Luke 24:50

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Luke 24:50 in Multiple Translations

Berean Standard Bible BSB

When Jesus had led them out as far as Bethany, He lifted up His hands and blessed them.

King James Version KJV

¶ And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

American Standard Version ASV

And he led them out until they were over against Bethany: and he lifted up his hands, and blessed them.

Bible in Basic English BBE

And he took them out till they were near Bethany, and lifting up his hands, he gave them a blessing.

Free Bible Version FBV

Then he led them out until they were near Bethany, and lifting up his hands, he blessed them.

Geneva Bible 1599 GNV

Afterward he lead them out into Bethania, and lift vp his hands, and blessed them.

Young's Literal Translation YLT

And he led them forth without — unto Bethany, and having lifted up his hands he did bless them,

World English Bible WEB

He led them out as far as Bethany, and he lifted up his hands and blessed them.

Noah Webster Bible WBS

And he led them out as far as to Bethany: and he lifted up his hands, and blessed them.

Douay-Rheims 1899 DRV

And he led them out as far as Bethania: and lifting up his hands, he blessed them.

Translation for Translators T4T

Then Jesus led them outside the city until they came near Bethany village. There he lifted up his hands and blessed them.

Plain English Version PEV

Then Jesus took his followers just outside the city, to the town called Bethany. When they got there, he lifted up his hands and asked God to be good to them, and to make them strong.

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Berean Amplified Bible — Luke 24:50

BAB

Word Study

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Luke 24:50 Interlinear (Deep Study)

BIB

GRK εξηγαγεν δε αυτους εξω εως εις βηθανιαν και επαρας τας χειρας αυτου ευλογησεν αυτους

εξηγαγεν exagō G1806 to lead out Verb-2AAI-3S

δε de G1161 then Conj

αυτους autos G846 it/s/he Pron-APM

εξω exō G1854 out/outside(r) Adv

εως heōs G2193 until Adv

εις eis G1519 toward Prep

βηθανιαν Bēthania G963 Bethany Noun-ASF

και kai G2532 and Conj

επαρας epairō G1869 to lift up Verb-AAP-NSM

τας ho G3588 the/this/who Art-APF

χειρας cheir G5495 hand Noun-APF

αυτου autos G846 it/s/he Pron-GSM

ευλογησεν eulogeō G2127 to praise/bless Verb-AAI-3S

αυτους autos G846 it/s/he Pron-APM

Greek Word Study

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Greek Word Reference — Luke 24:50

εξηγαγεν exagō G1806 "to lead out" Verb-2AAI-3S

This word means to lead out or bring forth, like guiding someone out of a place. It is used in Mark 15:20 and John 10:3 to describe leading people out.

Definition: ἐξ-άγω [in LXX chiefly for יָצָא hi. ;] to lead out: with accusative, Mrk.15:20, Jhn.10:3, Act.5:19 7:36 16:37-39; before ἔξω, Luk.24:50; ἐκ, Act.7:40 12:17 13:17, Heb.8:9; εἰς, Act.21:38.† (AS)

Usage: Occurs in 13 NT verses. KJV: bring forth (out), fetch (lead) out See also: Acts 5:19; Acts 16:39; Hebrews 8:9.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αυτους autos G846 "it/s/he" Pron-APM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εξω exō G1854 "out/outside(r)" Adv

The Greek word for out or outside, used in the Bible to describe physical locations, like outside a house, or spiritual conditions, like being outside the Church. It appears in Matthew 12:46 and 1 Corinthians 5:12.

Definition: ἔξω adv. (ἐξ), [in LXX for חוּץ ;] __1. outside, without; __(a) adverbially: Mat.12:46, Mrk.3:31 11:4, Luk.8:20, Jhn.18:16, al.; with art., ὁ ἔ., he who is without; metaphorically, in pl., οἱ ἔ., of those outside the Church, 1Co.5:12-13, Col.4:5 (Lft., in l), 1Th.4:12; ὁ ἔ. ἄνθρωπος, 2Co.4:16; αἱ ἔ. πόλεις, Act.26:11; __(b) as prep. with genitive: Luk.13:33, Act.21:5, Heb.13:11-12 __2. After verbs of motion; __(a) adverbially, forth, out: Mat.5:13 Mrk.14:68, Luk.22:62, Jhn.19:4, 13, Act.9:40, al.; __(b) as prep. with genitive, out of: Mat.21:17, Mrk.11:19 12:8, Luk.4:29, Act.7:58, Heb.13:13, al (AS)

Usage: Occurs in 62 NT verses. KJV: away, forth, (with-)out (of, -ward), strange See also: 1 Corinthians 5:12; Luke 4:29; Hebrews 13:11.

