‏ John 18

 With ( συν ). See 12:2 for another example of  συν in John (common in Paul). The usual  μετα reappears in verse 2.

 Over ( περαν ). "Beyond," preposition with the ablative as in 6:22, 25.

 Brook ( χειμαρρου ). Old word, flowing ( ροοσ, ρεω ) in winter ( χειμα ), only here in N.T.

 Kidron ( τον Κεδρων ). Literally, "of the Cedars," "Brook of the Cedars." Only here in N.T. So 2Sa 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular  του Κεδρων (indeclinable). As a matter of fact it was always dry save after a heavy rain.

 A garden ( κηπος ). Old word, in N.T. only here, verse 26; 19:41 (Joseph's); Lu 13:19. John, like Luke, does not give the name Gethsemane (only in Mr 14:32; Mt 26:36). The brook of the cedars had many unhallowed associations (1Ki 2:37; 15:13; 2Ki 23:4ff.; 2Ch 29:16; Jer 31:40).

 Resorted thither ( συνηχθη εκε ). First aorist passive indicative of  συναγω, old verb to gather together. A bit awkward here till you add "with his disciples." Judas knew the place, and the habit of Jesus to come here at night for prayer (Lu 22:39). Hence his offer to catch Jesus while the feast was going on, catch him at night and alone in his usual place of prayer (the very spirit of the devil).

 The band of soldiers ( την σπειραν ). No word for "of soldiers" in the Greek, but the Latin spira (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in Mt 27:27; Ac 10:1, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the "officers" as here ( υπηρετας for which see Mt 26:58; Mr 14:54, 65) or temple police from the Sanhedrin.

 Cometh ( ερχετα ). Dramatic historical present middle indicative.

 With lanterns and torches ( μετα φανων κα λαμπαδων ). Both old words,  φανος only here in N.T.,  λαμπας, an oil lamp (Mt 25:1). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees.  Μετα is accompanied with

 and weapons ( κα οπλων ). Mark (Mr 14:43) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.

 Knowing all the things that were coming upon him ( ειδως παντα τα ερχομενα επ' αυτον ). Mentioned already in Joh 13:1. He was not taken by surprise. The surrender and death of Jesus were voluntary acts, though the guilt of Judas and the rest remains.

 Was standing ( ιστηκε ). Second past perfect active of  ιστημ used as imperfect, a vivid picture of Judas in the very act of betraying Jesus. John does not mention the kiss by Judas as a sign to the soldiers and police. Tatian suggests that it came before verse 4. Then Jesus stepped forth and affirmed that he was the one whom they were seeking.

 Fell to the ground ( επεσαν χαμα ). Second aorist active indicative of  πιπτω with first aorist ending ( -αν ). This recoil made them stumble. But why did they step back? Was it the former claim of Jesus ( I am,  εγω ειμ ) to be on an equality with God (8:58; 13:19) or mere embarrassment and confusion or supernatural power exerted by Jesus? B adds  Ιησους which must mean simply: "I am Jesus."

 Again ( παλιν ). The repeated question receives the same answer. The soldiers and officers know who it is, but are still overawed.

 Let these go their way ( αφετε τουτους υπαγειν ). Second aorist active imperative of  αφιημ. The verb  υπαγειν means to withdraw (11:44). Jesus shows solicitude for the eleven as he had warned them and prayed for them (Lu 22:31f.). He is trying to help them.

 That might be fulfilled ( ινα πληρωθη ). The regular formula (17:12) for Scripture, here applied to the prophecy of Jesus (17:12) as in verse 32. John treats the saying of Jesus as on a par with the O.T.

 Having a sword ( εχων μαχαιραν ). It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ's words about his peril. They had two swords or knives in the possession of the eleven according to Luke (22:38). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: "Lord, shall we smite with the sword?" (Lu 22:49). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out ( ειλκυσεν, first aorist active indicative of  ελκυω for which see 6:44) his sword and cut off the right ear of Malchus (Joh 18:10), a servant of the high priest. Peter missed the man's head as he swerved to his left. Luke also (Lu 22:50) mentions the detail of the right ear, but John alone mentions the man's name and Peter's. There was peril to Peter in his rash act as comes out later (Joh 18:26), but he was dead long before John wrote his Gospel as was Lazarus of whom John could also safely write (12:9-11). For  ωταριον, diminutive of  ους, see Mr 14:47 (only other N.T. example), another diminutive  ωτιον in Mt 26:51 (Mr 14:47; Lu 22:51).

 Into the sheath ( εις την θηκην ). Old word from  τιθημ, to put for box or sheath, only here in N.T. In Mt 26:52 Christ's warning is given.

 The cup ( το ποτηριον ). Metaphor for Christ's death, used already in reply to request of James and John (Mr 10:39; Mt 20:22) and in the agony in Gethsemane before Judas came (Mr 14:36; Mt 26:39; Lu 22:42), which is not given by John. The case of  το ποτηριον is the suspended nominative for note  αυτο (it) referring to it.

 Shall I not drink? ( ου μη πιω; ). Second aorist active subjunctive of  πινω with the double negative  ου μη in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares 6:37; Mr 14:25.

 The chief captain ( ο χιλιαρχος ). They actually had the Roman commander of the cohort along (cf. Ac 21:31), not mentioned before.

 Seized ( συνελαβον ). Second aorist active of  συλλαμβανω, old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mr 14:48; Mt 26:55), here alone in John.

 Bound ( εδησαν ). First aorist active indicative of  δεω, to bind. As a matter of course, with the hands behind his back, but with no warrant in law and with no charge against him.

 To Annas first ( προς Ανναν πρωτον ). Ex-high priest and father-in-law ( πενθερος, old word, only here in N.T.) of Caiaphas the actual high priest. Then Jesus was subjected to a preliminary and superfluous inquiry by Annas (given only by John) while the Sanhedrin were gathering before Caiaphas. Bernard curiously thinks that the night trial actually took place here before Annas and only the early morning ratification was before Caiaphas. So he calmly says that "Matthew inserts the name Caiaphas at this point (the night trial) in which he seems to have been mistaken." But why "mistaken"?

 That year ( του ενιαυτου εκεινου ). Genitive of time.

 He which gave command ( ο συμβουλευσας ). First aorist active articular participle of  συμβουλευω, old verb (Mt 26:4). The reference is to Joh 11:50.

 It was expedient ( συμφερε ). Present active indicative retained in indirect assertion after secondary tense ( ην, was). Here we have the second aorist active infinitive  αποθανειν as the subject of  συμφερε, both good idioms in the Koine.

 Followed ( ηκολουθε ). Imperfect active of  ακολουθεω, "was following," picturesque and vivid tense, with associative instrumental case  τω Ιησου.

 Another disciple ( αλλος μαθητης ). Correct text without article  ο (genuine in verse 16). Peter's companion was the Beloved Disciple, the author of the book (Joh 21:24).

 Was known unto the high priest ( ην γνωστος τω αρχιερε ). Verbal adjective from  γινωσκω, to know (Ac 1:19) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, Criticism of the Fourth Gospel, p. 101).

 Entered in with Jesus ( συνεισηλθεν τω Ιησου ). Second aorist active indicative of the double compound  συνεισερχομα, old verb, in N.T. here and 6:22. With associative instrumental case.

 Into the court ( εις την αυλην ). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in Mr 14:66 (Mt 26:69; Lu 22:55). Apparently Annas had rooms in the official residence of Caiaphas.

 Was standing ( ιστηκε ). Same form in verse 5 which see. So also  ιστηκεισαν in 18. Picture of Peter standing outside by the door.

 Unto the high priest ( του αρχιερεως ). Objective genitive here, but dative in verse 15.

