Yohanes 20:28

20:28 Thomas replied to him, ¹  “My Lord and my God!” ² 

Yohanes 20:1

The Resurrection

20:1 Now very early on the first day of the week, ³  while it was still dark, Mary Magdalene ⁴  came to the tomb and saw that the stone had been moved away from the entrance. ⁵ 

Kolose 1:2

1:2 to the saints, the faithful ⁶  brothers and sisters ⁷  in Christ, at Colossae. Grace and peace to you ⁸  from God our Father! ⁹ 

Filipi 3:8

3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ¹⁰  – that I may gain Christ,

[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).

[20:1]  ³ sn 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.

[20:1]  ⁴ sn 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.

[20:1]  ⁵ tn Grk “from the tomb.”

[1:2]  ⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁸ tn Or “Grace to you and peace.”

[1:2]  ⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:8]  ¹⁰ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.