^19:1Then Pilate took Jesus and had him flogged severely.¹^19:2The soldiers² braided³ a crown of thorns⁴ and put it on his head, and they clothed him in a purple robe.⁵^19:3They⁶ came up to him again and again⁷ and said, “Hail, king of the Jews!”⁸ And they struck him repeatedly⁹ in the face.

^19:4Again Pilate went out and said to the Jewish leaders,¹⁰ “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation¹¹ against him.” ^19:5So Jesus came outside, wearing the crown of thorns and the purple robe.¹² Pilate¹³ said to them, “Look, here is the man!”¹⁴^19:6When the chief priests and their officers saw him, they shouted out, “Crucify¹⁵ him! Crucify him!”¹⁶ Pilate said,¹⁷ “You take him and crucify him!¹⁸ Certainly¹⁹ I find no reason for an accusation²⁰ against him!” ^19:7The Jewish leaders²¹ replied,²² “We have a law,²³ and according to our law he ought to die, because he claimed to be the Son of God!”²⁴

^19:8When Pilate heard what they said,²⁵ he was more afraid than ever,²⁶^19:9and he went back into the governor’s residence²⁷ and said to Jesus, “Where do you come from?” But Jesus gave him no answer. ^19:10So Pilate said,²⁸ “Do you refuse to speak to me? Don’t you know I have the authority²⁹ to release you, and to crucify you?”³⁰^19:11Jesus replied, “You would have no authority³¹ over me at all, unless it was given to you from above. Therefore the one who handed me over to you³² is guilty of greater sin.”³³

^19:12From this point on, Pilate tried³⁴ to release him. But the Jewish leaders³⁵ shouted out,³⁶ “If you release this man,³⁷ you are no friend of Caesar!³⁸ Everyone who claims to be a king³⁹ opposes Caesar!” ^19:13When Pilate heard these words he brought Jesus outside and sat down on the judgment seat⁴⁰ in the place called “The Stone Pavement”⁴¹ (Gabbatha in⁴² Aramaic).⁴³^19:14(Now it was the day of preparation⁴⁴ for the Passover, about noon.⁴⁵)⁴⁶ Pilate⁴⁷ said to the Jewish leaders,⁴⁸ “Look, here is your king!”

^19:15Then they⁴⁹ shouted out, “Away with him! Away with him!⁵⁰ Crucify⁵¹ him!” Pilate asked,⁵² “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” ^19:16Then Pilate⁵³ handed him over⁵⁴ to them to be crucified.

The Crucifixion

So they took Jesus, ^19:17and carrying his own cross⁵⁵ he went out to the place called “The Place of the Skull”⁵⁶ (called in Aramaic⁵⁷ Golgotha).⁵⁸^19:18There they⁵⁹ crucified⁶⁰ him along with two others,⁶¹ one on each side, with Jesus in the middle. ^19:19Pilate also had a notice⁶² written and fastened to the cross,⁶³ which read:⁶⁴ “Jesus the Nazarene, the king of the Jews.” ^19:20Thus many of the Jewish residents of Jerusalem⁶⁵ read this notice,⁶⁶ because the place where Jesus was crucified was near the city, and the notice was written in Aramaic,⁶⁷ Latin, and Greek. ^19:21Then the chief priests of the Jews⁶⁸ said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’ ” ^19:22Pilate answered, “What I have written, I have written.”

^19:23Now when the soldiers crucified⁶⁹ Jesus, they took his clothes and made four shares, one for each soldier,⁷⁰ and the tunic⁷¹ remained. (Now the tunic⁷² was seamless, woven from top to bottom as a single piece.)⁷³^19:24So the soldiers said to one another, “Let’s not tear it, but throw dice⁷⁴ to see who will get it.”⁷⁵ This took place⁷⁶ to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.”⁷⁷ So the soldiers did these things.

^19:25Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.⁷⁸^19:26So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman,⁷⁹ look, here is your son!” ^19:27He then said to his disciple, “Look, here is your mother!” From that very time⁸⁰ the disciple took her into his own home.