 Unto her that kept the door ( τη θυρωρω ). Old word ( θυρα, door,  ωρα, care), masculine in 10:3, feminine here, door-keeper (male or female).

 The maid ( η παιδισκη ). Feminine form of  παιδισκος, diminutive of  παις. See Mt 26:69. When "the maid the portress" (apposition).

 Art thou also? ( μη κα συ ει; ). Expecting the negative answer, though she really believed he was.

 This man's ( του ανθρωπου τουτου ). Contemptuous use of  ουτος with a gesture toward Jesus. She made it easy for Peter to say no.

 A fire of coals ( ανθρακιαν ). Old word, in LXX, only here and 21:9 in N.T. A heap of burning coals ( ανθραξ, coal). Cf. our "anthracite." It was cold ( ψυχος ην ). "There was coldness." The soldiers had apparently returned to their barracks.

 Were warming themselves ( εθερμαινοντο ). Direct middle imperfect indicative of  θερμαινω (from  θερμος ). So as to  θερμαινομενος about Peter. "Peter, unabashed by his lie, joined himself to the group and stood in the light of the fire" (Dods).

 Asked ( ηρωτησεν ). First aorist active indicative of  ερωταω, to question, usual meaning. This was Annas making a preliminary examination of Jesus probably to see on what terms Jesus made disciples whether as a mere rabbi or as Messiah.

 Openly ( παρρησια ). As already shown (7:4; 8:26; 10:24, 39; 16:25, 29. See 7:4 for same contrast between  εν παρρησια and  εν κρυπτω.

 I ever taught ( εγω παντοτε εδιδαξα ). Constative aorist active indicative. For the temple teaching see Joh 2:19; 7:14, 28; 8:20, 19:23; Mr 14:49 and Joh 6:59 for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (Joh 3) and the woman of Samaria (Joh 4). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless.

 Ask them that have heard me ( ερωτησον τους ακηκοοτας ). First aorist (tense of urgent and instant action) active imperative of  ερωταω and the articular perfect active participle accusative masculine plural of  ακουω, to hear. There were abundant witnesses to be had. Multitudes had heard Jesus in the great debate in the temple on Tuesday of this very week when the Sanhedrin were routed to the joy of the common people who heard Jesus gladly (Mr 12:37). They still know.

 When he had said this ( ταυτα αυτου ειποντος ). Genitive absolute of second aorist active participle of  ειπον, to say.

 Standing by ( παρεστηκως ). Perfect active (intransitive) participle of  παριστημ (transitive), to place beside. One of the temple police who felt his importance as protector of Annas.

 Struck Jesus with his hand ( εδωκεν ραπισμα τω Ιησου ). Late word  ραπισμα is from  ραπιζω, to smite with a rod or with the palm of the hand (Mt 26:67). It occurs only three times in the N.T. (Mr 14:65; Joh 18:22; 19:3), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. "He gave Jesus a slap in the face." Cf. 2Co 11:20.

 So ( ουτως ). As Jesus had done in verse 21, a dignified protest in fact by Jesus.

 If I have spoken evil ( ε κακως ελαλησα ). Condition of first class (assumed to be true), with  ε and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all.

 Bear witness of the evil ( μαρτυρησον περ του κακου ). First aorist active imperative of  μαρτυρεω, to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any.

 But if well ( ε δε καλως ). Supply the same verb  ελαλησα. The same condition, but with a challenging question as the apodosis.

 Smitest ( δερεις ). Old verb  δερω, to flay, to skin, to beat, as in Mt 21:35; Lu 22:63; 2Co 11:20 (of an insulting blow in the face as here).

 Therefore sent him ( απεστειλεν ουν αυτον ). First aorist active of  αποστελλω, not past perfect (had sent). The preliminary examination by Annas was over.

 Bound ( δεδεμενον ). Perfect passive participle of  δεω, to bind. Jesus was bound on his arrest (verse 12) and apparently unbound during the preliminary examination by Annas.

 Was standing and warming himself ( ην εστως κα θερμαινομενος ). Two periphrastic imperfects precisely as in verse 18, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (18:19-24) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour's interval (Lu 22:59). The question and answer are almost identical with verse 17 and "put in a form which almost suggested that Peter should say 'No'" (Bernard), a favourite device of the devil in making temptation attractive.

 Did not I see thee in the garden with him? ( ουκ εγω σε ειδον εν τω κηπω μετ' αυτου; ). This staggering and sudden thrust expects an affirmative answer by the use of  ουκ, not  μη as in verses 17, 25, but Peter's previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (verse 10) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mr 14:71; Mt 26:73). Peter was in dire peril now of arrest himself for attempt to kill.

 Straightway ( ευθεως ). As in Mt 26:74 while Luke has  παραχρημα (Lu 22:60). Mark (Mr 14:68, 72) speaks of two crowings as often happens when one cock crows. See Mt 26:34 for  αλεκτωρ (cock). That was usually the close of the third watch of the night (Mr 13:35), about 3 A.M. Luke (Lu 22:61) notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning's beautiful sonnets on "The Look".

 They lead ( αγουσιν ). Dramatic historical present of  αγω, plural "they" for the Sanhedrists (Lu 23:1). John gives no details of the trial before the Sanhedrin (only the fact, Joh 18:24, 28) when Caiaphas presided, either the informal meeting at night (Mr 14:53, 55-65; Mt 26:57, 59-68; Lu 22:54, 63-65) or the formal ratification meeting after dawn (Mr 15:1; Mt 27:1; Lu 22:66-71), but he gives much new material of the trial before Pilate (18:28-38).

 Into the palace ( εις το πραιτωριον ). For the history and meaning of this interesting Latin word, praetorium, see on Mt 27:27; Ac 23:35; Php 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Ac 23:35). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem.

 Early ( πρω ). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14) says it was "about the sixth hour" when Pilate condemned Jesus.

 That they might not be defiled ( ινα μη μιανθωσιν ). Purpose clause with  ινα μη and first aorist passive subjunctive of  μιαινω, to stain, to defile. For Jewish scruples about entering the house of a Gentile see Ac 10:28; 11:3.

 But might eat the passover ( αλλα φαγωσιν το πασχα ). Second aorist active subjunctive of the defective verb  εσθιω, to eat. This phrase may mean to eat the passover meal as in Mt 27:17 (Mr 14:12, 14; Lu 22:11, 15), but it does not have to mean that. In 2Ch 30:22 we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of  πασχα in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of Joh 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

 Went out ( εξηλθεν εξω ). Note both  εξ and  εξω (went out outside), since the Sanhedrin would not come into Pilate's palace. Apparently on a gallery over the pavement in front of the palace (Joh 19:13).

 Accusation ( κατηγοριαν ). Old word for formal charge, in N.T. only here, 1Ti 5:19; Tit 1:6.

 Against this man ( του ανθρωπου τουτου ). Objective genitive after  κατηγοριαν. A proper legal inquiry.

 If this man were not an evil-doer ( ε μη ην ουτος κακον ποιων ). Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis ( αν and aorist indicative, first aorist plural with  κ ). This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Lu 23:2) as indeed John implies (18:31, 33). Some MSS. here read  κακοποιος (malefactor) as in 1Pe 2:12, 14, with which compare Luke's  κακουργος (23:32f.; so also 2Ti 2:9), both meaning evil-doer. Here the periphrastic present participle  ποιων with  κακον emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard).

 Yourselves ( υμεις ). Emphatic. Pilate shrewdly turns the case over to the Sanhedrin in reply to their insolence, who have said nothing whatever about their previous trial and condemnation of Jesus. He drew out at once the admission that they wanted the death of Jesus, not a fair trial for him, but Pilate's approval of their purpose to kill him (Joh 7:1, 25).

