16:14 (thematic): Mark records Jesus' appearance to the eleven; both passages focus on the risen Lord appearing to the remaining disciples after the resurrection and the group's gathering.
- John 20:19 (structural): John describes the disciples gathered together in Jerusalem (behind locked doors) when Jesus appears to them — a parallel scene of a post-resurrection assembly and revelation.
- Acts 1:13-14 (thematic): Luke's sequel records the apostles and others gathered in Jerusalem after the resurrection and ascension, echoing the motif of the core group ('the eleven' and those with them) assembling together.
- 1 Corinthians 15:5 (allusion): Paul summarizes resurrection appearances, mentioning Peter (Cephas) and the Twelve — relating to the tradition of post‑resurrection appearances to the inner circle of disciples (the eleven/twelve).
Alternative generated candidates
- And they rose that same hour and returned to Jerusalem; and they found the Eleven and those with them gathered together,
- And they rose that very hour and returned to Jerusalem. They found the eleven and those who were with them gathered together,
Luke.24.34 - Details
Original Text
Morphology
- λεγοντας: VERB,part,pres,act,nom,m,pl
- οτι: CONJ
- οντως: ADV
- ηγερθη: VERB,aor,pass,ind,3,sg
- ο: ART,nom,sg,m
- κυριος: NOUN,nom,sg,m
- και: CONJ
- ωφθη: VERB,aor,pass,ind,3,sg
- Σιμωνι: NOUN,dat,sg,m
Parallels
- 1 Corinthians 15:5 (verbal): Paul explicitly states that Christ 'appeared to Cephas' (Peter), directly paralleling Luke's report that the Lord appeared to Simon.
- Mark 16:7 (verbal): The angel's message names Peter/Simon and promises Jesus will meet the disciples (and Peter) in Galilee—another tradition that singles out Simon in the resurrection narrative.
- John 20:19-20 (thematic): Jesus' post‑resurrection appearance to the disciples in Jerusalem, where he shows his hands and side, thematically parallels the claim that the risen Lord appeared to his followers.
- Acts 1:3 (thematic): Luke's sequel summarizes that Jesus 'presented himself alive' to the apostles over forty days with many proofs, echoing Luke 24:34's report of post‑resurrection appearances (including to Simon).
Alternative generated candidates
- who said, "The Lord has risen indeed, and has appeared to Simon."
- who said, "The Lord has risen indeed, and he has appeared to Simon."
Luke.24.35 - Details
Original Text
Morphology
- και: CONJ
- αυτοι: PRON,nom,pl,3
- εξηγουντο: VERB,impf,mid/pass,ind,3,pl
- τα: ART,acc,pl,n
- εν: PREP
- τη: ART,dat,sg,f
- οδω: NOUN,dat,sg,f
- και: CONJ
- ως: ADV
- εγνωσθη: VERB,aor,pass,ind,3,sg
- αυτοις: PRO,dat,pl,3
- εν: PREP
- τη: ART,dat,sg,f
- κλασει: NOUN,dat,sg,f
- του: ART,gen,sg,n
- αρτου: NOUN,gen,sg,m
Parallels
- Luke 24:30-31 (verbal): Immediate context: Jesus 'took bread, blessed, broke, and gave it' and 'their eyes were opened'—the same language of recognition 'in the breaking of the bread.'
- Luke 22:19 (verbal): At the Last Supper Jesus 'took bread, gave thanks, and broke it'—the same verb sequence linking Jesus' action with communal memory and presence.
- 1 Corinthians 11:23-26 (allusion): Paul's account of the institution tradition recalls the taking/breaking of bread language and connects the Emmaus recognition with the developing Eucharistic remembrance.
- John 21:12-13 (thematic): Post‑resurrection recognition of Jesus occurs through a shared meal (Jesus gives bread/fish), paralleling the motif of recognizing the risen Lord in a meal.
- Acts 2:42 (structural): The early church's devotion 'to the breaking of bread' uses the same phrase, linking the Emmaus episode to Christian worship and communal practice.
Alternative generated candidates
- Then they told what had happened on the road, and how he was made known to them in the breaking of the bread.
- And they related what had happened on the road, and how he was made known to them in the breaking of the bread.
Now on that same day two of them were going to a village named Emmaus, about seven miles from Jerusalem.
They were talking with each other about all these things that had happened.
As they talked and discussed, Jesus himself drew near and went with them,
but their eyes were kept from recognizing him.
He said to them, "What are you discussing as you walk along?" They stood still, looking sad.
One of them, named Cleopas, answered him, "Are you the only visitor to Jerusalem who does not know the things that have taken place there in these days?"
He asked, "What things?" They replied, "Concerning Jesus of Nazareth, a man who was a prophet, powerful in word and deed before God and all the people,
and how our chief priests and rulers handed him over to be condemned to death and crucified him. But we had hoped that he was the one to redeem Israel; besides all this, it is now the third day since these things took place.
Moreover, some women of our company amazed us: they were at the tomb early this morning
and did not find his body; they came and told us that they had also seen a vision of angels, who said he was alive.
Some of those who were with us went to the tomb and found it just as the women had said, but they did not see him. And he said to them, "O foolish ones, and slow of heart to believe all that the prophets have spoken!
Was it not necessary that the Messiah should suffer these things and enter into his glory?"
Then beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
As they drew near the village to which they were going, he acted as if he would go farther. But they urged him, saying, "Stay with us, for it is toward evening and the day is now nearly over." So he went in to stay with them.
When he was at table with them, he took the bread, blessed it, broke it, and gave it to them. And their eyes were opened and they recognized him; and he vanished from their sight.
They said to one another, "Did not our hearts burn within us while he talked with us on the road and opened the Scriptures to us?" And they rose up that very hour and returned to Jerusalem; and they found the Eleven gathered together and those who were with them,
saying, "The Lord has risen indeed, and he has appeared to Simon." And they related what had happened on the road, and how he was made known to them in the breaking of the bread.