20:1 {Now on the first day of the week} (tˆi de miƒi t“n sabbat“n). Locative case of time when. Both Mark (Mr 16:2) and Luke (Lu 24:1) have this very idiom of the cardinal tˆi miƒi, instead of the usual ordinal tˆi pr“tˆi (first), an idiom common in the papyri and in the modern Greek (Robertson, "Grammar", p. 671). In all three instances also we have the genitive plural t“n sabbat“n for "the week" as in Ac 20:7. The singular sabbaton also occurs for "the week" as in Lu 18:12; Mr 16:9.
{Cometh Mary Magdalene} (Maria hˆ Magdalˆnˆ erchetai). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany.
{While it was yet dark} (skotias eti ousˆs). Genitive absolute. For skotia see Joh 6:17; Mt 10:27. Mark (Mr 16:2) says the sun was risen on their actual arrival. She started from the house while still dark. {Taken away} (ˆrmenon). Perfect passive participle of air“, predicate accusative in apposition with ton lithon.

20:2 {Runneth} (trechei). Vivid dramatic present indicative of trech“. John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mr 16:2-8; Mt 28:5-8; Lu 24:1-8). Luke (Lu 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women.
{To Simon Peter} (pros Sim“na Petron). Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in Joh 18-21 is like that between Peter and John in Ac 1-5.
{Loved} (ephilei). Imperfect of phile“ for which see 5:20; 11:3 and for distinction from agapa“ see 11:5; 13:23; 21:7,15,17.
{They have taken away} (ˆran). First aorist active indicative of air“, indefinite plural.
{We know not} (ouk oidamen). Mary associates the other women with her in her ignorance. For ethˆkan (have laid) see 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus.

20:3 {They went} (ˆrchonto). Imperfect middle picturing the scene, "they were going." The two started instantly (exˆlthen, aorist active indicative).

20:4 {They both} (hoi duo). "The two" (Peter and the other disciple whom Jesus loved).
{Ran together} (etrechon homou). Imperfect active of trech“. It was a race in eagerness to reach the tomb of Jesus.
{Outran Peter} (proedramen tacheion tou Petrou). Second aorist active indicative of protrech“, old verb, in N.T. only here and Lu 19:4, to run on before (ahead). "He ran ahead more swiftly (see Joh 13:27) than Peter" (ablative case after comparative adverb tacheion, "Koin‚" for older thƒsson).
{First} (pr“tos). Predicative nominative (not adverb proton) and superlative used where only two involved. John won the race.

20:5 {Stooping and looking in} (parakupsas). Originally to stoop and look, but in the LXX (Ge 26:8; Jud 5:28; 1Ki 6:4, etc.) and the papyri rather just to peep in and so Field ("Ot. Norv".) urges here. See also verse 11; Lu 24:12 (the verse bracketed by Westcott and Hort). For othonia (linen cloth) see Joh 19:40.
{Lying} (keimena). Present middle participle of keimai, predicative accusative. John notices this fact at once. If the body had been removed, these clothes would have gone also. John's timid nature made him pause (yet, mentoi, however).

20:6 {Entered and beholdeth} (eisˆlthen kai the“rei). Aorist active and present active indicative. Peter impulsively went on in and beholds (the“rei, vivid term again, but of careful notice, the“re“, not a mere glance blep“ such as John gave in verse 5).

20:7 {The napkin} (to soudarion). Already in 11:44 which see. This napkin for the head was in a separate place.
{Rolled up} (entetuligmenon). Perfect passive participle, predicate accusative like keimenon, from entuliss“, late verb, to wrap in, to roll up, already in Mt 27:59; Lu 23:53. It was arranged in an orderly fashion. There was no haste.
{By itself} (ch“ris). Old adverb, "apart," "separately."

20:8 {Then therefore} (tote oun). After Peter in time and influenced by the boldness of Peter.
{And he saw and believed} (kai eiden kai episteusen). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to Lu 24:12 Peter went away "wondering" still. The Sinaitic Syriac and 69 and 124 wrongly read here "they believed." John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (20:29). Peter and John did not see the angels.

20:9 {For} (gar). Explanatory use of gar.
{The Scripture} (tˆn graphˆn). Probably Ps 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Mt 27:62ff.).
{Must} (dei). For this use of dei concerning Christ's death and resurrection see Mr 8:31; Mt 26:54; Lu 9:22; 17:25; 22:37; 24:7,26,44; Joh 3:14; 12:34; Ac 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived.

20:10 {Unto their own home} (pros hautous). "To themselves." Luke (Lu 24:12) has pros hauton about Peter ("to his home"). This use of the reflective pronoun for home (literally, "to themselves"), like the French "chez eux", occurs in Josephus ("Ant". VII. 4, 6). John had taken the mother of Jesus to his home (19:27) and so he now hurried home to tell her the glorious news as he believed.

