Mark 16:12-14

16:12 After this he appeared in a different form to two of them while they were on their way to the country. 16:13 They went back and told the rest, but they did not believe them. 16:14 Then he appeared to the eleven themselves, while they were eating, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him resurrected.

Luke 24:13-49

Jesus Walks the Road to Emmaus

24:13 Now ¹  that very day two of them ²  were on their way to a village called Emmaus, about seven miles ³  from Jerusalem. ⁴  24:14 They ⁵  were talking to each other about all the things that had happened. 24:15 While ⁶  they were talking and debating ⁷  these things, ⁸  Jesus himself approached and began to accompany them 24:16 (but their eyes were kept ⁹  from recognizing ¹⁰  him). ¹¹  24:17 Then ¹²  he said to them, “What are these matters ¹³  you are discussing so intently ¹⁴  as you walk along?” And they stood still, looking sad. 24:18 Then one of them, named Cleopas, answered him, ¹⁵  “Are you the only visitor to Jerusalem who doesn’t know ¹⁶  the things that have happened there ¹⁷  in these days?” 24:19 He ¹⁸  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ¹⁹  who, with his powerful deeds and words, proved to be a prophet ²⁰  before God and all the people; 24:20 and how our chief priests and rulers handed him over ²¹  to be condemned to death, and crucified ²²  him. 24:21 But we had hoped ²³  that he was the one who was going to redeem ²⁴  Israel. Not only this, but it is now the third day since these things happened. 24:22 Furthermore, some women of our group amazed us. ²⁵  They ²⁶  were at the tomb early this morning, 24:23 and when they did not find his body, they came back and said they had seen a vision of angels, ²⁷  who said he was alive. 24:24 Then ²⁸  some of those who were with us went to the tomb, and found it just as the women had said, but they did not see him.” ²⁹  24:25 So ³⁰  he said to them, “You ³¹  foolish people ³²  – how slow of heart ³³  to believe ³⁴  all that the prophets have spoken! 24:26 Wasn’t ³⁵  it necessary ³⁶  for the Christ ³⁷  to suffer these things and enter into his glory?” 24:27 Then ³⁸  beginning with Moses and all the prophets, ³⁹  he interpreted to them the things written about ⁴⁰  himself in all the scriptures.

24:28 So they approached the village where they were going. He acted as though he wanted to go farther, ⁴¹  24:29 but they urged him, ⁴²  “Stay with us, because it is getting toward evening and the day is almost done.” So ⁴³  he went in to stay with them.

24:30 When ⁴⁴  he had taken his place at the table ⁴⁵  with them, he took the bread, blessed and broke it, ⁴⁶  and gave it to them. 24:31 At this point ⁴⁷  their eyes were opened and they recognized ⁴⁸  him. ⁴⁹  Then ⁵⁰  he vanished out of their sight. 24:32 They ⁵¹  said to each other, “Didn’t ⁵²  our hearts ⁵³  burn within us ⁵⁴  while he was speaking with us on the road, while he was explaining ⁵⁵  the scriptures to us?” 24:33 So ⁵⁶  they got up that very hour and returned to Jerusalem. ⁵⁷  They ⁵⁸  found the eleven and those with them gathered together 24:34 and ⁵⁹  saying, “The Lord has really risen, and has appeared to Simon!” ⁶⁰  24:35 Then they told what had happened on the road, ⁶¹  and how they recognized him ⁶²  when he broke the bread.

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ⁶³  himself stood among them and said to them, “Peace be with you.” ⁶⁴  24:37 But they were startled and terrified, thinking ⁶⁵  they saw a ghost. ⁶⁶  24:38 Then ⁶⁷  he said to them, “Why are you frightened, ⁶⁸  and why do doubts ⁶⁹  arise in your hearts? 24:39 Look at my hands and my feet; it’s me! ⁷⁰  Touch me and see; a ghost ⁷¹  does not have flesh and bones like you see I have.” 24:40 When he had said this, he showed them his hands and his feet. ⁷²  24:41 And while they still could not believe it ⁷³  (because of their joy) and were amazed, ⁷⁴  he said to them, “Do you have anything here to eat?” ⁷⁵  24:42 So ⁷⁶  they gave him a piece of broiled fish, 24:43 and he took it and ate it in front of them.

Jesus’ Final Commission

24:44 Then ⁷⁷  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ⁷⁸  in the law of Moses and the prophets and the psalms ⁷⁹  must be fulfilled.” 24:45 Then he opened their minds so they could understand the scriptures, ⁸⁰  24:46 and said to them, “Thus it stands written that the Christ ⁸¹  would suffer ⁸²  and would rise from the dead on the third day, 24:47 and repentance ⁸³  for the forgiveness of sins would be proclaimed ⁸⁴  in his name to all nations, ⁸⁵  beginning from Jerusalem. ⁸⁶  24:48 You are witnesses ⁸⁷  of these things. 24:49 And look, I am sending you ⁸⁸  what my Father promised. ⁸⁹  But stay in the city ⁹⁰  until you have been clothed with power ⁹¹  from on high.”

