John 20:27

20:27 Then he said to Thomas, “Put ¹  your finger here, and examine ²  my hands. Extend ³  your hand and put it ⁴  into my side. Do not continue in your unbelief, but believe.” ⁵ 

John 20:2

20:2 So she went running ⁶  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

John 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ⁷  can he?” ⁸ 

John 7:9

7:9 When he had said this, he remained in Galilee.

Matthew 28:7

28:7 Then go quickly and tell his disciples, ‘He has been raised from the dead. He ⁹  is going ahead of you into Galilee. You will see him there.’ Listen, I have told you!”

Matthew 28:9

28:9 But ¹⁰  Jesus met them, saying, “Greetings!” They ¹¹  came to him, held on to his feet and worshiped him.

Luke 10:4

10:4 Do not carry ¹²  a money bag, ¹³  a traveler’s bag, ¹⁴  or sandals, and greet no one on the road. ¹⁵ 

[20:27]  ¹ 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]  ² 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]  ³ tn Or “reach out” or “put.”

[20:27]  ⁴ 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]  ⁵ tn Grk “and do not be unbelieving, but believing.”

[20:2]  ⁶ tn Grk “So she ran and came.”

[4:29]  ⁷ tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ⁸ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[28:7]  ⁹ tn Grk “And behold he.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[28:9]  ¹⁰ tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[28:9]  ¹¹ tn Here δέ (de) has not been translated.

[10:4]  ¹² sn On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.

[10:4]  ¹³ tn Traditionally, “a purse.”

[10:4]  ¹⁴ tn Or possibly “a beggar’s bag” (L&N 6.145; BDAG 811 s.v. πήρα).

[10:4]  ¹⁵ tn Or “no one along the way.”