Luke 24:8-12 · Bible study
Luke 24:8-12 Commentary: Remembered His Words
Greek · 9 what the commentators say
Meaning in one sentence
Why did the women suddenly remember Jesus' words at the tomb? A study of faith, memory, and the first witnesses to the resurrection.
Research Summary
- Meaning: The women's remembrance of Jesus' words leads to the announcement of his resurrection; the apostles' initial disbelief contrasts with Peter's tentative seeking.
- Key words: Remembered (μνήσθη), idle tales (λῆρος), linen cloths (ὀθόνια).
- Main debate: Does the textual omission of verse 12 in some early manuscripts affect the story? Also, the chronological order of Peter's visit relative to the women's report.
- Theological theme: Resurrection as God's victory that overcomes disbelief through restored memory, faithful witness, and physical evidence.
- Best use: Easter sermons, small groups on doubt and faith, or teaching on the role of women in the resurrection accounts.
Translation Comparison
BSB Berean Standard Bible 2020
8Then they remembered His words.
9And when they returned from the tomb, they reported all these things to the Eleven and to all the others.
10It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles.
11But their words seemed like nonsense to them, and they did not believe the women.
12Peter, however, got up and ran to the tomb. And after bending down and seeing only the linen cloths, he went away, wondering to himself what had happened.
WEB World English Bible 2000
8They remembered his words,
9returned from the tomb, and told all these things to the eleven and to all the rest.
10Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles.
11These words seemed to them to be nonsense, and they didn’t believe them.
12But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.
KJV King James Version 1769
8And they remembered his words,
9And returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
10It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.
11And their words seemed to them as idle tales, and they believed them not.
12Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
ASV American Standard Version 1901
8And they remembered his words,
9and returned from the tomb, and told all these things to the eleven, and to all the rest.
10Now they were Mary Magdalene, and Joanna, and Mary the mother of James: and the other women with them told these things unto the apostles.
11And these words appeared in their sight as idle talk; and they disbelieved them.
12But Peter arose, and ran unto the tomb; and stooping and looking in, he seeth the linen cloths by themselves; and he departed to his home, wondering at that which was come to pass.
YLT Young's Literal Translation 1898
8And they remembered his sayings,
9and having turned back from the tomb told all these things to the eleven, and to all the rest.
10And it was the Magdalene Mary, and Joanna, and Mary of James, and the other women with them, who told unto the apostles these things,
11and their sayings appeared before them as idle talk, and they were not believing them.
12And Peter having risen, did run to the tomb, and having stooped down he seeth the linen clothes lying alone, and he went away to his own home, wondering at that which was come to pass.
Darby Darby Bible 1890
8And they remembered his words;
9and, returning from the sepulchre, related all these things to the eleven and to all the rest.
10Now it was Mary of Magdala, and Johanna, and Mary the [mother] of James, and the others with them, who told these things to the apostles.
11And their words appeared in their eyes as an idle tale, and they disbelieved them.
12But Peter, rising up, ran to the sepulchre, and stooping down he sees the linen clothes lying there alone, and went away home, wondering at what had happened.
Douay-Rheims Douay-Rheims Bible 1899
8And they remembered his words.
9And going back from the sepulchre, they told all these things to the eleven and to all the rest.
10And it was Mary Magdalen and Joanna and Mary of James and the other women that were with them, who told these things to the apostles.
11And these words seemed to them as idle tales: and they did not believe them.
12But Peter rising up, ran to the sepulchre and, stooping down, he saw the linen cloths laid by themselves: and went away wondering in himself at that which was come to pass.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 24:8
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the women's remembrance of Jesus' words is the turning point in this passage. Adam Clarke notes that even the simple recollection of Christ's words becomes a source of comfort in distress. John Calvin observes that the seed of Christ's teaching was not lost but lay dormant until the angels' message brought it to life. The apostles' response, dismissing the report as “idle tales”, uses the Greek term λῆρος (lēros), which Vincent's Word Studies notes appears only here in the New Testament and originally described the wild talk of fever patients. The Cambridge Bible points out that the imperfect tense of ἠπίστουν (“they were not believing”) shows persistent incredulity. Peter's run to the tomb marks a shift: though he still wondered, he did not dismiss the news. Clarke argues that the linen cloths lying alone provide evidence that the body was not stolen but raised.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Textual omission view: Some early manuscripts omit verse 12 (Petr's visit), suggesting the story originally ended with 'they did not believe them'.
- Chronological reordering view: John 20:3–4 indicates Peter ran with John earlier; Calvin argues Luke places the report here for rhetorical effect, not strict chronology.
