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Selected Verse: John 11:16 - Strong Concordance

Verse	Translation	Text
Joh 11:16	Strong Concordance	Then [3767] said [2036] Thomas [2381], which [3588] is called [3004] Didymus [1324], unto his fellowdisciples [4827], Let us [71] also [2532] go [71], that [2443] we [2249] may die [599] with [3326] him [846].
	King James	Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Thomas, . . . called Didymus--or "the twin." Let us also go, that we may die with him--lovely spirit, though tinged with some sadness, such as reappears at Joh 14:5, showing the tendency of this disciple to take the dark view of things. On a memorable occasion this tendency opened the door to downright, though but momentary, unbelief (Joh 20:25). Here, however, though alleged by many interpreters there is nothing of the sort. He perceives clearly how this journey to Judea will end, as respects his Master, and not only sees in it peril to themselves, as they all did, but feels as if he could not and cared not to survive his Master's sacrifice to the fury of His enemies. It was that kind of affection which, living only in the light of its Object, cannot contemplate, or has no heart for life, without it.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Thomas, . . . called Didymus--or "the twin."

Let us also go, that we may die with him--lovely spirit, though tinged with some sadness, such as reappears at Joh 14:5, showing the tendency of this disciple to take the dark view of things. On a memorable occasion this tendency opened the door to downright, though but momentary, unbelief (Joh 20:25). Here, however, though alleged by many interpreters there is nothing of the sort. He perceives clearly how this journey to Judea will end, as respects his Master, and not only sees in it peril to themselves, as they all did, but feels as if he could not and cared not to survive his Master's sacrifice to the fury of His enemies. It was that kind of affection which, living only in the light of its Object, cannot contemplate, or has no heart for life, without it.

Notes on the Bible, by Albert Barnes, [1834]
Thomas, which is called Didymus - These names express the same thing. One is Hebrew and the other Greek. The name means a twin. Die with him - It has been much doubted by critics whether the word him refers to Lazarus or to Jesus. They who refer it to Lazarus suppose this to be the meaning: "Let us go and die, for what have we to hope for if Jesus returns into Judea? Lately they attempted to stone him, and now they will put him to death, and we also, like Lazarus, shall be dead." This expression, is supposed to be added by John to show the slowness with which Thomas believed, and his readiness to doubt without the fullest evidence. See Joh 20:25. Others suppose, probably more correctly, that it refers to Jesus: "He is about to throw himself into danger. The Jews lately sought his life, and will again. They will put him to death. But let us not forsake him. Let us attend him and die with him." It may be remarked that this, not less than the other mode of interpretation, expresses the doubts of Thomas about the miracle which Jesus was about to work.

Notes on the Bible, by Albert Barnes, [1834]

Thomas, which is called Didymus - These names express the same thing. One is Hebrew and the other Greek. The name means a twin.

Die with him - It has been much doubted by critics whether the word him refers to Lazarus or to Jesus. They who refer it to Lazarus suppose this to be the meaning: "Let us go and die, for what have we to hope for if Jesus returns into Judea? Lately they attempted to stone him, and now they will put him to death, and we also, like Lazarus, shall be dead." This expression, is supposed to be added by John to show the slowness with which Thomas believed, and his readiness to doubt without the fullest evidence. See Joh 20:25. Others suppose, probably more correctly, that it refers to Jesus: "He is about to throw himself into danger. The Jews lately sought his life, and will again. They will put him to death. But let us not forsake him. Let us attend him and die with him." It may be remarked that this, not less than the other mode of interpretation, expresses the doubts of Thomas about the miracle which Jesus was about to work.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Didymus (Δίδυμος) Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on Mar 3:18. The word occurs only in John's Gospel. Fellow-disciples (συμμαθηταῖς) Only here in the New Testament. We may die "He will die for the love which he has, but he will not affect the faith which he has not" (Westcott).

Vincent's Word Studies, by Marvin R. Vincent [1886]

Didymus (Δίδυμος)

Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on Mar 3:18. The word occurs only in John's Gospel.

Fellow-disciples (συμμαθηταῖς)

Only here in the New Testament.

We may die

"He will die for the love which he has, but he will not affect the faith which he has not" (Westcott).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thomas in Hebrew, as Didymus in Greek, signifies a twin. With him - With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Thomas in Hebrew, as Didymus in Greek, signifies a twin. With him - With Jesus, whom he supposed the Jews would kill. It seems to be the language of despair.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thomas, which is called Didymus - Thomas, or תאום Thaom, was his Hebrew name, and signifies a twin - one who had a brother or a sister born with him at the same time: Didymus, Διδυμος, is a literal translation of the Hebrew word into Greek. In Gen 25:24, Esau and Jacob are called תומים thomeem, twins; Septuag. διδυμα, from διδυμος, a twin - from the Anglo-Saxon, to double. Let us also go, that we may die with him - That is, "Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him." Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: "If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution." But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favorable to the person should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, "They feed like the flies - pass over all a man's whole parts, to light upon his sores."

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Thomas, which is called Didymus - Thomas, or תאום Thaom, was his Hebrew name, and signifies a twin - one who had a brother or a sister born with him at the same time: Didymus, Διδυμος, is a literal translation of the Hebrew word into Greek. In Gen 25:24, Esau and Jacob are called תומים thomeem, twins; Septuag. διδυμα, from διδυμος, a twin - from the Anglo-Saxon, to double.

Let us also go, that we may die with him - That is, "Seeing we cannot dissuade our Lord from going, and his death is likely to be the inevitable consequence, let us give him the fullest proof we can of our love, by going and suffering death with him." Some think Thomas spoke these words peevishly, and that they should be translated thus, Must we also go, and expose ourselves to destruction with him? which is as much as to say: "If he will obstinately go and risk his life in so imminent a danger, let us act with more prudence and caution." But I think the first sense is to be preferred. When a matter is spoken which concerns the moral character of a person, and which may be understood in a good and a bad sense, that sense which is most favorable to the person should certainly be adopted. This is taking things by the best handle, and both justice and mercy require it. The conduct of most men widely differs from this: of such an old proverb says, "They feed like the flies - pass over all a man's whole parts, to light upon his sores."

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