Net English TranslationLuke 24 =
The Resurrection
24

1 Now on the first day1 of the week, at early dawn, the women2 went to the tomb, taking the aromatic spices3 they had prepared. 2 They4 found that the stone had been rolled away from the tomb,5 3 but when they went in, they did not find the body of the Lord Jesus.6 4 While7 they were perplexed8 about this, suddenly9 two men stood beside them in dazzling10 attire. 5 The11 women12 were terribly frightened13 and bowed14 their faces to the ground, but the men said to them, “Why do you look for the living15 among the dead? 6 He is not here, but has been raised!16 Remember how he told you, while he was still in Galilee,17 7 that18 the Son of Man must be delivered19 into the hands of sinful men,20 and be crucified,21 and on the third day rise again.”22 8 Then23 the women remembered his words,24 9 and when they returned from the tomb they told all these things to the eleven25 and to all the rest. 10 Now it was Mary Magdalene,26 Joanna,27 Mary the mother of James, and the other women with them who told these things to the apostles. 11 But these words seemed like pure nonsense28 to them, and they did not believe them. 12 But Peter got up and ran to the tomb.29 He bent down30 and saw only the strips of linen cloth;31 then he went home,32 wondering33 what had happened.34

Jesus Walks the Road to Emmaus

13 Now35 that very day two of them36 were on their way to a village called Emmaus, about seven miles37 from Jerusalem.38 14 They39 were talking to each other about all the things that had happened. 15 While40 they were talking and debating41 these things,42 Jesus himself approached and began to accompany them 16 (but their eyes were kept43 from recognizing44 him).45 17 Then46 he said to them, “What are these matters47 you are discussing so intently48 as you walk along?” And they stood still, looking sad. 18 Then one of them, named Cleopas, answered him,49 “Are you the only visitor to Jerusalem who doesn’t know50 the things that have happened there51 in these days?” 19 He52 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man53 who, with his powerful deeds and words, proved to be a prophet54 before God and all the people; 20 and how our chief priests and rulers handed him over55 to be condemned to death, and crucified56 him. 21 But we had hoped57 that he was the one who was going to redeem58 Israel. Not only this, but it is now the third day since these things happened. 22 Furthermore, some women of our group amazed us.59 They60 were at the tomb early this morning, 23 and when they did not find his body, they came back and said they had seen a vision of angels,61 who said he was alive. 24 Then62 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.”63 25 So64 he said to them, “You65 foolish people66 – how slow of heart67 to believe68 all that the prophets have spoken! 26 Wasn’t69 it necessary70 for the Christ71 to suffer these things and enter into his glory?” 27 Then72 beginning with Moses and all the prophets,73 he interpreted to them the things written about74 himself in all the scriptures.

28 So they approached the village where they were going. He acted as though he wanted to go farther,75 29 but they urged him,76 “Stay with us, because it is getting toward evening and the day is almost done.” So77 he went in to stay with them.

30 When78 he had taken his place at the table79 with them, he took the bread, blessed and broke it,80 and gave it to them. 31 At this point81 their eyes were opened and they recognized82 him.83 Then84 he vanished out of their sight. 32 They85 said to each other, “Didn’t86 our hearts87 burn within us88 while he was speaking with us on the road, while he was explaining89 the scriptures to us?” 33 So90 they got up that very hour and returned to Jerusalem.91 They92 found the eleven and those with them gathered together 34 and93 saying, “The Lord has really risen, and has appeared to Simon!”94 35 Then they told what had happened on the road,95 and how they recognized him96 when he broke the bread.

Jesus Makes a Final Appearance

36 While they were saying these things, Jesus97 himself stood among them and said to them, “Peace be with you.”98 37 But they were startled and terrified, thinking99 they saw a ghost.100 38 Then101 he said to them, “Why are you frightened,102 and why do doubts103 arise in your hearts? 39 Look at my hands and my feet; it’s me!104 Touch me and see; a ghost105 does not have flesh and bones like you see I have.” 40 When he had said this, he showed them his hands and his feet.106 41 And while they still could not believe it107 (because of their joy) and were amazed,108 he said to them, “Do you have anything here to eat?”109 42 So110 they gave him a piece of broiled fish, 43 and he took it and ate it in front of them.

Jesus’ Final Commission

44 Then111 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me112 in the law of Moses and the prophets and the psalms113 must be fulfilled.” 45 Then he opened their minds so they could understand the scriptures,114 46 and said to them, “Thus it stands written that the Christ115 would suffer116 and would rise from the dead on the third day, 47 and repentance117 for the forgiveness of sins would be proclaimed118 in his name to all nations,119 beginning from Jerusalem.120 48 You are witnesses121 of these things. 49 And look, I am sending you122 what my Father promised.123 But stay in the city124 until you have been clothed with power125 from on high.”

