John 20:17 KJV (With Strong’s)

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17
Jesus
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
Iesous (Greek #2424)
Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
KJV usage: Jesus.
Pronounce: ee-ay-sooce'
Origin: of Hebrew origin (03091)
saith
lego (Greek #3004)
properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random harangue)); by implication, to mean
KJV usage: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.
Pronounce: leg'-o
Origin: a primary verb
unto her
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
, Touch
haptomai (Greek #680)
properly, to attach oneself to, i.e. to touch (in many implied relations)
KJV usage: touch.
Pronounce: hap'-tom-ahee
Origin: reflexive of 681
me
mou (Greek #3450)
of me
KJV usage: I, me, mine (own), my.
Pronounce: moo
Origin: the simpler form of 1700
not
me (Greek #3361)
(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether
KJV usage: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without. Often used in compounds in substantially the same relations. See also 3362, 3363, 3364, 3372, 3373, 3375, 3378.
Pronounce: may
Origin: a primary particle of qualified negation (whereas 3756 expresses an absolute denial)
; for
gar (Greek #1063)
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
KJV usage: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.
Pronounce: gar
Origin: a primary particle
I am
anabaino (Greek #305)
to go up (literally or figuratively)
KJV usage: arise, ascend (up), climb (go, grow, rise, spring) up, come (up).
Pronounce: an-ab-ah'-ee-no
Origin: from 303 and the base of 939
not yet
oupo (Greek #3768)
not yet
KJV usage: hitherto not, (no...) as yet, not yet.
Pronounce: oo'-po
Origin: from 3756 and 4452
ascended
anabaino (Greek #305)
to go up (literally or figuratively)
KJV usage: arise, ascend (up), climb (go, grow, rise, spring) up, come (up).
Pronounce: an-ab-ah'-ee-no
Origin: from 303 and the base of 939
to
pros (Greek #4314)
a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
KJV usage: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in). In the comparative case, it denotes essentially the same applications, namely, motion towards, accession to, or nearness at.
Pronounce: pros
Origin: a strengthened form of 4253
my
mou (Greek #3450)
of me
KJV usage: I, me, mine (own), my.
Pronounce: moo
Origin: the simpler form of 1700
Father
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
pater (Greek #3962)
a "father" (literally or figuratively, near or more remote)
KJV usage: father, parent.
Pronounce: pat-ayr'
Origin: apparently a primary word
: but
de (Greek #1161)
but, and, etc.
KJV usage: also, and, but, moreover, now (often unexpressed in English).
Pronounce: deh
Origin: a primary particle (adversative or continuative)
go
poreuomai (Greek #4198)
middle voice from a derivative of the same as 3984; to traverse, i.e. travel (literally or figuratively; especially to remove (figuratively, die), live, etc.); --depart, go (away, forth, one's way, up), (make a, take a) journey, walk.
Pronounce: por-yoo'-om-ahee
to
pros (Greek #4314)
a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
KJV usage: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in). In the comparative case, it denotes essentially the same applications, namely, motion towards, accession to, or nearness at.
Pronounce: pros
Origin: a strengthened form of 4253
my
mou (Greek #3450)
of me
KJV usage: I, me, mine (own), my.
Pronounce: moo
Origin: the simpler form of 1700
brethren
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
adephos (Greek #80)
a brother (literally or figuratively) near or remote (much like 1)
KJV usage: brother.
Pronounce: ad-el-fos'
Origin: from 1 (as a connective particle) and δελφύς (the womb)
r, and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
say
epo (Greek #2036)
to speak or say (by word or writing)
KJV usage: answer, bid, bring word, call, command, grant, say (on), speak, tell. Compare 3004.
Pronounce: ep'-o
