KJV: Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
YLT: Jesus saith to her, 'Be not touching me, for I have not yet ascended unto my Father; and be going on to my brethren, and say to them, I ascend unto my Father, and your Father, and to my God, and to your God.'
Darby: Jesus says to her, Touch me not, for I have not yet ascended to my Father; but go to my brethren and say to them, I ascend to my Father and your Father, and to my God and your God.
ASV: Jesus saith to her, Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.
Λέγει | Says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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αὐτῇ | to her |
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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μου | Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ἅπτου | touch |
Parse: Verb, Present Imperative Middle, 2nd Person Singular Root: ἅπτω Sense: to fasten one’s self to, adhere to, cling to. |
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οὔπω | not yet |
Parse: Adverb Root: οὔπω Sense: not yet. |
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ἀναβέβηκα | have I ascended |
Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: ἀναβαίνω Sense: ascend. |
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Πατέρα | Father |
Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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πορεύου | go |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἀδελφούς | brothers |
Parse: Noun, Accusative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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μου | of Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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εἰπὲ | say |
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: λέγω Sense: to speak, say. |
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αὐτοῖς | to them |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ἀναβαίνω | I am ascending |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἀναβαίνω Sense: ascend. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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καὶ | and [to] |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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Θεόν | God |
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Θεὸν | God |
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
Greek Commentary for John 20:17
Present middle imperative in prohibition with genitive case, meaning “cease clinging to me” rather than “Do not touch me.” Jesus allowed the women to take hold of his feet Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (John 16:7) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. My God Jesus had said “My God” on the Cross (Mark 15:34). Note it also in Revelation 3:2. So Paul in Romans 15:6, etc., has “the God and Father of our Lord Jesus Christ.” [source]
The verb, primarily, means to fasten to. Hence it implies here, not a mere momentary touch, but a clinging to. Mary thought that the old relations between her Lord and herself were to be renewed; that the old intercourse, by means of sight, sound, and touch, would go on as before. Christ says, “the time for this kind of intercourse is over. Henceforth your communion with me will be by faith through the Spirit. This communion will become possible through my ascending to the Father.” [source]
The best texts omit the pronoun and read the Father. See on John 12:26. This expression, emphasizing the relation of God to humanity rather than to Christ himself, is explained by what follows - “my Father and your Father.” [source]
The word brethren, applied to the disciples, occurs before (John 7:3, John 7:5, John 7:10), but not the phrase my brethren, which follows from my Father and your Father. Compare Matthew 28:10. [source]
The present tense is used, not in the sense of the near future, but implying that He had already entered upon that new stage of being which the actual ascension formally inaugurated. The resurrection was really the beginning of the ascension. [source]
Reverse Greek Commentary Search for John 20:17
Came suddenly face to face Cf. Matthew 8:34; Matthew 24:1-6. Probably the lost portion of Mark‘s Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary “Hail” They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John 20:17). It was a great moment of faith and cheer. [source]
This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes: “Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man.” See John 6:45; John 10:30; John 20:21; John 8:18, John 8:19; John 14:6-10; John 15:8. John never uses our Father; only once your Father (John 20:17), and never Father without the article, except in address. [source]
Jesus had told them of his coming Ascension (John 6:62; John 20:17) so that they should have been prepared. This Jesus (ουτος ο Ιησους houtos ho Iēsous). Qui vobis fuit eritque semper Jesus, id esto4, Salvator (Corn. a Lapide). The personal name assures them that Jesus will always be in heaven a personal friend and divine Saviour (Knowling). So in like manner Same idea twice. “So in which manner” (incorporation of antecedent and accusative of general reference). The fact of his second coming and the manner of it also described by this emphatic repetition. [source]
Some object to this rendering on the ground that the phrase God of Christ is unusual, occurring nowhere in Paul, except Ephesians 1:17of this chapter. Such render, God who is also the Father, etc. But Christ of God is found Matthew 27:46; and my God, John 20:17; Revelation 3:12. Compare, also, 1 Corinthians 3:23; and the phrase is undoubted in Ephesians 1:17. [source]
Compare John 20:17; Matthew 27:46, and see on Ephesians 1:3. [source]
Ἅπτομαι , A.V., touch, is properly to fasten one's self to or cling to. So John 20:17(note). Frequently rendered touch in the New Testament, and used in most cases of Christ's touching or being touched by the diseased. To get hands on so as to injure, 1 John 5:18. To have intercourse with, 1 Corinthians 7:1; 2 Corinthians 6:17. Thus, in every case, the contact described exerts a modifying influence, and a more permanent contact or effect of contact is often implied than is expressed by touch. “The idea of a voluntary or conscious effort is often involved.” No single English word will express all these phases of meaning. Handle comes, perhaps, as near as any other, especially in its sense of treatment, as when we say that a speaker or writer handles a subject; or that a man is roughly handled by his enemies. This wider and stronger sense does not attach to θιγγάνειν A.V., handle, though the two words are sometimes used interchangeably, as Exodus 19:12, and though θιγγάνειν also implies a modifying contact, unlike ψηλαφάω , which signifies to touch with a view of ascertaining the quality of the object; to feel after, to grope. See Luke 24:39; Acts 17:27. Thus ψηλαφίνδα is blind-man's-bluff. The contact implied by θιγγάνειν is more superficial and transitory. It lies between ἅπτομαι and ψηλαφάω . Thus we have here a climax which is lost in the A.V. Handle not, taste not, do not even touch. Rev., handle not, nor taste, nor touch. [source]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις anagennēsis for παλινγενεσια palingenesia (Titus 3:5). If ανωτεν anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
See on John 20:17, the only other passage in John's writings where the verb occurs. Both this verb and θιγγάνω (Colossians 2:21; Hebrews 11:28; Hebrews 12:20) express a touch which exerts a modifying influence upon the object, though θιγγάνω indicates rather a superficial touch. On ψηλαφάω (Acts 27:27; Hebrews 12:18; 1 John 1:1), see on Luke 24:39. Compare Colossians 2:21. The idea here is layeth not hold of him. [source]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον tērei auton not τηρει εαυτον tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι gegennēmai of himself and uses also τηρεω tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
So correctly Aleph A C, not βασιλεις basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις hiereis). In apposition with βασιλειαν basileian but with και kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]