Dinner at Emmaus (image)

Hand colored stencil print on momigami by Sadao Watanabe (1971).

Image taken with permission from the SadaoHanga Catalogue where you can find many more images and information about Sadao Watanabe.

For other images of Sadao Watanabe art works in TIPs, see here.

He appears to seekers and opens their hearts (image)

“When Jesus raises a cup of water, the two followers suddenly recognize who he is. The water container in the front is northern Thai style. Water is drunk at the end of the meal in Thailand. Water is also a symbol of life.”

Drawing by Sawai Chinnawong who employs northern and central Thailand’s popular distinctive artistic style originally used to depict Buddhist moral principles and other religious themes; explanation by Paul DeNeui. From That Man Who Came to Save Us by Sawai Chinnawong and Paul H. DeNeui, William Carey Library, 2010.

For more images by Sawai Chinnatong in TIPs see here.

The Road to Emmaus (icon)

Following is a contemporary Ukrainian Orthodox icon of Christ as the grapevine by Khrystyna Kvyk.


Orthodox Icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )

complete verse (Luke 24:31)

Following are a number of back-translations of Luke 24:31:

  • Noongar: “Then their eyes were opened and they both saw this was Jesus. But quickly he went away from their eyes.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “Just at that they became aware, and they knew that he was Yesus. From there, he suddenly made-himself-disappear, they no longer saw him.” (Source: Uma Back Translation)
  • Yakan: “Suddenly they recognised Isa. But immediately he disappeared from their side/from beside them.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And then they finally recognized Jesus because they could see him clearly. However, suddenly Jesus disappeared from their sight.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then it was as if their eyes cleared and they recognized him. But then he suddenly wasn’t-there.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Suddenly/unexpectedly it’s like their mind/thinking cleared. They then recognized Jesus, but instantly he disappeared.” (Source: Tagbanwa Back Translation)

Translation commentary on Luke 24:31


autōn de diēnoichthēsan hoi opthalmoi lit. ‘of them the eyes were opened.’ autōn is emphatic by position. The opening of the eyes is to be understood in a metaphorical way. Its result is expressed non-metaphorically in the following clause. As in v. 16 the agent is God.

dianoigō ‘to open,’ in a figurative sense of the opening of the eyes, i.e. of making people recognize (here), of the opening of the scriptures, i.e. of making people understand them (v. 31), of the opening of the mind, i.e. of making people understand (v. 45, also with reference to the scriptures).

epegnōsan auton ‘they recognized him,’ ingressive aorist.

kai autos aphantos egeneto ap’ autōn ‘and he became invisible from them,’ i.e. ‘he disappeared from their sight.’

aphantos ‘invisible.’


The sentence their eyes were opened and they recognized him is in meaning the opposite of v. 16 (which see), and closely corresponds to it in form. This formal similarity can quite often, it seems, be preserved in translation without discarding the requirements of idiom and clarity, e.g. ‘the spell was taken from their eyes,’ ‘their eyes/sight became clear,’ etc. The preservation of another stylistic feature, however, i.e. the repetition of ‘opened’ in vv. 32 and 45, appears often to be incompatible with such requirements.

And he vanished out of their sight, or, ‘then (or, at that very moment) he became invisible to them’ (cf. Ramabai’s Marathi version: ‘he became he could not be seen by them’). In Kele the idiom is, ‘he no longer appeared before their eyes,’ and in Tzeltal, ‘he was lost to their eyes.’

Quoted with permission from Reiling, J. and Swellengrebel, J.L. A Handbook on the Gospel of Luke. (UBS Handbook Series). New York: UBS, 1971. For this and other handbooks for translators see here . Make sure to also consult the Handbook on the Gospel of Mark for parallel or similar verses.