Origin: a primary verb (used only in the definite past tense, the others being borrowed from 2046, 4483, and 5346)
unto them
autos (Greek #846)
the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons
KJV usage: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which. Compare 848.
Pronounce: ow-tos'
Origin: from the particle αὖ (perhaps akin to the base of 109 through the idea of a baffling wind) (backward)
, Is ascend
anabaino (Greek #305)
to go up (literally or figuratively)
KJV usage: arise, ascend (up), climb (go, grow, rise, spring) up, come (up).
Pronounce: an-ab-ah'-ee-no
Origin: from 303 and the base of 939
unto
pros (Greek #4314)
a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
KJV usage: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in). In the comparative case, it denotes essentially the same applications, namely, motion towards, accession to, or nearness at.
Pronounce: pros
Origin: a strengthened form of 4253
my
mou (Greek #3450)
of me
KJV usage: I, me, mine (own), my.
Pronounce: moo
Origin: the simpler form of 1700
Father
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
pater (Greek #3962)
a "father" (literally or figuratively, near or more remote)
KJV usage: father, parent.
Pronounce: pat-ayr'
Origin: apparently a primary word
, and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
t your
humon (Greek #5216)
of (from or concerning) you
KJV usage: ye, you, your (own, -selves).
Pronounce: hoo-mone'
Origin: genitive case of 5210
Father
pater (Greek #3962)
a "father" (literally or figuratively, near or more remote)
KJV usage: father, parent.
Pronounce: pat-ayr'
Origin: apparently a primary word
; and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
to my
mou (Greek #3450)
of me
KJV usage: I, me, mine (own), my.
Pronounce: moo
Origin: the simpler form of 1700
u God
theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
, and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
your
humon (Greek #5216)
of (from or concerning) you
KJV usage: ye, you, your (own, -selves).
Pronounce: hoo-mone'
Origin: genitive case of 5210
v God
theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
.
v
Gen. 17:7‑8• 7And I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God to thee, and to thy seed after thee.
8And I give to thee, and to thy seed after thee, the land of thy sojourning, all the land of Canaan, for an everlasting possession; and I will be a God to them.
(Gen. 17:7‑8)
;
Psa. 43:4‑5• 4Then will I go unto the altar of God, unto the *God of the gladness of my joy: yea, upon the harp will I praise thee, O God, my God.
5Why art thou cast down, my soul? and why art thou disquieted within me? hope in God; for I shall yet praise him, who is the health of my countenance, and my God.
(Psa. 43:4‑5)
;
Psa. 48:14• 14For this God is our God for ever and ever; he will be our guide until death. (Psa. 48:14)
;
Isa. 41:10• 10--Fear not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness. (Isa. 41:10)
;
Jer. 31:33• 33For this is the covenant that I will make with the house of Israel, after those days, saith Jehovah: I will put my law in their inward parts, and will write it in their heart; and I will be their God, and they shall be my people. (Jer. 31:33)
;
Ezek. 36:28• 28And ye shall dwell in the land that I gave to your fathers, and ye shall be my people, and I will be your God. (Ezek. 36:28)
;
Zech. 13:9• 9And I will bring the third part into the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on my name, and I will answer them: I will say, It is my people; and they shall say, Jehovah is my God. (Zech. 13:9)
;
Heb. 11:16• 16but now they seek a better, that is, a heavenly; wherefore God is not ashamed of them, to be called their God; for he has prepared for them a city. (Heb. 11:16)
;
Rev. 21:3• 3And I heard a loud voice out of the heaven, saying, Behold, the tabernacle of God is with men, and he shall tabernacle with them, and they shall be his people, and God himself shall be with them, their God. (Rev. 21:3)

