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2 Samuel 18:1-19:10

The Death of Absalom

18 David assembled the army that was with him. He appointed leaders of thousands and leaders of hundreds. ²David then sent out the army—a third under the leadership of Joab, a third under the leadership of Joab’s brother Abishai son of Zeruiah, and a third under the leadership of Ittai the Gittite. The king said to the troops, “I too will indeed march out with you.”

³But the soldiers replied,^[a] “You should not do this!^[b] For if we should have to make a rapid retreat, they won’t be concerned about us.^[c] Even if half of us should die, they won’t be concerned. But you^[d] are like 10,000 of us! So it is better if you remain in the city for support.” ⁴Then the king said to them, “I will do whatever seems best to you.”

So the king stayed beside the city gate, while all the army marched out by hundreds and by thousands. ⁵The king gave this order to Joab, Abishai, and Ittai: “For my sake deal gently with the young man Absalom.” Now the entire army was listening when the king gave all the leaders this order concerning Absalom.

⁶Then the army marched out to the field to fight against Israel. The battle took place in the forest of Ephraim. ⁷The army of Israel was defeated there by David’s men.^[e] The slaughter there was great that day—20,000 soldiers were killed. ⁸The battle there was spread out over the whole area, and the forest consumed more soldiers than the sword devoured that day.

⁹Then Absalom happened to come across David’s men. Now as Absalom was riding on his^[f] mule, it^[g] went under the branches of a large oak tree. His head got caught in the oak and he was suspended in midair,^[h] while the mule he had been riding kept going.

¹⁰When one^[i] of the men saw this, he reported it to Joab saying, “I saw Absalom hanging in an oak tree.” ¹¹Joab replied to the man who was telling him this, “What! You saw this? Why didn’t you strike him down right on the spot?^[j] I would have given you ten pieces of silver^[k] and a commemorative belt!”^[l]

¹²The man replied to Joab, “Even if^[m] I were receiving^[n] 1,000 pieces of silver,^[o] I would not strike^[p] the king’s son! In our very presence^[q] the king gave this order to you and Abishai and Ittai, ‘Protect the young man Absalom for my sake.’^[r] ¹³If I had acted at risk of my own life^[s]—and nothing is hidden from the king—you would have abandoned me.”^[t]

¹⁴Joab replied, “I will not wait around like this for you!” He took three spears in his hand and thrust them into the middle of Absalom while he was still alive in the middle of the oak tree.^[u] ¹⁵Then ten soldiers who were Joab’s armor-bearers struck Absalom and finished him off.

¹⁶Then Joab blew the trumpet^[v] and the army turned back from chasing Israel, for Joab had called for the army to halt. ¹⁷They took Absalom, threw him into a large pit in the forest, and stacked a huge pile of stones over him. In the meantime all the Israelite soldiers fled to their homes.^[w]

¹⁸Before this^[x] Absalom^[y] had set up a monument^[z] and dedicated it to himself in the King’s Valley, reasoning, “I have no son who will carry on my name.” He named the monument after himself, and to this day it is known as Absalom’s Memorial.

David Learns of Absalom’s Death

¹⁹Then Ahimaaz the son of Zadok said, “Let me run and give the king the good news that the Lord has vindicated him before his enemies.”^[aa] ²⁰But Joab said to him, “You will not be a bearer of good news today. You will bear good news some other day, but not today,^[ab] for the king’s son is dead.”

²¹Then Joab said to the Cushite, “Go and tell the king what you have seen.” After bowing to Joab, the Cushite ran off. ²²Ahimaaz the son of Zadok again spoke to Joab, “Whatever happens, let me go after the Cushite.” But Joab said, “Why is it that you want to go, my son? You have no good news that will bring you a reward.” ²³But he said,^[ac] “Whatever happens, I want to go!” So Joab^[ad] said to him, “Then go!” So Ahimaaz ran by the way of the Jordan plain, and he passed the Cushite.

²⁴Now David was sitting between the inner and outer gates,^[ae] and the watchman went up to the roof over the gate at the wall. When he looked, he saw a man running by himself. ²⁵So the watchman called out and informed the king. The king said, “If he is by himself, he brings good news.”^[af] The runner^[ag] came ever closer.

