Matius 28:6-7

28:6 He is not here, for he has been raised, ¹  just as he said. Come and see the place where he ²  was lying. 28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ³  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”

Matius 28:10

28:10 Then Jesus said to them, “Do not be afraid. Go and tell my brothers to go to Galilee. They will see me there.”

Matius 28:16

The Great Commission

28:16 So ⁴  the eleven disciples went to Galilee to the mountain Jesus had designated.

Markus 14:28

14:28 But after I am raised, I will go ahead of you into Galilee.”

Markus 16:7

16:7 But go, tell his disciples, even Peter, that he is going ahead of you into Galilee. You will see him there, just as he told you.”

Yohanes 21:1-14

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁵  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁶  Now this is how he did so. ⁷  21:2 Simon Peter, Thomas ⁸  (called Didymus), ⁹  Nathanael ¹⁰  (who was from Cana ¹¹  in Galilee), the sons ¹²  of Zebedee, ¹³  and two other disciples ¹⁴  of his were together. 21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ¹⁵  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, ¹⁶  do you?” ¹⁷  They replied, ¹⁸  “No.” 21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ¹⁹  So they threw the net, ²⁰  and were not able to pull it in because of the large number of fish.

21:7 Then the disciple whom ²¹  Jesus loved ²²  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), ²³  and plunged ²⁴  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. ²⁵ 

21:9 When they got out on the beach, ²⁶  they saw a charcoal fire ready ²⁷  with a fish placed on it, and bread. 21:10 Jesus said, ²⁸  “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 ²⁹  full of large fish, one hundred fifty-three, ³⁰  but although there were so many, the net was not torn. 21:12 “Come, have breakfast,” Jesus said. ³¹  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.

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ³²  Jesus revealed himself again to the disciples by the Sea of Tiberias. ³³  Now this is how he did so. ³⁴ 

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ³⁵  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁶  among you from the first day you heard it and understood the grace of God in truth.

[28:6]  ¹ 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.

[28:6]  ² tc Expansions on the text, especially when the Lord is the subject, are a common scribal activity. In this instance, since the subject is embedded in the verb, three major variants have emerged to make the subject explicit: ὁ κύριος (Jo kurio", “the Lord”; A C D L W 0148 Ë^1,13 Ï lat), τὸ σῶμα τοῦ κυρίου (to swma tou kuriou, “the body of the Lord”; 1424 pc), and ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”; Φ). The reading with no explicit subject, however, is superior on both internal and external grounds, being supported by א B Θ 33 892* pc co.

[28:7]  ³ tn Grk “And behold he.” 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).

[28:16]  ⁴ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.

[21:1]  ⁵ 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]  ⁶ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁷ tn Grk “how he revealed himself.”

[21:2]  ⁸ 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]  ⁹ sn Didymus means “the twin” in Greek.

[21:2]  ¹⁰ 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]  ¹¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ¹² 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]  ¹³ sn The sons of Zebedee were James and John.

[21:2]  ¹⁴ 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]  ¹⁵ tn Grk “they said to him.”

[21:5]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “They answered him.”

[21:6]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “the disciple, that one whom.”

[21:7]  ²² sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ²³ 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]  ²⁴ tn Grk “threw himself.”

[21:8]  ²⁵ 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]  ²⁶ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ²⁷ tn Grk “placed,” “laid.”

[21:10]  ²⁸ tn Grk “said to them.”

[21:11]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.

[21:1]  ³² 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]  ³³ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ³⁴ tn Grk “how he revealed himself.”

[1:6]  ³⁵ 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]  ³⁶ 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.