Markus 14:28

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

Matius 26:32

26:32 But after I am raised, I will go ahead of you into Galilee.”

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 28:16-17

The Great Commission

28:16 So ¹  the eleven disciples went to Galilee to the mountain Jesus had designated. 28:17 When ²  they saw him, they worshiped him, ³  but some doubted. ⁴ 

Yohanes 21:1

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 

Kisah Para Rasul 13:31

13:31 and ⁸  for many days he appeared to those who had accompanied ⁹  him from Galilee to Jerusalem. These ¹⁰  are now his witnesses to the people.

Kisah Para Rasul 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹¹  Barnabas, Simeon called Niger, ¹²  Lucius the Cyrenian, ¹³  Manaen (a close friend of Herod ¹⁴  the tetrarch ¹⁵  from childhood ¹⁶ ) and Saul.

Kolose 1:5

1:5 Your faith and love have arisen ¹⁷  from the hope laid up ¹⁸  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁹ 

[28:16]  ¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ instructions in v. 10.

[28:17]  ² tn Here καί (kai) has not been translated.

[28:17]  ³ 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]  ⁴ 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.

[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.”

[13:31]  ⁸ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ⁹ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹⁰ tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:1]  ¹¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ¹² sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹³ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹⁴ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹⁵ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ¹⁶ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[1:5]  ¹⁷ 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]  ¹⁸ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁹ 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.