John 20:19-29

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ⁹²  and locked the doors ⁹³  of the place ⁹⁴  because they were afraid of the Jewish leaders. ⁹⁵  Jesus came and stood among them and said to them, “Peace be with you.” 20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ⁹⁶  20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” 20:22 And after he said this, he breathed on them and said, ⁹⁷  “Receive the Holy Spirit. ⁹⁸  20:23 If you forgive anyone’s sins, they are forgiven; ⁹⁹  if you retain anyone’s sins, they are retained.” ¹⁰⁰ 

The Response of Thomas

20:24 Now Thomas (called Didymus), ¹⁰¹  one of the twelve, was not with them when Jesus came. 20:25 The other disciples told him, “We have seen the Lord!” But he replied, ¹⁰²  “Unless I see the wounds ¹⁰³  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!” ¹⁰⁴ 

20:26 Eight days later the disciples were again together in the house, ¹⁰⁵  and Thomas was with them. Although the doors were locked, ¹⁰⁶  Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put ¹⁰⁷  your finger here, and examine ¹⁰⁸  my hands. Extend ¹⁰⁹  your hand and put it ¹¹⁰  into my side. Do not continue in your unbelief, but believe.” ¹¹¹  20:28 Thomas replied to him, ¹¹²  “My Lord and my God!” ¹¹³  20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ¹¹⁴  who have not seen and yet have believed.” ¹¹⁵ 

[24:13]  ¹ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[24:13]  ² tn These are disciples as they know about the empty tomb and do not know what to make of it all.

[24:13]  ³ tn Grk “sixty stades” or about 11 kilometers. A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.

[24:13]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:14]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ¹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:15]  ² tn This term suggests emotional dialogue and can thus be translated “debated.”

[24:15]  ³ tn The phrase “these things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:16]  ¹ sn The two disciples will not be allowed to recognize Jesus until v. 31.

[24:16]  ² tn This is an epexegetical (i.e., explanatory) infinitive in Greek.

[24:16]  ³ sn This parenthetical remark by the author is necessary so the reader will understand the account.

[24:17]  ¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:17]  ² tn Grk “words,” but the term λόγος (logos) can refer to “matters” rather than only “words” (BDAG 600 s.v. 1.a.ε).

[24:17]  ³ tn “Discussing so intently” translates the reciprocal idea conveyed by πρὸς ἀλλήλους (pro" allhlou"). The term ἀντιβάλλω (antiballw), used only here in the NT, has the nuance of “arguing” or “debating” a point (the English idiom “to exchange words” also comes close).

[24:18]  ¹ tn Grk “answering him, said.” This is redundant in English and has been simplified in the translation.

[24:18]  ² sn There is irony and almost a sense of mocking disbelief as the question “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” comes to Jesus; but, of course, the readers know what the travelers do not.

[24:18]  ³ tn Grk “in it” (referring to the city of Jerusalem).

[24:19]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ² tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ³ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[24:20]  ¹ sn Handed him over is another summary of the passion like Luke 9:22.

[24:20]  ² sn See the note on crucify in 23:21.

[24:21]  ¹ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ² sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[24:22]  ¹ sn The account in 24:1-12 is repeated here, and it is clear that the other disciples were not convinced by the women, but could not explain the events either.

[24:22]  ² tn In the Greek text this is a continuation of the previous sentence, but because of the length and complexity of the construction a new sentence was started here in the translation.

[24:23]  ¹ sn The men in dazzling attire mentioned in v. 4 are identified as angels here.

[24:24]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:24]  ² tn Here the pronoun αὐτόν (auton), referring to Jesus, is in an emphatic position. The one thing they lacked was solid evidence that he was alive.

[24:25]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ inability to believe in Jesus’ resurrection.

[24:25]  ² tn Grk “O,” an interjection used both in address and emotion (BDAG 1101 s.v. 1).

[24:25]  ³ tn The word “people” is not in the Greek text, but is supplied to complete the interjection.

[24:25]  ⁴ sn The rebuke is for failure to believe the promise of scripture, a theme that will appear in vv. 43-47 as well.

[24:25]  ⁵ tn On the syntax of this infinitival construction, see BDAG 364-65 s.v. ἐπί 6.b.

[24:26]  ¹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ² sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:27]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ² sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ³ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:28]  ¹ sn He acted as though he wanted to go farther. This is written in a way that gives the impression Jesus knew they would ask him to stay.

[24:29]  ¹ tn Grk “urged him, saying.” The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[24:29]  ² tn Here καί (kai) has been translated as “so” to indicate the implied result of the disciples’ request.

[24:30]  ¹ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ² tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ³ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[24:31]  ¹ tn Here δέ (de) has been translated as “At this point” to indicate the implied sequence of events within the narrative. “Then,” which is normally used to indicate this, would be redundant with the following clause.

[24:31]  ² sn They recognized him. Other than this cryptic remark, it is not told how the two disciples were now able to recognize Jesus.

[24:31]  ³ tn This pronoun is somewhat emphatic.

