This is the first reference in the Gospels to Thomas saying something. John described this member of the Twelve ( Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13) further as the one called the twin. The name "Thomas" evidently comes from the Hebrew tom and the Aramaic toma both of which mean twin. "Didymus" is the Greek equivalent of "twin." We do not know for sure who Thomas" twin brother or sister may have been. Usually Peter was the spokesman for the Twelve, but here, as later, John presented Thomas as speaking out (cf. John 14:5; John 20:24-29; John 21:2). [source][source][source]
"We do not know whose twin he was, but there are times when all of us seem to be his twin when we consider our unbelief and depressed feelings!" [1][source]
Most Christians tend to think of Thomas as a doubter because of His unwillingness to believe in Jesus later ( John 20:24-29). However here his devotion to Jesus and his courage stand out. He did not understand how safe the disciples would be going up to Bethany since they were with Jesus who was walking in obedience to His Father ( John 11:9-10). He did not understand that the death that Jesus would die was a death that His disciples could not participate in with Him (cf. John 1:29; John 1:36). Nevertheless he spoke better than he knew. John probably recorded his exhortation because it was a call to disciples to take up their cross and follow Jesus (cf. John 12:25; Mark 8:34; 2 Corinthians 4:10). [source][source][source]
Context Summary
John 11:1-16 - Jesus Faces Death For His Friend
Sickness enters homes even where God is honored and loved. It is permitted because it affords an opportunity and platform for His delivering help. We should see to it that the Son of God is glorified in our physical weakness, either because of our patience and fortitude, which are ministered by His Spirit, or by the deliverances which He grants. See 2 Corinthians 12:1-9.
There is a special emphasis on therefore in John 11:6. Christ lingered because He loved. He allowed the worse to go to the worst, that the sisters (and the world through them) might receive a testimony to His saving power, which could be obtained at no less cost than their brother's death, John 11:9. As long as the heart is bathed in the light of God's presence and is conscious of living on His plan, it cannot be mistaken in its decisions and it will not stumble. Our Lord knew that He must go to Bethany, and that He would be safe, because the hour of night had not arrived.
Since Jesus came to us, death has become a mere shadow of its former self and is to be dreaded no more than sleep. Had the Lord been beside His dying friend, He could not have forborne the entreaty of the sisters, but now there was room for a faith-compelling miracle on His part. [source]
Chapter Summary: John 11
1Jesus raises Lazarus, four days buried 45Many Jews believe 47The high priests and Pharisees gather a council against Jesus 49Caiaphas prophesies 54Jesus hides himself 55At the Passover they enquire after him, and lay wait for him
Greek Commentary for John 11:16
Didymus [Διδυμος] The word means twin. Clearly Thomas had a twin brother or sister. Applied two other times to him (John 20:24; John 21:2). The Aramaic word for Thomas means Twin and Didymus is just the Greek equivalent of Thomas. He may even in Greek circles have been called Didymus. His fellow disciples Dative case and article use like “his.” Only use of συνματητες sunmathētes in the N.T., rare word (in Plato). Us also As well as Jesus, since he is bent on going. That we may die with him Purpose clause with ινα hina and the second aorist active subjunctive of αποτνησκω apothnēskō Die with Jesus, Thomas means. Lazarus is already dead and they will kill Jesus (John 11:8). Pessimistic courage surely. [source]
Didymus [Δίδυμος] Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on Mark 3:18. The word occurs only in John's Gospel. [source]
Fellow-disciples [συμμαθηταῖς] Only here in the New Testament. [source]
We may die [] “He will die for the love which he has, but he will not affect the faith which he has not” (Westcott). [source]
Mark 3:17Boanerges, which is Sons of thunder [οανηργες ο εστιν υιοι βροντης] This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in Luke 9:34 when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means sons of tumult, sons of thunder in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (Mark 3:19). Andrew, (from ανηρ anēr a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John‘s Gospel (John 21:2). He probably had both names. Matthew is a Hebrew name meaning gift of God Thomas is Hebrew and means Twin (Didymus, John 11:16). There are two uses of the name of James Thaddeus is another name for Lebbaeus. [source]
John 1:35Two of his disciples [] The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2,John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
John 11:7Then after this [επειτα μετα τουτο] Επειτα Epeita (only here in John) means thereafter (Luke 16:7) and it is made plainer by the addition of μετα τουτο meta touto (cf. John 2:12; John 11:11), meaning after the two days had elapsed. Let us go into Judea again Volitive (hortative) subjunctive of αγω agō (intransitive use as in John 11:11,John 11:16). They had but recently escaped the rage of the Jews in Jerusalem (John 10:39) to this haven in Bethany beyond Jordan (John 10:40). [source]
