Yohanes 21:7

21:7 Then the disciple whom ¹  Jesus loved ²  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ³  and plunged ⁴  into the sea.

Yohanes 21:17

21:17 Jesus ⁵  said ⁶  a third time, “Simon, son of John, do you love me?” Peter was distressed ⁷  that Jesus ⁸  asked ⁹  him a third time, “Do you love me?” and said, ¹⁰  “Lord, you know everything. You know that I love you.” Jesus ¹¹  replied, ¹²  “Feed my sheep.

[21:7]  ¹ tn Grk “the disciple, that one whom.”

[21:7]  ² sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ³ tn 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. NASB, NLT), 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. NAB, “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 [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) 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.

[21:7]  sn This is a parenthetical note by the author.

[21:7]  ⁴ tn Grk “threw himself.”

[21:17]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁶ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁷ tn Or “was sad.”

[21:17]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁹ tn Grk “said to.”

[21:17]  ¹⁰ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹¹ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹² tn Grk “Jesus said to him.”