Kisah Para Rasul 13:31
Konteks13:31 and 1 for many days he appeared to those who had accompanied 2 him from Galilee to Jerusalem. These 3 are now his witnesses to the people.
Matius 28:9
Konteks28:9 But 4 Jesus met them, saying, “Greetings!” They 5 came to him, held on to his feet and worshiped him.
Matius 28:16
Konteks28:16 So 6 the eleven disciples went to Galilee to the mountain Jesus had designated.
Markus 16:10-14
Konteks16:10 She went out and told those who were with him, while they were mourning and weeping. 16:11 And when they heard that he was alive and had been seen by her, they did not believe.
16:12 After this he appeared in a different form to two of them while they were on their way to the country. 16:13 They went back and told the rest, but they did not believe them. 16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected.
Lukas 24:1-53
Konteks24:1 Now on the first day 7 of the week, at early dawn, the women 8 went to the tomb, taking the aromatic spices 9 they had prepared. 24:2 They 10 found that the stone had been rolled away from the tomb, 11 24:3 but when they went in, they did not find the body of the Lord Jesus. 12 24:4 While 13 they were perplexed 14 about this, suddenly 15 two men stood beside them in dazzling 16 attire. 24:5 The 17 women 18 were terribly frightened 19 and bowed 20 their faces to the ground, but the men said to them, “Why do you look for the living 21 among the dead? 24:6 He is not here, but has been raised! 22 Remember how he told you, while he was still in Galilee, 23 24:7 that 24 the Son of Man must be delivered 25 into the hands of sinful men, 26 and be crucified, 27 and on the third day rise again.” 28 24:8 Then 29 the women remembered his words, 30 24:9 and when they returned from the tomb they told all these things to the eleven 31 and to all the rest. 24:10 Now it was Mary Magdalene, 32 Joanna, 33 Mary the mother of James, and the other women with them who told these things to the apostles. 24:11 But these words seemed like pure nonsense 34 to them, and they did not believe them. 24:12 But Peter got up and ran to the tomb. 35 He bent down 36 and saw only the strips of linen cloth; 37 then he went home, 38 wondering 39 what had happened. 40
24:13 Now 41 that very day two of them 42 were on their way to a village called Emmaus, about seven miles 43 from Jerusalem. 44 24:14 They 45 were talking to each other about all the things that had happened. 24:15 While 46 they were talking and debating 47 these things, 48 Jesus himself approached and began to accompany them 24:16 (but their eyes were kept 49 from recognizing 50 him). 51 24:17 Then 52 he said to them, “What are these matters 53 you are discussing so intently 54 as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, 55 “Are you the only visitor to Jerusalem who doesn’t know 56 the things that have happened there 57 in these days?” 24:19 He 58 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man 59 who, with his powerful deeds and words, proved to be a prophet 60 before God and all the people; 24:20 and how our chief priests and rulers handed him over 61 to be condemned to death, and crucified 62 him. 24:21 But we had hoped 63 that he was the one who was going to redeem 64 Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. 65 They 66 were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, 67 who said he was alive. 24:24 Then 68 some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” 69 24:25 So 70 he said to them, “You 71 foolish people 72 – how slow of heart 73 to believe 74 all that the prophets have spoken! 24:26 Wasn’t 75 it necessary 76 for the Christ 77 to suffer these things and enter into his glory?” 24:27 Then 78 beginning with Moses and all the prophets, 79 he interpreted to them the things written about 80 himself in all the scriptures.
24:28 So they approached the village where they were going. He acted as though he wanted to go farther, 81 24:29 but they urged him, 82 “Stay with us, because it is getting toward evening and the day is almost done.” So 83 he went in to stay with them.
24:30 When 84 he had taken his place at the table 85 with them, he took the bread, blessed and broke it, 86 and gave it to them. 24:31 At this point 87 their eyes were opened and they recognized 88 him. 89 Then 90 he vanished out of their sight. 24:32 They 91 said to each other, “Didn’t 92 our hearts 93 burn within us 94 while he was speaking with us on the road, while he was explaining 95 the scriptures to us?” 24:33 So 96 they got up that very hour and returned to Jerusalem. 97 They 98 found the eleven and those with them gathered together 24:34 and 99 saying, “The Lord has really risen, and has appeared to Simon!” 100 24:35 Then they told what had happened on the road, 101 and how they recognized him 102 when he broke the bread.