 By what manner of death ( ποιω θανατω ). Instrumental case of the qualitative interrogative  ποιος in an indirect question, the very idiom used in Joh 12:32 concerning the Cross and here treated as prophecy (Scripture) with  ινα πληρωθη like the saying of Jesus in verse 9 which see.

 Again ( παλιν ). Back into the palace where Pilate was before.

 Called ( εφωνησεν ). First aorist active indicative of  φωνεω. Jesus was already inside the court (verse 28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Lu 23:2).

 Art thou the King of the Jews? ( συ ε ο βασιλευς των Ιουδαιων; ). This was the vital problem and each of the Gospels has the question (Mr 15:2; Mt 27:1; Lu 23:3; Joh 18:33), though Luke alone (23:2) gives the specific accusation.

 Thou ( συ ). Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (Joh 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (Joh 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (Joh 6:15) and as the Pharisees expected the Messiah to be.

 Of thyself ( απο σεαυτου ). Whether a sincere inquiry on Pilate's part or a trap from the Sanhedrin.

 Am I a Jew? ( μητ εγω Ιουδαιος ειμι; ). Proud and fine scorn on Pilate's part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. 4:29 for  μητ in a question. The gulf between Jew and Gentile yawns wide here.

 Nation ( εθνος as in 11:48-52, rather than  λαος, while both in 11:50). For  παρεδωκαν see verse 30.

 What hast thou done? ( τ εποιησασ; ). First aorist active indicative of  ποιεω. Blunt and curt question. "What didst thou do?" "What is thy real crime?" John's picture of this private interview between Pilate and Jesus is told with graphic power.

 My kingdom ( η βασιλεια η εμη ). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" ( κοσμου ) see 17:13-18.

 My servants ( ο υπηρετα ο εμο ). For the word see verse 3 where it means the temple police or guards (literally, under-rowers). In the LXX always (Pr 14:35; Isa 32:5; Da 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Mt 26:56).

 Would fight ( ηγωνιζοντο αν ). Imperfect middle of  αγωνιζομα common verb (only here in John, but see 1Co 9:25) from  αγων (contest) with  αν, a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus.

 That I should not be delivered ( ινα μη παραδοθω ). Negative final clause with  ινα μη and first aorist passive subjunctive of  παραδιδωμ (see verses 28, 36). Jesus expects Pilate to surrender to the Jews.

 But now ( νυν δε ). In contrast to the condition already stated as in 8:40; 9:41; 15:22, 24.

 Art thou a king then? ( ουκουν βασιλευς ε συ; ). Compound of  ουκ and  ουν and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in 2Ki 5:23.

 Thou sayest that ( συ λεγεις οτ ). In Mt 27:11; Mr 15:2; Lu 23:3,  συ λεγεις clearly means "yes," as  συ ειπας (thou saidst) does in Mt 26:64 (= "I am,"  εγω ειμ, in Mr 41:62). Hence here  οτ had best be taken to mean "because": "Yes, because I am a king."

 Have I been born ( εγω γεγεννημα ). Perfect passive indicative of  γενναω. The Incarnation was for this purpose. Note repetition of  εις τουτο (for this purpose), explained by  ινα μαρτυρησω τη αληθεια (that I may bear witness to the truth),  ινα with first aorist active subjunctive of  μαρτυρεω. Paul (1Ti 6:13) alludes to this good confession when Christ bore witness ( μαρτυρησαντος ) before Pilate. Jesus bore such witness always (Joh 3:11, 32; 7:7; 8:14; Re 1:5).

 What is truth? ( τ εστιν αληθεια; ). This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (Joh 14:6). Quid est veritas? The answer in Latin is Vir est qui adest as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: "I find no crime in him" ( εγω ουδεμιαν ευρισκω εν αυτω αιτιαν ). For this use of  αιτια see Mt 27:37; Mr 15:26. Pilate therefore should have set Jesus free at once.

 A custom ( συνηθεια ). Old word for intimacy, intercourse, from  συνηθης ( συν, ηθος ), in N.T. only here, 1Co 8:7; 11:16. This custom, alluded to in Mr 15:6; Mt 27:15, is termed necessity ( αναγκη ) in Lu 23:17 (late MSS., not in older MSS.). All the Gospels use the verb  απολυω (release, set free). Then  ινα απολυσω is a subject clause ( ινα and first aorist active subjunctive) in apposition with  συνηθεια.

 Will ye therefore that I release? ( βουλεσθε ουν απολυσω; ). Without the usual  ινα before  απολυσω, asyndeton, as in Mr 10:36, to be explained either as parataxis or two questions (Robertson, Grammar, p. 430) or as mere omission of  ινα (ibid., p. 994). There is contempt and irony in Pilate's use of the phrase "the king of the Jews."

 Cried out ( εκραυγασαν ). First aorist active of  κραυγαζω, old and rare verb from  κραυγη, outcry (Mt 25:6), as in Mt 12:19.

 Not this man ( μη τουτον ). Contemptuous use of  ουτος. The priests put the crowd up to this choice (Mr 15:11) and Pilate offered the alternative (Mt 27:17, one MS. actually gives Jesus as the name of Barabbas also). The name  Βαραββας in Aramaic simply means son of a father.

 A robber ( ληιστης ). Old word from  ληιζομα, to plunder, and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (Lu 23:19, 25). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas.

‏ John 19

 Took and scourged ( ελαβεν κα εμαστιγωσεν ). First aorist active indicative of  λαμβανω and  μαστιγοω (from  μαστιξ, whip). For this redundant use of  λαμβανω see also verse 6. It is the causative use of  μαστιγοω, for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Lu 23:22) whom Pilate had pronounced innocent (Joh 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mr 14:65; Mt 26:67f.; Lu 22:63ff.) as the soldiers will do later (Mr 15:16-19; Mt 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation.

 Plaited a crown of thorns ( πλεξαντες στεφανον εξ ακανθων ). Old verb  πλεκω, to weave, in the N.T. only here, Mr 15:17; Mt 27:19. Not impossible for the mock coronation to be repeated.

 Arrayed him ( περιεβαλον αυτον ). "Placed around him" (second aorist active indicative of  περιβαλλω ).

 In a purple garment ( ιματιον πορφυρουν ). Old adjective  πορφυρεος from  πορφυρα, purple cloth (Mr 15:17, 20), dyed in purple, in the N.T. only here and Re 18:16. Jesus had been stripped of his outer garment  ιματιον (Mt 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Mt 27:28).

 They came ( ηρχοντο ). Imperfect middle of repeated action, "they kept coming and saying" ( ελεγον ) in derision and mock reverence with  Αςε ( χαιρε, Hail!) as if to Caesar. Note  ο βασιλευς (the king) in address.

 They struck him with their hands ( εδιδοσαν αυτω ραπισματα ). Imperfect of  διδωμ, repetition, "they kept on giving him slaps with their hands." See on 18:22 for this use of  ραπισμα.

 I bring him out to you ( αγω υμιν αυτον εξω ). Vividly pictures Pilate leading Jesus out of the palace before the mob in front.

 That ye may know ( ινα γνωτε ). Final clause with  ινα and the second aorist active subjunctive of  γινωσκω, "that ye may come to know," by this mockery the sincerity of Pilate's decision that Jesus is innocent (18:38). It is a travesty on justice and dignity, but Pilate is trying by a bit of humour to turn the mob from the grip of the Sanhedrin.

 Wearing ( φορων ). Present active participle of  φορεω, an early frequentative of  φερω, denoting a continual wearing, though not true here (only temporary). Jesus bore the mockery with kingly dignity as part of the shame of the Cross (Heb 12:2).

