Luke 24:17

Luk 24:17. Εἶπε, He said) It is the part of wisdom, to pass with ease into profitable conversation. Joh 4:7-8 [Jesus taking occasion from the well, and His request to the woman of Samaria for a drink, to pass to the subject of the living water]; Act 8:30 [Philip and the Eunuch reading Isaiah].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_24:17-18. What are these discourses that ye in turn throw out to one another as ye walk, and are of gloomy countenance? Instead of καὶ ὄντες σκυθρωποί, the address passes over into the finite verb, bringing out this characteristic more emphatically, Matthiae, § 632; Kühner, § 675. 4. After καί we are not to supply τί (Beza). The relative clause οὓς ἀντιβάλλ. πρ. ἀλλ. corresponds to the idea of συζητεῖν (disputare).

σὺ μόνος παροικεῖς κ.τ.λ.] Dost thou alone dwell as a stranger in Jerusalem, and hast not learned, etc.? In respect of this question of surprise, it is to be considered(1) that the destiny of Jesus is so entirely the only thought in the soul of the two disciples, and appears to them now so absolutely as the only possible subject of their conversation and their sadness, that from their standpoint they instantly conclude from the question of the unknown one that he cannot at all know what has come to pass, since otherwise he would not begin by asking of what they speak and why they look sad; (2) that μόνος belongs to παροικεῖς and καὶ οὐκ ἔγνως; so that thus παροικεῖς Ἱερ. καὶ οὐκ ἔγνως (there is no comma to be placed before καί), taken together, constitute the ground of their question, whether it is he alone in whose experience this is the case. Hence it is wrong to take καί in the place of a relative. Comp. Joh_7:4

παροικεῖν Ἱερουσ. may either mean: dwell as a stranger in Jerusalem (thus often in the LXX.; usually with ἐν, but also with the accusative, Gen_17:8; Exo_6:4), or: dwell near, at Jerusalem (Grotius, Rosenmüller, and, with hesitation, Bleek; comp. Xen. De redit. i. 5; Isocr. Panegyr. 162; Thuc. iii. 93; Lucian, D. M. ii. 1); thus Ἱερουσ. would be in the dative. The former view is the usual and the correct one (comp. Heb_11:9; Act_7:6; Act_13:17; 1Pe_1:17; 1Pe_2:11), since the disciples might recognise the unknown, perchance, as a foreign pilgrim to the feast (even from his dialect), but not as a dweller in the vicinity of Jerusalem. Ungrammatically (not to be supported by passages such as Gen_24:37; Num_20:15; Psa_15:1; Psa_120:6, where the LXX. have translated ישב and שכן by terms more specific than the original), Theophylact, also Zeger and others, have taken παροικεῖν as simply to dwell; and Castalio, Vatablus, Clarius, and Kuinoel have taken it in the figurative sense of ξένον εἶναι and hospitem esse: de iis, qui quid agatur ignorant, art thou then alone so strange to Jerusalem?

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 24:17 . ἀντιβάλλετε : an expressive word (here only in N.T.), confirming the impression of animated and even heated conversation made by συζητεῖν . It points to an exchange of words, not simply, but with a certain measure of excitement. As Pricaeus expresses it: “fervidius aliquanto et commotius, ut fieri amat ubi de rebus noves mirisque disserentes nullamque expediendi nos viam invenientes, altercamur”. The question of the stranger quietly put to the two wayfarers is not without a touch of kindly humour. καὶ ἐστάθησαν , σκυθρωποί : this well-attested reading gives a good graphic sense = “they stood still, looking sad” (R. V [203] ). A natural attitude during the first moments of surprise at the interruption of their talk by an unknown person, and in a puzzling tone.

[203] Revised Version.

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

Vers. 17-19 a. Beginning of the Conversation.

Ver. 17. Jesus generally interrogates before instructing. As a good teacher, in order to be heard, He begins by causing his auditors to speak (Joh 1:38).

The Alex. reading at the end of Luk 24:17, allowed by Tischendorf (8th ed.): and stood sad, borders on the absurd.

Ver. 18. Μόνος belongs to both verbs, παροικεῖς and οὐκ ἔγνως, together. They take Jesus for one of those numerous strangers who, like themselves, are temporarily sojourning at Jerusalem. An inhabitant of the city would not have failed to know these things; and in their view, to know them was to be engrossed with them.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

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.

(17) What manner of communications . . .?—Literally, What are these words that ye bandy to and fro with one another?

And are sad.—The adjective is the same as that used of the hypocrites in Mat_6:16. The better MSS. make the question stop at “as ye walk,” and then add, “And they stood sad in countenance.” Over and above the authority for this reading, it has unquestionably the merit of greater dramatic vividness.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. that ye have one to another] Literally, “cast to and fro.”

and are sad] The true reading seems to be and they stood still (estathesan, א, A, B, and some ancient versions; estesan, L), looking sad. They stopped short, displeased at the unwelcome, and possibly perilous, intrusion of a stranger into their conversation.

