Lukas 24:13-43
Konteks24:13 Now 1 that very day two of them 2 were on their way to a village called Emmaus, about seven miles 3 from Jerusalem. 4 24:14 They 5 were talking to each other about all the things that had happened. 24:15 While 6 they were talking and debating 7 these things, 8 Jesus himself approached and began to accompany them 24:16 (but their eyes were kept 9 from recognizing 10 him). 11 24:17 Then 12 he said to them, “What are these matters 13 you are discussing so intently 14 as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, 15 “Are you the only visitor to Jerusalem who doesn’t know 16 the things that have happened there 17 in these days?” 24:19 He 18 said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man 19 who, with his powerful deeds and words, proved to be a prophet 20 before God and all the people; 24:20 and how our chief priests and rulers handed him over 21 to be condemned to death, and crucified 22 him. 24:21 But we had hoped 23 that he was the one who was going to redeem 24 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. 25 They 26 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, 27 who said he was alive. 24:24 Then 28 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.” 29 24:25 So 30 he said to them, “You 31 foolish people 32 – how slow of heart 33 to believe 34 all that the prophets have spoken! 24:26 Wasn’t 35 it necessary 36 for the Christ 37 to suffer these things and enter into his glory?” 24:27 Then 38 beginning with Moses and all the prophets, 39 he interpreted to them the things written about 40 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, 41 24:29 but they urged him, 42 “Stay with us, because it is getting toward evening and the day is almost done.” So 43 he went in to stay with them.
24:30 When 44 he had taken his place at the table 45 with them, he took the bread, blessed and broke it, 46 and gave it to them. 24:31 At this point 47 their eyes were opened and they recognized 48 him. 49 Then 50 he vanished out of their sight. 24:32 They 51 said to each other, “Didn’t 52 our hearts 53 burn within us 54 while he was speaking with us on the road, while he was explaining 55 the scriptures to us?” 24:33 So 56 they got up that very hour and returned to Jerusalem. 57 They 58 found the eleven and those with them gathered together 24:34 and 59 saying, “The Lord has really risen, and has appeared to Simon!” 60 24:35 Then they told what had happened on the road, 61 and how they recognized him 62 when he broke the bread.
24:36 While they were saying these things, Jesus 63 himself stood among them and said to them, “Peace be with you.” 64 24:37 But they were startled and terrified, thinking 65 they saw a ghost. 66 24:38 Then 67 he said to them, “Why are you frightened, 68 and why do doubts 69 arise in your hearts? 24:39 Look at my hands and my feet; it’s me! 70 Touch me and see; a ghost 71 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. 72 24:41 And while they still could not believe it 73 (because of their joy) and were amazed, 74 he said to them, “Do you have anything here to eat?” 75 24:42 So 76 they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.
Markus 16:12-13
Konteks16:12 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.
Yohanes 20:19-23
Konteks20:19 On the evening of that day, the first day of the week, the disciples had gathered together 77 and locked the doors 78 of the place 79 because they were afraid of the Jewish leaders. 80 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. 81 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, 82 “Receive the Holy Spirit. 83 20:23 If you forgive anyone’s sins, they are forgiven; 84 if you retain anyone’s sins, they are retained.” 85
Markus 16:14
Konteks16:14 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.
Yohanes 20:24--21:25
Konteks20:24 Now Thomas (called Didymus), 86 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, 87 “Unless I see the wounds 88 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!” 89
20:26 Eight days later the disciples were again together in the house, 90 and Thomas was with them. Although the doors were locked, 91 Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put 92 your finger here, and examine 93 my hands. Extend 94 your hand and put it 95 into my side. Do not continue in your unbelief, but believe.” 96 20:28 Thomas replied to him, 97 “My Lord and my God!” 98 20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people 99 who have not seen and yet have believed.” 100
20:30 Now Jesus performed 101 many other miraculous signs in the presence of the 102 disciples, which are not recorded 103 in this book. 104 20:31 But these 105 are recorded 106 so that you may believe 107 that Jesus is the Christ, 108 the Son of God, and that by believing you may have life in his name. 109
21:1 After this 110 Jesus revealed himself again to the disciples by the Sea of Tiberias. 111 Now this is how he did so. 112 21:2 Simon Peter, Thomas 113 (called Didymus), 114 Nathanael 115 (who was from Cana 116 in Galilee), the sons 117 of Zebedee, 118 and two other disciples 119 of his were together. 21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. 120 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, 121 do you?” 122 They replied, 123 “No.” 21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” 124 So they threw the net, 125 and were not able to pull it in because of the large number of fish.