20:11 {Was standing} (histˆkei). Past perfect of histˆmi as imperfect as in 19:25.
{At the tomb} (pros t“i mnˆmei“i). Pros (in front of) with locative while para (by the side of) with locative in 19:25. Pathetic and common picture of a woman weeping by the tomb. See 11:31.
{As she wept} (h“s eklaien). Imperfect, "as she was weeping."
{She stooped and looked} (parekupsen). Aorist active indicative of parakupt“ for which see verse 5. Mary "peeped into" the tomb, but did not enter.

20:12 {Beholdeth} (the“rei). Vivid historical present again as in verses 6,14. Peter and John had not seen the two angels. Westcott suggests an "economy" in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See Mr 16:5 (a young man in a white robe), Mt 28:5 (the angel), Lu 24:4 (two men in dazzling apparel). For other angels in John's Gospel see 1:41; 12:29; 20:12.
{Had lain} (ekeito). Imperfect in progressive sense, "had been lying," though not there now.

20:13 {I do not know} (ouk oida). Singular here, not plural as in verse 2, because clearly Mary is alone here. But the problem is the same. She did not see Peter and John at the tomb.

20:14 {She turned herself back} (estraphˆ eis ta opis“). Second aorist passive indicative of streph“ in an intransitive and almost reflective sense. In the disappearance of the aorist middle before the aorist passive see Robertson, "Grammar", p.817. See also strapheisa (second aorist passive participle) in verse 16. On eis ta opis“ see 6:66; 18:6.
{Standing} (hest“ta). Second perfect active (intransitive) of histˆmi. Instinctively Mary felt the presence of some one behind her.
{Was} (estin). Present active indicative retained in indirect discourse after ˆidei (knew).

20:15 {Sir} (Kurie). Clearly not "Lord" here, for she thought him to be "the gardener" (ho kˆpouros), old word (kˆpos, ouros), keeper of the garden, only here in the N.T.
{If thou hast borne him hence} (ei su ebastasos auton). Condition of the first class. Note emphasis on su (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him.
{And I} (kag“). Emphasis and crasis.

20:16 {Mary} (Mariam). Aramaic form in Aleph B W, though Maria in 19:25. Clearly the old familiar tone of Jesus was in the pronunciation of her name.
{Rabboni} (Rabbounei). Aramaic again for Didaskale (Teacher), "my Teacher." In N.T. only here and Mr 10:51 though practically the same as Rabbi. See 11:28 for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.

20:17 {Touch me not} (mˆ mou haptou). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (ekratˆsan) and worship (prosekunˆsan) as we read in Mt 28:9. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness.
{For I am not yet ascended} (oup“ gar anabebˆka). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ.
{My God} (theou mou). Jesus had said "My God" on the Cross (Mr 15:34). Note it also in Re 3:2. So Paul in Ro 15:6, etc., has "the God and Father of our Lord Jesus Christ."

20:18 {And telleth} (aggellousa). Present active participle, "announcing."
{I have seen the Lord} (He“raka ton kurion). Perfect active indicative of hora“. She will always carry in her heart that vision (picture) of the Risen Christ. She tells this fact before she delivers Christ's message to the brethren of Christ.
{How that}. No word in the Greek, but a conjunction like h“s is implied. Hoti here is recitative. The disciples (brethren) did not believe Mary's story nor that of the other women (Lu 24:11; Mr 16:11). Paul does not mention the vision to Mary or the women in 1Co 15:5-7. But Mary Magdalene was the first one to see the Risen Lord.

20:19 {When therefore it was evening on that day} (ousˆs oun opsias tˆi hˆmerƒi ekeinei). Genitive absolute with opsia (opsios, late), old word with h“ra (hour) understood and here for the time from six to nine (6:16) and the locative case of time with hˆmerƒi (day). John often uses this note of time (1:39; 5:9; 11:53; 14:20; 16:23,26). The addition of tˆi miƒi sabbat“n (see 20:1 for this use of miƒi like pr“tˆi) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it.
{When the doors were shut} (t“n thur“n kekleismen“n). Genitive absolute again with perfect passive participle of klei“, shut to keep the Jews out. News of the empty tomb had already spread (Mt 28:11). See Joh 7:13 for the phrase "for fear of the Jews"; cf. 12:42.
{Stood in the midst} (estˆ eis to meson). Second aorist (ingressive) active (intransitive) of histˆmi, "stepped into the midst." {Peace be unto you} (Eirˆnˆ humin). The usual oriental salutation as in verses 21,26; Lu 24:36, here with probable reference to Joh 14:27 (Christ's legacy of peace).

