The Meaning of Luke 24:41 Explained

Luke 24:41

KJV: And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat?

YLT: and while they are not believing from the joy, and wondering, he said to them, 'Have ye anything here to eat?'

Darby: But while they yet did not believe for joy, and were wondering, he said to them, Have ye anything here to eat?

ASV: And while they still disbelieved for joy, and wondered, he said unto them, Have ye here anything to eat?

KJV Reverse Interlinear

And  while they  yet  believed not  for  joy,  and  wondered,  he said  unto them,  Have ye  here  any  meat? 

What does Luke 24:41 Mean?

Context Summary

Luke 24:36-43 - "peace Be Unto You"
Jesus Himself! We need nothing else when we are terrified and afraid. You may be fearing the consequences of your sin; fearing the approach of your enemy; fearing the future with its unknown contingencies; but Jesus Himself is the antidote of fear. He keeps the soul that trusts Him within the double doors of peace. See Isaiah 26:3.
This was not an apparition, but the clothing of the spiritual body, which evidently repeats the general outlines of the physical body, though in a rarer and more subtle substance. Does this incident not teach us that when we also are clothed in the spiritual body we shall not be wholly dissimilar from what we are today? We shall be recognizable by our beloved and they by us, 1 Corinthians 15:44.
What was it that made those hands and feet distinctly His own, except that the print of the nails was in them? John 20:27. "In the midst of the throne"¦ a Lamb as it had been slain," Revelation 5:6. [source]

Chapter Summary: Luke 24

1  Jesus' resurrection is declared by two angels to the women who come to the tomb
9  They report it to others
13  Jesus himself appears to the two disciples that went to Emmaus;
36  afterwards he appears to the apostles, and reproves their unbelief;
47  gives them a charge;
49  promises the Holy Spirit;
50  and so ascends into heaven

Greek Commentary for Luke 24:41

Disbelieved for joy [απιστουντων αυτων απο της χαρας]
Genitive absolute and a quite understandable attitude. They were slowly reconvinced, but it was after all too good to be true. [source]
Anything to eat [βρωσιμον]
Only here in the N.T., though an old word from βιβρωσκω — bibrōskō to eat. [source]
Meat [βρώσιμον]
Only here in New Testament. Lit.,anything eatable. Wyc., anything that shall be eaten. Rev., better, anything to eat, as the word meat has largely lost, in popular usage, its old sense of food in general. [source]

