Imperfect, was standing, or continued standing, after the two apostles had gone away.

Rev., beholdeth. See on John 20:5.

Angels

Angels are rarely mentioned in John's narrative. See John 1:51; John 12:29; John 20:12.

She is so absorbed in her grief and love that she is not appalled by the supernatural manifestation which, under ordinary circumstances, would have terrified her, but enters into conversation as if addressed by a human being.

Canon Westcott, with that beautiful subtilty of perception which so eminently characterizes him, remarks: "We can imagine also that she became conscious of another Presence, as we often feel the approach of a visitor without distinctly seeing or hearing him. It may be, too, that the angels, looking toward the Lord, showed some sign of His coming."

Saw (θεωρεῖ)

Present tense. Rev., beholdeth. She looks at Him steadfastly and inquiringly as at a stranger. The observance of these distinctions between verbs of seeing, is very important to the perception of the more delicate shading of the narrative.

Knew not (ᾔδει)

Indicating a knowledge based on spiritual fellowship and affinity, an inward, conscious, sure conviction of His identity.

Insert, as Rev., after Him, in Hebrew.

The verb, primarily, means to fasten to. Hence it implies here, not a mere momentary touch, but a clinging to. Mary thought that the old relations between her Lord and herself were to be renewed; that the old intercourse, by means of sight, sound, and touch, would go on as before. Christ says, "the time for this kind of intercourse is over. Henceforth your communion with me will be by faith through the Spirit. This communion will become possible through my ascending to the Father."

My Father

The best texts omit the pronoun and read the Father. See on John 12:26. This expression, emphasizing the relation of God to humanity rather than to Christ himself, is explained by what follows - "my Father and your Father."

My brethren

The word brethren, applied to the disciples, occurs before (John 7:3, John 7:5, John 7:10), but not the phrase my brethren, which follows from my Father and your Father. Compare Matthew 28:10.

I ascend (ἀναβαίνω)

The present tense is used, not in the sense of the near future, but implying that He had already entered upon that new stage of being which the actual ascension formally inaugurated. The resurrection was really the beginning of the ascension.

Literally, cometh telling.

Omit.

Note the distinction between this verb and that applied to the sending of the disciples (πέμπω). See on John 1:6.

Only here in the New Testament. The act was symbolic, after the manner of the Hebrew prophets. Compare Ezekiel 37:5.

The Holy Ghost

The article is wanting. The gift bestowed was not that of the personal Holy Spirit, but rather an earnest of that gift; an effusion of the Spirit.

Only here in this Gospel in connection with sins. Often in the Synoptists (Matthew 6:12; Matthew 9:5; Mark 2:5; Luke 5:23, etc.).

See on 1 Peter 5:3.

Put - thrust (βάλω)

The same verb in both cases. Hence better, as Rev., put for thrust.

I will not (οὐ μὴ)

Double negative: in nowise.

There is no connecting particle, then, and the verb is in the present tense. The abrupt Jesus cometh is more graphic.

Literally, become not. Thomas was in a fair way to become unbelieving, through his doubt of the resurrection.

Faithless - believing (ἄπιστος - πιστός)

There is a correspondence of the words here, to which, perhaps, the nearest approach in English is unbelieving, believing.

Omit.

Have been or stand written. The perfect tense. John's intent was to write a gospel rather than a biography.

This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested.

Sea

See on Matthew 4:18.

Of Tiberias

Not elsewhere in the Gospels. The Synoptists say, Sea of Galilee or Lake of Gennesaret.

Rev., the boat; restoring the article, which indicates a familiar implement. See on Luke 5:2.

Immediately

Omit.

That night

The emphatic pronoun that (ἐκείνῃ) may indicate that their ill success was unusual.

Caught (ἐπίασαν)

So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7).

The best texts read the present participle, γινομένης, is coming. Rev., when day was now breaking. The A.V. does not agree so well with the fact that Jesus was not at once recognized by the disciples, owing in part, perhaps, to the imperfect light.

On the shore (εἰς τὸν αἰγιαλόν)

Rev., beach. See on Matthew 13:2. The preposition εἰς, to, makes the phrase equivalent to "Jesus came to the beach and stood there."

Or, little children. Used also by John, in address, twice in the First Epistle (1 John 2:13, 1 John 2:18), where, however, the more common word is τεκνία, little children.

Have ye any meat (μή τι προσφάγιον ἔχετε)?

The interrogative μή τι indicates that a negative answer is expected: you have not, I suppose, anything. Προσφάγιον is equivalent to ὀψάριον, what is added to bread at a meal, especially fish. See on John 6:9. Only here in the New Testament. Wyc, any supping-thing.