²⁶Then the watchman saw another man running. The watchman called out to the gatekeeper, “There is another man running by himself.” The king said, “This one also is bringing good news.” ²⁷The watchman said, “It appears to me that the first runner is Ahimaaz^[ah] son of Zadok.” The king said, “He is a good man, and he comes with good news.”

²⁸Then Ahimaaz called out and said to the king, “Greetings!”^[ai] He bowed down before the king with his face toward the ground and said, “May the Lord your God be praised because he has defeated^[aj] the men who opposed^[ak] my lord the king!”

²⁹The king replied, “How is the young man Absalom?” Ahimaaz replied, “I saw a great deal of confusion when Joab was sending the king’s servant and me, your servant, but I don’t know what it was all about.” ³⁰The king said, “Turn aside and take your place here.” So he turned aside and waited.

³¹Then the Cushite arrived and said,^[al] “May my lord the king now receive the good news! The Lord has vindicated you today and delivered you from the hand of all who have rebelled against you!”^[am] ³²The king asked the Cushite, “How is the young man Absalom?” The Cushite replied, “May the enemies of my lord the king and all who have plotted against you^[an] be like that young man!”

³³(19:1)^[ao] The king then became very upset. He went up to the upper room over the gate and wept. As he went he said, “My son, Absalom! My son, my son,^[ap] Absalom! If only I could have died in your place! Absalom, my son, my son!”^[aq]

19 (19:2) Joab was told, “The king is weeping and mourning over Absalom.” ²So the victory of that day was turned to mourning as far as all the people were concerned. For the people heard on that day, “The king is grieved over his son.” ³That day the people stole away to go to the city the way people who are embarrassed steal away in fleeing from battle. ⁴The king covered his face and cried out loudly,^[ar] “My son, Absalom! Absalom, my son, my son!”

⁵So Joab visited^[as] the king at his home. He said, “Today you have embarrassed all your servants who have saved your life this day, as well as the lives of your sons, your daughters, your wives, and your concubines. ⁶You seem to love your enemies and hate your friends! For you have as much as declared today that leaders and servants don’t matter to you. I realize now^[at] that if^[au] Absalom were alive and all of us were dead today,^[av] it would be all right with you. ⁷So get up now and go out and give some encouragement to^[aw] your servants. For I swear by the Lord that if you don’t go out there, not a single man will stay here with you tonight! This disaster will be worse for you than any disaster that has overtaken you from your youth right to the present time!”

⁸So the king got up and sat at the city gate. When all the people were informed that the king was sitting at the city gate, they^[ax] all came before him.

David Goes Back to Jerusalem

But the Israelite soldiers^[ay] had all fled to their own homes.^[az] ⁹All the people throughout all the tribes of Israel were arguing among themselves saying, “The king delivered us from the hand of our enemies. He rescued us from the hand of the Philistines, but now he has fled from the land because of Absalom. ¹⁰But Absalom, whom we anointed as our king,^[ba] has died in battle. So now why do you hesitate to bring the king back?”^[bb]

