John 21:1–7

Footnotes

1. 1 The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθʼ ῥμέρας ὀκτώ, meth’ hēmeras oktō) between the two postresurrection appearances of Jesus in 20:26.
2. 2 The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).
3. 3 Grk “how he revealed himself.”
4. 4 Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
5. 5 Didymus means “the twin” in Greek.
6. 6 Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
7. 7 For location see ; ; .
8. 8 Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
9. 9 The sons of Zebedee were James and John.
10. 10 The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7–8 and 12:22.
11. 11 Grk “they said to him.”
12. 12 The word προσφάγιον (prosphagion) is unusual. According to in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὅψον (opson), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.
13. 13 Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “do you?”).
14. 14 Grk “They answered him.”
15. 15 The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
16. 16 The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.
17. 17 Grk “the disciple, that one whom.”
18. 18 On the disciple whom Jesus loved see 13:23–26.
19. 19 Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. , ), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. , “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580–81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [], 2:) seems much more probable here: The Greek verb used (διαζώννυμι, diazōnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4–5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off—he had nothing on underneath it and so could not remove it. This is a parenthetical note by the author.
20. 20 Grk “threw himself.”