Jesus’ Death

^19:28After this Jesus, realizing that by this time⁸¹ everything was completed,⁸² said (in order to fulfill the scripture),⁸³ “I am thirsty!”⁸⁴^19:29A jar full of sour wine⁸⁵ was there, so they put a sponge soaked in sour wine on a branch of hyssop⁸⁶ and lifted it⁸⁷ to his mouth. ^19:30When⁸⁸ he had received the sour wine, Jesus said, “It is completed!”⁸⁹ Then he bowed his head and gave up his spirit.⁹⁰

^19:31Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath⁹¹ (for that Sabbath was an especially important one),⁹² the Jewish leaders⁹³ asked Pilate to have the victims’ legs⁹⁴ broken⁹⁵ and the bodies taken down.⁹⁶^19:32So the soldiers came and broke the legs of the two men who had been crucified⁹⁷ with Jesus,⁹⁸ first the one and then the other.⁹⁹^19:33But when they came to Jesus and saw that he was already dead, they did not break his legs. ^19:34But one of the soldiers pierced¹⁰⁰ his side with a spear, and blood and water¹⁰¹ flowed out immediately. ^19:35And the person who saw it¹⁰² has testified (and his testimony is true, and he¹⁰³ knows that he is telling the truth),¹⁰⁴ so that you also may believe. ^19:36For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.”¹⁰⁵^19:37And again another scripture says, “They will look on the one whom they have pierced.”¹⁰⁶

Jesus’ Burial

^19:38After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders¹⁰⁷),¹⁰⁸ asked Pilate if he could remove the body of Jesus. Pilate¹⁰⁹ gave him permission, so he went and took the body away.¹¹⁰^19:39Nicodemus, the man who had previously come to Jesus¹¹¹ at night,¹¹² accompanied Joseph,¹¹³ carrying a mixture of myrrh and aloes¹¹⁴ weighing about seventy-five pounds.¹¹⁵^19:40Then they took Jesus’ body and wrapped it, with the aromatic spices,¹¹⁶ in strips of linen cloth¹¹⁷ according to Jewish burial customs.¹¹⁸^19:41Now at the place where Jesus¹¹⁹ was crucified¹²⁰ there was a garden,¹²¹ and in the garden¹²² was a new tomb where no one had yet been buried.¹²³^19:42And so, because it was the Jewish day of preparation¹²⁴ and the tomb was nearby,¹²⁵ they placed Jesus’ body there.

The Resurrection

^20:1Now very early on the first day of the week,¹ while it was still dark, Mary Magdalene² came to the tomb and saw that the stone had been moved away from the entrance.³^20:2So she went running⁴ to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!” ^20:3Then Peter and the other disciple set out to go to the tomb.⁵^20:4The two were running together, but the other disciple ran faster than Peter⁶ and reached the tomb first.⁷^20:5He bent down⁸ and saw the strips of linen cloth lying there,⁹ but he did not go in. ^20:6Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw¹⁰ the strips of linen cloth lying there, ^20:7and the face cloth,¹¹ which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself.¹²^20:8Then the other disciple, who had reached the tomb first, came in, and he saw and believed.¹³^20:9(For they did not yet understand¹⁴ the scripture that Jesus¹⁵ must rise from the dead.)¹⁶

Jesus’ Appearance to Mary Magdalene

^20:10So the disciples went back to their homes. ^20:11But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. ^20:12And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. ^20:13They said¹⁷ to her, “Woman,¹⁸ why are you weeping?” Mary replied,¹⁹ “They have taken my Lord away, and I do not know where they have put him!” ^20:14When she had said this, she turned around and saw Jesus standing there,²⁰ but she did not know that it was Jesus.

