¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “written.”

³ tn Heb “and stand in the sanctuary by the divisions of the house of the fathers for your brothers, the sons of the people, and a division of the house of a father for the Levites.”

⁴ tn Heb “according to the word of the Lord by the hand of Moses.”

⁵ tn Heb “and Josiah supplied for the sons of the people sheep, lambs and sons of goats, the whole for the Passover sacrifices for everyone who was found according to the number of thirty thousand, and three thousand cattle. These were from the property of the king.”

⁶ tn Heb “and the service was prepared.”

⁷ tn Heb “from their hand.”

⁸ tn Heb “and they put aside the burnt offering[s] to give them to the divisions of the house of the fathers for the sons of the people to bring near to the Lord as it is written in the scroll of Moses – and the same with the cattle.”

⁹ tn Or “seer.”

¹⁰ tn Heb “After all this, [by] which Josiah prepared the temple.”

¹¹ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

¹² tn Heb “he”; the referent (Neco) has been specified in the translation for clarity.

¹³ tn Heb “What to me and to you, king of Judah?”

¹⁴ tn Heb “Not against you, you, today, but against the house of my battle.”

¹⁵ tn Heb “Stop yourself from [opposing] God who is with me and let him not destroy you.”

¹⁶ tn Heb “and Josiah did not turn his face from him.”

¹⁷ tn Heb “listen to.”

¹⁸ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

¹⁹ tn Heb “carry me away.”

²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

²¹ tn Heb “fathers.”

²² tn Heb “and his faithful acts according to what is written in the law of the Lord.”

²³ tn Heb “look, they are written.”

²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

²⁵ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

²⁶ tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

²⁷ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

²⁸ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

²⁹ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

³⁰ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

³¹ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”

³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

³³ tn The words “it down” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

³⁴ tn Grk “faithful.”

³⁵ tn Or “It has happened.”

³⁶ tn The word “water” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

³⁷ tn Or “as a free gift” (see L&N 57.85).

³⁸ tn Or “who is victorious”; traditionally, “who overcomes.”

³⁹ tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”

⁴⁰ tn Grk “idolaters.”

⁴¹ tn Grk “their share.”

⁴² tn Traditionally, “brimstone.”

⁴³ tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”

⁴⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

⁴⁵ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.

⁴⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation.

⁴⁷ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

⁴⁸ tn Grk “to a mountain great and high.”

⁴⁹ tn Grk “from God, having the glory of God.” Here a new sentence was started in the translation by supplying the words “the city” to refer back to the previous clause and translating the participle (“having”) as a finite verb.

⁵⁰ tn On the term ἰάσπιδι (iaspidi) BDAG 465 s.v. ἴασπις states, “jasper, a precious stone found in various colors, mostly reddish, somet. green…brown, blue, yellow, and white. In antiquity the name was not limited to the variety of quartz now called jasper, but could designate any opaque precious stone. Rv 21:18f. W. λίθος 4:3 (TestSol C 11:8). λίθος ἴασπις κρυσταλλίζων a stone of crystal-clear jasper 21:11 (cp. Is 54:12); perh. the opal is meant here; acc. to some, the diamond.”

⁵¹ tn Grk “jasper, having.” Here a new sentence was started in the translation.

⁵² tn Grk “a (city) wall great and high.”

⁵³ tn On this term BDAG 897 s.v. πυλών 1 states, “gate, esp. of the large, impressive gateways at the entrance of temples and palaces…of the entrances of the heavenly Jerusalem…οἱ πυλῶνες αὐτῆς οὐ μὴ κλεισθῶσιν its entrances shall never be shut Rv 21:25; cp. vss. 12ab, 13abcd, 15, 21ab; 22:14.”

⁵⁴ tn Grk “of the sons of Israel.” The translation “nation of Israel” is given in L&N 11.58.

⁵⁵ tn Grk “on them”; the referent (the gates) has been specified in the translation for clarity.

⁵⁶ tn The words “There are” have been supplied to make a complete English sentence. This is a continuation of the previous sentence, a lengthy and complicated one in Greek.

⁵⁷ tn The word “side” has been supplied four times in this verse for clarity.

⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁵⁹ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

⁶⁰ tn Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the description of the city.

