24:36 While they were saying these things, Jesus 1 himself stood among them and said to them, “Peace be with you.” 2 24:37 But they were startled and terrified, thinking 3 they saw a ghost. 4 24:38 Then 5 he said to them, “Why are you frightened, 6 and why do doubts 7 arise in your hearts? 24:39 Look at my hands and my feet; it’s me! 8 Touch me and see; a ghost 9 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. 10 24:41 And while they still could not believe it 11 (because of their joy) and were amazed, 12 he said to them, “Do you have anything here to eat?” 13 24:42 So 14 they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.
24:44 Then 15 he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me 16 in the law of Moses and the prophets and the psalms 17 must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, 18 24:46 and said to them, “Thus it stands written that the Christ 19 would suffer 20 and would rise from the dead on the third day, 24:47 and repentance 21 for the forgiveness of sins would be proclaimed 22 in his name to all nations, 23 beginning from Jerusalem. 24 24:48 You are witnesses 25 of these things. 24:49 And look, I am sending you 26 what my Father promised. 27 But stay in the city 28 until you have been clothed with power 29 from on high.”
20:19 On the evening of that day, the first day of the week, the disciples had gathered together 30 and locked the doors 31 of the place 32 because they were afraid of the Jewish leaders. 33 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. 34 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, 35 “Receive the Holy Spirit. 36 20:23 If you forgive anyone’s sins, they are forgiven; 37 if you retain anyone’s sins, they are retained.” 38
20:24 Now Thomas (called Didymus), 39 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, 40 “Unless I see the wounds 41 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!” 42
20:26 Eight days later the disciples were again together in the house, 43 and Thomas was with them. Although the doors were locked, 44 Jesus came and stood among them and said, “Peace be with you!”
1:6 So when they had gathered together, they began to ask him, 60 “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know 61 the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts 62 of the earth.” 1:9 After 63 he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As 64 they were still staring into the sky while he was going, suddenly 65 two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here 66 looking up into the sky? This same Jesus who has been taken up from you into heaven 67 will come back in the same way you saw him go into heaven.”
1:12 Then they returned to Jerusalem 68 from the mountain 69 called the Mount of Olives 70 (which is near Jerusalem, a Sabbath day’s journey 71 away). 1:13 When 72 they had entered Jerusalem, 73 they went to the upstairs room where they were staying. Peter 74 and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 75 1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 76
1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
2 tc The words “and said to them, ‘Peace be with you’” are lacking in some Western
3 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.
4 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.
5 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
6 tn Or “disturbed,” “troubled.”
7 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.
8 tn Grk “that it is I myself.”
9 tn See tc note on “ghost” in v. 37.
10 tc Some Western
11 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.
12 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.
13 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.
14 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.
15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
16 sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.
17 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.
18 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.
19 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
20 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.
21 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
22 tn Or “preached,” “announced.”
23 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 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
25 sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.
26 tn Grk “sending on you.”
27 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.
28 sn The city refers to Jerusalem.
29 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).
30 tn Although the words “had gathered together” are omitted in some of the earliest and best
31 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
32 tn Grk “where they were.”
33 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.
34 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.
35 tn Grk “said to them.”
36 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.)
37 tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.
38 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).
39 sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.
40 tn Grk “but he said to them.”
41 tn Or “marks.”
42 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).
43 tn Grk “were inside”; the word “together” is implied.
44 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
45 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
46 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
47 tn Or “through.”
48 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
49 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
50 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.
51 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
52 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
53 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
54 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
55 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
56 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
57 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
58 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
59 tn The pronoun is plural in Greek.
60 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.
61 tn Grk “It is not for you to know.”
62 tn Or “to the ends.”
63 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
64 tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
65 tn Grk “behold.”
66 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.
67 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.
68 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
69 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
70 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
71 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
72 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
73 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
74 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
75 tn The words “were there” are not in the Greek text, but are implied.
76 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
77 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
78 sn Ate and drank. See Luke 24:35-49.