The big picture
John 20 opens in verse 1 with “The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the…”, reaches its middle movement near verse 16 with “Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to…”, and closes in verse 31 with “But these are written, that ye might believe that Jesus is the Christ, the Son of God…” Repeated or prominent terms include Jesus, sepulchre, disciples, Lord, Thomas. Together, those details trace this chapter’s own movement from its opening to its conclusion.
Scripture beside the summary
John · King James Version · 31John 20:1-8
1–8: The first day of the week cometh Mary Magdalene early, when it was yet…
John 20:1–8 opens with “The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre…” and reaches “Then went in also that other disciple, which came first to the sepulchre, and he saw, and…” by its final verse. That movement develops the focus on Mary Magdalene outside the empty tomb, Jesus appearing in the locked room, and Thomas seeing the wounds, with particular weight carried by sepulchre, disciple, Peter.
Context that brings the passage to life
“The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone…” Naming Magdalene and Mary keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Peter therefore went forth, and that other disciple, and came to the sepulchre.” Naming Peter keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
John 20:1-8
King James Version1The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
2Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.
3Peter therefore went forth, and that other disciple, and came to the sepulchre.
4So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.
5And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.
6Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,
7And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.
8Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
John 20:9-16
9–16: For as yet they knew not the scripture, that he must rise again from the…
John 20:9–16 opens with “For as yet they knew not the scripture, that he must rise again from the dead.” and reaches “Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say…” by its final verse. That movement develops the focus on Mary Magdalene outside the empty tomb, Jesus appearing in the locked room, and Thomas seeing the wounds, with particular weight carried by Jesus, knew, laid.
Context that brings the passage to life
This block contains 2 explicit questions. They are more than punctuation: they reveal where a voice is searching, challenging, afraid, or trying to understand.
“For as yet they knew not the scripture, that he must rise again from the dead.” This line supplies a reason, result, or conclusion. It should stay attached to the claim or action that gives it meaning.
“But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,” Naming Mary keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
John 20:9-16
King James Version9For as yet they knew not the scripture, that he must rise again from the dead.
10Then the disciples went away again unto their own home.
11But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,
12And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
13And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.
14And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.
15Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.
16Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.
John 20:17-24
17–24: Jesus saith unto her, Touch me not; for I am not yet ascended to my…
John 20:17–24 opens with “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my…” and reaches “But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.” by its final verse. That movement develops the focus on Mary Magdalene outside the empty tomb, Jesus appearing in the locked room, and Thomas seeing the wounds, with particular weight carried by Father, Jesus, disciples.
Context that brings the passage to life
“Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them…” Naming Father keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
“Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were…” Naming Jesus and Jews keeps the account rooted in particular people or places. Follow where the name returns and what changes around it.
John 20:17-24
King James Version17Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
18Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.
19Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.
20And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.
21Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.
22And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:
23Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.
24But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
John 20:25-31
25–31: The other disciples therefore said unto him, We have seen the Lord. But…
John 20:25–31 opens with “The other disciples therefore said unto him, We have seen the Lord. But he said unto them…” and reaches “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that…” by its final verse. That movement develops the focus on Mary Magdalene outside the empty tomb, Jesus appearing in the locked room, and Thomas seeing the wounds, with particular weight carried by Jesus, Thomas, disciples.
Context that brings the passage to life
“The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his…” The command cannot be understood from the verb alone. Its recipient, purpose, and place in the larger covenant or argument define the responsibility.
“And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and…” The number eight makes the report concrete. Ask whether it measures time, people, distance, repetition, or completeness before deciding what weight it carries.
John 20:25-31
King James Version25The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.
26And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
27Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.
28And Thomas answered and said unto him, My Lord and my God.
29Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.
30And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:
31But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.
Details worth noticing
The opening image
John 20:1 begins with “The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.”
Where the chapter turns
John 20:15 forms a natural hinge: “Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence…”
The final note
John 20:31 leaves the reader with “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”
A word trail through the chapter
The words Jesus, sepulchre, disciples, Lord, Thomas, disciple help reveal the chapter’s repeated concerns.
What assumption drives Abraham's deception?
He assumes there is no fear of God in the place and that he will be killed.
How does the chapter expose that assumption?
Abimelech responds seriously to God's warning and confronts Abraham about wrongdoing.
KJV words made clear
- behold
- look, or pay close attention
- unto
- to
- thou
- you
- thy
- your
- hath
- has
Text first
Where readers differ
The chapter summary begins with what the passage says and how its parts fit together. It does not assume one denomination has already settled every question. Where a conclusion depends on a tradition, literary theory, or historical reconstruction, that dependence is named openly.
The KJV text is presented first. Interpretive conclusions are labeled, and differences are introduced only when they help a reader understand why serious communities do not always reach the same answer.
Comparative interpretive notes for this chapter are in preparation. Until reviewed notes are ready, this page separates the KJV text from summary and application without claiming that serious readers agree on every question.
