Luke 24:17

An Exegetical Study of Luke 24:17-18

This exegetical study of Luke 24:17-18 is based on a b-greek discussion from April 7, 2002. The initial inquiry concerns the linguistic intricacies of Luke 24:17-18, specifically the verbal forms and their implications for translation. Questions were raised regarding the meaning of the aorist passive of ἵστημι, the function of the adjective σκυθρωποί, and the complex syntax and semantic range of παροικεῖς and καί in verse 18.

The main exegetical issue revolves around the precise rendering of the disciples’ interaction with the resurrected Christ on the road to Emmaus. The challenge lies in accurately capturing the nuances of the Greek text, particularly the disciples’ initial reaction to Jesus’s question and Cleopas’s response, which carries a potential rhetorical edge. The discussion highlights tensions between literal translation, idiomatic expression, and the perceived rhetorical intent, specifically concerning the portrayal of the disciples’ ignorance and surprise.

Luke 24:17-18 (Nestle 1904)
17 εἶπεν δὲ πρὸς αὐτούς, τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες, καὶ ἐστάθησαν σκυθρωποί;
18 ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεοπᾶς εἶπεν πρὸς αὐτόν, Σὺ μόνος παροικεῖς Ἱερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις;

Key differences with SBLGNT (2010):
• No significant textual variants are present in Luke 24:17-18 between Nestle 1904 and SBLGNT (2010). Slight variations in punctuation (e.g., placement of question marks) exist but do not alter the meaning of the words themselves.

Textual Criticism (NA28), Lexical Notes (BDAG):
The textual base for Luke 24:17-18 is stable, with NA28 aligning with Nestle 1904 and SBLGNT (2010) without significant variants. Lexical considerations, however, present complexities derived from the semantic range of key terms.

The verb ἵστημι (from which ἐστάθησαν, aorist passive, is derived) is discussed regarding its intransitive use. In its aorist and future tenses, it can mean “stand still” or “stop.” The perfect and pluperfect often convey an intensive intransitive sense, “have stood,” emphasizing a present resultant state. The passive voice of ἵστημι, as seen in ἐστάθησαν, typically functions intransitively in the New Testament to simply mean “stood” or “stopped” rather than implying an external cause. Thus, “they stood still” is a common and appropriate rendering, not necessarily implying an external agent caused them to stop.

The adjective σκυθρωποί, meaning “sad-faced” or “downcast,” appears twice in the New Testament (Lk 24:17; Mt 6:16). While Matthew’s context (hypocritical fasting) suggests a potentially feigned appearance for religious purposes, the Lukan context points to genuine sorrow, perplexity, or discouragement. The discussion explores whether it functions attributively or predicatively. Most interpretations suggest a predicative force, effectively acting adverbially to describe *how* they stood: “they stood, looking sad” or “they stood with downcast faces.” BDAG notes the meaning “gloomy” or “dismal.”

The verb παροικέω (present active indicative παροικεῖς in v.18) is central to the debate. While classical usage might encompass “to live nearby” or “to live as a neighbor,” its usage in the LXX and GNT often carries the connotation of “temporary residence,” “sojourner,” or “stranger.” Some scholars highlight instances where related forms like πάροικος (e.g., Eph 2:19; 1 Pet 2:11; Acts 7:6, 7:29) and παροικία (Acts 13:17; 1 Pet 1:17) consistently imply being a foreigner, an alien, or lacking full citizenship rights, often in the context of a journey. This perspective suggests that Cleopas’s question positions Jesus as an outsider. However, other scholars (referencing BDAG) argue for a broader semantic range, including simply “resident,” citing LXX examples (Deut 18:6-7, 2 Sam 4:33) where the meaning leans towards permanent dwelling, suggesting that a “transient” might not be expected to know “the latest dirt.” The precise nuance here significantly impacts the rhetorical force of Cleopas’s question.

Translation Variants

The grammatical and rhetorical analysis of Luke 24:18, specifically the clause Σὺ μόνος παροικεῖς Ἱερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις;, reveals significant interpretative challenges. The presence of μόνος (“alone,” “only”), the semantic range of παροικεῖς (“you reside/sojourn”), and the function of the conjunction καί (“and”) combine to create diverse translation possibilities and rhetorical implications.