⁶¹ tn Or “the city lies square.” On κεῖμαι (keimai) in this context, BDAG 537 s.v. 2 states, “lie, of things…ἡ πόλις τετράγωνος κεῖται is laid out as a square Rv 21:16.”

⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁶³ tn Grk “with the rod”; the word “measuring” is supplied from the description in v. 15.

⁶⁴ tn Or “two thousand two hundred kilometers,” Grk “12,000 stades.” A stade was a measure of length about 607 ft (185 m).

⁶⁵ tn Here the measurement was kept in cubits in the translation because of the possible symbolic significance of the number 144 (12 times 12). This is about 216 ft (65 m).

⁶⁶ tn Here L&N 81.1 translate the phrase μέτρον ἀνθρώπου, ὅ ἐστιν ἀγγέλου (metron anqrwpou, {o estin angelou) “‘the unit of measurement used by a person, that is, by an angel’ Re 21:17.” It is more likely that μέτρον is an accusative of respect or reference.

⁶⁷ tn Grk “and its wall”; the referent of the pronoun (the city) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

⁶⁸ tn The phrase ἡ ἐνδώμησις τοῦ τείχους (Jh endwmhsi" tou teicou") is difficult to translate precisely. BDAG 334 s.v. ἐνδώμησις states, “primary mng. ‘interior structure’; in our lit. prob.=construction, hence material τοῦ τείχους Rv 21:18.” The phrase could then be translated, “the foundation of the city wall was jasper” or “the material used for the wall of the city was jasper.” The latter alternative has been used in the translation because the text goes on to discuss the foundation in 21:19 (using the term θεμέλιος [qemelios]), which is somewhat redundant if the foundation is mentioned here.

⁶⁹ tn Or “transparent crystal.” See L&N 6.222, which notes the emphasis is on transparency here. The same Greek word, καθαρός (kaqaros), means both “pure” (referring to the gold) and “transparent” (referring to the glass).

⁷⁰ tn The perfect participle here has been translated as an intensive (resultative) perfect.

⁷¹ sn Agate (also called chalcedony) is a semiprecious stone usually milky or gray in color (L&N 2.32).

⁷² sn Onyx (also called sardonyx) is a semiprecious stone that comes in various colors (L&N 2.35).

⁷³ sn Carnelian is a semiprecious gemstone, usually red in color (L&N 2.36).

⁷⁴ sn Chrysolite refers to either quartz or topaz, golden yellow in color (L&N 2.37).

⁷⁵ sn Beryl is a semiprecious stone, usually blue-green or green in color (L&N 2.38).

⁷⁶ sn Chrysoprase is a greenish type of quartz (L&N 2.40).

⁷⁷ sn Jacinth is a semiprecious stone, probably blue in color (also called “hyacinth,” but that translation is not used here because of possible confusion with the flower of the same name). See L&N 2.41.

⁷⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁷⁹ tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).

⁸⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Every verse from here to the end of this chapter begins with καί in Greek, but due to differences between Greek and contemporary English style, these have not been translated.

⁸¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

⁸² tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁸³ tn Or “splendor”; Grk “glory.”

⁸⁴ tn On the translation “during the day” see BDAG 436 s.v. ἡμέρα 1.a, “But also, as in Thu. et al., of time within which someth. occurs, ἡμέρας during the day Rv 21:25.”

⁸⁵ tn The Greek connective γάρ (gar) most often expresses some sort of causal connection. However, in this context there is no causal force to the second phrase; γάρ simply expresses continuation or connection. Because of this it has been translated as “and.” See BDAG 189-90 s.v. 2.

⁸⁶ tn The clause has virtually the force of a parenthetical comment.

⁸⁷ tn Grk “honor,” but BDAG 1005 s.v. τιμή 2.b states, “An outstanding feature of the use of τ., as already shown in several passages, is its combination w. δόξα…of earthly possessions τὴν δόξαν καὶ τὴν τιμὴν τῶν ἐθνῶν Rv 21:26 (τιμή concr.=an object of value: Ezk 22:25).”

⁸⁸ tn Or “the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

⁸⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁹⁰ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

⁹¹ tn Or “what is abhorrent”; Grk “who practices abominations.”