Footnotes

2 Samuel 18:3 tn Heb “the people said.”
2 Samuel 18:3 tn Heb “march out.”
2 Samuel 18:3 tn Heb “they will not place to us heart.”
2 Samuel 18:3 tc The translation follows the LXX (except for the Lucianic recension), Symmachus, and Vulgate in reading אָתָּה (ʾattah, “you”) rather than MT עָתָּה (ʿattah, “now”).
2 Samuel 18:7 tn Heb “servants” (also in v. 9).
2 Samuel 18:9 tn Heb “the.”
2 Samuel 18:9 tn Heb “the donkey.”
2 Samuel 18:9 tn Heb “between the sky and the ground.”
2 Samuel 18:10 tc 4QSam^a lacks the word “one.”
2 Samuel 18:11 tn Heb “Why did you not strike him down there to the ground.”
2 Samuel 18:11 tn Heb “ten [shekels] of silver.” This would have been about 4 ounces (114 grams) of silver by weight.
2 Samuel 18:11 tn Heb “and a girdle” (so KJV); NIV “a warrior’s belt”; CEV “a special belt”; NLT “a hero’s belt.”
2 Samuel 18:12 tc The translation follows the Qere and many medieval Hebrew mss in reading וְלוּ (v^elu, “and if”) rather than MT וְלֹא (v^elo’, “and not”).
2 Samuel 18:12 tn Heb “weighing out in my hand.”
2 Samuel 18:12 tn Heb “a thousand [shekels] of silver.” This would have been about 25 pounds (11.4 kg) of silver by weight.
2 Samuel 18:12 tn Heb “extend my hand against.”
2 Samuel 18:12 tn Heb “in our ears.”
2 Samuel 18:12 tc The Hebrew text is very difficult here. The MT reads מִי (mi, “who”), apparently yielding the following sense: “Show care, whoever you might be, for the youth Absalom.” The Syriac Peshitta reads li (“for me”), the Hebrew counterpart of which may also lie behind the LXX rendering μοι (moi, “for me”). This reading seems preferable here, since it restores sense to the passage and most easily explains the rise of the variant.
2 Samuel 18:13 tc The translation follows the Qere, many medieval Hebrew mss, and a number of the ancient versions in reading בְנַפְשִׁי (v^enafshi, “against my life”) rather than the MT בְנַפְשׁוֹ (v^enafsho, “against his life”).
2 Samuel 18:13 tn Heb “stood aloof.”
2 Samuel 18:14 tn There is a play on the word “heart” here that is difficult to reproduce in English. Literally the Hebrew text says “he took three spears in his hand and thrust them into the heart of Absalom while he was still alive in the heart of the oak tree.” This figure of speech involves the use of the same word in different senses and is known as antanaclasis. It is illustrated in the familiar saying from the time of the American Revolution: “If we don’t hang together, we will all hang separately.” The present translation understands “heart” to be used somewhat figuratively for “chest” (cf. TEV, CEV), which explains why Joab’s armor-bearers could still “kill” Absalom after he had been stabbed with three spears through the “heart.” Since trees do not have “chests” either, the translation uses “middle.”
2 Samuel 18:16 tn Heb “the shofar” (the ram’s horn trumpet).
2 Samuel 18:17 tn Heb “and all Israel fled, each to his tent.” In this context this refers to the supporters of Absalom (see vv. 6-7, 16).
2 Samuel 18:18 tn Heb “and in his life.”
2 Samuel 18:18 tn This disjunctive clause (conjunction + subject + verb) describes an occurrence that preceded the events just narrated.
2 Samuel 18:18 tn Heb “a pillar.”
2 Samuel 18:19 tn Heb “that the Lord has vindicated him from the hand of his enemies.”
2 Samuel 18:20 tn Heb “but this day you will not bear good news.”
2 Samuel 18:23 tn The words “but he said” are not in the Hebrew text. They are supplied in the translation for clarity.
2 Samuel 18:23 tn Heb “he”; the referent (Joab) has been specified in the translation for clarity.
2 Samuel 18:24 tn Heb “the two gates.”
2 Samuel 18:25 tn Heb “good news is in his mouth.”
2 Samuel 18:25 tn Heb “he”; the referent (the runner) has been specified in the translation for clarity.
2 Samuel 18:27 tn Heb “I am seeing the running of the first one like the running of Ahimaaz.”
2 Samuel 18:28 tn Heb “Peace.”
2 Samuel 18:28 tn Heb “delivered over.”
2 Samuel 18:28 tn Heb “lifted their hand against.”
2 Samuel 18:31 tn Heb “And look, the Cushite came and the Cushite said.”
2 Samuel 18:31 tn Heb “for the Lord has vindicated you today from the hand of all those rising against you.”
2 Samuel 18:32 tn Heb “and all those rising against you for evil.”
2 Samuel 18:33 sn This marks the beginning of ch. 19 in the Hebrew text. Beginning with 18:33, the verse numbers through 19:43 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 18:33 ET = 19:1 HT, 19:1 ET = 19:2 HT, 19:2 ET = 19:3 HT, etc., through 19:43 ET = 19:44 HT. From 20:1 the versification in the English Bible and the Hebrew Bible is again the same.
2 Samuel 18:33 tc One medieval Hebrew ms, some mss of the LXX, and the Vulgate lack this repeated occurrence of “my son” due to haplography.
2 Samuel 18:33 tc The Lucianic Greek recension and Syriac Peshitta lack this repeated occurrence of “my son” due to haplography.
2 Samuel 19:4 tn Heb “with a great voice.”
2 Samuel 19:5 tn Heb “came to.”
2 Samuel 19:6 tn Heb “today.”
2 Samuel 19:6 tc The translation follows the Qere, 4QSam^a, and many medieval Hebrew mss in reading לוּ (lu, “if”) rather than MT לֹא (loʾ, “not”).
2 Samuel 19:6 tc The Lucianic Greek recension and Syriac Peshitta lack “today.”
2 Samuel 19:7 tn Heb “and speak to the heart of.”
2 Samuel 19:8 tn Heb “all the people.”
2 Samuel 19:8 tn The Hebrew text has simply “Israel” (see 18:16-17).
2 Samuel 19:8 tn Heb “had fled, each to his tent.”
2 Samuel 19:10 tn Heb “over us.”
2 Samuel 19:10 tc The LXX includes the following words at the end of v. 11: “And what all Israel was saying came to the king’s attention.” The words are misplaced in the LXX from v. 12 (although the same statement appears there in the LXX as well).

