Luke 24:13–24:35, King James Version
Italic words were supplied in the English translation for clarity.
Luke 24:13–24:35
The Emmaus Road Reframes Hope through Scripture and Table
A stranger walks them through Moses, then is known in broken bread
Two of them go that same day to a village called Emmaus, about threescore furlongs from Jerusalem, and talk of all these things which have happened. Jesus himself draws near and goes with them, but their eyes are holden that they should not know him. He asks about their communications. Cleopas answers as if to a stranger in Jerusalem: Jesus of Nazareth, a prophet mighty in deed and word before God and all the people; the chief priests and rulers delivered him to be condemned to death, and have crucified him. We trusted that it had been he which should have redeemed Israel. Besides all this, today is the third day, and certain women made us astonished, saying they had seen a vision of angels who said he was alive; some of the company went to the sepulchre and found it even so, but him they saw not. Hope is spoken in the past tense. The companion of Cleopas is unnamed; do not assign a gender as if the text had.
He says they are fools and slow of heart to believe all that the prophets have spoken. Ought not Christ to have suffered these things, and to enter into his glory? Beginning at Moses and all the prophets, he expounds unto them in all the scriptures the things concerning himself. Luke reports the act of interpretation, not a list you can treat as a license for arbitrary allegory. They constrain him to abide. As he sits at meat, he takes bread, blesses it, breaks it, and gives to them. Their eyes are opened, they know him, and he vanishes. They say, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? They rise the same hour, return to Jerusalem, find the eleven gathered, hear that the Lord is risen indeed and hath appeared to Simon, and tell how he was known of them in breaking of bread. Scripture and table together reframe a failed political hope without erasing the walk of disappointment.
How this should shape us
Walk your disappointment far enough to tell the truth of it, then stay at the table long enough for bread to be broken. Let Moses and the prophets be opened, not raided for clever codes, and do not skip the sad road as if resurrection required you to hide that you had hoped.
Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Research trail and exact locationsThe source record behind this section
Supports: Exact displayed KJV wording, verse order, paragraph metadata, supplied-word markup, and coverage.
Luke 24:13–24:35, pinned eng-kjv2006 USFM-derived repository corpus
Supports: Greek wording and sentence relations; the edition is not treated as a complete apparatus.
Faithlife SBLGNT official repository, data/sblgnt/text/Luke.txt, 24:13–24:35
Supports: Greek forms, morphology, and lexical ranges only where the unit discusses them; local syntax controls sense.
STEP Bible Data official repository, TAGNT Matthew-Acts rows for Luke 24:13–24:35
Supports: Verse-level translation, syntax, KJV-language clarification, historical notes, Synoptic parallels, and textual alternatives.
NET Bible First Edition Luke PDF, exact tn/tc/sn entries attached to Luke 24:13–24:35
Supports: Critical orientation to the unit's place in Luke-Acts, narrative structure, sources, social questions, Passion, or resurrection.
Yale Bible Study Gospel of Luke course, The Passion and Resurrection study guide, Luke 23:1-24:53; applied to Luke 24:13–24:35
Supports: Current reader-oriented synthesis of anonymity, date, Jewish setting, salvation, marginalized people, parables, wealth, and whole-book movement.
Enter the Bible Luke course, Summary, Outline, Background, Introductory Issues, Theological Themes, Bible in the World, and linked passage index; applied to Luke 24:13–24:35
Supports: One complete confessional reading of the unit, independently checked against critical, textual, and ethical controls.
Bolt, “Luke,” commentary heading and paragraphs explicitly covering Luke 24:13–24:35
Supports: Literary relationship evidence and material alternatives among Luke, Mark, and Matthew without treating dependence as a historicity verdict.
Goodacre, The Synoptic Problem, chapters 1-5 on Synoptic data and Markan priority and chapters 6-10 on Q and Farrer alternatives; applied to Luke 24:13–24:35
Supports: Abstract-supported control against simple anti-Jewish or replacement summaries; not a settlement of every scene.
Smith, JTS 72.2 (2021), official abstract and bibliographic range pp. 738-765; applied only to Jewish continuity and Gentile-inclusion framing in Luke 24:13–24:35
Supports: Women's narrative, material, and discipleship agency, with social reconstructions kept provisional.