εως heōs G2193 "until" Adv

A Greek word for until, showing when something continues or ends. It is used in Matthew 2:9 and 5:18 to indicate a time or place. It helps show when events happen or stop.

Definition: ἕως, relative particle (Lat. donee, usque), expressing the terminus ad quem (cf. Burton, §321ff.). __I. As conjunction; __1. till, until; __(a) of a fact in past time, with indic.: Mat.2:9, al. (Wis.10:14, al.); __(b) ἕως ἄν, with subjc. aor.: Mat.2:13 5:18, Mrk.6:10, al.; without ἄν (M. Pr., 168f.; Lft., Notes, 115), Mrk.14:32 (Burton, §325), Luk.12:59, 2Th.2:7, al.; __(with) with indic., present (Burton, §328; BL, §65, 10): Mrk.6:45, Jhn.21:22, 23 1Ti.4:13. __2. C. indic., as long as, while (Burton, §327): Jhn.9:4 (Plat., Phaedo, 89c). __II. As an adverb (chiefly in late writers). __1. Of time, until, unto; __(a) as prep. with genitive (BL, §40, 6; M, Pr., 99): τ. ἡμέρας, Mat.26:29, Luk.1:80, Rom.11:8, al.; ὥρας, Mat.27:45, al.; τέλους, 1Co.1:8, 2Co.1:13; τ. νῦν, Mat.24:21, Mrk.13:19 (1Ma.2:33); ἐτῶν ὀγ. (Field, Notes, 49f.), Luk.2:37; τ. ἐλθεῖν, Act.8:40; before names and events, Mat.1:17 2:15, Luk.11:51, Jas.5:7, al.; __(b) before οὗ, ὅτου, with the force of a conjc. (Burton, §330; M, Pr., 91); __(α) ἕ. οὗ (Hdt., ii, 143; Plut., al.): with indic., Mat.1:25 (WH br., οὗ) 13:33, al.; with subjc. aor., Mat.14:22, al.; __(β) ἔ. ὅτου: with subjc., Luk.13:8; with indic., Mat.5:25 (until), Jhn.9:18; __(with) with adv. (ἔ. ὀψέ, Thuc, iii, 108): ἄρτι, Mat.11:12, Jhn.2:10, 1Co.4:13, al.; πότε (M, Pr., 107), Mat.17:17, Mrk.9:19, Jhn.10:24, al. __2. Of place, as far as, even to, unto (Arist., al.); __(a) as prep. with genitive (see supr.): Mt 1123, Lk 1015, al.; __(b) with adv. (BL, §40, 6): ἄνω, Jhn.2:7; ἔσω, Mrk.14:54; κάτω, Mat.27:51, Mrk.15:38; ὧδε, Luk.23:5; __(with) with prep.: ἔξω, Act.21:5; πρός, Luk.24:50 (Field, Notes, 83). __3. Of quantity, measure, etc.: Mat.18:21, Mrk.6:23, Luk.22:51, al. (AS)

Usage: Occurs in 137 NT verses. KJV: even (until, unto), (as) far (as), how long, (un-)til(-l), (hither-, un-, up) to, while(-s) See also: 1 Corinthians 1:8; Luke 20:43; Hebrews 1:13.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

βηθανιαν Bēthania G963 "Bethany" Noun-ASF

Bethany was a village near Jerusalem where Jesus often visited, as seen in Matthew 21:17 and Mark 11:1. It was also the home of Mary, Martha, and Lazarus, and means house of affliction or house of dates.

Definition: Βηθανία, -ας (also -ιά, indecl., Luk.19:29 and in B*, Mrk.11:1), ἡ, (Heb. בֵּית עֲנִיָּה, house of affliction, accusative to Jerome, or perh., house of dates, cf. Bethphage), Bethany; __1. a village fifteen furlongs from Jerusalem, the modern El Azerîyeh: Mat.21:17 26:6, Mrk.8:22 (WH, mg.) 11:1, 11, 12 14:3 Luk.19:29 24:50, Jhn.11:1, 18 12:1. __2. A place on E. bank of Jordan: Jhn.1:28 (R, mg., Βηθαβαρά, which see).† (AS)

Usage: Occurs in 12 NT verses. KJV: Bethany See also: John 1:28; Mark 11:1; Matthew 26:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

επαρας epairō G1869 "to lift up" Verb-AAP-NSM

To lift up means to raise something or someone, like in Luke 24:50 where Jesus lifts up his hands to bless his disciples. It can also mean to be proud or arrogant, as in 2 Corinthians 10:5.