Reverse Greek Commentary Search for Luke 24:41

John 20:20 Showed [εδειχεν]
First aorist active indicative of δεικνυμι — deiknumi This body, not yet glorified, retained the marks of the nails and of the soldier‘s spear, ample proof of the bodily resurrection against the modern view that only Christ‘s “spirit” arose and against the Docetic notion that Jesus had no actual human body. Luke (Luke 24:39.) adds feet to hands and side. Were glad Second aorist passive indicative of χαιρω — chairō Jesus had said (John 16:22) that it would be so. Luke adds (Luke 24:41) that they “disbelieved for joy.” It was too good to be true, though terror had first seized them when Jesus appeared (Luke 24:37) because of the suddenness of Christ‘s appearance and their highly wrought state. [source]
John 16:20 Ye shall weep and lament [κλαυσετε και τρηνησετε]
Future active of κλαιω — klaiō and τρηνεω — thrēneō both old words (for κλαιω — klaiō see John 11:31, for τρηνεω — thrēneō see Matthew 11:17), both words used of the loud lamentations so common in the east. Shall rejoice Second future passive of χαιρω — chairō in violent contrast. Picture the women on the way to the Cross (Luke 23:27, εκοπτοντο και ετρηνουν — ekoptonto kai ethrēnoun two descriptive imperfects) and Mary Magdalene by the tomb (John 20:11, κλαιουσα — klaiousa). Ye shall be sorrowful First future passive of λυπεω — lupeō word for inward grief. See the change from sorrow to joy in John 20:14-16 when “they disbelieved for joy” (Luke 24:41). So violent was the reaction on the sudden appearance of Jesus. [source]
Acts 1:3 Shewed himself alive [παρεστησεν εαυτον ζωντα]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι — paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον — meta to pathein auton). Neat Greek idiom, μετα — meta with the articular infinitive (second aorist active of πασχω — paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν — pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον — Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω — tekmairō to prove by sure signs, is from τεκμαρ — tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον — tekmērion (proof) and σημειον — sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος — optanomenos). Present middle participle from late verb οπτανω — optanō late Koiné{[28928]}š verb from root οπτω — optō seen in οπσομαι ωπτην — opsomaiοπτασια — ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα — optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον — ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι — euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 1:4 Being assembled together with them [συναλιζομενος]
Present passive participle from συναλιζω — sunalizō an old verb in Herodotus, Xenophon, etc., from sun, with, and αλιζω — halizō from αλης — halēs crowded. The margin of both the Authorized and the Revised Versions has “eating with them” as if from συν — sun and αλς — hals (salt). Salt was the mark of hospitality. There is the verb αλιστητε εν αυτωι — halisthēte en autōi used by Ignatius Ad Magnes. X, “Be ye salted in him.” But it is more than doubtful if that is the idea here though the Vulgate does have convescens illis “eating with them,” as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke 24:41-43; Mark 16:14). [source]
Acts 10:41 To us who did eat and drink with him [οιτινες]
The “who” Second aorist active indicative of the common verbs συμπινω — sunesthiō and Αυτωι — sumpinō μετα το αναστηναι αυτον — Autōi is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in Luke 24:41-43, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, “after the rising as to him” Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus. [source]
Romans 3:3 Did not believe [ἠπίστησαν]
Rev., were without faith. Not, as some, were unfaithful, which is contrary to New Testament usage. See Mark 16:11, Mark 16:16; Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20, etc. The Rev. rendering is preferable, as bringing out the paronomasia between the Greek words: were without faith; their want of faith; the faithfulness of God. [source]
Romans 3:3 Some were without faith [ηπιστησαν]
First aorist active indicative of απιστεω — apisteō old verb, to disbelieve. This is the common N.T. meaning (Luke 24:11, Luke 24:41; Acts 28:24; Romans 4:20). Some of them “disbelieved,” these “depositaries and guardians of revelation” (Denney). But the word also means to be unfaithful to one‘s trust and Lightfoot argues for that idea here and in 2 Timothy 2:13. The Revised Version renders it “faithless” there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. The faithfulness of God (την πιστιν του τεου — tēn pistin tou theou). Undoubtedly πιστις — pistis has this sense here and not “faith.” God has been faithful (2 Timothy 2:13) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in Romans 3:3, but there is no real objection to taking ηπιστησαν απιστιαν πιστιν — ēpistēsanapistianpistin all to refer to faithfulness rather than just faith. [source]

What do the individual words in Luke 24:41 mean?

Still now while they were disbelieving of them for the joy and amazement He said to them Have you anything to eat here
Ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων εἶπεν αὐτοῖς Ἔχετέ τι βρώσιμον ἐνθάδε

Ἔτι  Still 
Parse: Adverb
Root: ἔτι  
Sense: yet, still.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἀπιστούντων  while  they  were  disbelieving 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: ἀπιστέω  
Sense: to betray a trust, be unfaithful.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
χαρᾶς  joy 
Parse: Noun, Genitive Feminine Singular
Root: χαρά  
Sense: joy, gladness.
θαυμαζόντων  amazement 
Parse: Verb, Present Participle Active, Genitive Masculine Plural
Root: ἐκθαυμάζω 
Sense: to wonder, wonder at, marvel.
εἶπεν  He  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἔχετέ  Have  you 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
τι  anything 
Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular
Root: τὶς  
Sense: a certain, a certain one.
βρώσιμον  to  eat 
Parse: Adjective, Accusative Neuter Singular
Root: βρώσιμος  
Sense: eatable.
ἐνθάδε  here 
Parse: Adverb
Root: ἐνθάδε  
Sense: here.