24:36 While they were saying these things, Jesus 103 himself stood among them and said to them, “Peace be with you.” 104 24:37 But they were startled and terrified, thinking 105 they saw a ghost. 106 24:38 Then 107 he said to them, “Why are you frightened, 108 and why do doubts 109 arise in your hearts? 24:39 Look at my hands and my feet; it’s me! 110 Touch me and see; a ghost 111 does not have flesh and bones like you see I have.” 24:40 When he had said this, he showed them his hands and his feet. 112 24:41 And while they still could not believe it 113 (because of their joy) and were amazed, 114 he said to them, “Do you have anything here to eat?” 115 24:42 So 116 they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.
24:44 Then 117 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 118 in the law of Moses and the prophets and the psalms 119 must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, 120 24:46 and said to them, “Thus it stands written that the Christ 121 would suffer 122 and would rise from the dead on the third day, 24:47 and repentance 123 for the forgiveness of sins would be proclaimed 124 in his name to all nations, 125 beginning from Jerusalem. 126 24:48 You are witnesses 127 of these things. 24:49 And look, I am sending you 128 what my Father promised. 129 But stay in the city 130 until you have been clothed with power 131 from on high.”
24:50 Then 132 Jesus 133 led them out as far as Bethany, 134 and lifting up his hands, he blessed them. 24:51 Now 135 during the blessing 136 he departed 137 and was taken up into heaven. 138 24:52 So 139 they worshiped 140 him and returned to Jerusalem with great joy, 141 24:53 and were continually in the temple courts 142 blessing 143 God. 144
Yohanes 20:1--21:25
Konteks20:1 Now very early on the first day of the week, 145 while it was still dark, Mary Magdalene 146 came to the tomb and saw that the stone had been moved away from the entrance. 147 20:2 So she went running 148 to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” 20:3 Then Peter and the other disciple set out to go to the tomb. 149 20:4 The two were running together, but the other disciple ran faster than Peter 150 and reached the tomb first. 151 20:5 He bent down 152 and saw the strips of linen cloth lying there, 153 but he did not go in. 20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw 154 the strips of linen cloth lying there, 20:7 and the face cloth, 155 which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. 156 20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. 157 20:9 (For they did not yet understand 158 the scripture that Jesus 159 must rise from the dead.) 160
20:10 So the disciples went back to their homes. 20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. 20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. 20:13 They said 161 to her, “Woman, 162 why are you weeping?” Mary replied, 163 “They have taken my Lord away, and I do not know where they have put him!” 20:14 When she had said this, she turned around and saw Jesus standing there, 164 but she did not know that it was Jesus.
20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she 165 thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” 20:16 Jesus said to her, “Mary.” She 166 turned and said to him in Aramaic, 167 “Rabboni” 168 (which means Teacher). 169 20:17 Jesus replied, 170 “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” 20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them 171 what 172 Jesus 173 had said to her. 174
20:19 On the evening of that day, the first day of the week, the disciples had gathered together 175 and locked the doors 176 of the place 177 because they were afraid of the Jewish leaders. 178 Jesus came and stood among them and said to them, “Peace be with you.” 20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 179 20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” 20:22 And after he said this, he breathed on them and said, 180 “Receive the Holy Spirit. 181 20:23 If you forgive anyone’s sins, they are forgiven; 182 if you retain anyone’s sins, they are retained.” 183
20:24 Now Thomas (called Didymus), 184 one of the twelve, was not with them when Jesus came. 20:25 The other disciples told him, “We have seen the Lord!” But he replied, 185 “Unless I see the wounds 186 from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” 187
20:26 Eight days later the disciples were again together in the house, 188 and Thomas was with them. Although the doors were locked, 189 Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put 190 your finger here, and examine 191 my hands. Extend 192 your hand and put it 193 into my side. Do not continue in your unbelief, but believe.” 194 20:28 Thomas replied to him, 195 “My Lord and my God!” 196 20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people 197 who have not seen and yet have believed.” 198
20:30 Now Jesus performed 199 many other miraculous signs in the presence of the 200 disciples, which are not recorded 201 in this book. 202 20:31 But these 203 are recorded 204 so that you may believe 205 that Jesus is the Christ, 206 the Son of God, and that by believing you may have life in his name. 207
21:1 After this 208 Jesus revealed himself again to the disciples by the Sea of Tiberias. 209 Now this is how he did so. 210 21:2 Simon Peter, Thomas 211 (called Didymus), 212 Nathanael 213 (who was from Cana 214 in Galilee), the sons 215 of Zebedee, 216 and two other disciples 217 of his were together. 21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. 218 They went out and got into the boat, but that night they caught nothing.