Definition: ἐπ-αίρω [in LXX for נָשָׂא, רוּם, etc. ;] to lift up, raise: τ. ἀρτέμονα, Act.27:40; χεῖρας, Luk.24:50, 1Ti.2:8; κεφαλάς, Luk.21:28; ὀφθαλμούς, Mat.17:8, Luk.6:20 16:23 18:13, Jhn.4:35 6:5 17:1; φωνήν, Luk.11:27, Act.2:14 14:11 22:22; τ. πτέρναν (figuratively), Jhn.13:18. Pass., Act.1:9; metaphorically, to be lifted up with pride: 2Co.10:5 11:20.† (AS)

Usage: Occurs in 19 NT verses. KJV: exalt self, poise (lift, take) up See also: 1 Timothy 2:8; John 6:5; Matthew 17:8.

τας ho G3588 "the/this/who" Art-APF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χειρας cheir G5495 "hand" Noun-APF

The word for hand in Greek can be literal or figurative, referring to power or instrument, as seen in Matthew 3:12 and 1 Corinthians 16:21. It is often used to describe a means of action or a symbol of authority, and is sometimes used in phrases that are similar to Hebrew constructions.

Definition: χείρ, genitive, χειρος (accusative, χεῖραν, 1Pe.5:6 T), ἡ, [in LXX chiefly for יָד ;] the hand: Mat.3:12, Mrk.3:1, Luk.6:6, al. mult.; ἡ χ., acting subject, Luk.22:21; pl., Act.17:25 20:34, 1Jn.1:1; τ. ἔργα τῶν χ., Act.7:41, Rev.9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., 1Co.16:21, Col.4:18, 2Th.3:17; prepositional phrases, esp. those without art., similar to Heb. constructions (Bl., §32, 4; 40, 9; 46, 9), ἐν χ.; with genitive (Lft., in l.), Gal.3:19; σὺν χ. ἀγγέλου, Act.7:35; διὰ (τῶν) χειρῶν (διὰ χειρός), Mrk.6:2, Act.5:12 7:25, al.; ἐπὶ χειρῶν, Mat.4:6, Luk.4:11; ellipse of χ. (ἡ δεξία, ἀριστερα; Bl., §44, 1), Mat.6:3, al. By meton., for the power or activity of an individual, Mat.17:22, Mrk.9:31, Luk.9:31, Jhn.10:39, Act.12:11, al.; metaphorically, of the activity or power of God: Luk.1:66 23:46, Jhn.10:29, Act.11:21 13:11, al. (AS)

Usage: Occurs in 168 NT verses. KJV: hand See also: 1 Corinthians 4:12; Luke 4:11; 1 Peter 5:6.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ευλογησεν eulogeō G2127 "to praise/bless" Verb-AAI-3S

To praise or bless someone means to speak well of them, like in Luke 1:64 where Zechariah praises God. It's about thanking or invoking a blessing on someone.

Definition: εὐλογέω, -ῶ [in LXX chiefly for בָּרַךְ pi. ;] __1. to speak well of, praise (cl.; LXX Deu.8:10, al.): τ. θεόν, Luk.1:64 2:28 24:51, 53 (αἰνοῦντες, T, WH, mg.), Jas.3:9; absol., to give praise, Mat.14:19 26:26 (see Swete on Mrk.14:22), Mrk.6:41 14:22 (see Swete, in l), Luk.24:30, 1Co.14:16. __2. As in LXX (= בָּרַךְ pi.); __(a) to bless, invoke blessings on (Gen.24:60, Num.23:20, al.): absol., 1Co.4:12, 1Pe.3:9; with accusative of person(s), Luk.2:34 6:28 24:50-51, Rom.12:14, Heb.7:1, 6-7 11:20-21; εὐλογημένος (= בָּרַךְ; see Lft., Notes, 310; DCG, i, 189), blessed, Mat.21:9 23:39" (LXX), Mrk.11:9-10, Luk.13:35 19:38" (LXX), Jhn.12:13; with accusative of thing(s), Mrk.8:7, Luk.9:16, 1Co.10:16; __(b) with God as subject (Psa.44:3, al.), to bless, prosper, bestow blessings on: with accusative of person(s), Act.3:26, Gal.3:9, Eph.1:3 (Lft., Notes, 311), Heb.6:14; εὐλογημένος, Luk.1:28 (WH, tit., R, tit., omit) Luk.1:42; εὐλογημένοι τ. πατρός (cf. Isa.61:9), Mat.25:34; pass. Act.3:25 (cf. ἐν-, κατ-ευλογέω).† SYN.: see: αἰνέω, and cf. DCG, i, 189, 211; Cremer, 766 (AS)