⁹² tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

⁹³ tn Grk “those who are written”; the word “names” is implied.

⁹⁴ tn In Hebrew the phrase “my messenger” is מַלְאָכִי (mal’akhi), the same form as the prophet’s name (see note on the name “Malachi” in 1:1). However, here the messenger appears to be an eschatological figure who is about to appear, as the following context suggests. According to 4:5, this messenger is “Elijah the prophet,” whom the NT identifies as John the Baptist (Matt 11:10; Mark 1:2) because he came in the “spirit and power” of Elijah (Matt 11:14; 17:11-12; Lk 1:17).

⁹⁵ tn Here the Hebrew term הָאָדוֹן (ha’adon) is used, not יְהוָה (yÿhvah, typically rendered Lord). Thus the focus is not on the Lord as the covenant God, but on his role as master.

⁹⁶ sn This messenger of the covenant may be equated with my messenger (that is, Elijah) mentioned earlier in the verse, or with the Lord himself. In either case the messenger functions as an enforcer of the covenant. Note the following verses, which depict purifying judgment on a people that has violated the Lord’s covenant.

⁹⁷ sn The refiner’s fire was used to purify metal and refine it by melting it and allowing the dross, which floated to the top, to be scooped off.

⁹⁸ tn Or “gift.”

⁹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

¹⁰⁰ tn The first person pronoun (a reference to the Lord) indicates that the Lord himself now speaks (see also v. 1). The prophet speaks in vv. 2-4 (see also 2:17).

¹⁰¹ tn Heb “those who swear [oaths] falsely.” Cf. NIV “perjurers”; TEV “those who give false testimony”; NLT “liars.”

¹⁰² tn Heb “and against the oppressors of the worker for a wage, [the] widow and orphan.”

¹⁰³ tn Heb “those who turn aside.”

¹⁰⁴ tn Or “resident foreigner”; NIV “aliens”; NRSV “the alien.”

¹⁰⁵ tn Heb “do not change.” This refers to God’s ongoing commitment to his covenant promises to Israel.

¹⁰⁶ tn Heb “turned aside from.”

¹⁰⁷ tn Or “statutes” (so NAB, NASB, NRSV); NIV “decrees”; NLT “laws.”

¹⁰⁸ tc The LXX presupposes an underlying Hebrew text of עָקַב (’aqav, “deceive”), a metathesis of קָבַע (qava’, “rob”), in all four uses of the verb here (vv. 8-9). The intent probably is to soften the impact of “robbing” God, but the language of the passage is intentionally bold and there is no reason to go against the reading of the MT (which is followed here by most English versions).

¹⁰⁹ sn The tithes and contributions mentioned here are probably those used to sustain the Levites (see Num 18:8, 11, 19, 21-24).

¹¹⁰ tn Heb “cursed with a curse” that is, “under a curse” (so NIV, NLT, CEV).

¹¹¹ tn The phrase “is guilty” is not present in the Hebrew text but is implied, and has been supplied in the translation for clarification and stylistic reasons.

¹¹² tn The Hebrew phrase בֵּית הָאוֹצָר (bet ha’otsar, here translated “storehouse”) refers to a kind of temple warehouse described more fully in Nehemiah (where the term לִשְׁכָּה גְדוֹלָה [lishkah gÿdolah, “great chamber”] is used) as a place for storing grain, frankincense, temple vessels, wine, and oil (Neh 13:5). Cf. TEV “to the Temple.”

¹¹³ tn Heb “the eater” (אֹכֵל, ’okhel), a general term for any kind of threat to crops and livelihood. This is understood as a reference to a locust plague by a number of English versions: NAB, NRSV “the locust”; NIV “pests”; NCV, TEV “insects.”

¹¹⁴ tn Heb “and I will rebuke for you the eater and it will not ruin for you the fruit of the ground.”

¹¹⁵ tn Heb “will be” (so NAB, NRSV); TEV “your land will be a good place to live in.”

¹¹⁶ tn Heb “your words are hard [or “strong”] against me”; cf. NIV “said harsh things against me”; TEV, NLT “said terrible things about me.”