21:7 Then the disciple whom 126 Jesus loved 127 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), 128 and plunged 129 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. 130
21:9 When they got out on the beach, 131 they saw a charcoal fire ready 132 with a fish placed on it, and bread. 21:10 Jesus said, 133 “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 134 full of large fish, one hundred fifty-three, 135 but although there were so many, the net was not torn. 21:12 “Come, have breakfast,” Jesus said. 136 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, 137 do you love me more than these do?” 138 He replied, 139 “Yes, Lord, you know I love you.” 140 Jesus 141 told him, “Feed my lambs.” 21:16 Jesus 142 said 143 a second time, “Simon, son of John, do you love me?” He replied, 144 “Yes, Lord, you know I love you.” Jesus 145 told him, “Shepherd my sheep.” 21:17 Jesus 146 said 147 a third time, “Simon, son of John, do you love me?” Peter was distressed 148 that Jesus 149 asked 150 him a third time, “Do you love me?” and said, 151 “Lord, you know everything. You know that I love you.” Jesus 152 replied, 153 “Feed my sheep. 21:18 I tell you the solemn truth, 154 when you were young, you tied your clothes around you 155 and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up 156 and bring you where you do not want to go.” 21:19 (Now Jesus 157 said this to indicate clearly by what kind of death Peter 158 was going to glorify God.) 159 After he said this, Jesus told Peter, 160 “Follow me.”
21:20 Peter turned around and saw the disciple whom Jesus loved following them. 161 (This was the disciple 162 who had leaned back against Jesus’ 163 chest at the meal and asked, 164 “Lord, who is the one who is going to betray you?”) 165 21:21 So when Peter saw him, 166 he asked Jesus, “Lord, what about him?” 21:22 Jesus replied, 167 “If I want him to live 168 until I come back, 169 what concern is that of yours? You follow me!” 21:23 So the saying circulated 170 among the brothers and sisters 171 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 172 until I come back, 173 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, 174 I suppose the whole world 175 would not have room for the books that would be written. 176
Matius 28:16-20
Konteks28:16 So 177 the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When 178 they saw him, they worshiped him, 179 but some doubted. 180 28:18 Then Jesus came up and said to them, 181 “All authority in heaven and on earth has been given to me. 28:19 Therefore go 182 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 183 28:20 teaching them to obey everything I have commanded you. And remember, 184 I am with you 185 always, to the end of the age.” 186
Markus 16:15-18
Konteks16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned. 16:17 These signs will accompany those who believe: In my name they will drive out demons; they will speak in new languages; 187 16:18 they will pick up snakes with their hands, and whatever poison they drink will not harm them; 188 they will place their hands on the sick and they will be well.”
Lukas 24:44-49
Konteks24:44 Then 189 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 190 in the law of Moses and the prophets and the psalms 191 must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, 192 24:46 and said to them, “Thus it stands written that the Christ 193 would suffer 194 and would rise from the dead on the third day, 24:47 and repentance 195 for the forgiveness of sins would be proclaimed 196 in his name to all nations, 197 beginning from Jerusalem. 198 24:48 You are witnesses 199 of these things. 24:49 And look, I am sending you 200 what my Father promised. 201 But stay in the city 202 until you have been clothed with power 203 from on high.”
[24:13] 1 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] 2 tn These are disciples as they know about the empty tomb and do not know what to make of it all.
[24:13] 3 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] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:14] 5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:15] 6 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] 7 tn This term suggests emotional dialogue and can thus be translated “debated.”
[24:15] 8 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] 9 sn The two disciples will not be allowed to recognize Jesus until v. 31.