Modern translations often lean towards a sarcastic rendering. For example, the NIV, RSV, and NRSV typically translate, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?” This interpretation treats καί as implicitly functioning like a relative pronoun (“who”) or as an adversative conjunction (“and yet”). A similar reading, as presented in a prominent grammar, “Are you the only one visiting Jerusalem and yet you do not know the things that have happened in it?” This reading assumes παροικεῖς carries the strong connotation of “stranger” or “visitor,” leading to the rhetorical question that implies, “Surely, even a stranger would know this; how much more a resident, or anyone present in Jerusalem?” This understanding maximizes the sense of incredulity and mild rebuke from the disciples.

Conversely, the KJV’s “Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?” maintains a more literal rendering of καί as “and.” While preserving the conjunction, this can lead to a slightly less fluid or potentially less “sarcastic” reading depending on intonation. The perceived difficulty with this literal rendering, as noted in the discussion, is that it might imply that *all* strangers except this one *would* know the events, which seems illogical. However, if παροικεῖς primarily means “stranger,” then the conjunction καί could be interpreted as a logical consequence or a surprising juxtaposition: “You are the *only* stranger here, *and consequently* (or *and surprisingly*) you don’t know?” This rhetorical move heightens the sense of the stranger’s perceived ignorance.

An alternative grammatical interpretation of καί suggests it could function as an emphatic or inferential connector, rather than a simple additive “and” or an implicit relative pronoun. As one participant proposed, it could show equivalence or emphasis, as seen in other New Testament contexts (e.g., Lk 1:35). This would allow the sentence to imply: “Are you the only stranger in Jerusalem, and by that very fact [you are the only one] not knowing the happenings?” This preserves the “stranger” meaning of παροικεῖς while giving καί a more nuanced rhetorical role, reinforcing the incredulity.

Another participant raises a syntactic challenge, suggesting that a strictly literal translation of καί as “and” in conjunction with παροικεῖς as “resident” (“Are you the only resident of Jerusalem *and* you haven’t noticed…”) seems problematic. He posits that a more natural Greek structure would omit παροικεῖς if the meaning were simply “Are you the only one in Jerusalem who doesn’t know?” This highlights that the presence of παροικεῖς is crucial and contributes to the rhetorical effect, whether that is sarcasm (if “stranger”) or astonishment (if “resident”). The interpretation hinges on the semantic weight of παροικεῖς – whether it implies an exceptional condition (being the *only* stranger) or a surprising contradiction (being a *resident* and yet ignorant).

Conclusions and Translation Suggestions

The exegesis of Luke 24:17-18 reveals the interplay of lexical nuance, grammatical function, and rhetorical intent. While the textual base is stable, the interpretation of key terms like ἵστημι, σκυθρωποί, παροικέω, and the conjunction καί offers multiple valid avenues for translation. The most compelling interpretation of Cleopas’s question leans towards a blend of incredulity and mild sarcasm, largely driven by the understanding of παροικεῖς as “sojourner” or “stranger” and the consequential role of καί.

1. “And they stopped, looking sad. (18) But one of them, named Cleopas, answered him, ‘Are you the only stranger in Jerusalem who doesn’t know what has happened there in these days?'”
   This rendering emphasizes the “stranger” aspect of παροικεῖς, aligning with its common usage in the LXX and GNT, and interprets καί as introducing a rhetorical consequence or question (“who does not know”). This captures the incredulity of the disciples.
2. “And they stood still, with downcast faces. (18) Then one, named Cleopas, replied, ‘Are you the only visitor in Jerusalem, and yet you are ignorant of the events that have taken place here recently?'”
   This option foregrounds the “visitor” aspect of παροικεῖς, reflecting the transient connotation. It translates καί as “and yet” to highlight the surprising contrast between being a visitor (who might be expected to be less informed) and being *uniquely* ignorant given the widespread nature of the events.
3. “And they came to a stand, looking gloomy. (18) Then Cleopas, one of them, responded, ‘Are you the only one living in Jerusalem as a sojourner, and therefore unaware of what has occurred here in these past days?'”
   This translation maintains the “sojourner” sense of παροικεῖς and interprets καί as an emphatic or inferential connector (“and therefore”). This conveys the disciples’ astonishment and rhetorical challenge to the stranger’s apparent ignorance.