 Behold, the man ( Ιδου ο ανθρωπος ). Ecce Homo! by Pilate. This exclamatory introduction of Jesus in mock coronation robes to the mob was clearly intended to excite pity and to show how absurd the charge of the Sanhedrin was that such a pitiable figure should be guilty of treason. Pilate failed utterly in this effort and did not dream that he was calling attention to the greatest figure of history, the Man of the ages.

 Crucify him, crucify him ( σταυρωσον, σταυρωσον ). First aorist active imperative of  σταυροω for which verb see Mt 29:19, etc. Here the note of urgency (aorist imperative) with no word for "him," as they were led by the chief priests and the temple police till the whole mob takes it up (Mt 27:22).

 For I find no crime in him ( εγω γαρ ουχ ευρισκω ). This is the third time Pilate has rendered his opinion of Christ's innocence (18:38; 19:4). And here he surrenders in a fret to the mob and gives as his reason ( γαρ, for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges!

 Because he made himself the Son of God ( οτ υιον θεου εαυτον εποιησεν ). Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (Joh 5:18) and the one on which the Sanhedrin voted the condemnation of Jesus (Mr 14:61-64; Mt 27:23-66), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ's death before Pilate's consent which they now have secured.

 He was the more afraid ( μαλλον εφοβηθη ). First aorist passive indicative of  φοβεομα. He was already afraid because of his wife's message (Mt 27:19). The claim of Jesus to deity excited Pilate's superstitious fears.

 Whence art thou? ( ποθεν ε συ; ). Pilate knew that Jesus was from Galilee (Lu 23:6f.). He is really alarmed. See a like question by the Jews in 8:25.

 Gave him no answer ( αποκρισιν ουκ εδωκεν αυτω ). See same idiom in 1:22.  Αποκρισις (old word from  αποκρινομα ) occurs also in Lu 2:47; 20:26. The silence of Jesus, like that before Caiaphas (Mr 14:61; Mt 26:63) and Herod (Lu 23:9), irritates the dignity of Pilate in spite of his fears.

 Unto me ( εμο ). Emphatic position for this dative. It amounted to contempt of court with all of Pilate's real "authority" ( εξουσια ), better here than "power."

 Thou wouldest have ( ουκ ειχες ). Imperfect active indicative without  αν, but apodosis of second-class condition as in 15:22, 24.

 Except it were given thee ( ε μη ην δεδομενον ). Periphrastic past perfect indicative of  διδωμ (a permanent possession).

 From above ( ανωθεν ). From God (cf. 3:3), the same doctrine of government stated by Paul in Ro 13:1f. Pilate did not get his "authority" from the Sanhedrin, but from Caesar. Jesus makes God the source of all real "authority."

 Hath greater sin ( μειζονα αμαρτιαν εχε ). The same idiom in 9:41. Caiaphas has his authority from God also and has used Pilate for his own base end.

 Sought ( εζητε ). Imperfect active, "kept on seeking," "made renewed efforts to release him." He was afraid to act boldly against the will of the Jews.

 If thou release this man ( εαν τουτον απολυσηις ). Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him.

 Thou art not Caesar's friend ( ουκ ε φιλος του καισαρος ). Later to Vespasian this was an official title, here simply a daring threat to Pilate.

 Speaketh against Caesar ( αντιλεγε τω καισαρ ). Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (Joh 12:13; Mr 11:10; Lu 19:38). The Sanhedrin have caught Pilate in their toils.

 Sat down on the judgement seat ( εκαθισεν επ βηματος ). "Took his seat upon the  βημα " (the raised platform for the judge outside the palace as in Ac 7:5). The examination is over and Pilate is now ready for the final stage.

 The Pavement ( Λιθοστρωτον ). Late compound from  λιθος, stone, and the verbal adjective  στρωτος form  στρωννυμ, to speak, a mosaic or tesselated pavement, spread with stones, in 2Ch 7:3, Josephus, Epictetus, papyri. The Chaldean name  Γαββαθα, an elevation, was apparently given because of the shape.

 The Preparation of the passover ( παρασκευη του πασχα ). That is, Friday of passover week, the preparation day before the Sabbath of passover week (or feast). See also verses 31, 42; Mr 15:42; Mt 27:62; Lu 23:54 for this same use of  παρασκευη for Friday. It is the name for Friday today in Greece.

 About the sixth hour ( ως εκτη ). Roman time, about 6 A.M. (a little after 6 no doubt) when Pilate rendered his final decision. Mark (Mr 15:25) notes that it was the third hour (Jewish time), which is 9 A.M. Roman time, when the crucifixion began. Why should John give Jewish time writing at the close of the first century when Jerusalem and the Jewish state passed away in A.D. 70? He is writing for Greek and Roman readers.

 Behold your king ( Ιδε ο βασιλευς υμων ).  Ιδε is here an exclamation with no effect on the case of  βασιλευς just as in 1:29. The sarcasm of Pilate is aimed at the Jews, not at Jesus.

 Away with him, away with him ( αρον, αρον ). First aorist active imperative of  αιρω. See  αιρε in Lu 23:18. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan's Vocabulary) a nervous mother cries "He upsets me; away with him" ( αρρον αυτον ). Pilate weakly repeats his sarcasm: " Your king shall I crucify? ( Τον βασιλεα υμων σταυρωσω; ).

 But Caesar ( ε μη καισαρα ). The chief priests ( ο αρχιερεις ) were Sadducees, who had no Messianic hope like that of the Pharisees. So to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1Sa 12:12).

 He delivered ( παρεδωκεν ). Kappa aorist active of  παραδιδωμ, the very verb used of the Sanhedrin when they handed Jesus over to Pilate (18:30, 35). Now Pilate hands Jesus back to the Sanhedrin with full consent for his death (Lu 23:25).

 To be crucified ( ινα σταυρωθη ). Purpose clause with  ινα and the first aorist passive subjunctive of  σταυροω. John does not give the dramatic episode in Mt 27:24f. when Pilate washed his hands and the Jews took Christ's blood on themselves and their children. But it is on Pilate also.

 They took ( παρελαβον ). Second aorist active indicative of  παραλαμβανω, they took Jesus from Pilate. Cf. 1:11; 14:3. This is after the shameful scourging between 6 A.M. and 9 A.M. when the soldiers insult Jesus ad libitum (Mr 15:16-19; Mt 27:27-30).

 Bearing the cross for himself ( βασταζων αυτω τον σταυρον ). Cf. Lu 14:27 for this very picture in the words of Jesus. The dative case of the reflexive pronoun  αυτω "for himself" is in strict accord with Roman custom. "A criminal condemned to be crucified was required to carry his own cross" (Bernard). But apparently Jesus under the strain of the night before and the anguish of heart within him gave out so that Simon of Cyrene was impressed to carry it for Jesus (Mr 15:21f.; Mt 27:32f.; Lu 23:26). See Mr 15:22f.; Mt 27:33f.; Lu 23:33 for the meaning of "place of a skull" or Calvary and Golgotha in Hebrew (Aramaic). Luke has simply  Κρανιον (Skull), a skull-looking place.

 They crucified ( εσταυρωσαν ). The soldiers just as in Ac 22:24f.; the scourging of Paul was to be done by the soldiers.

 And Jesus in the midst ( μεσον δε τον Ιησουν ). Predicate adjective  μεσον. A robber ( ληιστης, not a thief,  κλεπτης ) was on each side of Jesus (Mr 15:27; Mt 27:38) like Barabbas (Joh 18:40) and probably members of his band, malefactors ( κακουργο ) Luke terms them (Lu 23:32).