More on:

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Cross References

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Ministry on This Verse

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Touch.Or rather, "embrace me not," or, "cling not to me," [me mou hapsomai,] "Spend no more time with me now in joyful gratulations:
for I am not yet immediately going to ascend to my Father; you will have several opportunities of seeing me again; but go and tell my disciples that I shall depart to my Father and your Father."
my brethren.
I ascend.
John 13:1,3• 1Now before the feast of the passover, Jesus, knowing that his hour had come that he should depart out of this world to the Father, having loved his own who were in the world, loved them to the end.
3Jesus, knowing that the Father had given him all things into his hands, and that he came out from God and was going to God,
(John 13:1,3)
;
John 14:2,6,28• 2In my Father's house there are many abodes; were it not so, I had told you: for I go to prepare you a place;
6Jesus says to him, I am the way, and the truth, and the life. No one comes to the Father unless by me.
28Ye have heard that I have said unto you, I go away and I am coming to you. If ye loved me ye would rejoice that I go to the Father, for my Father is greater than I.
(John 14:2,6,28)
;
John 16:28• 28I came out from the Father and have come into the world; again, I leave the world and go to the Father. (John 16:28)
;
John 17:5,11,25• 5and now glorify *me*, *thou* Father, along with thyself, with the glory which I had along with thee before the world was.
11And I am no longer in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name which thou hast given me, that they may be one as we.
25Righteous Father,--and the world has not known thee, but I have known thee, and these have known that thou hast sent me.
(John 17:5,11,25)
;
Psa. 68:18• 18Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts in Man, and even for the rebellious, for the dwelling there of Jah Elohim. (Psa. 68:18)
;
Psa. 89:26• 26*He* shall call unto me, Thou art my father, my *God, and the rock of my salvation; (Psa. 89:26)
;
Luke 24:49‑51• 49And behold, I send the promise of my Father upon you; but do ye remain in the city till ye be clothed with power from on high.
50And he led them out as far as Bethany, and having lifted up his hands, he blessed them.
51And it came to pass as he was blessing them, he was separated from them and was carried up into heaven.
(Luke 24:49‑51)
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Eph. 1:17‑23• 17that the God of our Lord Jesus Christ, the Father of glory, would give you the spirit of wisdom and revelation in the full knowledge of him,
18being enlightened in the eyes of your heart, so that ye should know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
19and what the surpassing greatness of his power towards us who believe, according to the working of the might of his strength,
20in which he wrought in the Christ in raising him from among the dead, and he set him down at his right hand in the heavenlies,
21above every principality, and authority, and power, and dominion, and every name named, not only in this age, but also in that to come;
22and has put all things under his feet, and gave him to be head over all things to the assembly,
23which is his body, the fulness of him who fills all in all:
(Eph. 1:17‑23)
;
Eph. 4:8‑10• 8Wherefore he says, Having ascended up on high, he has led captivity captive, and has given gifts to men.
9But that he ascended, what is it but that he also descended into the lower parts of the earth?
10He that descended is the same who has also ascended up above all the heavens, that he might fill all things;
(Eph. 4:8‑10)
;
1 Peter 1:3• 3Blessed be the God and Father of our Lord Jesus Christ, who, according to his great mercy, has begotten us again to a living hope through the resurrection of Jesus Christ from among the dead, (1 Peter 1:3)
your Father.
your God.
Gen. 17:7‑8• 7And I will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God to thee, and to thy seed after thee.
8And I give to thee, and to thy seed after thee, the land of thy sojourning, all the land of Canaan, for an everlasting possession; and I will be a God to them.
(Gen. 17:7‑8)
;
Psa. 43:4• 4Then will I go unto the altar of God, unto the *God of the gladness of my joy: yea, upon the harp will I praise thee, O God, my God. (Psa. 43:4)
;
Psa. 48:14• 14For this God is our God for ever and ever; he will be our guide until death. (Psa. 48:14)
;
Isa. 41:10• 10--Fear not, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness. (Isa. 41:10)
;
Jer. 31:33• 33For this is the covenant that I will make with the house of Israel, after those days, saith Jehovah: I will put my law in their inward parts, and will write it in their heart; and I will be their God, and they shall be my people. (Jer. 31:33)
;
Jer. 32:38• 38And they shall be my people, and I will be their God. (Jer. 32:38)
;
Ezek. 36:28• 28And ye shall dwell in the land that I gave to your fathers, and ye shall be my people, and I will be your God. (Ezek. 36:28)
;
Ezek. 37:27• 27And my tabernacle shall be over them; and I will be their God, and they shall be my people. (Ezek. 37:27)
;
Zech. 13:7‑9• 7Awake, O sword, against my shepherd, even against the man that is my fellow, saith Jehovah of hosts: smite the shepherd, and the sheep shall be scattered, and I will turn my hand upon the little ones.
8And it shall come to pass in all the land, saith Jehovah, two parts therein shall be cut off and die; but the third shall be left therein.
9And I will bring the third part into the fire, and will refine them as silver is refined, and will try them as gold is tried. They shall call on my name, and I will answer them: I will say, It is my people; and they shall say, Jehovah is my God.
(Zech. 13:7‑9)
;
Heb. 8:10• 10Because this is the covenant that I will covenant to the house of Israel after those days, saith the Lord: Giving my laws into their mind, I will write them also upon their hearts; and I will be to them for God, and *they* shall be to me for people. (Heb. 8:10)
;
Heb. 11:16• 16but now they seek a better, that is, a heavenly; wherefore God is not ashamed of them, to be called their God; for he has prepared for them a city. (Heb. 11:16)
;
Rev. 21:3• 3And I heard a loud voice out of the heaven, saying, Behold, the tabernacle of God is with men, and he shall tabernacle with them, and they shall be his people, and God himself shall be with them, their God. (Rev. 21:3)
 Christ is her all, the need of her soul, the only desire of her heart. Without Him she has no home, no Lord, no anything. Now to this need Jesus answers; it indicates the work of the Holy Spirit. He calls His sheep by her name, shows Himself to her first of all, teaches her that His presence was not now to be a Jewish bodily return to earth, that He must ascend to His Father, that the disciples were now His brethren, and that they were placed in the same position as Himself with His God and His Father-as Himself, the risen Man, ascended to His God and Father. All the glory of the new, individual position is opened to her. (John 20 by J.N. Darby)
 The history of the first garden, with a fallen man and woman driven out by the hand of God, is closed at the cross of Jesus, and here in this second garden, we find a risen Man and a redeemed woman, whose affection for His Person the blessed Lord appreciates at such worth, that He commissions her to be the bearer to His disciples, of the most wonderful tidings that human lips ever announced. (Mary at the Sepulcher: John 20)