[24:16] 10 tn This is an epexegetical (i.e., explanatory) infinitive in Greek.
[24:16] 11 sn This parenthetical remark by the author is necessary so the reader will understand the account.
[24:17] 12 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:17] 13 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] 14 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] 15 tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.
[24:18] 16 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] 17 tn Grk “in it” (referring to the city of Jerusalem).
[24:19] 18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:19] 19 tn This translates the Greek term ἀνήρ (anhr).
[24:19] 20 sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.
[24:20] 21 sn Handed him over is another summary of the passion like Luke 9:22.
[24:20] 22 sn See the note on crucify in 23:21.
[24:21] 23 tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.
[24:21] 24 sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.
[24:22] 25 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] 26 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] 27 sn The men in dazzling attire mentioned in v. 4 are identified as angels here.
[24:24] 28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:24] 29 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] 30 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] 31 tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).
[24:25] 32 tn The word “people” is not in the Greek text, but is supplied to complete the interjection.
[24:25] 33 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] 34 tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.
[24:26] 35 tn This Greek particle (οὐχί, ouci) expects a positive reply.
[24:26] 36 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] 37 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] 38 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:27] 39 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] 40 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] 41 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] 42 tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[24:29] 43 tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.
[24:30] 44 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] 45 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] 46 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] 47 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] 48 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] 49 tn This pronoun is somewhat emphatic.
[24:31] 50 tn This translates a καί (kai, “and”) that has clear sequential force.
[24:32] 51 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:32] 52 tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.
[24:32] 53 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] 54 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] 55 tn Grk “opening” (cf. Acts 17:3).
[24:33] 56 tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.
[24:33] 57 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:33] 58 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[24:34] 59 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] 60 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] 61 sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.
[24:35] 62 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] 63 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[24:36] 64 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western
[24:37] 65 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] 66 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] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:38] 68 tn Or “disturbed,” “troubled.”
[24:38] 69 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] 70 tn Grk “that it is I myself.”
[24:39] 71 tn See tc note on “ghost” in v. 37.
[24:40] 72 tc Some Western
[24:41] 73 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] 74 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] 75 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] 76 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
[20:19] 77 tn Although the words “had gathered together” are omitted in some of the earliest and best
[20:19] 78 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] 79 tn Grk “where they were.”
[20:19] 80 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] 81 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] 82 tn Grk “said to them.”
[20:22] 83 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] 84 tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.
[20:23] 85 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] 86 sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.
[20:25] 87 tn Grk “but he said to them.”
[20:25] 89 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] 90 tn Grk “were inside”; the word “together” is implied.
[20:26] 91 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] 92 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] 93 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] 94 tn Or “reach out” or “put.”
[20:27] 95 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] 96 tn Grk “and do not be unbelieving, but believing.”
[20:28] 97 tn Grk “answered and said to him.”
[20:28] 98 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] 99 tn Grk “are those.”
[20:29] 100 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] 102 tc ‡ Although most
[20:30] 103 tn Grk “are not written.”
[20:30] 104 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] 105 tn Grk “these things.”
[20:31] 106 tn Grk “are written.”
[20:31] 107 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 108 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] 109 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] 110 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] 111 sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).
[21:1] 112 tn Grk “how he revealed himself.”
[21:2] 113 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] 114 sn Didymus means “the twin” in Greek.
[21:2] 115 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] 116 map For location see Map1 C3; Map2 D2; Map3 C5.
[21:2] 117 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] 118 sn The sons of Zebedee were James and John.
[21:2] 119 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] 120 tn Grk “they said to him.”
[21:5] 121 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] 122 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] 123 tn Grk “They answered him.”
[21:6] 124 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] 125 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] 126 tn Grk “the disciple, that one whom.”
[21:7] 127 sn On the disciple whom Jesus loved see 13:23-26.
[21:7] 128 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] 129 tn Grk “threw himself.”
[21:8] 130 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] 131 tn The words “on the beach” are not in the Greek text but are implied.
[21:9] 132 tn Grk “placed,” “laid.”
[21:10] 133 tn Grk “said to them.”
[21:11] 134 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] 135 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] 136 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] 137 tc The majority of
[21:15] 138 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] 139 tn Grk “He said to him.”
