And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days?
And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? One disciple is named—Cleopas (Kleopas, Κλεοπᾶς), distinct from Clopas in John 19:25. His identity is uncertain; some traditions suggest he was the other disciple's (possibly Luke himself?) companion, though this is speculative. Naming one witness while leaving the other anonymous follows ancient historiographical practice and suggests eyewitness testimony.
Cleopas's response drips with incredulity: Art thou only a stranger in Jerusalem (sy monos paroikeis Ierousalēm, σὺ μόνος παροικεῖς Ἰερουσαλὴμ)—literally "Are you the only visitor to Jerusalem?" The verb paroikeō (παροικέω) means to dwell as a foreigner, reside temporarily. His question implies everyone in Jerusalem knew about Jesus' crucifixion—it was the talk of the city. How could this stranger be ignorant of events that consumed public attention?
The phrase and hast not known the things which are come to pass there in these days (kai ouk egnōs ta genomena en autē en tais hēmerais tautais, καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις) emphasizes recent events' magnitude. Cleopas assumes no informed person could be unaware. The irony is profound: he explains Jesus' crucifixion and resurrection to Jesus Himself. This sets up Christ's rebuke (verse 25) and Scripture exposition (verses 25-27).
Historical Context
Crucifixion was a public spectacle designed to maximize shame and deter resistance. Jesus' execution outside Jerusalem's walls, during Passover when the city swelled with pilgrims, would have been widely known. The religious leaders' role, Pilate's involvement, the darkness and earthquake (Matthew 27:45, 51), the temple veil's tearing (Luke 23:45)—all created widespread awareness and discussion.
Cleopas's assumption that everyone knew reflects historical reality. Yet his response also reveals tragic irony: he knew the facts but missed their meaning. He could recite events but didn't understand their theological significance. This is the difference between knowing about Jesus and knowing Jesus—historical information versus Spirit-illumined faith.
Questions for Reflection
What is the irony of Cleopas explaining Jesus' crucifixion to Jesus, and what does this teach about spiritual blindness?
How can people know facts about Jesus (His death, resurrection) without truly knowing Him?
What does this verse teach about the difference between public awareness of Christ and personal recognition of Him?
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Analysis & Commentary
And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? One disciple is named—Cleopas (Kleopas, Κλεοπᾶς), distinct from Clopas in John 19:25. His identity is uncertain; some traditions suggest he was the other disciple's (possibly Luke himself?) companion, though this is speculative. Naming one witness while leaving the other anonymous follows ancient historiographical practice and suggests eyewitness testimony.
Cleopas's response drips with incredulity: Art thou only a stranger in Jerusalem (sy monos paroikeis Ierousalēm, σὺ μόνος παροικεῖς Ἰερουσαλὴμ)—literally "Are you the only visitor to Jerusalem?" The verb paroikeō (παροικέω) means to dwell as a foreigner, reside temporarily. His question implies everyone in Jerusalem knew about Jesus' crucifixion—it was the talk of the city. How could this stranger be ignorant of events that consumed public attention?
The phrase and hast not known the things which are come to pass there in these days (kai ouk egnōs ta genomena en autē en tais hēmerais tautais, καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις) emphasizes recent events' magnitude. Cleopas assumes no informed person could be unaware. The irony is profound: he explains Jesus' crucifixion and resurrection to Jesus Himself. This sets up Christ's rebuke (verse 25) and Scripture exposition (verses 25-27).