J. N. Darby Translation

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17
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.

W. Kelly Translation

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17
Jesus saith to her, Touch me not, for I have 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 God1.

WK Translation Notes

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1
Touch: Let me observe that "Touch me not" is not by any means an adequate rendering of the expression; and inasmuch as I am addressing those who are familiarly acquainted with the Scriptures, and among them many individuals who, I presume, have more or less the power and means of judging what I say, I feel the more free to speak out plainly that which I believe to be the truth. The fact is, that the word which is employed here implies much more than simply a touch. It is the verb which should be translated "handle."...
That this account of the word is correct I have no doubt whatever, as indeed it is one that would not be disputed by any who are competent to judge of such a matter. It is, of course, entirely apart from any views that might be considered by adversaries to be peculiar (though I know not why such sounds should be heard: I cannot on any account admit that a fair interpretation of God’s word should be treated as a peculiar view). I hope it will not be regarded as a question of the number of those who really accept it. But however this may be, what I am now saying would be, and has been, admitted by persons of the most diverse views, provided they really search into and examine the matter of which I now treat. If this be so, the expression of our Lord to Mary Magdalene is not exactly given in "Touch me not." It is rather, "Do not handle." He tells her not to yield to her impulse in familiarly laying hold of His person. What confirms it is this, that the particular part of the word (μή μουἄπτου, and not merely μὴ ἄψῃ) supposes a continuous handling of Him. In Colossians it is not so; there it is a single act, which might be ever so transient. But here it is a continuous act; that is, it would give this force, "Do not persist in clinging to me." Such is the idea conveyed by the word and its form here. (Lect. on the Holy Spirit, p.116-8)
ascend: There is not the slightest ground to suppose an ascension previous to that which is described in Acts 1. A little intelligence as to John 20:17 removes the difficulty, without having recourse to a supposed private ascension. Ἀναβαίνω is the abstract present, a common enough usage, not only in Greek, but in our own and other languages, often of the greatest value to remember in exposition. It is really ignorance to infer from the present that the action must be either actually going on, or so imminent as to follow immediately. The present may be used in the New Testament to convey certainty or permanence, but still more frequently perhaps an action eminently and emphatically characteristic as here. Take πορεύομαι ἐτοιμάσαι τόπον ὐμῖν in John 14:2; take ἔρχομαι and ἑιμί in the next verse, or ὑπάγω in verse 4. Here, too, mysticising commentators tell us that this ἔρχομαι is begun in Christ’s resurrection, carried on in the spiritual life, further advanced when each by death is fetched to be away with Him, fully completed at His coming in glory, when they shall forever be with Him in the perfected resurrection state. All this style of drawing ever so many applications out of a word, which here means but one, the last of these alleged comings, enfeebles scripture, and injures the saint. So in verse 17 there is no need to change μένει (abideth) into μενεῖ (shall abide), with some of the old versions, or to understand it, with Euthymius Zigabenus, as the Spirit’s then abiding in Jesus, who was among them. It really expresses permanence from the time He comes to abide, not an abiding going on then. (Bible Treasury 11:320)