21:4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus. 21:5 So Jesus said to them, “Children, you don’t have any fish, 219 do you?” 220 They replied, 221 “No.” 21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” 222 So they threw the net, 223 and were not able to pull it in because of the large number of fish.
21:7 Then the disciple whom 224 Jesus loved 225 said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), 226 and plunged 227 into the sea. 21:8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards. 228
21:9 When they got out on the beach, 229 they saw a charcoal fire ready 230 with a fish placed on it, and bread. 21:10 Jesus said, 231 “Bring some of the fish you have just now caught.” 21:11 So Simon Peter went aboard and pulled the net to shore. It was 232 full of large fish, one hundred fifty-three, 233 but although there were so many, the net was not torn. 21:12 “Come, have breakfast,” Jesus said. 234 But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. 21:13 Jesus came and took the bread and gave it to them, and did the same with the fish. 21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.
21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, 235 do you love me more than these do?” 236 He replied, 237 “Yes, Lord, you know I love you.” 238 Jesus 239 told him, “Feed my lambs.” 21:16 Jesus 240 said 241 a second time, “Simon, son of John, do you love me?” He replied, 242 “Yes, Lord, you know I love you.” Jesus 243 told him, “Shepherd my sheep.” 21:17 Jesus 244 said 245 a third time, “Simon, son of John, do you love me?” Peter was distressed 246 that Jesus 247 asked 248 him a third time, “Do you love me?” and said, 249 “Lord, you know everything. You know that I love you.” Jesus 250 replied, 251 “Feed my sheep. 21:18 I tell you the solemn truth, 252 when you were young, you tied your clothes around you 253 and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up 254 and bring you where you do not want to go.” 21:19 (Now Jesus 255 said this to indicate clearly by what kind of death Peter 256 was going to glorify God.) 257 After he said this, Jesus told Peter, 258 “Follow me.”
21:20 Peter turned around and saw the disciple whom Jesus loved following them. 259 (This was the disciple 260 who had leaned back against Jesus’ 261 chest at the meal and asked, 262 “Lord, who is the one who is going to betray you?”) 263 21:21 So when Peter saw him, 264 he asked Jesus, “Lord, what about him?” 21:22 Jesus replied, 265 “If I want him to live 266 until I come back, 267 what concern is that of yours? You follow me!” 21:23 So the saying circulated 268 among the brothers and sisters 269 that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live 270 until I come back, 271 what concern is that of yours?”
21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true. 21:25 There are many other things that Jesus did. If every one of them were written down, 272 I suppose the whole world 273 would not have room for the books that would be written. 274
Yohanes 21:1
Konteks21:1 After this 275 Jesus revealed himself again to the disciples by the Sea of Tiberias. 276 Now this is how he did so. 277
Kolose 1:5-7
Konteks1:5 Your faith and love have arisen 278 from the hope laid up 279 for you in heaven, which you have heard about in the message of truth, the gospel 280 1:6 that has come to you. Just as in the entire world this gospel 281 is bearing fruit and growing, so it has also been bearing fruit and growing 282 among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel 283 from Epaphras, our dear fellow slave 284 – a 285 faithful minister of Christ on our 286 behalf –
Kolose 1:1
Konteks1:1 From Paul, 287 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Yohanes 1:1
Konteks1:1 In the beginning 288 was the Word, and the Word was with God, 289 and the Word was fully God. 290
[13:31] 1 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
[13:31] 2 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
[13:31] 3 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
[28:9] 4 tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[28:9] 5 tn Here δέ (de) has not been translated.