 Pilate wrote a title also ( εγραψεν κα τιτλον ο Πειλατος ). Only John tells us that Pilate himself wrote it and John alone uses the technical Latin word titlon (several times in inscriptions), for the board with the name of the criminal and the crime in which he is condemned; Mark (Mr 15:26) and Luke (Lu 23:28) use  επιγραφη (superscription). Matthew (Mt 27:37) has simply  αιτιαν (accusation). The inscription in John is the fullest of the four and has all in any of them save the words "this is" ( ουτος εστιν ) in Mt 27:37.

 Read ( ανεγνωσαν ). Second aorist active indicative of  αναγινωσκω. It was meant to be read. Latin was the legal and official language; Aramaic (Hebrew) was for the benefit of the people of Jerusalem; Greek was for everybody who passed by who did not know Aramaic. Many of the Jews mocked as they read the accusation. This item alone in John.

 But that he said ( αλλ' οτ εκεινος ειπεν ). The chief priests were uneasy for fear that the joke in the mock title was on them instead of on Jesus. They were right in their fear.

 What I have written I have written ( ο γεγραφα γεγραφα ). With emphasis on the permanence of the accusation on the board. Pilate has a sudden spirit of stubbornness in this detail to the surprise of the chief priests. Technically he was correct, for he had condemned Jesus on this charge made by the chief priests.

 Four parts ( τεσσερα μερη ). There were four soldiers, the usual quaternion ( τετραδιον, Ac 12:9) besides the centurion (Mr 15:39; Mt 27:54; Lu 23:47). The clothes ( ιματια, outer clothes) of the criminal were removed before the crucifixion and belonged to the soldiers. Luke (Lu 23:34) mentions the division of the garments, but not the number four. The four pieces would be the head gear, the sandals, the girdle, the  ταλλιθ (outer garment with fringes).

 The coat was without seam ( ο χιτων αραφος ). For  χιτων (the inner garment) see Mt 5:40.  Αραφος is compound of  α privative and  ραπτω, to sew together, and so seamless (unsewed together), only here in N.T. It occurs elsewhere in Josephus, Ant. III. 6, 4.

 Woven ( υφαντος ). Verbal (old word) from  υφαινω (some MSS. in Lu 12:27), only here in N.T.

 Let us not rend it ( μη σχισωμεν αυτον ).  Μη with first aorist active volitive subjunctive of  σχιζω, to split. It was too valuable to ruin.

 Cast lots ( λαχωμεν ). Second aorist active volitive subjunctive of  λαγχανω. The usual meaning is to obtain by lot (Lu 1:9; Ac 1:17). Field (Ot. Norv. 72) holds that no example has been found where it means "cast lots" as here, but Thayer cites Isocrates, p. 144b and Diod. 4, 63. John here quotes with the usual formula Ps 22:18 (LXX verbatim) and finds a fulfilment here. The enemies of the Lord's Anointed treated him as already dead (Westcott) and so cast lots ( ελαβον κληρον, the common phrase as in Mt 27:35).

 Were standing by the cross of Jesus ( ιστηκεισαν παρα τω σταυρω του Ιησου ). Perfect of  ιστημ, to place, used as imperfect (intransitive) with  παρα (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Mt 27:55f.) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mr 15:40) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.

 His mother ( την μητερα ). Common Greek idiom, the article as possessive.

 Standing by ( παρεστωτα ). Perfect active (intransitive) participle of  παριστημ, vivid and picturesque scene. The dying Saviour thinks of the comfort of his mother.

 Whom he loved ( ον ηγαπα ). Imperfect active. Surely John is justified in inserting this phrase here. If John were his cousin, that helps explain why Jesus turns the care of his mother over to him. But the brothers of Jesus are not present and disbelieved his claims. John is the only one of the apostles with courage enough to take his stand with the women by the Cross. There is no disrespect in the use of "Woman" ( Γυνα ) here as there was not in 2:4. This trust is to John, though Salome, John's own mother, was standing there.

 Unto his own home ( εις τα ιδια ). See this same idiom and sense in 1:11; 16:32; Ac 21:6. John had a lodging in Jerusalem, whether a house or not, and the mother of Jesus lived with him there.

 Are now finished ( ηδη τετελεστα ). Perfect passive indicative of  τελεω. See same form in verse 30. As in 13:1, where Jesus is fully conscious (knowing,  ειδως ) of the meaning of his atoning death.

 Might be accomplished ( τελειωθη ). First aorist passive subjunctive of  τελειοω rather than the usual  πληρωθη (verse 24) with  ινα. John sees the thirst of Jesus in Ps 69:21f. Jesus, of course, did not make the outcry in any mechanical way. Thirst is one of the severest agonies of crucifixion. For the "perfecting" of the Messiah by physical suffering see Heb 2:10; 5:7ff.

 Was set ( εκειτο ). Imperfect middle. John, as eyewitness, had noticed it there.

 Of vinegar ( οξους ). Not vinegar drugged with myrrh (Mr 15:23) and gall (Mt 27:34) which Jesus had refused just before the crucifixion.

 Sponge ( σπογγον ). Old word, in N.T. only here, Mr 15:36; Mt 27:48, our "sponge."

 They put ( περιθεντες ). Second aorist active participle of  περιτιθημ, to place around.

 Upon hyssop ( υσσωπω ).

 A reed ( καλαμω ) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long.

 Had received ( ελαβεν ). Second aorist active indicative of  λαμβανω. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished ( τετελεστα ). Same for as in verse 28. A cry of victory in the hour of defeat like  νενικηκα in 16:33. Jesus knew the relation of his death to redemption for us (Mr 10:45; Mt 20:28; 26:28).

 Bowed his head ( κλινας την κεφαλην ). First aorist active participle of  κλινω. This vivid detail only in John.

 Gave up his spirit ( παρεδωκεν το πνευμα ). With the quotation of Ps 31:5 according to Lu 23:46, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.

 The Preparation ( παρασκευη ). Friday. See verse 14.

 Might not remain ( μη μεινη ). Negative final clause with  ινα μη and first aorist active (constative) subjunctive of  μενω.

 A high day ( μεγαλη ). A "great" day, since "the sabbath day following synchronized with the first day of unleavened bread which was a 'great' day" (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began.

 That their legs might be broken ( ινα κατεαγωσιν αυτον τα σκελη ). Purpose clause with  ινα and the second aorist passive subjunctive of  καταγνυμ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in Mt 12:20 with this verb (Robertson, Grammar, p. 365). This crurifragium was done with a heavy mallet and ended the sufferings of the victim.

 Legs ( σκελη ). Old word, here only in N.T.

 Might be taken away ( αρθωσιν ). First aorist passive subjunctive of  αιρω with  ινα also.

 Which was crucified with him ( του συνσταυρωθεντος αυτω ). First aorist passive articular participle of  συνσταυροω with associative instrumental case. Cf. Paul's  Χριστω συνεσταυρωμα (Ga 2:19).

 Already dead ( ηδη τεθνηκοτα ). Perfect active participle of  θνησκω. So then Jesus died before the robbers, died of a broken heart.

 They brake not ( ου κατεαξαν ). The augment is proper here (see 32).

 With a spear ( λογχη ). Instrumental case of this old word, here only in the N.T.

 Pierced his side ( αυτου την πλευραν ενυξεν ). First aorist active indicative of  νυσσω, old word to pierce, here only in N.T., and  πλευραν (side), another old word, occurs in N.T. only here and Joh 20:20, 25, 27.

 Blood and water ( αιμα κα υδωρ ). Dr. W. Stroud (Physical Cause of the Death of Christ) argues that this fact proves that the spear pierced the left side of Jesus near the heart and that Jesus had died literally of a broken heart since blood was mixed with water.

