Luke 24:11

Luk 24:11 . ἐφάνησαν : plural with a neuter pl. nom. ( τὰ ῥήματα ), denoting things without life ( vide Joh 19:31 ), because the “words,” reports, are thought of in their separateness ( vide Winer, § lviii., 3 a). λῆρος : here only in N.T. = idle talk, not to be taken seriously.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

(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.

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.

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).

"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.

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.

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.

But this message seemed like idle talk to the apostles

"But the apostles thought that what the women said was foolish talk"

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.

11. ἐνώπιον αὐτῶν. The frequency of the Hellenistic preposition ἐνώπιον is due to the Hebrew לִפְנֵי. It occurs 36 times in this Gospel and the Acts, but neither in St Matthew nor St Mark; and St John only uses it once (Luk 20:30).

λῆρος. ‘Dotage’ (Rhemish version). The strong word used implies mere nonsensical talk. Soph. Trach. 435, ληρεῖν ἀνδρὸς οὐχὶ σώφρονος.

ἠπίστουν. The imperfect shews persistent incredulity.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] ἐφάνησαν, a plural, with τὰ ῥήμ., is not without meaning. The ῥήματα were the (perhaps slightly differing) accounts of many persons.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. ἐνώπιον αὐτῶν . “In their sight,” in the judgment of the Apostles and others; apud illos (c), in conspeetu eorum (d), coram illis (f) apostolis (1). For ἐνώπιον see small print on 1:15, and for ὠσεί on 1:56.

λῆρος. “Nonsense”; the word “is applied in medical language to the wild talk of the sick in delirium” (Hobart): comp. 4 Mac. 5:11: here only in N.T. derisus (d), delira (a), deliramentum (f Vulg.). The incredulity with which mere reports were received is noted [Mk.] 16:11. Even S. John did not infer from the disappearance of the body that He had risen until he had examined the tomb himself (Joh 20:8). Apparently no one had understood Christ’s predictions of His rising again. They were interpreted of His return in glory, either with a new body or as an incorporeal being. No Apostle had grasped the fact that He would be killed, buried, and raised again to life. They had seen Him dead, and women’s talk about Angels who said that He was alive did not cancel that.

τὰ ρ̀ήματα ταῦτα. (א B D L, a b c d e l q Vulg. Sah. Boh. Syr-Cur. Aeth.) is certainly to be preferred to τὰ ῥήματα αὐτῶν (A I X Γ Δ etc. f Arm.). Syr-Sin. has “They appeared in their eyes as if they had spoken these words from their wonder.” For neut. plur.with plur. verb comp. Joh 19:31.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

To them [ενωπιον αυτων] . Rev., literally, in their sight.

Idle tales [ληρος] . Lit., silly talk; nonsense. Only here in New Testament. Used in medical language of the wild talk of delirium. Wyc., madness. Tynd., feigned things.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.