[28:16] 6 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
[24:1] 7 sn The first day of the week is the day after the Sabbath.
[24:1] 8 tn Grk “they”; the referent (the women mentioned in 23:55) has been specified in the translation for clarity.
[24:1] 9 tn On this term see BDAG 140-41 s.v. ἄρωμα. See also the note on “aromatic spices” in 23:56.
[24:2] 10 tn Here δέ (de) has not been translated.
[24:2] 11 sn Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.
[24:3] 12 tc The translation follows the much better attested longer reading here, “body of the Lord Jesus” (found in {Ì75 א A B C L W Θ Ψ Ë1,13 33 565 700 Ï}), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account.
[24:3] sn What they found was not what they expected – an empty tomb.
[24:4] 13 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[24:4] 14 tn Or “bewildered.” The term refers to a high state of confusion and anxiety.
[24:4] 16 sn The brilliantly shining clothing (dazzling attire) points to the fact that these are angels (see 24:23).
[24:5] 17 tn Here δέ (de) has not been translated.
[24:5] 18 tn Grk “they”; the referent (the women) has been specified in the translation for clarity (the same has been done in v. 8).
[24:5] 19 tn Or “They were extremely afraid.”
[24:5] 20 sn Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15.
[24:5] 21 sn By referring to Jesus as the living, the angels make it clear that he is alive. There should be no surprise.
[24:6] 22 tc The phrase “He is not here, but has been raised” is omitted by a few
[24:6] tn The verb here is passive (ἠγέρθη, hgerqh). This “divine passive” (see ExSyn 437-38) points to the fact that Jesus was raised by God, and such activity by God is a consistent Lukan theological emphasis: Luke 20:37; 24:34; Acts 3:15; 4:10; 5:30; 10:40; 13:30, 37. A passive construction is also used to refer to Jesus’ exaltation: Luke 24:51; Acts 1:11, 22.
[24:6] 23 sn While he was still in Galilee looks back to the beginning of Jesus’ ministry. So the point is that this was announced long ago, and should come as no surprise.
[24:7] 24 tn Grk “saying that,” but this would be redundant in English. Although the translation represents this sentence as indirect discourse, the Greek could equally be taken as direct discourse: “Remember how he told you, while he was still in Galilee: ‘the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.’”
[24:7] 25 tn See Luke 9:22, 44; 13:33.
[24:7] 26 tn Because in the historical context the individuals who were primarily responsible for the death of Jesus (the Jewish leadership in Jerusalem in Luke’s view [see Luke 9:22]) would have been men, the translation “sinful men” for ἀνθρώπων ἁμαρτωλῶν (anqrwpwn Jamartwlwn) is retained here.
[24:7] 27 sn See the note on crucify in 23:21.
[24:7] 28 tn Here the infinitive ἀναστῆναι (anasthnai) is active rather than passive.
[24:8] 29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:8] 30 sn On his words see Luke 9:22.
[24:9] 31 sn Judas is now absent and “the twelve” have now become “the eleven.” Other disciples are also gathered with the remaining eleven.
[24:10] 32 sn Mary Magdalene is always noted first in the appearance lists in the gospels. It is unusual that the first appearance would involve women as in this culture their role as witnesses would not be well accepted. It is a sign of the veracity of the account, because if an ancient were to create such a story he would never have it start with women.
[24:10] 33 sn On Joanna see Luke 8:1-3.
[24:11] 34 sn The term pure nonsense can describe idle talk or a tale. The point is important, since the disciples reacted with disbelief that a resurrection was possible. Sometimes it is thought the ancients were gullible enough to believe anything. But these disciples needed convincing about the resurrection.
[24:12] 35 sn While the others dismissed the report of the women, Peter got up and ran to the tomb, for he had learned to believe in what the Lord had said.
