Mazmur 71:24

71:24 All day long my tongue will also tell about your justice,

for those who want to harm me ¹  will be embarrassed and ashamed. ² 

Mazmur 105:2

105:2 Sing to him!

Make music to him!

Tell about all his miraculous deeds!

Mazmur 145:4

145:4 One generation will praise your deeds to another,

and tell about your mighty acts! ³ 

Mazmur 145:11

145:11 They will proclaim the splendor of your kingdom;

they will tell about your power,

Ulangan 6:7

6:7 and you must teach ⁴  them to your children and speak of them as you sit in your house, as you walk along the road, ⁵  as you lie down, and as you get up.

Lukas 24:14-32

24:14 They ⁶  were talking to each other about all the things that had happened. 24:15 While ⁷  they were talking and debating ⁸  these things, ⁹  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ¹⁰  from recognizing ¹¹  him). ¹²  24:17 Then ¹³  he said to them, “What are these matters ¹⁴  you are discussing so intently ¹⁵  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ¹⁶  “Are you the only visitor to Jerusalem who doesn’t know ¹⁷  the things that have happened there ¹⁸  in these days?” 24:19 He ¹⁹  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ²⁰  who, with his powerful deeds and words, proved to be a prophet ²¹  before God and all the people; 24:20 and how our chief priests and rulers handed him over ²²  to be condemned to death, and crucified ²³  him. 24:21 But we had hoped ²⁴  that he was the one who was going to redeem ²⁵  Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. ²⁶  They ²⁷  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁸  who said he was alive. 24:24 Then ²⁹  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.” ³⁰  24:25 So ³¹  he said to them, “You ³²  foolish people ³³  – how slow of heart ³⁴  to believe ³⁵  all that the prophets have spoken! 24:26 Wasn’t ³⁶  it necessary ³⁷  for the Christ ³⁸  to suffer these things and enter into his glory?” 24:27 Then ³⁹  beginning with Moses and all the prophets, ⁴⁰  he interpreted to them the things written about ⁴¹  himself in all the scriptures.

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ⁴²  24:29 but they urged him, ⁴³  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁴⁴  he went in to stay with them.

24:30 When ⁴⁵  he had taken his place at the table ⁴⁶  with them, he took the bread, blessed and broke it, ⁴⁷  and gave it to them. 24:31 At this point ⁴⁸  their eyes were opened and they recognized ⁴⁹  him. ⁵⁰  Then ⁵¹  he vanished out of their sight. 24:32 They ⁵²  said to each other, “Didn’t ⁵³  our hearts ⁵⁴  burn within us ⁵⁵  while he was speaking with us on the road, while he was explaining ⁵⁶  the scriptures to us?”

[71:24]  ¹ tn Heb “those who seek my harm.”

[71:24]  ² tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.

[145:4]  ³ tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”

[6:7]  ⁴ tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.

[6:7]  ⁵ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[24:14]  ⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ⁷ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ⁸ tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ⁹ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:16]  ¹⁰ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ¹¹ tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ¹² sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ¹³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ¹⁴ tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ¹⁵ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:18]  ¹⁶ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ¹⁷ sn 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.

[24:18]  ¹⁸ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ²⁰ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ²¹ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ²² sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ²³ sn See the note on crucify in 23:21.

[24:21]  ²⁴ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ²⁵ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ²⁶ sn 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.

[24:22]  ²⁷ tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ²⁸ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ²⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ³⁰ tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ³¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ³² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ³⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ³⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ³⁶ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ³⁷ sn 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).

[24:26]  ³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[24:27]  ³⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ⁴⁰ sn 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.

[24:27]  ⁴¹ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:28]  ⁴² sn 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.

[24:29]  ⁴³ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ⁴⁵ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ⁴⁶ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ⁴⁷ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ⁴⁸ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ⁴⁹ sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ⁵⁰ tn This pronoun is somewhat emphatic.

[24:31]  ⁵¹ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ⁵³ tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ⁵⁴ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁵⁵ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.

[24:32]  ⁵⁶ tn Grk “opening” (cf. Acts 17:3).