What is clear: The women remembered Jesus' words, told the apostles, and were initially disbelieved; this is the unanimous witness of the canonical Gospels.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The women as first witnesses | All traditions affirm that women were the first to hear the angelic message and report the empty tomb. | Some Christian traditions emphasize this as a sign of God's counter-cultural choice; others note that the apostles' skepticism reflects the period's cultural bias against women's testimony. |
| The apostles' disbelief | All agree that the apostles initially dismissed the women's account as nonsense. | Reformed theologians often see this as willful unbelief due to hardened hearts; others view it as a natural emotional reaction to shocking news, which later gave way to belief. |
| Peter's visit to the tomb | All agree that Peter went to the tomb after hearing the report. | Some see Peter's action as an early spark of faith; others see it as mere curiosity or confusion, since he departed still wondering. |
| The significance of the linen cloths | All affirm that the linen cloths lying alone are a detail of the empty tomb. | Some argue the orderly arrangement proves the body was not stolen (Clarke); others say the detail is consistent with either resurrection or haste, though the Gospel writers present it as evidence. |
Historical & Cultural Context
This passage unfolds on the first Easter morning, likely just after sunrise. The women, Mary Magdalene, Joanna (wife of Chuza, Herod's steward, noted by Clarke and Gill), and Mary the mother of James, had followed Jesus from Galilee and supported his ministry (Luke 8:2, 3). Their presence at the tomb reflects Jewish burial customs: bodies were wrapped in linen cloths with spices, but the women had prepared additional spices, intending to anoint Jesus properly (Luke 24:1). The tomb was a new rock-hewn cave belonging to Joseph of Arimathea (Luke 23:50, 53), sealed with a large stone.
In first-century Jewish culture, women's testimony was generally considered less reliable than men's. This background sharpens the apostles' dismissive reaction: “their words seemed like nonsense.” The Greek noun λῆρος (lēros) carries strong connotations, empty chatter, the rambling of fever. Yet God chose women as the first witnesses to the empty tomb and the angelic message, a detail that underscores the humility of the resurrection announcement.
The angels' command to “remember” directly echoes Jesus' own predictions in Galilee (Luke 9:22; 18:31, 33). The women's sudden recollection, then, is not a spontaneous insight but a divinely prompted return to Christ's own words. Their memory, once clouded by grief and confusion, is restored by the angelic reminder. This explains why they had not remembered earlier: the full meaning of Jesus' predictions could only be grasped in the light of the resurrection itself.
Textual Notes
The earliest Greek manuscripts, including Codex Sinaiticus and Codex Vaticanus, do not contain verse 12, leading some scholars to view it as a later addition. However, the verse is present in the vast majority of manuscripts and in early translations (Old Latin, Syriac, Coptic). The Cambridge Bible notes it is probably genuine, though omitted in Codex D (Bezae). Vincent's Word Studies says the best modern texts omit the verse. Most English translations include it, and it fits the narrative context of Luke. The textual variation does not affect the central claim of the resurrection; both forms of the text agree on the empty tomb and the initial disbelief of the apostles.
Reception History
This passage has been central to Easter worship across traditions. In Eastern Orthodoxy, the women are celebrated as “myrrh-bearing” witnesses, and their role is highlighted in the Sunday of the Myrrhbearers liturgy. Western art often depicts Peter stooping at the tomb, the linen cloths visible as a tangible proof. Medieval commentators like Bede emphasized the women's obedience and the apostles' slow faith as lessons for believers. Protestant interpreters, following Calvin, used Peter's running as an example of seeking confirmation, while noting the apostles' disbelief as a warning against spiritual dullness. The passage continues to shape Christian hope: memory of Christ's words, faithfulness in witness, and honest questioning all lead to the same empty tomb.
Preaching This Verse
Three-point outline
- Remembered His Words (v.8). The women's memory is revived by the angelic reminder. God often uses Scripture and Spirit to bring his promises to mind in our darkest moments.
- Spoke Despite Rejection (vv.9, 11). The women tell the Eleven anyway. Faithful witness does not depend on a receptive audience.
- Sought the Evidence (v.12). Peter runs to the tomb. Doubt that leads to investigation is closer to faith than indifference.
Five-point outline
- Our Memory Fails, until God revives it (v.8; see John 14:26).
- Unlikely Witnesses, women, formerly demon-possessed, testify (v.10).
- The World’s Dismissal, the news of resurrection seems foolish (v.11; 1 Corinthians 1:23).