[24:12] 36 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
[24:12] 37 tn In the NT this term is used only for strips of cloth used to wrap a body for burial (LN 6.154; BDAG 693 s.v. ὀθόνιον).
[24:12] 38 tn Or “went away, wondering to himself.” The prepositional phrase πρὸς ἑαυτόν (pros Jeauton) can be understood with the preceding verb ἀπῆλθεν (aphlqen) or with the following participle θαυμάζων (qaumazwn), but it more likely belongs with the former (cf. John 20:10, where the phrase can only refer to the verb).
[24:12] 39 sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.
[24:12] 40 tc Some Western
[24:13] 41 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[24:13] 42 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
[24:13] 43 tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
[24:13] 44 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:14] 45 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:15] 46 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[24:15] 47 tn This term suggests emotional dialogue and can thus be translated “debated.”
[24:15] 48 tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[24:16] 49 sn The two disciples will not be allowed to recognize Jesus until v. 31.
[24:16] 50 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
[24:16] 51 sn This parenthetical remark by the author is necessary so the reader will understand the account.
[24:17] 52 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:17] 53 tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).
[24:17] 54 tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).
[24:18] 55 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
[24:18] 56 sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.
[24:18] 57 tn Grk “in it” (referring to the city of Jerusalem).
[24:19] 58 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:19] 59 tn This translates the Greek term ἀνήρ (anhr).
[24:19] 60 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
[24:20] 61 sn Handed him over is another summary of the passion like Luke 9:22.
[24:20] 62 sn See the note on crucify in 23:21.
[24:21] 63 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
[24:21] 64 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
[24:22] 65 sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.
[24:22] 66 tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.
[24:23] 67 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
[24:24] 68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:24] 69 tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.
[24:25] 70 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.
[24:25] 71 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 72 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 73 sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.
[24:25] 74 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:26] 75 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 76 sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).
[24:26] 77 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:26] sn See the note on Christ in 2:11.
[24:27] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 79 sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.
[24:27] 80 tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.
[24:28] 81 sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.
[24:29] 82 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[24:29] 83 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
[24:30] 84 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
[24:30] 85 tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
[24:30] 86 tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[24:31] 87 tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.
[24:31] 88 sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.
[24:31] 89 tn This pronoun is somewhat emphatic.
[24:31] 90 tn This translates a καί (kai, “and”) that has clear sequential force.
[24:32] 91 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:32] 92 tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.
[24:32] 93 tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.
[24:32] 94 tc ‡ Most
[24:32] sn Even though it is most likely not original (see tc note above), the phrase within us has been included in the translation for clarity.
[24:32] 95 tn Grk “opening” (cf. Acts 17:3).
[24:33] 96 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
[24:33] 97 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:33] 98 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:34] 99 tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.
[24:34] 100 sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.
[24:35] 101 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
[24:35] 102 tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.
[24:36] 103 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:36] 104 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western
[24:37] 105 sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.
[24:37] 106 tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.
[24:38] 107 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:38] 108 tn Or “disturbed,” “troubled.”
[24:38] 109 tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.
[24:38] sn Jesus calls the disciples to faith with a gentle rebuke about doubts and a gracious invitation to see for themselves the evidence of his resurrection.
[24:39] 110 tn Grk “that it is I myself.”
[24:39] 111 tn See tc note on “ghost” in v. 37.
[24:40] 112 tc Some Western
[24:41] 113 sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.
[24:41] 114 sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.
[24:41] 115 sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.
[24:42] 116 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
[24:44] 117 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 118 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 119 sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.
[24:45] 120 sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.
[24:46] 121 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:46] 122 tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
[24:47] 123 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
[24:47] 124 tn Or “preached,” “announced.”
[24:47] 125 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
[24:47] 126 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
[24:47] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:48] 127 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
[24:49] 128 tn Grk “sending on you.”
[24:49] 129 tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.
[24:49] 130 sn The city refers to Jerusalem.
[24:49] 131 sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).