John 20

The Resurrection

20 Now very early on the first day of the week,^[a] while it was still dark, Mary Magdalene^[b] came to the tomb and saw that the stone had been moved away from the entrance.^[c] ²So she went running^[d] to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” ³Then Peter and the other disciple set out to go to the tomb.^[e] ⁴The two were running together, but the other disciple ran faster than Peter^[f] and reached the tomb first.^[g] ⁵He bent down^[h] and saw the strips of linen cloth lying there,^[i] but he did not go in. ⁶Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw^[j] the strips of linen cloth lying there, ⁷and the face cloth,^[k] which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself.^[l] ⁸Then the other disciple, who had reached the tomb first, came in, and he saw and believed.^[m] ⁹(For they did not yet understand^[n] the scripture that Jesus^[o] must rise from the dead.)^[p]

Jesus’ Appearance to Mary Magdalene

¹⁰So the disciples went back to their homes. ¹¹But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. ¹²And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. ¹³They said^[q] to her, “Woman,^[r] why are you weeping?” Mary replied,^[s] “They have taken my Lord away, and I do not know where they have put him!” ¹⁴When she had said this, she turned around and saw Jesus standing there,^[t] but she did not know that it was Jesus.

¹⁵Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she^[u] thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” ¹⁶Jesus said to her, “Mary.” She^[v] turned and said to him in Aramaic,^[w] “Rabboni”^[x] (which means Teacher).^[y] ¹⁷Jesus replied,^[z] “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” ¹⁸Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them^[aa] what^[ab] Jesus^[ac] had said to her.^[ad]

Jesus’ Appearance to the Disciples

¹⁹On the evening of that day, the first day of the week, the disciples had gathered together^[ae] and locked the doors^[af] of the place^[ag] because they were afraid of the Jewish leaders.^[ah] Jesus came and stood among them and said to them, “Peace be with you.” ²⁰When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord.^[ai] ²¹So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” ²²And after he said this, he breathed on them and said,^[aj] “Receive the Holy Spirit.^[ak] ²³If you forgive anyone’s sins, they are forgiven;^[al] if you retain anyone’s sins, they are retained.”^[am]

The Response of Thomas

²⁴Now Thomas (called Didymus),^[an] one of the twelve, was not with them when Jesus came. ²⁵The other disciples told him, “We have seen the Lord!” But he replied,^[ao] “Unless I see the wounds^[ap] 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!”^[aq]

²⁶Eight days later the disciples were again together in the house,^[ar] and Thomas was with them. Although the doors were locked,^[as] Jesus came and stood among them and said, “Peace be with you!” ²⁷Then he said to Thomas, “Put^[at] your finger here, and examine^[au] my hands. Extend^[av] your hand and put it^[aw] into my side. Do not continue in your unbelief, but believe.”^[ax] ²⁸Thomas replied to him,^[ay] “My Lord and my God!”^[az] ²⁹Jesus said to him, “Have you believed because you have seen me? Blessed are the people^[ba] who have not seen and yet have believed.”^[bb]

