Yohanes 20:10

Jesus’ Appearance to Mary Magdalene

20:10 So the disciples went back to their homes.

Yohanes 1:37

1:37 When John’s ¹  two disciples heard him say this, ²  they followed Jesus. ³ 

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ⁴ 

Yohanes 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ⁵ 

Yohanes 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ⁶ ) ⁷ 

Yohanes 4:31

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ⁸  “Rabbi, eat something.” ⁹ 

Yohanes 4:33

4:33 So the disciples began to say ¹⁰  to one another, “No one brought him anything ¹¹  to eat, did they?” ¹² 

Yohanes 6:16

Walking on Water

6:16 Now when evening came, his disciples went down to the lake, ¹³ 

Yohanes 11:12

11:12 Then the disciples replied, ¹⁴  “Lord, if he has fallen asleep, he will recover.”

Yohanes 13:22

13:22 The disciples began to look at one another, worried and perplexed ¹⁵  to know which of them he was talking about.

Yohanes 2:17

2:17 His disciples remembered that it was written, “Zeal ¹⁶  for your house will devour me.” ¹⁷ 

Yohanes 9:28

9:28 They ¹⁸  heaped insults ¹⁹  on him, saying, ²⁰  “You are his disciple! ²¹  We are disciples of Moses!

Yohanes 11:8

11:8 The disciples replied, ²²  “Rabbi, the Jewish leaders ²³  were just now trying ²⁴  to stone you to death! Are ²⁵  you going there again?”

Yohanes 13:35

13:35 Everyone ²⁶  will know by this that you are my disciples – if you have love for one another.”

Yohanes 15:8

15:8 My Father is honored ²⁷  by this, that ²⁸  you bear ²⁹  much fruit and show that you are ³⁰  my disciples.

Yohanes 16:29

16:29 His disciples said, “Look, now you are speaking plainly ³¹  and not in obscure figures of speech! ³² 

Yohanes 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ³³  with his mother and brothers ³⁴  and his disciples, and they stayed there a few days.

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ³⁵  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 6:61

6:61 When Jesus was aware ³⁶  that his disciples were complaining ³⁷  about this, he said to them, “Does this cause you to be offended? ³⁸ 

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ³⁹  who had believed him, “If you continue to follow my teaching, ⁴⁰  you are really ⁴¹  my disciples

Yohanes 9:2

9:2 His disciples asked him, ⁴²  “Rabbi, who committed the sin that caused him to be born blind, this man ⁴³  or his parents?” ⁴⁴ 

Yohanes 9:27

9:27 He answered, ⁴⁵  “I told you already and you didn’t listen. ⁴⁶  Why do you want to hear it ⁴⁷  again? You people ⁴⁸  don’t want to become his disciples too, do you?”

Yohanes 20:20

20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ⁴⁹ 

Yohanes 21:4

21:4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus.

Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ⁵⁰  in Cana ⁵¹  of Galilee. In this way he revealed ⁵²  his glory, and his disciples believed in him. ⁵³ 

Yohanes 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ⁵⁴  and the saying ⁵⁵  that Jesus had spoken.

Yohanes 4:27

The Disciples Return

4:27 Now at that very moment his disciples came back. ⁵⁶  They were shocked ⁵⁷  because he was speaking ⁵⁸  with a woman. However, no one said, “What do you want?” ⁵⁹  or “Why are you speaking with her?”

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ⁶⁰  and came to Capernaum ⁶¹  looking for Jesus.

Yohanes 7:3

7:3 So Jesus’ brothers ⁶²  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ⁶³ 

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ⁶⁴  but when Jesus was glorified, ⁶⁵  then they remembered that these things were written about him and that these things had happened ⁶⁶  to him.) ⁶⁷ 

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ⁶⁸  Jesus went out with his disciples across the Kidron Valley. ⁶⁹  There was an orchard ⁷⁰  there, and he and his disciples went into it.

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ⁷¹  and Thomas was with them. Although the doors were locked, ⁷²  Jesus came and stood among them and said, “Peace be with you!”

Yohanes 21:8

21:8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards. ⁷³ 

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ⁷⁴  realized that only one small boat ⁷⁵  had been there, and that Jesus had not boarded ⁷⁶  it with his disciples, but that his disciples had gone away alone.