Usage: Occurs in 40 NT verses. KJV: bless, praise See also: 1 Corinthians 4:12; Luke 6:28; 1 Peter 3:9.

αυτους autos G846 "it/s/he" Pron-APM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Luke 24:50

Show Verse Quote Highlights

Context
Cross References
Luke 24:50 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Luke 24:50
Jamieson-Fausset-Brown on Luke 24:50
Matthew Poole's Commentary on Luke 24:50
Trapp's Commentary on Luke 24:50
Ellicott's Commentary on Luke 24:50
Adam Clarke's Commentary on Luke 24:50
Cambridge Bible on Luke 24:50
Barnes' Notes on Luke 24:50
Whedon's Commentary on Luke 24:50
Sermons on Luke 24:50

Context — The Ascension

48You are witnesses of these things. 49And behold, I am sending the promise of My Father upon you. But remain in the city until you have been clothed with power from on high.”

50When Jesus had led them out as far as Bethany, He lifted up His hands and blessed them.

51While He was blessing them, He left them and was carried up into heaven. 52And they worshiped Him and returned to Jerusalem with great joy,

Cross References

	Reference	Text (BSB)
1	Acts 1:12	Then they returned to Jerusalem from the Mount of Olives, which is near the city, a Sabbath day’s journey away.
2	Matthew 21:17	Then He left them and went out of the city to Bethany, where He spent the night.
3	Mark 11:1	As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent out two of His disciples
4	Genesis 49:28	These are the tribes of Israel, twelve in all, and this was what their father said to them. He blessed them, and he blessed each one with a suitable blessing.
5	Numbers 6:23–27	“Tell Aaron and his sons: This is how you are to bless the Israelites. Say to them: ‘May the LORD bless you and keep you; may the LORD cause His face to shine upon you and be gracious to you; may the LORD lift up His countenance toward you and give you peace.’ So they shall put My name on the Israelites, and I will bless them.”
6	Genesis 27:4	Then prepare a tasty dish that I love and bring it to me to eat, so that I may bless you before I die.”
7	Hebrews 7:5–7	Now the law commands the sons of Levi who become priests to collect a tenth from the people—that is, from their brothers—though they too are descended from Abraham. But Melchizedek, who did not trace his descent from Levi, collected a tenth from Abraham and blessed him who had the promises. And indisputably, the lesser is blessed by the greater.
8	Mark 10:16	And He took the children in His arms, placed His hands on them, and blessed them.
9	Genesis 14:18–20	Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High — and he blessed Abram and said: “Blessed be Abram by God Most High, Creator of heaven and earth, and blessed be God Most High, who has delivered your enemies into your hand.” Then Abram gave Melchizedek a tenth of everything.
10	Genesis 48:9	Joseph said to his father, “They are the sons God has given me in this place.” So Jacob said, “Please bring them to me, that I may bless them.”

Luke 24:50 Summary

In this verse, Jesus is saying goodbye to His disciples and blessing them before He ascends into heaven. He lifts up His hands, which is a sign of blessing and prayer, to show His love and care for them. This action reminds us that God is always with us and wants to bless us, just like Jesus blessed His disciples (as seen in Matthew 28:20 and Hebrews 13:5). As we reflect on this verse, we can remember that God's presence and blessing are always available to us, and we can trust in His goodness and love, just like the disciples did after Jesus' ascension.

Frequently Asked Questions

Why did Jesus lead the disciples out to Bethany before blessing them and ascending into heaven?

Jesus may have chosen Bethany because of its significance as the home of His close friends, Mary, Martha, and Lazarus, as seen in Luke 10:38-42, and to provide a sense of closure and finality to His time on earth before ascending into heaven.

What is the significance of Jesus lifting up His hands to bless the disciples?

In biblical times, lifting up one's hands was a gesture of blessing and prayer, as seen in Psalm 134:2, and Jesus' action here signifies His desire to impart divine favor and protection upon His followers before departing.