[24:50] 132 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:50] 133 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:50] 134 sn Bethany was village on the Mount of Olives about 2 mi (3 km) from Jerusalem; see John 11:1, 18.
[24:51] 135 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[24:51] 136 tn Grk “while he blessed them.”
[24:51] 137 tn Grk “he departed from them.”
[24:51] 138 tc The reference to the ascension (“and was taken up into heaven”) is lacking in א* D it sys, but it is found in Ì75 and the rest of the ms tradition. The authenticity of the statement here seems to be presupposed in Acts 1:2, for otherwise it is difficult to account for Luke’s reference to the ascension there. For a helpful discussion, see TCGNT 162-63.
[24:51] tn For the translation of ἀνεφέρετο (anefereto) as “was taken up” see BDAG 75 s.v. ἀναφέρω 1.
[24:51] sn There is great debate whether this event equals Acts 1:9-11 so that Luke has telescoped something here that he describes in more detail later. The text can be read in this way because the temporal marker in v. 50 is vague.
[24:52] 139 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ ascension and the concluding summary of Luke’s Gospel.
[24:52] 140 tc The reference to worship is lacking in the Western ms D, its last major omission in this Gospel.
[24:52] 141 sn Joy is another key theme for Luke: 1:14; 2:10; 8:13; 10:17; 15:7, 10; 24:41.
[24:53] 142 tn Grk “in the temple.”
[24:53] sn Luke’s gospel story proper ends where it began, in the temple courts (Luke 1:4-22). The conclusion is open-ended, because the story continues in Acts with what happened from Jerusalem onwards, once the promise of the Father (v. 49) came.
[24:53] 143 tc The Western text (D it) has αἰνοῦντες (ainounte", “praising”) here, while the Alexandrian
[24:53] 144 tc The majority of Greek
[20:1] 145 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
[20:1] 146 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
[20:1] 147 tn Grk “from the tomb.”
[20:2] 148 tn Grk “So she ran and came.”
[20:3] 149 tn Grk “went out and were coming to the tomb.”
[20:4] 150 sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.
[20:4] 151 tn Grk “and came first to the tomb.”
[20:5] 152 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
[20:5] 153 sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
[20:6] 154 tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[20:7] 155 sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.
[20:7] 156 sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.
[20:8] 157 sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.
[20:9] 159 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:9] 160 sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
[20:13] 161 tn The conjunction καί (kai, “and”) has not been translated here.
[20:13] 162 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.
[20:13] 163 tn Grk “She said to them.”
[20:14] 164 tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[20:15] 165 tn Grk “that one” (referring to Mary Magdalene).
[20:16] 166 tn Grk “That one.”
[20:16] 167 tn Grk “in Hebrew.”
[20:16] 168 sn The Aramaic Rabboni means “my teacher” (a title of respect).
[20:16] 169 sn This is a parenthetical note by the author.
[20:17] 170 tn Grk “Jesus said to her.”
[20:18] 171 tn The words “she told them” are repeated from the first part of the same verse to improve clarity.
[20:18] 172 tn Grk “the things.”
[20:18] 173 tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.
[20:18] 174 tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.
[20:19] 175 tn Although the words “had gathered together” are omitted in some of the earliest and best
[20:19] 176 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
[20:19] sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.
[20:19] 177 tn Grk “where they were.”
[20:19] 178 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.
[20:20] 179 sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.
[20:22] 180 tn Grk “said to them.”
[20:22] 181 sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)
[20:23] 182 tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.
[20:23] 183 sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).
[20:24] 184 sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.
[20:25] 185 tn Grk “but he said to them.”
[20:25] 187 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).
[20:26] 188 tn Grk “were inside”; the word “together” is implied.
[20:26] 189 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
[20:26] sn See the note on the phrase locked the doors in 20:19.
[20:27] 190 tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.
[20:27] 191 tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).
[20:27] 192 tn Or “reach out” or “put.”
[20:27] 193 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[20:27] 194 tn Grk “and do not be unbelieving, but believing.”
[20:28] 195 tn Grk “answered and said to him.”
[20:28] 196 sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).
[20:29] 197 tn Grk “are those.”