³⁰Now Jesus performed^[bc] many other miraculous signs in the presence of the^[bd] disciples, which are not recorded^[be] in this book.^[bf] ³¹But these^[bg] are recorded^[bh] so that you may believe^[bi] that Jesus is the Christ,^[bj] the Son of God, and that by believing you may have life in his name.^[bk]

Footnotes

John 20:1 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
John 20:1 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
John 20:1 tn Grk “from the tomb.”
John 20:2 tn Grk “So she ran and came.”
John 20:3 tn Grk “went out and were coming to the tomb.”
John 20:4 sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.
John 20:4 tn Grk “and came first to the tomb.”
John 20:5 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
John 20:5 sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
John 20:6 tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
John 20:7 sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.
John 20:7 sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.
John 20:8 sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.
John 20:9 tn Or “yet know.”
John 20:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
John 20:9 sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
John 20:13 tn The conjunction καί (kai, “and”) has not been translated here.
John 20:13 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.
John 20:13 tn Grk “She said to them.”
John 20:14 tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
John 20:15 tn Grk “that one” (referring to Mary Magdalene).
John 20:16 tn Grk “That one.”
John 20:16 tn Grk “in Hebrew.”
John 20:16 sn The Aramaic Rabboni means “my teacher” (a title of respect).
John 20:16 sn This is a parenthetical note by the author.
John 20:17 tn Grk “Jesus said to her.”
John 20:18 tn The words “she told them” are repeated from the first part of the same verse to improve clarity.
John 20:18 tn Grk “the things.”
John 20:18 tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.
John 20:18 tn The first part of Mary’s statement, introduced by ὅτι (hoti), is direct discourse (ἑώρακα τὸν κύριον, heōraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen autē). This has the effect of heightening the emphasis on the first part of the statement.
John 20:19 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.
John 20:19 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.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.
John 20:19 tn Grk “where they were.”
John 20:19 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.
John 20:20 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.
John 20:22 tn Grk “said to them.”
John 20:22 sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emphusaō) 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.)
John 20:23 tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.
John 20:23 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; 17:18).
John 20:24 sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.
John 20:25 tn Grk “but he said to them.”
John 20:25 tn Or “marks.”
John 20:25 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 (pisteusō) 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).
John 20:26 tn Grk “were inside”; the word “together” is implied.
John 20:26 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.sn See the note on the phrase locked the doors in 20:19.
John 20:27 tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (pherō) here is given in BDAG 1052 s.v. 4.
John 20:27 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]).
John 20:27 tn Or “reach out” or “put.”
John 20:27 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.
John 20:27 tn Grk “and do not be unbelieving, but believing.”
John 20:28 tn Grk “answered and said to him.”
John 20:28 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 [theos], used by the LXX to translate Elohim).
John 20:29 tn Grk “are those.”
John 20:29 tn Some translations treat πιστεύσαντες (pisteusantes) 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).
John 20:30 tn Or “did.”
John 20:30 tc ‡ Although most mss, including several significant ones (P⁶⁶ א C D L W Θ Ψ ƒ^1,13 33 M lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (tōn mathētōn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁸ puts the pronoun in brackets, indicating doubts as to its authenticity.
John 20:30 tn Grk “are not written.”
John 20:30 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.
John 20:31 tn Grk “these things.”
John 20:31 tn Grk “are written.”
John 20:31 tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (P^66vid א* B Θ 0250) read the present subjunctive πιστεύητε (pisteuēte) after ἵνα (hina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ ƒ^1,13 33 M) read the aorist subjunctive πιστεύσητε (pisteusēte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely autographic. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁸ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).
John 20:31 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
John 20:31 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.