- A Seed of Faith, Peter rises and runs (v.12).
- The Cloth Left Behind, the orderly linen strips suggest resurrection, not theft (v.12; John 20:6, 7).
Illustration hooks
- Forgotten promise: A friend assures you something will happen; you forget until a reminder triggers memory, then relief and action follow.
- Dismissed good news: Heard a report that seems too good to be true (a medical recovery, reconciliation). Initial skepticism, then cautious checking.
- Running to see: A parent told a child’s lost item is found; the child races to verify. Curiosity can be the start of belief.
Questions your congregation is asking
- Does doubt mean I don't have faith? (Look at Peter: he doubted the women, yet he still ran.)
- Why does God sometimes seem silent after I pray about a hard situation? (The women had three days of silence before the angel spoke.)
- Can I trust the Bible's account of the resurrection? (The empty tomb and the linen cloths are concrete, historical evidence.)
Leading a Discussion
In this passage, grief and confusion collide with divine revelation. The women begin in sorrow, turn to remembrance, and end as the first resurrection witnesses. The apostles hear their report but call it nonsense. Peter, however, gets up and runs. This study invites us to explore how memory, doubt, and investigation play a role in faith.
Discussion questions
- Observation: What did the angels say that triggered the women's memory (v.6, 7)? How does that connect to what Jesus said earlier?
- Observation: List the women named in v.10. Why do you think Luke includes their names and connections (e.g., Joanna, wife of Herod's steward)?
- Interpretation: The apostles called the report “idle talk” (v.11). What does this reaction say about their state of mind after the crucifixion?
- Interpretation: Contrast the apostles' disbelief with Peter's decision to run to the tomb (v.12). What might have motivated him?
- Application: When have you dismissed something about God that later turned out to be true? What helped you change your mind?
- Application: The women testified even when rejected. How can we be faithful witnesses when others do not believe our message?
- Application: Peter still wondered after seeing the empty tomb. Is it okay to have unanswered questions as a Christian? How do we hold faith and wonder together?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| John 2:19 | Jesus answered them, “Destroy this temple, and in three days I will raise it up.” |
| John 2:22 | When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture and the word which Jesus had said. |
| John 12:16 | His disciples didn’t understand these things at first, but when Jesus was glorified, then they remembered that these things were written about him, and that they had done these things to him. |
| John 14:26 | But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things, and will remind you of all that I said to you. |
| Matthew 28:7 | Go quickly and tell his disciples, ‘He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.’ Behold, I have told you.” |
| Matthew 28:8 | They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. |
| Mark 16:7 | But go, tell his disciples and Peter, ‘He goes before you into Galilee. There you will see him, as he said to you.’” |
| Mark 16:8 | They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws a careful forensic argument from the linen clothes left in the tomb. Had the body been stolen, the thieves would not have unwrapped it, risking detection for no gain. The orderly arrangement of the cloths, especially the napkin folded separately, shows deliberate care, not the hurry of a robbery.
Calvin's Commentaries Reformed 1564
Calvin observes that the women's earlier failure to grasp Christ's words did not mean the teaching was wasted. It lay dormant within them, choked for a time, until the resurrection brought it to life and finally produced fruit.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights that the Greek word for “idle tales” means nonsense, and the verb tense shows the apostles stubbornly refused to believe. Peter’s quick response (“but”) signals his openness to believe. This initial disbelief, along with the undisturbed burial cloths, actually strengthens the resurrection evidence.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the apostles dismissed the women's report as nonsense, still not expecting or believing Christ would rise. Even Peter, after running to the tomb and seeing the linen cloths left behind, left wondering in himself, unable to grasp what a resurrection meant.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB treats these verses as mere cross-references, pointing the reader to earlier passages for the full account. Rather than adding new detail, the commentary simply directs back to where Joanna and Peter are already introduced and where Peter's inspection of the tomb is already narrated.
Lange's Commentary Reformed 1857
Lange describes the Gospel accounts of the resurrection as a four-voiced agitated fugue, not a calm unison chorus. The variations among them are natural and enrich the story. Luke's
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a clear line between the hidden mystery of how Christ's soul and body came together again and the open, certain proofs that He truly rose. For Henry, the resurrection itself is revealed through infallible evidence, not through speculation about its mechanics.
Vincent's Word Studies Evangelical 1887
Vincent notes the Greek word translated as idle tales is a medical term for the wild talk of delirium, not just foolishness. He also explains that the burial cloths were linen bandages rather than garments, and observes that the best ancient manuscripts omit the verse describing Peter stooping down.