John 11:16

11:16 So Thomas (called Didymus ¹ ) ²  said to his fellow disciples, “Let us go too, so that we may die with him.” ³ 

John 20:24-29

The Response of Thomas

20:24 Now Thomas (called Didymus), ⁴  one of the twelve, was not with them when Jesus came. 20:25 The other disciples told him, “We have seen the Lord!” But he replied, ⁵  “Unless I see the wounds ⁶  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!” ⁷ 

20:26 Eight days later the disciples were again together in the house, ⁸  and Thomas was with them. Although the doors were locked, ⁹  Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put ¹⁰  your finger here, and examine ¹¹  my hands. Extend ¹²  your hand and put it ¹³  into my side. Do not continue in your unbelief, but believe.” ¹⁴  20:28 Thomas replied to him, ¹⁵  “My Lord and my God!” ¹⁶  20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ¹⁷  who have not seen and yet have believed.” ¹⁸ 

John 21:2

21:2 Simon Peter, Thomas ¹⁹  (called Didymus), ²⁰  Nathanael ²¹  (who was from Cana ²²  in Galilee), the sons ²³  of Zebedee, ²⁴  and two other disciples ²⁵  of his were together.

Acts 1:13

1:13 When ²⁶  they had entered Jerusalem, ²⁷  they went to the upstairs room where they were staying. Peter ²⁸  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ²⁹ 

[11:16]  ¹ sn Didymus means “the twin” in Greek.

[11:16]  ² sn This is a parenthetical note by the author.

[11:16]  ³ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[20:24]  ⁴ sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.

[20:25]  ⁵ tn Grk “but he said to them.”

[20:25]  ⁶ tn Or “marks.”

[20:25]  ⁷ 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).

[20:26]  ⁸ tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁹ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:27]  ¹⁰ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ¹¹ 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]).

[20:27]  ¹² tn Or “reach out” or “put.”

[20:27]  ¹³ 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.

[20:27]  ¹⁴ tn Grk “and do not be unbelieving, but believing.”

[20:28]  ¹⁵ tn Grk “answered and said to him.”

[20:28]  ¹⁶ 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).

[20:29]  ¹⁷ tn Grk “are those.”

[20:29]  ¹⁸ 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).

[21:2]  ¹⁹ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁰ sn Didymus means “the twin” in Greek.

[21:2]  ²¹ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²² map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ²³ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁴ sn The sons of Zebedee were James and John.

[21:2]  ²⁵ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[1:13]  ²⁶ tn Grk “And when.” 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.

[1:13]  ²⁷ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ²⁸ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ²⁹ tn The words “were there” are not in the Greek text, but are implied.