[20:29] 198 tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).
[20:30] 200 tc ‡ Although most
[20:30] 201 tn Grk “are not written.”
[20:30] 202 sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.
[20:31] 203 tn Grk “these things.”
[20:31] 204 tn Grk “are written.”
[20:31] 205 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 206 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] sn See the note on Christ in 1:20.
[20:31] 207 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
[21:1] 208 tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.
[21:1] 209 sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).
[21:1] 210 tn Grk “how he revealed himself.”
[21:2] 211 tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
[21:2] 212 sn Didymus means “the twin” in Greek.
[21:2] 213 tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
[21:2] 214 map For location see Map1 C3; Map2 D2; Map3 C5.
[21:2] 215 tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
[21:2] 216 sn The sons of Zebedee were James and John.
[21:2] 217 sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.
[21:3] 218 tn Grk “they said to him.”
[21:5] 219 tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.
[21:5] 220 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “do you?”).
[21:5] 221 tn Grk “They answered him.”
[21:6] 222 tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[21:6] 223 tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.
[21:7] 224 tn Grk “the disciple, that one whom.”
[21:7] 225 sn On the disciple whom Jesus loved see 13:23-26.
[21:7] 226 tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.
[21:7] sn This is a parenthetical note by the author.
[21:7] 227 tn Grk “threw himself.”
[21:8] 228 tn Or “about a hundred meters”; Grk “about two hundred cubits.” According to BDAG 812 s.v., a πῆχυς (phcu") was about 18 inches or .462 meters, so two hundred πηχῶν (phcwn) would be about 100 yards (92.4 meters).
[21:9] 229 tn The words “on the beach” are not in the Greek text but are implied.
[21:9] 230 tn Grk “placed,” “laid.”
[21:10] 231 tn Grk “said to them.”
[21:11] 232 tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied.
[21:11] 233 sn Here the author makes two further points about the catch of fish: (1) there were one hundred fifty-three large fish in the net, and (2) even with so many, the net was not torn. Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown (John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus’ public ministry (2:6).
[21:12] 234 tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.
[21:15] 235 tc The majority of
[21:15] 236 tn To whom (or what) does “these” (τούτων, toutwn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.
[21:15] 237 tn Grk “He said to him.”
[21:15] 238 tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.
[21:15] 239 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 240 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 241 tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.
[21:16] 242 tn Grk “He said to him.”
[21:16] 243 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 244 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 245 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 247 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 249 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 250 tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë13 Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W Ë1 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA27 includes the words in brackets, indicating some doubts as to their authenticity.
[21:17] tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 251 tn Grk “Jesus said to him.”
[21:18] 252 tn Grk “Truly, truly, I say to you.”
[21:18] 253 tn Or “you girded yourself.”
[21:18] 254 tn Grk “others will gird you.”
[21:19] 255 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:19] 256 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[21:19] 257 sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).
[21:19] 258 tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.
[21:20] 259 tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[21:20] 260 tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.
[21:20] 261 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[21:20] 262 tn Grk “and said.”
[21:20] 263 sn This is a parenthetical note by the author.
[21:21] 264 tn Grk “saw this one.”
[21:22] 265 tn Grk “Jesus said to him.”
[21:22] 266 tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.
[21:22] 267 tn The word “back” is supplied to clarify the meaning.
[21:23] 268 tn Grk “went out.”
[21:23] 269 tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).
[21:23] 270 tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.
[21:23] 271 tn The word “back” is supplied to clarify the meaning.
[21:25] 272 tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.
[21:25] 273 tn Grk “the world itself.”
[21:25] 274 tc Although the majority of
[21:25] sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the whole world would not have room for the books that would be written.” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.
[21:1] 275 tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.
[21:1] 276 sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).
[21:1] 277 tn Grk “how he revealed himself.”
[1:5] 278 tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.
[1:5] 279 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.
[1:5] 280 tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.
[1:6] 281 tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.
[1:6] 282 tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.
[1:7] 283 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 284 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:7] 285 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 286 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
[1:1] 287 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 288 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 289 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 290 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[1:1] sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.