Penner, The Work of Wealthy Women, PDF pp. 15-18, 30-61, and 76-100; applied to the named women, households, bodies, work, resources, or witness in Luke 24:13–24:35
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact displayed KJV wording, verse order, paragraph metadata, supplied-word markup, and coverage.
Exact location: Luke 24:13–24:35, pinned eng-kjv2006 USFM-derived repository corpus
Open source ↗Greek textual evidence
The Greek New Testament: SBL Edition
Michael W. Holmes, editor; Society of Biblical Literature and Logos
Society of Biblical Literature and Logos Bible Software, 2010
Supports: Greek wording and sentence relations; the edition is not treated as a complete apparatus.
Exact location: Faithlife SBLGNT official repository, data/sblgnt/text/Luke.txt, 24:13–24:35
Open the Luke Greek text file ↗Lexical and grammatical evidence
STEP Bible Data
Tyndale House Cambridge
Tyndale House Cambridge, repository snapshot verified 2026
Supports: Greek forms, morphology, and lexical ranges only where the unit discusses them; local syntax controls sense.
Exact location: STEP Bible Data official repository, TAGNT Matthew-Acts rows for Luke 24:13–24:35
Open source ↗open translation and translator notes
NET Bible First Edition Notes: Luke
Biblical Studies Press
Biblical Studies Press, 2006
Supports: Verse-level translation, syntax, KJV-language clarification, historical notes, Synoptic parallels, and textual alternatives.
Exact location: NET Bible First Edition Luke PDF, exact tn/tc/sn entries attached to Luke 24:13–24:35
Open source ↗open university bible study course
The Gospel of Luke Course and Study Guides
Yale Divinity School faculty
Yale Bible Study, 2020; current online edition
Supports: Critical orientation to the unit's place in Luke-Acts, narrative structure, sources, social questions, Passion, or resurrection.
Exact location: Yale Bible Study Gospel of Luke course, The Passion and Resurrection study guide, Luke 23:1-24:53; applied to Luke 24:13–24:35
Open source ↗modern scholarly book introduction
Luke: Summary, Outline, Background, Introductory Issues, Theological Themes, and Bible in the World
Matthew L. Skinner
Enter the Bible, Luther Seminary, 2024 revision; current course inspected 2026
Supports: Current reader-oriented synthesis of anonymity, date, Jewish setting, salvation, marginalized people, parables, wealth, and whole-book movement.
Exact location: Enter the Bible Luke course, Summary, Outline, Background, Introductory Issues, Theological Themes, Bible in the World, and linked passage index; applied to Luke 24:13–24:35
Open source ↗open confessional commentary
Luke
Peter G. Bolt
The Gospel Coalition Bible Commentary, 2023
Supports: One complete confessional reading of the unit, independently checked against critical, textual, and ethical controls.
Exact location: Bolt, “Luke,” commentary heading and paragraphs explicitly covering Luke 24:13–24:35
Open source ↗modern scholarly open monograph
The Synoptic Problem: A Way Through the Maze
Mark Goodacre
T&T Clark; open access supplied by the author and Duke University, 2001; open release 2011
Supports: Literary relationship evidence and material alternatives among Luke, Mark, and Matthew without treating dependence as a historicity verdict.
Exact location: Goodacre, The Synoptic Problem, chapters 1-5 on Synoptic data and Markan priority and chapters 6-10 on Q and Farrer alternatives; applied to Luke 24:13–24:35
Open source ↗peer reviewed article abstract and metadata
The Jewishness of Luke-Acts: How Recent Scholarship Has Challenged the View that Luke-Acts Is Pro-Gentile and Anti-Jewish
Joshua Paul Smith
The Journal of Theological Studies 72.2, 2021
Supports: Abstract-supported control against simple anti-Jewish or replacement summaries; not a settlement of every scene.
Exact location: Smith, JTS 72.2 (2021), official abstract and bibliographic range pp. 738-765; applied only to Jewish continuity and Gentile-inclusion framing in Luke 24:13–24:35
Open source ↗open access masters thesis
The Work of Wealthy Women: Female Discipleship in Luke 8:1-3
Kimberly Penner
University of Waterloo, 2011
Supports: Women's narrative, material, and discipleship agency, with social reconstructions kept provisional.
Exact location: Penner, The Work of Wealthy Women, PDF pp. 15-18, 30-61, and 76-100; applied to the named women, households, bodies, work, resources, or witness in Luke 24:13–24:35
Open source ↗