John 13:37“Why can I not follow thee even now?” [δια τι ου δυναμαι σοι ακολουτειν αρτι] The use of αρτι arti (right now, this minute) instead of νυν nun (at this time, John 13:36) illustrates the impatience of Peter. I will lay down my life for thee Future active indicative of τιτημι tithēmi Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (John 11:16), he is not afraid of danger. He had heard Christ‘s words about the good shepherd (John 10:11) and knew that such loyalty was the mark of a good disciple. [source]
John 14:31But that the world may know [αλλ ινα γνωι ο κοσμος] Purpose clause with ινα hina and the second aorist active subjunctive of γινωσκω ginōskō Elliptical construction (cf. John 9:3; John 13:18; John 15:25). “But I surrendered myself to death,” etc., before ινα hina Arise, let us go hence Imperative present middle of αγωμεν egeirō and the volitive (hortatory) subjunctive agōmen (the word used in John 11:7,John 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane. [source]
John 14:31Arise, let us go hence [εγειρεστε αγωμεν εντευτεν] Imperative present middle of αγωμεν egeirō and the volitive (hortatory) subjunctive agōmen (the word used in John 11:7,John 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane. [source]
John 20:24Didymus [Διδυμος] The same expression applied to Thomas in John 11:16; John 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. [source]
Greek Commentary for John 11:16
The word means twin. Clearly Thomas had a twin brother or sister. Applied two other times to him (John 20:24; John 21:2). The Aramaic word for Thomas means Twin and Didymus is just the Greek equivalent of Thomas. He may even in Greek circles have been called Didymus. His fellow disciples Dative case and article use like “his.” Only use of συνματητες sunmathētes in the N.T., rare word (in Plato). Us also As well as Jesus, since he is bent on going. That we may die with him Purpose clause with ινα hina and the second aorist active subjunctive of αποτνησκω apothnēskō Die with Jesus, Thomas means. Lazarus is already dead and they will kill Jesus (John 11:8). Pessimistic courage surely. [source]
Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on Mark 3:18. The word occurs only in John's Gospel. [source]
Only here in the New Testament. [source]
“He will die for the love which he has, but he will not affect the faith which he has not” (Westcott). [source]
Reverse Greek Commentary Search for John 11:16
A Hebrew name, meaning twin, and translated by the Greek Didymus (John 11:16). [source]
This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in Luke 9:34 when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means sons of tumult, sons of thunder in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (Mark 3:19). Andrew, (from ανηρ anēr a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John‘s Gospel (John 21:2). He probably had both names. Matthew is a Hebrew name meaning gift of God Thomas is Hebrew and means Twin (Didymus, John 11:16). There are two uses of the name of James Thaddeus is another name for Lebbaeus. [source]
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
Επειτα Epeita (only here in John) means thereafter (Luke 16:7) and it is made plainer by the addition of μετα τουτο meta touto (cf. John 2:12; John 11:11), meaning after the two days had elapsed. Let us go into Judea again Volitive (hortative) subjunctive of αγω agō (intransitive use as in John 11:11, John 11:16). They had but recently escaped the rage of the Jews in Jerusalem (John 10:39) to this haven in Bethany beyond Jordan (John 10:40). [source]
The use of αρτι arti (right now, this minute) instead of νυν nun (at this time, John 13:36) illustrates the impatience of Peter. I will lay down my life for thee Future active indicative of τιτημι tithēmi Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (John 11:16), he is not afraid of danger. He had heard Christ‘s words about the good shepherd (John 10:11) and knew that such loyalty was the mark of a good disciple. [source]
Purpose clause with ινα hina and the second aorist active subjunctive of γινωσκω ginōskō Elliptical construction (cf. John 9:3; John 13:18; John 15:25). “But I surrendered myself to death,” etc., before ινα hina Arise, let us go hence Imperative present middle of αγωμεν egeirō and the volitive (hortatory) subjunctive agōmen (the word used in John 11:7, John 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane. [source]
Imperative present middle of αγωμεν egeirō and the volitive (hortatory) subjunctive agōmen (the word used in John 11:7, John 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane. [source]
The same expression applied to Thomas in John 11:16; John 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. [source]
Meaning destruction. Compare Job 26:6; Job 28:22; Proverbs 15:11. Here the Destroyer, as is evident from the Greek equivalent Ἁπολλύων Apollyon destroyer. Perdition is personified. It is after John's manner to give the Hebrew with the Greek equivalent. Compare John 1:38, John 1:42; John 4:25; John 9:7; John 11:16, etc. [source]