[24:31]  ⁴ tn This translates a καί (kai, “and”) that has clear sequential force.

[24:32]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:32]  ² tn This question uses a Greek particle (οὐχί, ouci) that expects a positive reply.

[24:32]  ³ tn This is a collective singular use of the term καρδία (kardia), so each of their hearts were burning, a reference itself to the intense emotion of their response.

[24:32]  ⁴ tc ‡ Most mss have the phrase ἐν ἡμῖν (en Jhmin, “within us”) after οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν (ouci Jh kardia Jhmwn kaiomenh hn, “Didn’t our hearts burn”). The phrase “within us” is lacking in some early mss (Ì⁷⁵ B D c e sy^s,c). These early witnesses could have overlooked the words, since there are several occurrences of ἡμῖν in the context. But it seems likely that other scribes wanted to clarify the abrupt expression “Didn’t our hearts burn,” even as the translation has done here. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[24:32]  ⁵ tn Grk “opening” (cf. Acts 17:3).

[24:33]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the Lord’s appearance to them.

[24:33]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:33]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:34]  ¹ tn Here the word “and” has been supplied to make it clear that the disciples who had been to Emmaus found the eleven plus the others gathered and saying this.

[24:34]  ² sn The Lord…has appeared to Simon. Jesus had made another appearance besides the one on the road. The excitement was rising. Simon refers to Simon Peter.

[24:35]  ¹ sn Now with the recounting of what had happened on the road two sets of witnesses corroborate the women’s report.

[24:35]  ² tn Grk “how he was made known to them”; or “how he was recognized by them.” Here the passive construction has been converted to an active one in the translation in keeping with contemporary English style.

[24:36]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ² tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:37]  ¹ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ² tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.

[24:38]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ² tn Or “disturbed,” “troubled.”

[24:38]  ³ tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[24:39]  ¹ tn Grk “that it is I myself.”

[24:39]  ² tn See tc note on “ghost” in v. 37.

[24:40]  ¹ tc Some Western mss (D it) lack 24:40. However, it is present in all other mss, including Ì⁷⁵, and should thus be regarded as an original part of Luke’s Gospel.

[24:41]  ¹ sn They still could not believe it. Is this a continued statement of unbelief? Or is it a rhetorical expression of their amazement? They are being moved to faith, so a rhetorical force is more likely here.

[24:41]  ² sn Amazement is the common response to unusual activity: 1:63; 2:18; 4:22; 7:9; 8:25; 9:43; 11:14; 20:26.

[24:41]  ³ sn Do you have anything here to eat? Eating would remove the idea that a phantom was present. Angelic spirits refused a meal in Jdt 13:16 and Tob 12:19, but accepted it in Gen 18:8; 19:3 and Tob 6:6.

[24:42]  ¹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ request for food.

[24:44]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ² sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ³ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[24:45]  ¹ sn Luke does not mention specific texts here, but it is likely that many of the scriptures he mentioned elsewhere in Luke-Acts would have been among those he had in mind.

[24:46]  ¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ² tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[24:47]  ¹ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ² tn Or “preached,” “announced.”

[24:47]  ³ sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁴ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:48]  ¹ sn You are witnesses. This becomes a key concept of testimony in Acts. See Acts 1:8.

[24:49]  ¹ tn Grk “sending on you.”

[24:49]  ² tn Grk “the promise of my Father,” with τοῦ πατρός (tou patros) translated as a subjective genitive. This is a reference to the Holy Spirit and looks back to how one could see Messiah had come with the promise of old (Luke 3:15-18). The promise is rooted in Jer 31:31 and Ezek 36:26.

[24:49]  ³ sn The city refers to Jerusalem.

[24:49]  ⁴ sn Until you have been clothed with power refers to the coming of the Holy Spirit at Pentecost. What the Spirit supplies is enablement. See Luke 12:11-12; 21:12-15. The difference the Spirit makes can be seen in Peter (compare Luke 22:54-62 with Acts 2:14-41).

[20:19]  ¹ 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.

[20:19]  ² tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  ³ tn Grk “where they were.”

[20:19]  ⁴ 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.

[20:20]  ¹ 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.

[20:22]  ¹ tn Grk “said to them.”

[20:22]  ² sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

[20:23]  ¹ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ² sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).

[20:24]  ¹ sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.

[20:25]  ¹ tn Grk “but he said to them.”

[20:25]  ² tn Or “marks.”

[20:25]  ³ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).

[20:26]  ¹ tn Grk “were inside”; the word “together” is implied.

[20:26]  ² tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:27]  ¹ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ² 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]).

[20:27]  ³ tn Or “reach out” or “put.”

[20:27]  ⁴ 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.

[20:27]  ⁵ tn Grk “and do not be unbelieving, but believing.”

[20:28]  ¹ tn Grk “answered and said to him.”

[20:28]  ² 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 [qeos], used by the LXX to translate Elohim).

[20:29]  ¹ tn Grk “are those.”

[20:29]  ² tn Some translations treat πιστεύσαντες (pisteusante") 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).