How does this verse relate to the Great Commission in Matthew 28:18-20?

This verse serves as a transition between Jesus' earthly ministry and the disciples' future role as witnesses and ambassadors of Christ, as they would soon receive the power of the Holy Spirit to fulfill the Great Commission, as promised in Luke 24:49 and Acts 1:8.

What can we learn from Jesus' actions in this verse about our own relationships and goodbyes?

Jesus' thoughtful and intentional blessing of the disciples as He departs teaches us the importance of prioritizing meaningful interactions and imparting blessings upon one another, especially during times of transition or farewell, as seen in Romans 16:3-16.

Reflection Questions

As Jesus blessed the disciples, what are some ways I can seek and receive God's blessing in my own life, and how can I be a channel of blessing to others?
What are some things I can learn from Jesus' example of intentionally seeking out His disciples to bless them before departing, and how can I apply this to my own relationships?
How does this verse encourage me to trust in God's sovereignty and provision, even in times of uncertainty or change, as the disciples experienced after Jesus' ascension?
What role does gratitude and worship play in my response to God's blessings, as seen in the disciples' reaction in Luke 24:52, and how can I cultivate a deeper sense of reverence and adoration in my own life?

Gill's Exposition on Luke 24:50

And he led them out as far as Bethany,.... Not the town of Bethany; could that be thought, it might be supposed that he led his disciples thither, to pay a visit to his dear friends there, Lazarus,

Jamieson-Fausset-Brown on Luke 24:50

And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.

Matthew Poole's Commentary on Luke 24:50

Ver. 50,51. This must be understood to have happened forty days after our Saviour’ s resurrection, for so Luke himself tells us, . And he led them out as far as Bethany; not the village Bethany, but that part of the mount of Olives which belonged to Bethany. Our Saviour had been often there praying; from thence he now ascendeth into heaven. And he lifted up his hands and blessed them: some think that by blessing here is meant praying, and the lifting up of his hands was accommodated to that religious action. Others think that blessing here signifieth a more authoritative act; and that his lifting up of his hands was a stretching out of his hands, as a sign of that effectual blessing of them. While he blessed them, he was parted from them, and carried up into heaven; that is, he moved upward as if he had been carried, for it is certain that our Saviour ascended by his own power. Luke saith, , He was taken up, and a cloud received him out of their sight. As Elijah went up to heaven in a whirlwind, , so Christ went up in a cloud; but with this difference, Christ ascended by his own power, Elijah could not without the help of an angel.

Trapp's Commentary on Luke 24:50

50 And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. Ver. 50. As far as to Bethany] Where his three dear friends dwelt, Lazarus, Martha, and Mary. From hence he went to his cross, and from hence he would go to his crown. He lift up his hands] As a good householder; or rather as the high priest of the New Testament: benedixit, id est, valedixit, he blessed them, and so bade them farewell.

Ellicott's Commentary on Luke 24:50

(50) And he led them out as far as to Bethany.—It must be admitted that this narrative, taken by itself, would leave the impression that the Ascension followed with not more than a day’s interval on the Resurrection. We must remember, however, that even the coincidences between the close of St. Luke’s first book and the beginning of his second, show that he was already looking forward to resuming his work, and that the interval of forty days is distinctly recognised in Acts 1:3, though there also, as here, there is no mention of any return to Galilee in the interval. Is it a conceivable solution of the problem that the devout women, who were St. Luke’s informants, remained at Jerusalem in almost entire seclusion, and hardly knew of what had passed outside the walls of their house from the day of the Resurrection onwards to that of the Ascension? To them, as to others who look back upon periods in which intense sorrow and intense joy have followed one on the other, all may have seemed, when they looked back upon it in after years, as a dream, the memory of which was in one sense, as to its outcome, indelible, but in which the sequence of details could no longer be traced with clearness. If we may distinguish between two words often used as synonymous, it was with them, not recollection, but memory. On the brief narrative that follows, see Notes on Acts 1:9-11.