¹¹⁷ tn Heb “What [is the] profit”; NIV “What did we gain.”

¹¹⁸ sn The people’s public display of self-effacing piety has gone unrewarded by the Lord. The reason, of course, is that it was blatantly hypocritical.

¹¹⁹ tn Heb “built up” (so NASB); NIV, NRSV “prosper”; NLT “get rich.”

¹²⁰ tn Or “test”; NRSV, CEV “put God to the test.”

¹²¹ tn Or “fear” (so NAB); NRSV “revered”; NCV “honored.”

¹²² tn Heb “heard and listened”; NAB “listened attentively.”

¹²³ sn The scroll mentioned here is a “memory book” (סֵפֶר זִכָּרוֹן, sefer zikkaron) in which the Lord keeps an ongoing record of the names of all the redeemed (see Exod 32:32; Isa 4:3; Dan 12:1; Rev 20:12-15).

¹²⁴ sn The Hebrew word סְגֻלָּה (sÿgullah, “special property”) is a technical term referring to all the recipients of God’s redemptive grace, especially Israel (Exod 19:5; Deut 7:6; 14:2; 26:18). The Lord says here that he will not forget even one individual in the day of judgment and reward.

¹²⁵ tn Heb “you will see between.” Cf. NRSV, TEV, NLT “see the difference.”

¹²⁶ 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.

¹²⁷ 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.

¹²⁸ tn Grk “from the tomb.”

¹²⁹ tn Grk “So she ran and came.”

¹³⁰ tn Grk “went out and were coming to the tomb.”

¹³¹ sn 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.

¹³² tn Grk “and came first to the tomb.”

¹³³ sn 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.

¹³⁴ sn 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.

¹³⁵ tn 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.

¹³⁶ sn 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 [AB], 2:986), but this is not certain.

¹³⁷ sn 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.

¹³⁸ sn 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.

¹³⁹ tn Or “yet know.”

¹⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁴¹ sn 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.

¹⁴² tn The conjunction καί (kai, “and”) has not been translated here.

¹⁴³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

¹⁴⁴ tn Grk “She said to them.”

¹⁴⁵ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

¹⁴⁶ tn Grk “that one” (referring to Mary Magdalene).

¹⁴⁷ tn Grk “That one.”

¹⁴⁸ tn Grk “in Hebrew.”

¹⁴⁹ sn The Aramaic Rabboni means “my teacher” (a title of respect).

¹⁵⁰ sn This is a parenthetical note by the author.

¹⁵¹ tn Grk “Jesus said to her.”

¹⁵² tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

¹⁵³ tn Grk “the things.”

¹⁵⁴ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

¹⁵⁵ tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.

¹⁵⁶ 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.

¹⁵⁷ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

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.

¹⁵⁸ tn Grk “where they were.”

¹⁵⁹ 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.

¹⁶⁰ 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.

¹⁶¹ tn Grk “said to them.”

¹⁶² sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

¹⁶³ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

¹⁶⁴ sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).

¹⁶⁵ sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.

¹⁶⁶ tn Grk “but he said to them.”

¹⁶⁷ tn Or “marks.”

¹⁶⁸ 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).

¹⁶⁹ tn Grk “were inside”; the word “together” is implied.

¹⁷⁰ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

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

¹⁷¹ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

¹⁷² tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

¹⁷³ tn Or “reach out” or “put.”

¹⁷⁴ 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.

¹⁷⁵ tn Grk “and do not be unbelieving, but believing.”

¹⁷⁶ tn Grk “answered and said to him.”

¹⁷⁷ 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).

¹⁷⁸ tn Grk “are those.”

¹⁷⁹ tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).

¹⁸⁰ tn Or “did.”

¹⁸¹ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

¹⁸² tn Grk “are not written.”

¹⁸³ sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.

¹⁸⁴ tn Grk “these things.”

¹⁸⁵ tn Grk “are written.”

¹⁸⁶ tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (Ì^66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuhte) after ἵνα (Jina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ Ë^1,13 33 Ï) read the aorist subjunctive πιστεύσητε (pisteushte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁷ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).

¹⁸⁷ tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

sn See the note on Christ in 1:20.

¹⁸⁸ sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.