KJV: And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
YLT: and this having said, he shewed them his hands and side; the disciples, therefore, rejoiced, having seen the Lord.
Darby: And having said this, he shewed to them his hands and his side. The disciples rejoiced therefore, having seen the Lord.
ASV: And when he had said this, he showed unto them his hands and his side. The disciples therefore were glad, when they saw the Lord.
| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| εἰπὼν | having said |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: λέγω Sense: to speak, say. |
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| ἔδειξεν | He showed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: δείκνυμι Sense: to show, expose to the eyes. |
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| 〈καὶ〉 | both |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| τὰς | His |
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Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| χεῖρας | hands |
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Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| τὴν | His |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πλευρὰν | side |
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Parse: Noun, Accusative Feminine Singular Root: πλευρά Sense: the side of the body. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ἐχάρησαν | Rejoiced |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: χαίρω Sense: to rejoice, be glad. |
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| μαθηταὶ | disciples |
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Parse: Noun, Nominative Masculine Plural Root: μαθητής Sense: a learner, pupil, disciple. |
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| ἰδόντες | having seen |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: εἶδον Sense: to see with the eyes. |
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| Κύριον | Lord |
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Parse: Noun, Accusative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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Greek Commentary for John 20:20
First aorist active indicative of δεικνυμι deiknumi 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 (Luke 24:39.) adds feet to hands and side. Were glad Second aorist passive indicative of χαιρω chairō Jesus had said (John 16:22) that it would be so. Luke adds (Luke 24:41) that they “disbelieved for joy.” It was too good to be true, though terror had first seized them when Jesus appeared (Luke 24:37) because of the suddenness of Christ‘s appearance and their highly wrought state. [source]
Reverse Greek Commentary Search for John 20:20
Another Western non-interpolation according to Westcott and Hort. It is genuine in John 20:20 . [source]
Instrumental case of this old word, here only in the N.T. Pierced his side First aorist active indicative of νυσσω nussō old word to pierce, here only in N.T., and πλευραν pleuran (side), another old word, occurs in N.T. only here and John 20:20, John 20:25, John 20:27. Blood and water 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. [source]
Reference to John 3:22. the work of the Baptist and the jealousy of his disciples. Ουν Oun is very common in John‘s Gospel in such transitions. The Lord So the best manuscripts (Neutral Alexandrian), though the Western class has ο Ιησους ho Iēsous Mark usually has ο Ιησους ho Iēsous and Luke often ο Κυριος ho Kurios In the narrative portion of John we have usually ο Ιησους ho Iēsous but ο Κυριος ho Kurios in five passages (John 4:1; John 6:23; John 11:2; John 20:20; John 21:12). There is no reason why John should not apply ο Κυριος ho Kurios to Jesus in the narrative sections as well as Luke. Bernard argues that these are “explanatory glosses,” not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be Κυριος Kurios (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. Knew Second aorist active indicative of γινωσκω ginōskō The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (John 2:24). Already the Pharisees are suspicious of Jesus. How that Declarative οτι hoti (indirect assertion). Was making and baptizing more disciples than John Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John‘s early ministry (Mark 1:5; Matthew 3:5; Luke 3:7, Luke 3:15) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke 3:19.). Josephus (Ant. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would “raise a rebellion,” probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John 3:24), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate. [source]