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ⁷⁷  and locked the doors ⁷⁸  of the place ⁷⁹  because they were afraid of the Jewish leaders. ⁸⁰  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ⁸¹  “Unless I see the wounds ⁸²  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!” ⁸³ 

[1:37]  ¹ tn Grk “his”; the referent (John) has been specified in the translation for clarity.

[1:37]  ² tn Grk “And the two disciples heard him speaking.”

[1:37]  ³ sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[2:2]  ⁴ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[4:2]  ⁵ sn This is a parenthetical note by the author.

[4:8]  ⁶ tn Grk “buy food.”

[4:8]  ⁷ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:31]  ⁸ tn Grk “were asking him, saying.”

[4:31]  ⁹ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[4:33]  ¹⁰ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ¹¹ tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ¹² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “did they?”).

[6:16]  ¹³ tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.

[11:12]  ¹⁴ tn Grk “Then the disciples said to him.”

[13:22]  ¹⁵ tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).

[2:17]  ¹⁶ tn Or “Fervent devotion to your house.”

[2:17]  ¹⁷ sn A quotation from Ps 69:9.

[9:28]  ¹⁸ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:28]  ¹⁹ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ²⁰ tn Grk “and said.”

[9:28]  ²¹ tn Grk “You are that one’s disciple.”

[11:8]  ²² tn Grk “The disciples said to him.”

[11:8]  ²³ 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. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ²⁴ tn Grk “seeking.”

[11:8]  ²⁵ tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:35]  ²⁶ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[15:8]  ²⁷ tn Grk “glorified.”

[15:8]  ²⁸ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ²⁹ tn Or “yield.”

[15:8]  ³⁰ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[16:29]  ³¹ tn Or “openly.”

[16:29]  ³² tn Or “not in parables.” or “not in metaphors.”

[16:29]  sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).

[2:12]  ³³ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ³⁴ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[3:22]  ³⁵ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[6:61]  ³⁶ tn Grk “When Jesus knew within himself.”

[6:61]  ³⁷ tn Or “were grumbling.”

[6:61]  ³⁸ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[8:31]  ³⁹ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), 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; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ⁴⁰ tn Grk “If you continue in my word.”

[8:31]  ⁴¹ tn Or “truly.”

[9:2]  ⁴² tn Grk “asked him, saying.”

[9:2]  ⁴³ tn Grk “this one.”

[9:2]  ⁴⁴ tn Grk “in order that he should be born blind.”

[9:2]  sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

[9:27]  ⁴⁵ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ⁴⁶ tn Grk “you did not hear.”

[9:27]  ⁴⁷ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ⁴⁸ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[20:20]  ⁴⁹ 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.

[2:11]  ⁵⁰ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ⁵¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ⁵² tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁵³ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[2:22]  ⁵⁴ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ⁵⁵ tn Or “statement”; Grk “word.”

[4:27]  ⁵⁶ tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  ⁵⁷ tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  ⁵⁸ tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  ⁵⁹ tn Grk “seek.” See John 4:23.

[4:27]  sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.

[6:24]  ⁶⁰ tn Or “embarked in the boats.”

[6:24]  ⁶¹ map For location see Map1 D2; Map2 C3; Map3 B2.

[7:3]  ⁶² tn Grk “his brothers.”

[7:3]  sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.

[7:3]  ⁶³ tn Grk “your deeds that you are doing.”

[7:3]  sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.

[12:16]  ⁶⁴ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ⁶⁵ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ⁶⁶ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ⁶⁷ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[18:1]  ⁶⁸ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ⁶⁹ tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ⁷⁰ tn Or “a garden.”

[20:26]  ⁷¹ tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁷² tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[21:8]  ⁷³ tn Or “about a hundred meters”; Grk “about two hundred cubits.” According to BDAG 812 s.v., a πῆχυς (phcu") was about 18 inches or .462 meters, so two hundred πηχῶν (phcwn) would be about 100 yards (92.4 meters).

[6:22]  ⁷⁴ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ⁷⁵ tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ⁷⁶ tn Grk “entered.”

[20:19]  ⁷⁷ 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]  ⁷⁸ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn 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.

[20:19]  ⁷⁹ tn Grk “where they were.”

[20:19]  ⁸⁰ 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.

[20:25]  ⁸¹ tn Grk “but he said to them.”

[20:25]  ⁸² tn Or “marks.”

[20:25]  ⁸³ 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).