[21:15] 140 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] 141 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 142 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:16] 143 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] 144 tn Grk “He said to him.”
[21:16] 145 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 146 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 147 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 149 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:17] 151 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
[21:17] 152 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] 153 tn Grk “Jesus said to him.”
[21:18] 154 tn Grk “Truly, truly, I say to you.”
[21:18] 155 tn Or “you girded yourself.”
[21:18] 156 tn Grk “others will gird you.”
[21:19] 157 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[21:19] 158 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[21:19] 159 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] 160 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] 161 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] 162 tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.
[21:20] 163 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[21:20] 164 tn Grk “and said.”
[21:20] 165 sn This is a parenthetical note by the author.
[21:21] 166 tn Grk “saw this one.”
[21:22] 167 tn Grk “Jesus said to him.”
[21:22] 168 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] 169 tn The word “back” is supplied to clarify the meaning.
[21:23] 170 tn Grk “went out.”
[21:23] 171 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] 172 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] 173 tn The word “back” is supplied to clarify the meaning.
[21:25] 174 tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.
[21:25] 175 tn Grk “the world itself.”
[21:25] 176 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.
[28:16] 177 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.
[28:17] 178 tn Here καί (kai) has not been translated.
[28:17] 179 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[28:17] 180 tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.
[28:18] 181 tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[28:19] 182 tn “Go…baptize…teach” are participles modifying the imperative verb “make disciples.” According to ExSyn 645 the first participle (πορευθέντες, poreuqentes, “Go”) fits the typical structural pattern for the attendant circumstance participle (aorist participle preceding aorist main verb, with the mood of the main verb usually imperative or indicative) and thus picks up the mood (imperative in this case) from the main verb (μαθητεύσατε, maqhteusate, “make disciples”). This means that semantically the action of “going” is commanded, just as “making disciples” is. As for the two participles that follow the main verb (βαπτίζοντες, baptizontes, “baptizing”; and διδάσκοντες, didaskontes, “teaching”), these do not fit the normal pattern for attendant circumstance participles, since they are present participles and follow the aorist main verb. However, some interpreters do see them as carrying additional imperative force in context. Others regard them as means, manner, or even result.
[28:19] 183 tc Although some scholars have denied that the trinitarian baptismal formula in the Great Commission was a part of the original text of Matthew, there is no ms support for their contention. F. C. Conybeare, “The Eusebian Form of the Text of Mt. 28:19,” ZNW 2 (1901): 275-88, based his view on a faulty reading of Eusebius’ quotations of this text. The shorter reading has also been accepted, on other grounds, by a few other scholars. For discussion (and refutation of the conjecture that removes this baptismal formula), see B. J. Hubbard, The Matthean Redaction of a Primitive Apostolic Commissioning (SBLDS 19), 163-64, 167-75; and Jane Schaberg, The Father, the Son, and the Holy Spirit (SBLDS 61), 27-29.
[28:20] 184 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
[28:20] 185 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
[28:20] 186 tc Most
[16:17] 187 tn Grk “tongues,” though the word is used figuratively (perhaps as a metonymy of cause for effect). To “speak in tongues” meant to “speak in a foreign language,” though one that was new to the one speaking it and therefore due to supernatural causes. For a discussion concerning whether such was a human language, heavenly language, or merely ecstatic utterance, see BDAG 201-2 s.v. γλῶσσα 2, 3; BDAG 399 s.v. ἕτερος 2; L&N 33.2-4; ExSyn 698; C. M. Robeck Jr., “Tongues,” DPL, 939-43.
[16:18] 188 tn For further comment on the nature of this statement, whether it is a promise or prediction, see ExSyn 403-6.
[24:44] 189 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[24:44] 190 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
[24:44] 191 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] 192 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] 193 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:46] 194 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] 195 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
[24:47] 196 tn Or “preached,” “announced.”
[24:47] 197 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] 198 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] 199 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
[24:49] 200 tn Grk “sending on you.”
[24:49] 201 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] 202 sn The city refers to Jerusalem.
[24:49] 203 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).