 He that hath seen ( ο εωρακως ). Perfect active articular participle of  οραω. John the Apostle was there and saw this fact (still sees it, in fact). This personal witness disproves the theory of the Docetic Gnostics that Jesus did not have a real human body.

 He knoweth ( εκεινος οιδεν ). That is John does like 9:37. It is possible that  εκεινος may be a solemn appeal to God as in 1:33 or Christ as in 1Jo 3:5. Bernard argues that the final editor is distinguishing the Beloved Disciple from himself and is endorsing him. But the example of Josephus (War. III. 7, 16) is against this use of  εκεινος. John is rather referring to himself as still alive.

 Be broken ( συντριβησετα ). Second future passive of  συντριβω, to crush together. A free quotation of Ex 12:46 about the paschal lamb.

 They pierced ( εξεκεντησαν ). First aorist active of  εκκεντεω, late verb, correct translation of the Hebrew of Zec 12:10, but not like the LXX, in N.T. only here and Re 1:7.

 But secretly for fear of the Jews ( κεκρυμμενος δε δια τον φοβον των Ιουδαιων ). Perfect passive participle of  κρυπτω. An example of the rulers described in 12:41-43 who through cowardice feared to own their faith in Jesus as the Messiah. But it must be put down to the credit of Joseph that he showed courage in this darkest hour when the majority had lost heart.

 That he might take away ( ινα αρη ). Final clause with  ινα and the first aorist active subjunctive of  αιρω. Else the body of Jesus might have gone to the potter's field. Pilate gladly consented.

 Nicodemus also ( κα Νικοδημος ). The Synoptics tell about Joseph of Arimathea, but only John adds the help that Nicodemus gave him in the burial of Jesus, these two timid disciples, Nicodemus now at last taking an open stand.

 At the first ( το πρωτον ). Adverbial accusative and reference to 3:1ff.

 Mixture ( μιγμα ). Late word from  μιγνυμ, to mix, only here in the N.T. Many old MSS. have here  ελιγμα (roll), from  ελισσω (Heb 1:12), another late word here only in N.T. It was common to use sweet-smelling spices in the burial (2Ch 16:14).

 Pound ( λιτρας ). Late word for twelve ounces, in N.T. only here and 12:3. Nicodemus was a rich man and probably covered the entire body with the spices.

 In linen cloths ( οθονιοις ). Late diminutive for the old  οθονη, used for ships' sails, in N.T. here and Lu 24:12. Case here either locative or instrumental.

 With the spices ( μετα των αρωματων ). Late word  αρωμα for spices, from fumes.

 To bury ( ενταφιαζειν ). Late verb, from  ενταφια ( εν, ταφος ) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and Mt 26:12.

 A garden ( κηπος ). See 18:1, 26.

 New ( καινον ). Fresh, unused.

 Was never yet laid ( ουδεπω ην τεθειμενος ). Periphrastic past perfect passive of  τιθημ. It was Joseph's mausoleum, a rock tomb hewn out of the mountain side (Mr 15:56; Mt 27:60; Lu 23:53), a custom common with the rich then and now. For royal tombs in gardens see 2Ki 21:18, 26; Ne 3:16.

 Was nigh at hand ( εγγυς ην ). This tomb was outside of the city, near a road as the Cross was, and in a garden. The hill looked like a skull and was probably Gordon's Calvary seen from the Mount of Olives today.

‏ John 20

 Now on the first day of the week ( τη δε μια των σαββατων ). Locative case of time when. Both Mark (Mr 16:2) and Luke (Lu 24:1) have this very idiom of the cardinal  τη μια, instead of the usual ordinal  τη πρωτη (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  των σαββατων for "the week" as in Ac 20:7. The singular  σαββατον also occurs for "the week" as in Lu 18:12; Mr 16:9.

 Cometh Mary Magdalene ( Μαρια η Μαγδαληνη ερχετα ). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany.

 While it was yet dark ( σκοτιας ετ ουσης ). Genitive absolute. For  σκοτια 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 ( ηρμενον ). Perfect passive participle of  αιρω, predicate accusative in apposition with  τον λιθον.

 Runneth ( τρεχε ). Vivid dramatic present indicative of  τρεχω. 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 ( προς Σιμωνα Πετρον ). 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 ( εφιλε ). Imperfect of  φιλεω for which see 5:20; 11:3 and for distinction from  αγαπαω see 11:5; 13:23; 21:7, 15, 17.

 They have taken away ( ηραν ). First aorist active indicative of  αιρω, indefinite plural.

 We know not ( ουκ οιδαμεν ). Mary associates the other women with her in her ignorance. For  εθηκαν (have laid) see 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus.

 They went ( ηρχοντο ). Imperfect middle picturing the scene, "they were going." The two started instantly ( εξηλθεν, aorist active indicative).

 They both ( ο δυο ). "The two" (Peter and the other disciple whom Jesus loved).

 Ran together ( ετρεχον ομου ). Imperfect active of  τρεχω. It was a race in eagerness to reach the tomb of Jesus.

 Outran Peter ( προεδραμεν ταχειον του Πετρου ). Second aorist active indicative of  προτρεχω, 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  ταχειον, Koine for older  θασσον ).

 First ( πρωτος ). Predicative nominative (not adverb  προτον ) and superlative used where only two involved. John won the race.

 Stooping and looking in ( παρακυψας ). 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  οθονια (linen cloth) see Joh 19:40.

 Lying ( κειμενα ). Present middle participle of  κειμα, 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,  μεντο, however).

 Entered and beholdeth ( εισηλθεν κα θεωρε ). Aorist active and present active indicative. Peter impulsively went on in and beholds ( θεωρε, vivid term again, but of careful notice,  θεωρεω, not a mere glance  βλεπω such as John gave in verse 5).

 The napkin ( το σουδαριον ). Already in 11:44 which see. This napkin for the head was in a separate place.

 Rolled up ( εντετυλιγμενον ). Perfect passive participle, predicate accusative like  κειμενον, from  εντυλισσω, 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 ( χωρις ). Old adverb, "apart," "separately."

 Then therefore ( τοτε ουν ). After Peter in time and influenced by the boldness of Peter.

 And he saw and believed ( κα ειδεν κα επιστευσεν ). 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.

 For ( γαρ ). Explanatory use of  γαρ.

 The Scripture ( την γραφην ). 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 ( δε ). For this use of  δε 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.

 Unto their own home ( προς αυτους ). "To themselves." Luke (Lu 24:12) has  προς αυτον 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.

 Was standing ( ιστηκε ). Past perfect of  ιστημ as imperfect as in 19:25.

 At the tomb ( προς τω μνημειω ).  Προς (in front of) with locative while  παρα (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 ( ως εκλαιεν ). Imperfect, "as she was weeping."

 She stooped and looked ( παρεκυψεν ). Aorist active indicative of  παρακυπτω for which see verse 5. Mary "peeped into" the tomb, but did not enter.

 Beholdeth ( θεωρε ). 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 ( εκειτο ). Imperfect in progressive sense, "had been lying," though not there now.

 I do not know ( ουκ οιδα ). 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.

 She turned herself back ( εστραφη εις τα οπισω ). Second aorist passive indicative of  στρεφω 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  στραφεισα (second aorist passive participle) in verse 16. On  εις τα οπισω see 6:66; 18:6.

 Standing ( εστωτα ). Second perfect active (intransitive) of  ιστημ. Instinctively Mary felt the presence of some one behind her.

 Was ( εστιν ). Present active indicative retained in indirect discourse after  ηιδε (knew).