^20:15Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she²¹ thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” ^20:16Jesus said to her, “Mary.” She²² turned and said to him in Aramaic,²³ “Rabboni”²⁴ (which means Teacher).²⁵^20:17Jesus replied,²⁶ “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’ ” ^20:18Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them²⁷ what²⁸ Jesus²⁹ had said to her.³⁰

Jesus’ Appearance to the Disciples

^20:19On the evening of that day, the first day of the week, the disciples had gathered together³¹ and locked the doors³² of the place³³ because they were afraid of the Jewish leaders.³⁴ Jesus came and stood among them and said to them, “Peace be with you.” ^20:20When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord.³⁵^20:21So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” ^20:22And after he said this, he breathed on them and said,³⁶ “Receive the Holy Spirit.³⁷^20:23If you forgive anyone’s sins, they are forgiven;³⁸ if you retain anyone’s sins, they are retained.”³⁹

The Response of Thomas

^20:24Now Thomas (called Didymus),⁴⁰ one of the twelve, was not with them when Jesus came. ^20:25The other disciples told him, “We have seen the Lord!” But he replied,⁴¹ “Unless I see the wounds⁴² 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!”⁴³

^20:26Eight days later the disciples were again together in the house,⁴⁴ and Thomas was with them. Although the doors were locked,⁴⁵ Jesus came and stood among them and said, “Peace be with you!” ^20:27Then he said to Thomas, “Put⁴⁶ your finger here, and examine⁴⁷ my hands. Extend⁴⁸ your hand and put it⁴⁹ into my side. Do not continue in your unbelief, but believe.”⁵⁰^20:28Thomas replied to him,⁵¹ “My…