Jesus’ Departure

50 Then126 Jesus127 led them out as far as Bethany,128 and lifting up his hands, he blessed them. 51 Now129 during the blessing130 he departed131 and was taken up into heaven.132 52 So133 they worshiped134 him and returned to Jerusalem with great joy,135 53 and were continually in the temple courts136 blessing137 God.138

1sn The first day of the week is the day after the Sabbath. 2tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity. 3tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56. 4tn Here δέ (de) has not been translated. 5sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved. 6tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì75 א A B C L W Θ Ψ Ë1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.sn What they found was not what they expected – an empty tomb. 7tn 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. 8tn Or “bewildered.” The term refers to a high state of confusion and anxiety. 9tn Grk “behold.” 10sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23). 11tn Here δέ (de) has not been translated. 12tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8). 13tn Or “They were extremely afraid.” 14sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15. 15sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise. 16tc The phrase “He is not here, but has been raised” is omitted by a few mss (D it), but it has wide ms support and differs slightly from the similar statement in Matt 28:6 and Mark 16:6. Although NA27 places the phrase at the beginning of v. 6, as do most modern English translations, it is omitted from the RSV and placed at the end of v. 5 in the NRSV.tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22. 17sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise. 18tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’” 19tn See Luke 9:22, 44; 13:33. 20tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here. 21sn See the note on crucify in 23:21. 22tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive. 23tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 24sn On his words see Luke 9:22. 25sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven. 26sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women. 27sn On Joanna see Luke 8:1-3. 28sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection. 29sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said. 30sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside. 31tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον). 32tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb). 33sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened. 34tc Some Western mss (D it) lack 24:12. The verse has been called a Western noninterpolation, meaning that it reflects a shorter authentic reading in D and other Western witnesses. Many regard all such shorter readings as original (the verse is omitted in the RSV), but the ms evidence for omission is far too slight for the verse to be rejected as secondary. It is included in Ì75 and the rest of the ms tradition. 35tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). 36tn These are disciples as they know about the empty tomb and do not know what to make of it all. 37tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long. 38map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 39tn Here καί (kai) has not been translated because of differences between Greek and English style. 40tn 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. 41tn This term suggests emotional dialogue and can thus be translated “debated.” 42tn 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. 43sn The two disciples will not be allowed to recognize Jesus until v. 31. 44tn This is an epexegetical (i.e., explanatory) infinitive in Greek. 45sn This parenthetical remark by the author is necessary so the reader will understand the account. 46tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. 47tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε). 48tn “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). 49tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation. 50sn 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. 51tn Grk “in it” (referring to the city of Jerusalem). 52tn Here καί (kai) has not been translated because of differences between Greek and English style. 53tn This translates the Greek term ἀνήρ (anhr). 54sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35. 55sn Handed him over is another summary of the passion like Luke 9:22. 56sn See the note on crucify in 23:21. 57tn The imperfect verb looks back to the view that they held during Jesus’ past ministry. 58sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel. 59sn 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. 60tn 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. 61sn The men in dazzling attire mentioned in v. 4 are identified as angels here. 62tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 63tn 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. 64tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection. 65tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1). 66tn The word “people” is not in the Greek text, but is supplied to complete the interjection. 67sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well. 68tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b. 69tn This Greek particle (οὐχί, ouci) expects a positive reply. 70sn 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). 71tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11. 72tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 73sn 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. 74tn 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. 75sn 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. 76tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English. 77tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request. 78tn 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. 79tn 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. 80tn 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. 81tn 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. 82sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus. 83tn This pronoun is somewhat emphatic. 84tn This translates a καί (kai, “and”) that has clear sequential force. 85tn Here καί (kai) has not been translated because of differences between Greek and English style. 86tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply. 87tn 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. 88tc ‡ 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 sys,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.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. 89tn Grk “opening” (cf. Acts 17:3). 90tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them. 91map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 92tn Here καί (kai) has not been translated because of differences between Greek and English style. 93tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this. 94sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter. 95sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report. 96tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style. 97tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 98tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì75 and the rest of the ms tradition, and should be considered an original part of Luke. 99sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit. 100tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4. 101tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 102tn Or “disturbed,” “troubled.” 103tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection. 104tn Grk “that it is I myself.” 105tn See tc note on “ghost” in v. 37. 106tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì75, and should thus be regarded as an original part of Luke’s Gospel. 107sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here. 108sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26. 109sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6. 110tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food. 111tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. 112sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one. 113sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10. 114sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind. 115tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” 116tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen. 117sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction. 118tn Or “preached,” “announced.” 119sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning. 120sn Beginning from Jerusalem. See Acts 2, which is where it all starts.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 121sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8. 122tn Grk “sending on you.” 123tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26. 124sn The city refers to Jerusalem. 125sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41). 126tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. 127tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 128sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18. 129tn 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. 130tn Grk “while he blessed them.” 131tn Grk “he departed from them.” 132tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, but it is found in Ì75 and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague. 133tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel. 134tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel. 135sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41. 136tn Grk “in the temple.”sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came. 137tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian mss (Ì75 א B C* L) have εὐλογοῦντες (eulogounte", “blessing”). Most mss, especially the later Byzantine mss, evidently combine these two readings with αἰνοῦντες καὶ εὐλογοῦντες (A C2 W Θ Ψ Ë1,13 33 Ï lat). It is more difficult to decide between the two earlier readings. Internal arguments can go either way, but what seems decisive in this instance are the superior witnesses for εὐλογοῦντες. 138tc The majority of Greek mss, some of which are important witnesses (A B C2 Θ Ψ Ë13 Ï lat), add “Amen” to note the Gospel’s end. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, since significant witnesses lack the word (Ì75 א C* D L W 1 33 pc it co ), it is evidently not original.
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