 Sir ( Κυριε ). Clearly not "Lord" here, for she thought him to be "the gardener" ( ο κηπουρος ), old word ( κηποσ, ουρος ), keeper of the garden, only here in the N.T.

 If thou hast borne him hence ( ε συ εβαστασος αυτον ). Condition of the first class. Note emphasis on  συ (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 ( καγω ). Emphasis and crasis.

 Mary ( Μαριαμ ). Aramaic form in Aleph B W, though  Μαρια in 19:25. Clearly the old familiar tone of Jesus was in the pronunciation of her name.

 Rabboni ( Ραββουνε ). Aramaic again for  Διδασκαλε (Teacher), "my Teacher." In N.T. only here and Mr 10:51 though practically the same as  Ραββ. 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.

 Touch me not ( μη μου απτου ). 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 ( εκρατησαν ) and worship ( προσεκυνησαν ) 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 ( ουπω γαρ αναβεβηκα ). 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 ( θεου μου ). 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."

 And telleth ( αγγελλουσα ). Present active participle, "announcing."

 I have seen the Lord ( Hεωρακα τον κυριον ). Perfect active indicative of  οραω. 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  ως is implied.  Hοτ 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.

 When therefore it was evening on that day ( ουσης ουν οψιας τη ημερα εκεινε ). Genitive absolute with  οψια ( οψιος, late), old word with  ωρα (hour) understood and here for the time from six to nine (6:16) and the locative case of time with  ημερα (day). John often uses this note of time (1:39; 5:9; 11:53; 14:20; 16:23, 26). The addition of  τη μια σαββατων (see 20:1 for this use of  μια like  πρωτη ) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it.

 When the doors were shut ( των θυρων κεκλεισμενων ). Genitive absolute again with perfect passive participle of  κλειω, 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 ( εστη εις το μεσον ). Second aorist (ingressive) active (intransitive) of  ιστημ, "stepped into the midst."

 Peace be unto you ( Ειρηνη υμιν ). 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).

 Showed ( εδειξεν ). First aorist active indicative of  δεικνυμ. 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 ( εχαρησαν ). Second aorist passive indicative of  χαιρω. 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.

 Even so send I you ( καγω πεμπω υμας ). Jesus has often spoken of the Father's sending him using both  αποστελλω and  πεμπω. 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).

 He breathed on them ( ενεφυσησεν ). First aorist active indicative of  εμφυσαω, 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 ( λαβετε πνευμα αγιον ). Second aorist (ingressive) active imperative of  λαμβανω. Note absence of article here ( πνευμα αγιον ) though  το πνευμα το αγιον in 14:26. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.

 Whosesoever sins ye forgive ( αν τινων αφητε τας αμαρτιας ). "If the sins of any ye forgive" ( αφητε, second aorist active subjunctive with  αν in the sense of  εαν ), a condition of the third class. Precisely so with "retain" ( κρατητε, present active subjunctive of  κρατεω ).

 They are forgiven ( αφεωντα ). Perfect passive indicative of  αφιημ, Doric perfect for  αφειντα.

 Are retained ( κεκρατηντα ). Perfect passive indicative of  κρατεω. 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.

 Didymus ( Διδυμος ). 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.

 We have seen the Lord ( εωρακαμεν τον κυριον ). The very language in the plural that Mary Magdalene had used (20:18) when no one believed her.

 Except I shall see ( εαν μη ιδω ). Negative condition of third class with  εαν and second aorist active subjunctive and so as to  βαλω (from  βαλλω ) "and put."

 The print ( τον τυπον ). 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  τυπον of the nails in his hands and the spear in his side.

 I will not believe ( ου μη πιστευσω ). Strong refusal with  ου μη (doubtful negative) and first aorist active subjunctive (or future indicative).

 After eight days ( μεθ' ημερας οκτω ). That is the next Sunday evening, on the eighth day in reality just like "after three days" and "on the third day."

 Within ( εσω ). Apparently in the same room as before.

 Cometh ( ερχετα ). Vivid dramatic present. The other items precisely as in verse 19 save Thomas was with them.

 Then saith he to Thomas ( ειτα λεγε τω Θομα ). 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 ( μη γινου απιστος ). Present middle imperative of  γινομα 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  απιστος (disbelieving) and  πιστος (believing).

 My Lord and my God ( Hο κυριος μου κα ο θεος μου ). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the Koine. 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.

 Thou hast believed ( πεπιστευκας ). Perfect active indicative. Probably interrogative, but "it was sight, not touch that convinced Thomas" (Bernard).

 And yet ( κα ). Clear use of  κα 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.

 Many other signs ( πολλα αλλα σημεια ). 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 ( ουκ εστιν γεγραμμενα ). Periphrastic perfect passive indicative of  γραφω, 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" ( ενωπιον των μαθητων ), 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.

 Are written ( γεγραπτα ). Perfect passive indicative of  γραφω, "have been written" by John.

 That ye may believe ( ινα πιστευητε ). Purpose with  ινα and the present active subjunctive of  πιστευω, "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 ( Ιησους εστιν ο Χριστος ο υιος του θεου ). 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 ( αεον ) 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 ( κα ινα πιστευοντες ζωην εχητε εν τω ονοματ αυτου ). Note present participle  πιστευοντες (continuing to believe) and the present active subjunctive  εχητε (keep on having). "Life" ( ζωην ) 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).

‏ John 21

 Manifested himself ( εφανεροσεν εαυτον ). First aorist active indicative of  φανεροω with the reflexive pronoun (cf. 7:4; 13:4). For the passive see 1:31; 21:14. Jesus was only seen during the forty days now and then (Ac 1:3), ten instances being recorded. The word  φανεροω is often used of Christ on earth (Joh 1:31; 2:11; 1Pe 1:20; 1Jo 1:2), of his works (Joh 3:5), of the second coming (1Jo 2:28), of Christ in glory (Col 3:4; 1Jo 3:2).

 At ( επ ). By or upon.

 Of Tiberias ( της Τιβεριαδος ). As in 6:1 instead of the usual "Sea of Galilee." Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mr 16:7; Mt 28:7, 16).

 There were together ( ησαν ομου ). These seven (Peter, Thomas, Nathanael, the sons of Zebedee, and two others). We know that the sons of Zebedee were James and John (Mt 4:21), mentioned by name nowhere in John's Gospel, apparently because John is the author. We do not know who the "two others of his disciples" were, possibly Andrew and Philip. It seems to me to be crass criticism in spite of Harnack and Bernard to identify the incident here with that in Lu 5:1-11. There are a few points of similarity, but the differences are too great for such identification even with a hypothetical common source.

 I go a fishing ( υπαγω αλιευειν ). The present active infinitive  αλιευειν expresses purpose as often. It is a late verb from  αλιευς (fisherman) and occurs in Jer 16:16, in Philo, Plutarch, and one papyrus. Peter's proposal was a natural one. He had been a fisherman by practice and they were probably waiting in Galilee for the appointed meeting with Christ on the mountain. Andrew and Peter, James and John were fishermen also. Peter's proposition met a ready response from all.

 They took ( επιασαν ). First aorist active indicative of  πιαζω, Doric form for  πιεζω, to catch.

 When day was now breaking ( πρωιας ηδη γινομενης ). Genitive absolute and note present middle participle (dawn coming on and still dark). In Mt 27:1 the aorist participle ( γενομενης ) means that dawn had come. For "beach" ( αιγιαλον ) see Mt 13:2.

 Was ( εστιν ). Present indicative retained in indirect assertion.

 Children ( Παιδια ). Diminutive of  παις and used here alone by Jesus in addressing his disciples. It is a colloquial expression like "my boys." The aged Apostle John uses it in 1Jo 2:13, 18.