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 he said unto them, what things?.... Still appearing as if he was ignorant, and in order to, draw out of them a particular relation:

and they said unto him; both of them, or rather Cleophas, for himself and his companion:

concerning Jesus of Nazareth; that is, what had happened to him, who was commonly known by this name, and was called so by way of contempt: but

which was a prophet; not only a foreteller of things to come, as he foretold his sufferings, death, and resurrection, the troubles that should befall his disciples, the destruction of Jerusalem, and the end of the world; but he was a preacher of the Gospel, an eminent one, a famous and extraordinary one, that prophet which Moses spake of should come; and who was mighty in deed and word: he was anointed with the Holy Ghost and with power, which he showed by the miracles he wrought; such as healing the sick, cleansing lepers, casting out devils, restoring sight to the blind, causing the deaf to hear, the dumb to speak, the lame to walk, and raising the dead to life; and in the doctrines he taught, which were with authority, and such as never man spake:

before God and all the people; he was sent and anointed by God as a prophet, and approved by him; who bore a testimony to him by a voice from heaven, declaring him to be his beloved Son; and the works he wrought, were done publicly before men, who glorified God on that account; and the doctrines he taught, were not taught in secret, but in the synagogues and in the temple, in the audience of all the people, and to their surprise and admiration.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad?

Ver. 17. That ye have one to another] Gr. that ye toss one to another, as a ball is tossed between two or more. αντιβαλλετε, tu cum duo pila lusitaut.

And are sad] Christ loves not to see his saints sad; he questions them as Joseph did his prisoners, "Wherefore look ye so sadly today?" Gen 40:7, and as the king did Nehemiah, Luk 2:2.

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.

What manner of communications ... - What is the subject of your conversation? What is it that has so much affected your minds? They were deeply affected in the recollection of the death of Jesus; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Not that he, from whom the secrets of no hearts are hidden, did not know what they were discoursing about, but that he had a mind to hear them repeated from them, that from their repetition of them he might take the better advantage to instruct them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. What manner of communications—Our Saviour is suddenly nigh the disciples, and his inquiry is in that tone and style which imply that he may give relief.

Sad—The word describes the expression of their countenances, sad-faced.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

What manner of communications are these that ye have one to another, as ye walk, and are sad? The older authorities make the question stop at "as ye walk," and then add, "and they stood still, looking sad." This change is, of course, of no great importance, but it considerably adds to the vividness of the picture.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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?

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.

Jesus said to them

"Jesus said to the two men"

Cleopas

This is the name of a man. (See: How to Translate Names)

Are you the only person ... days?

Cleopas uses this question to show his surprise that this man appears not to know about the things that have happened in Jerusalem. AT: "You must be the only person ... days" (See: Rhetorical Question)

Are you

Here "you" is singular. (See: Forms of You)

translationWords

Jerusalem

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. καὶ ἐστάθησαν σκυθρωποί. אB.

17. ἀντιβάλλετε. Literally, “cast to and fro.” Compare “discussed a doubt, and tossed it to and fro.” Tennyson.

σκυθρωποί. Mat 6:16. The true reading seems to be ‘and they stood still’ (ἐστάθησαν, אAB, and some ancient versions; ἔστησαν, L), ‘looking sad.’ They stopped short, displeased at the unwelcome, and possibly perilous, intrusion of a stranger into their conversation.

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.

17.] He had apparently been walking with them some little time before this was said.

ἀντιβάλλειν λόγους implies to dispute with some earnestness: but there is no blame implied in the words. Possibly, though both were sad, they may have taken different views:—and in the answer of Cleopas we have that of the one who was most disposed to abandon all hope.

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

17. ἀντιβάλλετε. Here only in N.T. and once only in LXX (2 Mac. 11:3). It looks back to συνζητεῖν (ver. 15).

καὶ ἐστάθησαν σκυθρωποί. This is the reading of א B, e Boh: Sah. It is supported by the ἔστησαν of L, and probably by the erasure in A. It is adopted by Tisch. Treg. WH. Weiss, RV., but contended against by Field, ot. Noiv.3. p. 6o. With this reading the question ends at περιπατοῦντες For σκυθρωποί comp. Mat 6:16; Gen 11:7; Ecclus. 25:23.

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

Ye have [αντιβαλλετε] . Lit., throw back and forth; exchange.

"Discussed a doubt and tossed it to and fro" (Tennyson).

And are sad [σκυθρωποι] . Only here and Mt 6:16, on which see note. The best texts put the interrogation point after walk, add kai ejstaqhsan, and render, and they stood still, looking sad. So Rev.

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