Psalm 119:153-176

ר (Resh)

¹⁵³See my pain and rescue me.
For I do not forget your law.
¹⁵⁴Fight for me^[a] and defend me.^[b]
Revive me with your word.
¹⁵⁵The wicked have no chance for deliverance,^[c]
for they do not seek your statutes.
¹⁵⁶Your compassion is great, O Lord.
Revive me, as you typically do.^[d]
¹⁵⁷The enemies who chase me are numerous.^[e]
Yet I do not turn aside from your rules.
¹⁵⁸I take note of the treacherous and despise them,
because they do not keep your instructions.^[f]
¹⁵⁹See how I love your precepts.
O Lord, revive me with your loyal love.
¹⁶⁰Your instructions are totally reliable;
all your just regulations endure.^[g]

שׂ/שׁ (Sin/Shin)

¹⁶¹Rulers pursue me for no reason,
yet I am more afraid of disobeying your instructions.^[h]
¹⁶²I rejoice in your instructions,
like one who finds much plunder.^[i]
¹⁶³I hate and despise deceit;
I love your law.
¹⁶⁴Seven times^[j] a day I praise you
because of your just regulations.
¹⁶⁵Those who love your law are completely secure;^[k]
nothing causes them to stumble.^[l]
¹⁶⁶I hope for your deliverance, O Lord,
and I obey^[m] your commands.
¹⁶⁷I keep your rules;
I love them greatly.
¹⁶⁸I keep your precepts and rules,
for you are aware of everything I do.^[n]

ת (Tav)

¹⁶⁹Listen to my cry for help,^[o] O Lord.
Give me insight by your word.
¹⁷⁰Listen to my appeal for mercy.^[p]
Deliver me, as you promised.^[q]
¹⁷¹May praise flow freely from my lips,
for you teach me your statutes.
¹⁷²May my tongue sing about your instructions,^[r]
for all your commands are just.
¹⁷³May your hand help me,
for I choose to obey^[s] your precepts.
¹⁷⁴I long for your deliverance, O Lord;
I find delight in your law.
¹⁷⁵May I^[t] live and praise you.
May your regulations help me.^[u]
¹⁷⁶I have wandered off like a lost sheep.^[v]
Come looking for your servant,
for I do not forget your commands.

Footnotes

Psalm 119:154 tn Or “argue my case.”
Psalm 119:154 tn Heb “and redeem me.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14).
Psalm 119:155 tn Heb “far from the wicked [is] deliverance.”
Psalm 119:156 tn Heb “according to your customs.”
Psalm 119:157 tn Heb “many [are] those who chase me and my enemies.”
Psalm 119:158 tn Heb “your word.”
Psalm 119:160 tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.
Psalm 119:161 tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120.
Psalm 119:162 tn Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle.
Psalm 119:164 tn The number “seven” is use rhetorically to suggest thoroughness.
Psalm 119:165 tn Heb “great peace [is] to the lovers of your law.”
Psalm 119:165 tn Heb “and there is no stumbling to them.”
Psalm 119:166 tn Heb “do.”
Psalm 119:168 tn Heb “for all my ways [are] before you.”
Psalm 119:169 tn Heb “may my cry approach before you.”
Psalm 119:170 tn Heb “may my appeal for mercy come before you.”
Psalm 119:170 tn Heb “according to your speech.”
Psalm 119:172 tn Heb “your word.”
Psalm 119:173 tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.
Psalm 119:175 tn Heb “my life.”
Psalm 119:175 tn God’s regulations will “help” the psalmist by giving him moral and ethical guidance.
Psalm 119:176 tn Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110).

Proverbs 16:14-15

¹⁴A king’s wrath^[a] is like^[b] a messenger of death,^[c]
but a wise person appeases it.^[d]
¹⁵In the light of the king’s face^[e] there is life,
and his favor is like the clouds^[f] of the spring rain.^[g]

Footnotes

Proverbs 16:14 sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.
Proverbs 16:14 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
Proverbs 16:14 tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.
Proverbs 16:14 tn The verb is כָּפַר (kafar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king—especially in the ancient Near East.
Proverbs 16:15 tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him.sn The proverb is the antithesis of 16:14.
Proverbs 16:15 tn Heb “cloud.”
Proverbs 16:15 tn Heb “latter rain” (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15-17; the prosperity of the land is portrayed as a blessing on account of the ideal king.

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The Daily Audio Bible

The Death of Absalom

David Learns of Absalom’s Death

David Goes Back to Jerusalem

Footnotes

The Resurrection

Jesus’ Appearance to Mary Magdalene

Jesus’ Appearance to the Disciples

The Response of Thomas

Footnotes

ר (Resh)

שׂ/שׁ (Sin/Shin)

ת (Tav)

Footnotes

Footnotes