Kisah Para Rasul 1:3

1:3 To the same apostles ¹  also, after his suffering, ²  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ³  and spoke about matters concerning the kingdom of God.

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ⁴  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁵  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 10:41

10:41 not by all the people, but by us, the witnesses God had already chosen, ⁶  who ate and drank ⁷  with him after he rose from the dead.

Matius 28:16

The Great Commission

28:16 So ⁸  the eleven disciples went to Galilee to the mountain Jesus had designated.

Markus 16:12-14

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 24:36-42

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁹  himself stood among them and said to them, “Peace be with you.” ¹⁰  24:37 But they were startled and terrified, thinking ¹¹  they saw a ghost. ¹²  24:38 Then ¹³  he said to them, “Why are you frightened, ¹⁴  and why do doubts ¹⁵  arise in your hearts? 24:39 Look at my hands and my feet; it’s me! ¹⁶  Touch me and see; a ghost ¹⁷  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. ¹⁸  24:41 And while they still could not believe it ¹⁹  (because of their joy) and were amazed, ²⁰  he said to them, “Do you have anything here to eat?” ²¹  24:42 So ²²  they gave him a piece of broiled fish,

Yohanes 20:19-29

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ²³  and locked the doors ²⁴  of the place ²⁵  because they were afraid of the Jewish leaders. ²⁶  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. ²⁷  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, ²⁸  “Receive the Holy Spirit. ²⁹  20:23 If you forgive anyone’s sins, they are forgiven; ³⁰  if you retain anyone’s sins, they are retained.” ³¹ 

The Response of Thomas

20:24 Now Thomas (called Didymus), ³²  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, ³³  “Unless I see the wounds ³⁴  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!” ³⁵ 

20:26 Eight days later the disciples were again together in the house, ³⁶  and Thomas was with them. Although the doors were locked, ³⁷  Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put ³⁸  your finger here, and examine ³⁹  my hands. Extend ⁴⁰  your hand and put it ⁴¹  into my side. Do not continue in your unbelief, but believe.” ⁴²  20:28 Thomas replied to him, ⁴³  “My Lord and my God!” ⁴⁴  20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ⁴⁵  who have not seen and yet have believed.” ⁴⁶ 

Yohanes 21:1-14

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁴⁷  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁴⁸  Now this is how he did so. ⁴⁹  21:2 Simon Peter, Thomas ⁵⁰  (called Didymus), ⁵¹  Nathanael ⁵²  (who was from Cana ⁵³  in Galilee), the sons ⁵⁴  of Zebedee, ⁵⁵  and two other disciples ⁵⁶  of his were together. 21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ⁵⁷  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, ⁵⁸  do you?” ⁵⁹  They replied, ⁶⁰  “No.” 21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁶¹  So they threw the net, ⁶²  and were not able to pull it in because of the large number of fish.

21:7 Then the disciple whom ⁶³  Jesus loved ⁶⁴  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), ⁶⁵  and plunged ⁶⁶  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. ⁶⁷ 

21:9 When they got out on the beach, ⁶⁸  they saw a charcoal fire ready ⁶⁹  with a fish placed on it, and bread. 21:10 Jesus said, ⁷⁰  “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 ⁷¹  full of large fish, one hundred fifty-three, ⁷²  but although there were so many, the net was not torn. 21:12 “Come, have breakfast,” Jesus said. ⁷³  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 ⁷⁴  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁷⁵  Now this is how he did so. ⁷⁶ 

Kolose 1:5-7

1:5 Your faith and love have arisen ⁷⁷  from the hope laid up ⁷⁸  for you in heaven, which you have heard about in the message of truth, the gospel ⁷⁹  1:6 that has come to you. Just as in the entire world this gospel ⁸⁰  is bearing fruit and growing, so it has also been bearing fruit and growing ⁸¹  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ⁸²  from Epaphras, our dear fellow slave ⁸³  – a ⁸⁴  faithful minister of Christ on our ⁸⁵  behalf –

[1:3]  ¹ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ² sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ³ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:11]  ⁴ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ⁵ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[10:41]  ⁶ tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ⁷ sn Ate and drank. See Luke 24:35-49.

[28:16]  ⁸ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.

[24:36]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹⁰ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:37]  ¹¹ 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]  ¹² 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]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ¹⁴ tn Or “disturbed,” “troubled.”

[24:38]  ¹⁵ 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]  ¹⁶ tn Grk “that it is I myself.”

[24:39]  ¹⁷ tn See tc note on “ghost” in v. 37.

[24:40]  ¹⁸ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[24:41]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[20:19]  ²³ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ²⁴ 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]  ²⁵ tn Grk “where they were.”

[20:19]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “said to them.”

[20:22]  ²⁹ 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]  ³⁰ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ³¹ 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]  ³² sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.

[20:25]  ³³ tn Grk “but he said to them.”

[20:25]  ³⁴ tn Or “marks.”

[20:25]  ³⁵ 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]  ³⁶ tn Grk “were inside”; the word “together” is implied.

[20:26]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Or “reach out” or “put.”

[20:27]  ⁴¹ 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]  ⁴² tn Grk “and do not be unbelieving, but believing.”

[20:28]  ⁴³ tn Grk “answered and said to him.”

[20:28]  ⁴⁴ 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]  ⁴⁵ tn Grk “are those.”

[20:29]  ⁴⁶ 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).

[21:1]  ⁴⁷ 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]  ⁴⁸ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁴⁹ tn Grk “how he revealed himself.”

[21:2]  ⁵⁰ 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]  ⁵¹ sn Didymus means “the twin” in Greek.

[21:2]  ⁵² 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]  ⁵³ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ⁵⁴ 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]  ⁵⁵ sn The sons of Zebedee were James and John.

[21:2]  ⁵⁶ 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]  ⁵⁷ tn Grk “they said to him.”

[21:5]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn Grk “They answered him.”

[21:6]  ⁶¹ 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]  ⁶² 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]  ⁶³ tn Grk “the disciple, that one whom.”

[21:7]  ⁶⁴ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ⁶⁵ 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]  ⁶⁶ tn Grk “threw himself.”

[21:8]  ⁶⁷ 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]  ⁶⁸ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ⁶⁹ tn Grk “placed,” “laid.”

[21:10]  ⁷⁰ tn Grk “said to them.”

[21:11]  ⁷¹ 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]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁷⁶ tn Grk “how he revealed himself.”

[1:5]  ⁷⁷ 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]  ⁷⁸ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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.