Adam Clarke's Commentary on Luke 24:50

Verse 50. He led them out as far as to Bethany] The difficulties in this verse, when collated with the accounts given by the other evangelists, are thus reconciled by Dr. Lightfoot. "I. This very evangelist (Acts 1:12) tells us, that when the disciples came back from the place where our Lord had ascended, they returned from mount Olivet, distant from Jerusalem a Sabbath day's journey. But now the town of Bethany was about fifteen furlongs from Jerusalem, John 11:18, and that is double a Sabbath day's journey. "II. Josephus tells us that mount Olivet was but five furlongs from the city, and a Sabbath day's journey was seven furlongs and a half. Antiq. lib. 20, cap. 6. About that time there came to Jerusalem a certain Egyptian, pretending himself a prophet, and persuading the people that they should go out with him to the mount of Olives, Ὁκαιτηςπολεωςαντικρυςκειμενον, απεχεισταδιαπεντε; which, being situated on the front of the city, is distant five furlongs. These things are all true: 1. That the mount of Olives lay but five furlongs distant from Jerusalem. 2. That the town of Bethany was fifteen furlongs. 3. That the disciples were brought by Christ as far as Bethany. 4. That, when they returned from the mount of Olives, they travelled more than five furlongs. And, 5. Returning from Bethany, they travelled but a Sabbath day's journey. All which may be easily reconciled, if we would observe: - That the first space from the city was called Bethphage, which I have cleared elsewhere from Talmudic authors, the evangelists themselves also confirming it. That part of that mount was known by that name to the length of about a Sabbath day's journey, till it came to that part which is called Bethany. For there was a Bethany, a tract of the mount, and the town of Bethany. The town was distant from the city about fifteen furlongs, i.e. about two miles, or a double Sabbath day's journey: but the first border of this tract (which also bore the name of Bethany) was distant but one mile, or a single Sabbath day's journey. "Our Saviour led out his disciples, when he was about to ascend, to the very first region or tract of mount Olivet, which was called Bethany, and was distant from the city a Sabbath day's journey. And so far from the city itself did that tract extend itself which was called Bethphage; and when he was come to that place where the bounds of Bethphage and Bethany met and touched one another, he then ascended; in that very place where he got upon the ass when he rode into Jerusalem, Mr 11:1. Whereas, therefore, Josephus saith that mount Olivet was but five furlongs from the city, he means the first brink and border of it.

Cambridge Bible on Luke 24:50

50-53. The Ascension.50. he led them out] Not of course at the conclusion of the last scene, but at the end of the forty days, Acts 1:3.as far as to Bethany] Rather, as far as towards Bethany (pros, à, B, C, D, &c.). The traditional scene of the Ascension is the central summit of the Mount of Olives (Jebel et-Tur); but it is far more probable that it took place in one of the secluded uplands which lie about the village. See a beautiful passage in Dean Stanley’s Sinai and Palestine, ch. 3.

Barnes' Notes on Luke 24:50

To Bethany - See the notes at Mark 16:19. Bethany was on the eastern declivity of the Mount of Olives, from which our Lord was taken up to heaven, Acts 1:12. Bethany was a favored place.

Whedon's Commentary on Luke 24:50

50. Led them out—From Jerusalem, where, doubtless, they tarried after their return from Galilee. As far as to Bethany—Εωςεις, as far as into. That is, to the point where the into commenced; to the entrance, but not into Bethany.

Sermons on Luke 24:50

	Sermon	Description
	(Following the Footsteps of Christ) the Ascension by Willie Mullan	In this sermon, the preacher focuses on Hebrews chapter 4, verse 14, which talks about Jesus being a great high priest. The preacher emphasizes that Jesus is not just a high priest
	The Greatness of Christ's Name and Person by T. Ernest Wilson	In this sermon, the preacher explains the structure of the Bible, comparing it to a book or a sermon. He states that the Bible has an introduction, which is found in the first thre
	Easter conf.shannon Hills 02 by Welcome Detweiler	In this sermon, the preacher emphasizes the importance of knowing the safety that comes from having a relationship with God. He highlights that many people who appear to have it al
	The Ascent of Joy by John Piper	In this sermon, the speaker discusses the concept of a veil that lies on the minds of people, preventing them from seeing the true significance of Jesus. The speaker uses various e
	Bible Portraits of Christ 02 His Feet by James Booker	In this sermon, the speaker reflects on a televised program about the Olympics and a long-distance walking event. The speaker uses this analogy to illustrate a lesson about spendin
	Bristol Conference 1973-05 the Lord Jesus Christ by Stan Ford	In this sermon, the preacher emphasizes the importance of recognizing Jesus as the Messiah and understanding the purpose of his coming. He highlights the significance of Jesus' asc
	Christ Ascended Seated by Mack Tomlinson	Mack Tomlinson emphasizes the significance of Christ's ascension and session, explaining that after His work of redemption on the cross and resurrection, He ascended to Heaven and