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Footnotes

1 Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω ( 2b γ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).” This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigoō). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.
2 Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
3 Or “wove.”
4 The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
5 The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
6 Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
7 The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (ērchonto).
8 Or “Long live the King of the Jews!” The greeting used by the soldiers, “Hail, King of the Jews!“, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).
9 The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
10 Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
11 Or “find no basis for an accusation”; Grk “find no cause.”
12 See the note on the purple robe in .
13 Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
14 Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
15 Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106–43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63–66 §§163–70); Josephus ( 7.6.4 [7.203]) called it the worst of deaths.
16 The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
17 Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
18 How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
19 On this use of γάρ (gar) used in exclamations and strong affirmations, see γάρ 3.
20 Or “find no basis for an accusation”; Grk “find no cause.”
21 Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term Ἰουδαῖοι (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,” 26 [1975]: 401–9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
22 Grk “answered him.”
23 This law is not the entire Pentateuch, but Lev 24:16.
24 Grk “because he made himself out to be the Son of God.”
25 Grk “heard this word.”
26 Grk “became more afraid.”
27 Grk “into the praetorium.”
28 Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
29 Or “the power.”
30 Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style. See the note on Crucify in .
31 Or “power.”
32 Or “who delivered me over to you.” The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.
33 Grk “has the greater sin” (an idiom). Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.
34 Grk “sought.”
35 Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. .
36 Grk “shouted out, saying.”
37 Grk “this one.”
38 Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [], 2:) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69–79). But there appears to be significant evidence for much earlier usage. Some of this is given in Καῖσαρ. E. Bammel (”φίλος τοῦ καίσαρος (John 19:12),” 77 [1952]: 205–10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.
39 Grk “who makes himself out to be a king.”
40 Or “the judge’s seat.” The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
41 The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.
42 Grk “in Hebrew.” The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Lithostrōton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.
43 This is a parenthetical note by the author.
44 The term day of preparation (παρασκευή, paraskeuē) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
45 Grk “about the sixth hour.” For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.
46 This is a parenthetical note by the author.
47 Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
48 Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. .
49 Grk “Then these.”
50 The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
51 See the note on Crucify in .
52 Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
53 Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
54 Or “delivered him over.”
55 Or “carrying the cross by himself.” As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.
56 Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the ).
57 Grk “in Hebrew.”
58 This is a parenthetical note by the author.
59 Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.
60 See the note on Crucify in .
61 Grk “and with him two others.”
62 Or “an inscription.” Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
63 Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done. John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.
64 Grk “Now it was written.”
65 Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. . For location see ; ; ; ; ; ; ; ; .
66 Or “this inscription.”
67 Grk “in Hebrew.”
68 Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν Ἰουδαίων (hoi archiereis tōn Ioudaiōn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν Ἰουδαίων (ho basileus tōn Ioudaiōn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”
69 See the note on Crucify in .
70 Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.
71 Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
72 Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.
73 This is a parenthetical note by the author.
74 Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
75 Grk “to see whose it will be.”
76 The words “This took place” are not in the Greek text but are implied.
77 Grk “cast lots.” See the note on “throw dice” earlier in the verse. A quotation from Ps 22:18.
78 Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23–24 to the other in 25–27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.
79 The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617–18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.
80 Grk “from that very hour.”
81 Or “that already.”
82 Or “finished,” “accomplished”; Grk “fulfilled.”
83 A reference to Ps 69:21 or Ps 22:15.
84 In order to fulfill (τελειωθῇ [teleiōthē], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
85 The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
86 Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamos, “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).
87 Or “and brought it.”
88 Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
89 Or “It is accomplished,” “It is finished,” or “It is ended.” See on .
90 Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
91 The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22–23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified ( 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury ( 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
92 This is a parenthetical note by the author.
93 Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. .
94 Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
95 To have the legs … broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
96 Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
97 See the note on Crucify in .
98 Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.
99 Grk “broke the legs of the first and of the other who had been crucified with him.”
100 If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussō) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.
101 How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6–8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the appear to support this: Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
102 The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
103 Grk “and that one.”
104 A parenthetical note by the author.
105 A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 , Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.
106 A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12–14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.
107 Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. .
108 This is a parenthetical note by the author.
109 Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
110 Grk “took away his body.”
111 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
113 Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.
114 Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.
115 The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.
116 On this term see ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
117 The Fourth Gospel uses ὀθονίοις (othoniois) to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindōn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek ( §111.3), so there may not be any difference.
118 Grk “cloth as is the custom of the Jews to prepare for burial.”
119 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
120 See the note on Crucify in .
121 Or “an orchard.”
122 Or “orchard.”
123 Grk “been placed.”
124 The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
125 The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.
1 The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
2 John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
3 Grk “from the tomb.”
4 Grk “So she ran and came.”
5 Grk “went out and were coming to the tomb.”
6 The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.
7 Grk “and came first to the tomb.”
8 In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
9 Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
10 Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
11 The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [], 2:), but this is not certain.
12 Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8–10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.
13 What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.
14 Or “yet know.”
15 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
16 Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10–12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
17 The conjunction καί (kai, “and”) has not been translated here.
18 Woman was a polite form of address (see γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.
19 Grk “She said to them.”
20 The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
21 Grk “that one” (referring to Mary Magdalene).
22 Grk “That one.”
23 Grk “in Hebrew.”
24 The Aramaic Rabboni means “my teacher” (a title of respect).
25 This is a parenthetical note by the author.
26 Grk “Jesus said to her.”
27 The words “she told them” are repeated from the first part of the same verse to improve clarity.
28 Grk “the things.”
29 Grk “he”; the referent (Jesus) is specified in the translation for clarity.
30 The first part of Mary’s statement, introduced by ὅτι (hoti), is direct discourse (ἑώρακα τὸν κύριον, heōraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen autē). This has the effect of heightening the emphasis on the first part of the statement.
31 Although the words “had gathered together” are omitted in some of the earliest and best , they are nevertheless implied, and have thus been included in the translation.
32 Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader. The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.
33 Grk “where they were.”
34 Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term Ἰουδαῖοι (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,” 26 [1975]: 401–9.) Here the phrase refers to the Jewish leaders.
35 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.
36 Grk “said to them.”
37 He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emphusaō) to describe the action of Jesus here recalls Gen 2:7 in the , 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.)
38 Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.
39 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).
40 This is a parenthetical note by the author; Didymus means “the twin” in Greek.
41 Grk “but he said to them.”
42 Or “marks.”
43 The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusō) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).
44 Grk “were inside”; the word “together” is implied.
45 Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader. See the note on the phrase locked the doors in .
46 Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (pherō) here is given in 4.
47 Grk “see.” The Greek verb ἵδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the … importance of someth.” [ ἰδού 1.b.ε]).
48 Or “reach out” or “put.”
49 The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
50 Grk “and do not be unbelieving, but believing.”
51 Grk “answered and said to him.”

Cross references

112 See John 3:1–21.