 Have ye aught to eat? ( μη τ προσφαγιον εχετε; ). The negative answer is expected by this polite inquiry as in 4:29. The rare and late word  προσφαγιον from the root  φαγ ( εσθιω, to eat) and  προς (in addition) was used for a relish with bread and then for fish as here. So in the papyri. Nowhere else in the N.T.

 The right side ( εις τα δεξια μερη ). Jesus knew where the fish were. For "net" ( δικτυον ) see Mt 4:20, here alone in John.

 Were now not able to draw it ( ουκετ αυτο ελκυσα ισχυον ). Imperfect active picturing the disciples tugging at the net.

 It is the Lord ( ο κυριος εστιν ). John's quick insight appears again.

 Girt his coat about him ( τον επενδυτην διεζωσατο ). First aorist middle (indirect) indicative with which note  διεζωσεν εαυτον in 13:4. Apparently Peter threw on the upper garment or linen blouse ( επενδυτην ) worn by fishers over his waistcloth and tucked it under his girdle.

 In the little boat ( τω πλοιαριω ). Locative case of  πλοιαριον (diminutive) for the larger boat ( πλοιον, verses 3, 6) could come no closer to shore. But the words seem interchangeable in 6:17, 19, 21, 22, 24.

 About two hundred cubits off ( ως απο πηχων διακοσιων ). For  πηχυς, cubit, see Mt 6:27 and for  ως απο see 11:18.

 Dragging ( συροντες ). Present active participle of  συρω for which see Ac 8:3.

 Got out ( απεβησαν ). As in Lu 5:2.

 They see ( βλεπουσιν ). Vivid historical present.

 A fire of coals ( ανθρακιαν ). See 18:18 for this word. Cf. our "anthracite."

 There ( κειμενην ). Lying as placed, present middle participle of  κειμα.

 Fish ( οψαριον ). As in 6:9, 11, like  προσφαγιον above.

 Laid thereon ( επικειμενον ). So broiling with bread ready (toast).

 Which ( ων ). Ablative case by attraction from  α to agree with  οψαριων. They had caught the fish by Christ's direction.

 Went up ( ανεβη ). Into the little boat or dinghy.

 Drew ( ειλκυσεν ). Same verb as  ελκυσα in verse 6. Peter now did what they had failed to do.

 Three ( τριων ). The addition "three" to the "hundred and fifty" looks as if they were actually counted these "large" ( μεγαλων ) fish. It was a great fish story that John recalls vividly.

 Was not rent ( ουκ εσχισθη ). First aorist passive indicative of  σχιζω, to split (our word "schism").

 Break your fast ( αριστησατε ). First aorist active imperative of  αρισταω from  αριστον, first to breakfast, as here and then later to dine as in Lu 11:37. What a delightful breakfast of fresh broiled fish just caught (verse 10) with the hush of joyful surprise in the presence of the Risen Lord.

 Durst ( ετολμα ) Imperfect active of  τολμαω. The restraint of silence continued.

 Taketh the bread, and giveth them ( λαμβανε τον αρτον κα διδωσιν αυτοις ). Vivid presents again. Jesus acts as host at this early breakfast, his last meal with these seven faithful followers.

 Now the third time ( το ηδη τριτον ). "To the disciples" (apostles) John says, the two others being told by him (20:19, 26) on the two Sunday evenings. There were four other appearances already (to Mary Magdalene, to the group of women, to the two on the way to Emmaus, to Peter).

 Lovest thou me more than these? ( αγαπαις με πλεον τουτων; ). Ablative case of comparison  τουτων (disciples) after  πλεον. Peter had even boasted that he would stand by Christ though all men forsook him (Mr 14:29). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Lu 24:34). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service.

 I love thee ( φιλω συ ). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word  αγαπαω for high and devoted love, but the humbler word  φιλεω for love as a friend. He insists that Christ knows this in spite of his conduct.

 Feed my lambs ( Βοσκε τα αρνια μου ). For the old word  βοσκω (to feed as a herdsman) see Mt 8:33. Present active imperative here.  Αρνια is a diminutive of  αρνος (lamb).

 Lovest thou me? ( αγαπαις με; ). This time Jesus drops the  πλεον τουτων and challenges Peter's own statement. Peter repeats the same words in reply.

 Tend my sheep ( ποιμαινε τα προβατια ). Present active imperative of  ποιμαινω, old verb from  ποιμην (shepherd), "shepherd my lambs" ( προβατια, diminutive of  προβατον, sheep).

 Lovest thou me? ( φιλεις με; ). This time Jesus picks up the word  φιλεω used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart ( ελυπηθη, first aorist passive of  λυπεω, to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things."

 Feed my sheep ( βοσκε τα προβατια ). Many MSS. both here and in verse 16 read  προβατα (sheep) instead of  προβατια (little sheep or lambs).

 Thou girdest thyself ( εζωννυες σεαυτον ). Imperfect active of customary action of  ζωννυω, old verb, in N.T. only here and Ac 12:8. So as to  περιεπατεις (walkedst) and  ηθελες (wouldest), two other imperfects of customary action.

 When thou shalt be old ( οταν γηρασηις ). Indefinite temporal clause with  οταν and the first aorist active subjunctive of  γηρασκω, old verb to grow old, in N.T. only here and Heb 8:13, "whenever thou growest old."

 By what manner of death ( ποιω θανατω ). Undoubtedly John, who is writing long after Peter's death, seems to mean that Peter was to die (and did die) a martyr's death. "Whither thou wouldest not." There is a tradition that Peter met death by crucifixion and asked to be crucified head downwards, but that is not made plain here.

 Turning about ( επιστραφεις ). Second aorist passive participle of  επιστρεφω, old verb, here a sudden turning round (ingressive aorist). For the simplex verb  στρεφω see 20:14, 16.

 Following ( ακολουθουντα ). Following both Jesus and Peter, perhaps having heard the graphic dialogue above.

 And what shall this man do? ( ουτος δε τι; ). Literally, "But this one ... what?" The abrupt ellipsis is intelligible.

 If I will ( εαν θελω ). Condition of the third class with  εαν and the present active subjunctive of  θελω.

 Till I come ( εως ερχομα ). Literally, "while I am coming" ( εως and the present indicative, not  εως ελθω (second aorist active subjunctive).

 What is that to thee? ( τ προς σε; ). A sharp rebuke to Peter's keen curiosity.

 Follow thou me ( συ μο ακολουθε ). "Do thou me keep on following." That lesson Peter needed.

 That that disciple should not die ( οτ ο μαθητης εκεινος ουκ αποθνησκε ) (present active indicative), because Peter or others misunderstood what Jesus meant as John now carefully explains. He was rebuking Peter's curiosity, not affirming that John would live on till the Master returned. John is anxious to set this matter right.

 That is ( ουτος εστιν ). The one just mentioned in verse 20, "the disciple whom Jesus loved."

 And wrote these things ( κα ο γραψας ταυτα ). Here there is a definite statement that the Beloved Disciple wrote this book.

 We know ( οιδαμεν ). The plural here seems intentional as the identification and endorsement of a group of disciples who know the author and wish to vouch for his identity and for the truthfulness of his witness. Probably we see here a verse added by a group of elders in Ephesus where John had long laboured.

 If they should be written every one ( εαν γραφητα καθ' εν ). Condition of the third class with  εαν and present passive subjunctive of  γραφω, "If they should be written one by one" (in full detail).

 I suppose ( οιμα ). Note change back to the first person singular by the author.

 Would not contain ( ουδ' αυτον τον κοσμον χωρησειν ). Future active infinitive in indirect discourse after  οιμα. This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (20:30f.) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.