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
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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 unto thee, and to thy seed after thee.
8And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
(Gen. 17:7‑8)
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Psa. 43:4‑5• 4Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.
5Why art thou cast down, O 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)
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Psa. 48:14• 14For this God is our God for ever and ever: he will be our guide even unto death. (Psa. 48:14)
;
Isa. 41:10• 10Fear thou 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• 33But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and 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 through 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 hear them: I will say, It is my people: and they shall say, The Lord is my God. (Zech. 13:9)
;
Heb. 11:16• 16But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. (Heb. 11:16)
;
Rev. 21:3• 3And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be 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, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
3Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
(John 13:1,3)
;
John 14:2,6,28• 2In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
6Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.
28Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
(John 14:2,6,28)
;
John 16:28• 28I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. (John 16:28)
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John 17:5,11,25• 5And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
11And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
25O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me.
(John 17:5,11,25)
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Psa. 68:18• 18Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them. (Psa. 68:18)
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Psa. 89:26• 26He shall cry unto me, Thou art my father, my God, and the rock of my salvation. (Psa. 89:26)
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Luke 24:49‑51• 49And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
50And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.
51And it came to pass, while he blessed them, he was parted from them, and 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, may give unto you the spirit of wisdom and revelation in the knowledge of him:
18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
22And hath put all things under his feet, and gave him to be the head over all things to the church,
23Which is his body, the fulness of him that filleth all in all.
(Eph. 1:17‑23)
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Eph. 4:8‑10• 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
10He that descended is the same also that ascended up far above all heavens, that he might fill all things.)
(Eph. 4:8‑10)
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1 Peter 1:3• 3Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, (1 Peter 1:3)
your Father.
John 1:12‑13• 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
(John 1:12‑13)
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Rom. 8:14‑17• 14For as many as are led by the Spirit of God, they are the sons of God.
15For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
16The Spirit itself beareth witness with our spirit, that we are the children of God:
17And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
(Rom. 8:14‑17)
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2 Cor. 6:18• 18And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. (2 Cor. 6:18)
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Gal. 3:26• 26For ye are all the children of God by faith in Christ Jesus. (Gal. 3:26)
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Gal. 4:6‑7• 6And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
7Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
(Gal. 4:6‑7)
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1 John 3:2• 2Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1 John 3:2)
;
Rev. 21:7• 7He that overcometh shall inherit all things; and I will be his God, and he shall be my son. (Rev. 21:7)
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 unto thee, and to thy seed after thee.
8And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
(Gen. 17:7‑8)
;
Psa. 43:4• 4Then will I go unto the altar of God, unto God my exceeding 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 even unto death. (Psa. 48:14)
;
Isa. 41:10• 10Fear thou 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• 33But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. (Jer. 31:33)
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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• 27My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. (Ezek. 37:27)
;
Zech. 13:7‑9• 7Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
8And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein.
9And I will bring the third part through 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 hear them: I will say, It is my people: and they shall say, The Lord is my God.
(Zech. 13:7‑9)
;
Heb. 8:10• 10For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: (Heb. 8:10)
;
Heb. 11:16• 16But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. (Heb. 11:16)
;
Rev. 21:3• 3And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be 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)
 The Christian is called to know Him as man in heaven, always the Son, but now Man glorified on high. Hence the force of that which follows. Mary must learn to regard the Lord in an entirely new light, not in bodily presence here below, but for an object of faith as received up in glory. (John 20 by W. Kelly)
 In Matthew the risen Lord resumes His relations with the Jewish remnant, and gives these women, as a sample of that remnant, to enjoy His presence on earth. For this reason, too, there is not only no ascension scene in the end of Matthew, but no allusion to the fact there; indeed, it would mar the perfection of the picture, which shows us the Lord present with His own until the consummation of the age. In John, on the other hand, Jewish feeling is immediately corrected; new relations are announced, and ascension to the Father takes the place of all expectations for the nations on the earth with the Jews as the Lord’s center and witnesses. (John 20 by W. Kelly)
 “Do not go on touching Me”; it is a general and continuous prohibition, and this to represent the remnant taken out of their associations as Jews and put into new relations, not only with Christ in heaven, but through Him with His Father and God (John 20 by W. Kelly)
 “Go unto My brethren.” He is not ashamed to call the disciples His brethren. (John 20 by W. Kelly)
 Now, having died, He could bear much fruit; and here He announces the fact as worthy of Himself as of the God who sent Him in love beyond all thought of man. “I ascend unto My Father and your Father, My God and your God.” (John 20 by W. Kelly)

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)