Used in medical language in reference to the wild talk of delirium.

Lit., in their sight.

The mother of the Man-Savior.

See note Mark 16:6¹.

Or, shining.

See note John 20:1².

Referring to the women mentioned in v. 10 and Luke 23:55.

See note Matt. 28:1^2b and note John 20:1^1b.

One stadion equals about 600 feet; therefore, 60 stadia would equal about 7 miles.

The Man-Savior was now in resurrection walking with the two disciples. This differed from His walking with His disciples before His death (Luke 19:28).

In their blindness they thought they knew more than the resurrected Savior.

Lit., a man, a Prophet. The two disciples knew the Savior in the flesh (2 Cor. 5:16), not in His resurrection. They knew His power in work and word, not the power of His resurrection (Phil. 3:10).

Jerusalem was the place where the resurrected Savior wanted His disciples to remain before the day of Pentecost (v. 49; Acts 1:4).

A ghost or specter.

The word in Greek indicates dullness of perception.

Referring to His resurrection (v. 46), which brought Him into glory (1 Cor. 15:43a; Acts 3:13a, Acts 3:15a).

The Savior walked with them (v. 15) and stayed with them (v. 29), but it was not until they offered the loaf to Him and He broke it that their eyes were opened to recognize Him. They needed Him to walk and stay with them, but He needed them to offer the loaf to Him so that He could break it that He might open their eyes to see Him.

Lit., He became invisible from them. The Savior was still with them. He did not leave them but only became invisible.

Including the Law of Moses, the Prophets, and the Psalms (v. 44) — the entire Old Testament.

This is the Man-Savior's resurrected body, which is spiritual (1 Cor. 15:44) and which is a body of glory (Phil. 3:21 and note 3).

Lit., were disbelieving.

The Law of Moses, the Prophets, and the Psalms are the three sections of the Old Testament, that is, "all the Scriptures" (v. 27). The Savior's word here unveils that the entire Old Testament is a revelation of Him and that He is its center and content.

Indicating that to understand the Scriptures requires that our mind be opened by the Lord Spirit through His enlightening (Eph. 1:18).

Forgiveness of sins could be proclaimed only after the Man-Savior's vicarious death for the sinners' sins had been accomplished and had been verified by His resurrection (v. 46; cf. Rom. 4:25). The Gospel of John, as the Gospel of the God-Savior, emphasizes life for fruit-bearing (John 15:5). The Gospel of Luke, as the Gospel of the Man-Savior, stresses forgiveness of sins for proclaiming. To bear fruit in life requires the Spirit of life essentially, received through the breathing of the Spirit (John 20:22). To proclaim forgiveness of sins requires the Spirit of power economically, received through the baptism in the Spirit (Acts 1:5, 8). To bear fruit is a matter of life; to proclaim forgiveness of sins is a matter of power.

The promise given in Joel 2:28-29, fulfilled on the day of Pentecost (Acts 1:4-5, 8; 2:1-4, 16-18). It concerned the outpouring of the Spirit as the power from on high for the believers' ministry economically. This is different from the Spirit of life being breathed into the disciples (John 20:22 and note 1, par. 1) by the resurrected Savior on the day of His resurrection for His indwelling that He might be life to them essentially.

At the Mount of Olives (Acts 1:12).

Lit., sit.

Regarding the Spirit of life, we need to breathe Him in as the breath (John 20:22); regarding the Spirit of power, we need to put Him on as the uniform, typified by the mantle of Elijah (2 Kings 2:9, 13-15). The former, like the water of life, requires our drinking (John 7:37-39); the latter, like the water of baptism, requires our being immersed (Acts 1:5). These are the two aspects of the one Spirit for our experience (1 Cor. 12:13). The indwelling of the Spirit of life is essential and is for our life and living; the outpouring of the Spirit of power is economical and is for our ministry and work.

In this book Luke displays and presents mainly five crucial and excellent aspects concerning the Man-Savior: His birth, ministry, death, resurrection, and ascension.
1) His birth was of and with the Spirit of God essentially, making Him a God-man so that He could be the Man-Savior (Luke 1:35).
2) His ministry was by and through the Spirit of God economically for the carrying out of God's economy in His jubilee (Luke 4:18-19).
3) His death was by His being the God-man to accomplish God's redemption for man (Luke 23:42-43) and to release Himself into man as the fire of life to burn on the earth (Luke 12:49-50).
4) His resurrection was
   a) God's vindication of Him and of His work,
   b) His success in all His achievements,
   c) His victory over the universal enemy of God.
5) His ascension was God's exaltation of Him, which made Him the Christ of God and the Lord of all (Acts 2:36) that He might carry out His heavenly ministry on the earth as the all-inclusive Spirit poured out from the heavens upon His Body, which is constituted of His believers (Acts 2:4, 17-18), as recorded by Luke in his further writing, the Acts.

Some MSS add, Amen.