20:20 {Showed} (edeixen). First aorist active indicative of deiknumi. This body, not yet glorified, retained the marks of the nails and of the soldier's spear, ample proof of the bodily resurrection against the modern view that only Christ's "spirit" arose and against the Docetic notion that Jesus had no actual human body. Luke (Lu 24:39f.) adds feet to hands and side. {Were glad} (echarˆsan). Second aorist passive indicative of chair“. Jesus had said (16:22) that it would be so. Luke adds (Lu 24:41) that they "disbelieved for joy." It was too good to be true, though terror had first seized them when Jesus appeared (Lu 24:37) because of the suddenness of Christ's appearance and their highly wrought state.

20:21 {Even so send I you} (kag“ pemp“ humas). Jesus has often spoken of the Father's sending him using both apostell“ and pemp“. Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as ... so) see 6:57; 10:15. This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee (Mt 28:16-20; 1Co 15:6), another on the Mount of Olives (Lu 24:44-51; Ac 1:3-11).

20:22 {He breathed on them} (enephusˆsen). First aorist active indicative of emphusa“, late verb, here only in N.T. though eleven times in the LXX and in the papyri. It was a symbolic art with the same word used in the LXX when God breathed the breath of life upon Adam (Ge 2:7). It occurs also in Eze 37:9. See Christ's promise in Joh 16:23. Jesus gives the disciples a foretaste of the great pentecost.
{Receive ye the Holy Ghost} (labete pneuma hagion). Second aorist (ingressive) active imperative of lamban“. Note absence of article here (pneuma hagion) though to pneuma to hagion in 14:26. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.

20:23 {Whosesoever sins ye forgive} (an tin“n aphˆte tas hamartias). "If the sins of any ye forgive" (aphˆte, second aorist active subjunctive with an in the sense of ean), a condition of the third class. Precisely so with "retain" (kratˆte, present active subjunctive of krate“).
{They are forgiven} (aphe“ntai). Perfect passive indicative of aphiˆmi, Doric perfect for apheintai.
{Are retained} (kekratˆntai). Perfect passive indicative of krate“. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mr 2:5-7). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In Mt 16:19; 18:18 we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.

20:24 {Didymus} (Didumos). The same expression applied to Thomas in 11:16; 21:2, but nowhere else in N.T. Old word for twin (double), "the pessimist of the apostolic band" (Bernard). The term twelve is still applied to the group, though Judas, the traitor, is dead.

20:25 {We have seen the Lord} (he“rakamen ton kurion). The very language in the plural that Mary Magdalene had used (20:18) when no one believed her.
{Except I shall see} (ean mˆ id“). Negative condition of third class with ean and second aorist active subjunctive and so as to bal“ (from ball“) "and put." {The print} (ton tupon). The mark or stamp made by the nails, here the original idea. Various terms as in Ac 7:44; 1Ti 4:12. Finally our "type" as in Ro 5:14. Clearly the disciples had told Thomas that they had seen the tupon of the nails in his hands and the spear in his side.
{I will not believe} (ou mˆ pisteus“). Strong refusal with ou mˆ (doubtful negative) and first aorist active subjunctive (or future indicative).

20:26 {After eight days} (meth' hˆmeras okt“). That is the next Sunday evening, on the eighth day in reality just like "after three days" and "on the third day."
{Within} (es“). Apparently in the same room as before.
{Cometh} (erchetai). Vivid dramatic present. The other items precisely as in verse 19 save Thomas was with them.

20:27 {Then saith he to Thomas} (eita legei t“i Thomƒi). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named (25).
{Be not faithless} (mˆ ginou apistos). Present middle imperative of ginomai in prohibition, "stop becoming disbelieving." The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence. Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on apistos (disbelieving) and pistos (believing).

20:28 {My Lord and my God} (Ho kurios mou kai ho theos mou). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the "Koin‚". Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.

20:29 {Thou hast believed} (pepisteukas). Perfect active indicative. Probably interrogative, but "it was "sight", not "touch" that convinced Thomas" (Bernard).
{And yet} (kai). Clear use of kai in the adversative sense. Thomas made a noble confession, but he missed the highest form of faith without the evidence of the senses. Peter (1Pe 1:8) uses language that seems like a reminiscence of the words of Jesus to Thomas which Peter heard.

20:30 {Many other signs} (polla alla sˆmeia). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel (2:23; 4:45; 12:37).
{Are not written} (ouk estin gegrammena). Periphrastic perfect passive indicative of graph“, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" (en“pion t“n mathˆt“n), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in 1Jo 3:22. John's book is written with a purpose which he states.

20:31 {Are written} (gegraptai). Perfect passive indicative of graph“, "have been written" by John.
{That ye may believe} (hina pisteuˆte). Purpose with hina and the present active subjunctive of pisteu“, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages.
{Jesus is the Christ, the Son of God} (Iˆsous estin ho Christos ho huios tou theou). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (aeon) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of Joh 1:1-18 (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose.
{And that believing ye may have life in his name} (kai hina pisteuontes z“ˆn echˆte en t“i onomati autou). Note present participle pisteuontes (continuing to believe) and the present active subjunctive echˆte (keep on having). "Life" (z“ˆn) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).