◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Acts 9:1-6 [7-20] (Paul’s conversion baptism and preaching); Psalm 30 (My wailing turns to dancing); Revelation 5:11-14 (The song of the living creatures to the Lamb); John 21:1-19 (Jesus appears to the disciples) (New English Translation)

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Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Acts 9:1-6

The Conversion of Saul

9 Meanwhile Saul, still breathing out threats^[a] to murder^[b] the Lord’s disciples, went to the high priest ²and requested letters from him to the synagogues^[c] in Damascus, so that if he found any who belonged to the Way,^[d] either men or women, he could bring them as prisoners^[e] to Jerusalem.^[f] ³As he was going along, approaching^[g] Damascus, suddenly a light from heaven flashed^[h] around him. ⁴He^[i] fell to the ground and heard a voice saying to him, “Saul, Saul,^[j] why are you persecuting me?”^[k] ⁵So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! ⁶But stand up^[l] and enter the city and you will be told^[m] what you must do.”

Footnotes

Acts 9:1 tn Or “Saul, making dire threats.”
Acts 9:1 tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
Acts 9:2 sn See the note on synagogue in 6:9.
Acts 9:2 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).
Acts 9:2 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
Acts 9:2 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
Acts 9:3 tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
Acts 9:3 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
Acts 9:4 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
Acts 9:4 tn The double vocative suggests emotion.
Acts 9:4 sn Persecuting me. To persecute the church is to persecute Jesus.
Acts 9:6 tn Or “But arise.”
Acts 9:6 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.

Acts 9:7-20

⁷(Now the men^[a] who were traveling with him stood there speechless,^[b] because they heard the voice but saw no one.)^[c] ⁸So Saul got up from the ground, but although his eyes were open,^[d] he could see nothing.^[e] Leading him by the hand, his companions^[f] brought him into Damascus. ⁹For^[g] three days he could not see, and he neither ate nor drank anything.^[h]

¹⁰Now there was a disciple in Damascus named Ananias. The^[i] Lord^[j] said to him in a vision, “Ananias,” and he replied, “Here I am,^[k] Lord.” ¹¹Then the Lord told him, “Get up and go to the street called ‘Straight,’^[l] and at Judas’ house look for a man from Tarsus named Saul. For he is praying, ¹²and he has seen in a vision^[m] a man named Ananias come in and place his hands on him so that he may see again.” ¹³But Ananias replied,^[n] “Lord, I have heard from many people^[o] about this man, how much harm he has done to your saints in Jerusalem, ¹⁴and here he has authority from the chief priests to imprison^[p] all who call on your name!”^[q] ¹⁵But the Lord said to him, “Go, because this man is my chosen instrument^[r] to carry my name before Gentiles and kings and the people of Israel.^[s] ¹⁶For I will show him how much he must suffer for the sake of my name.”^[t] ¹⁷So Ananias departed and entered the house, placed^[u] his hands on Saul^[v] and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here,^[w] has sent me so that you may see again and be filled with the Holy Spirit.”^[x] ¹⁸Immediately^[y] something like scales^[z] fell from his eyes, and he could see again. He^[aa] got up and was baptized, ¹⁹and after taking some food, his strength returned.

For several days^[ab] he was with the disciples in Damascus, ²⁰and immediately he began to proclaim Jesus in the synagogues,^[ac] saying, “This man is the Son of God.”^[ad]

Footnotes

Acts 9:7 tn The Greek term here is ἀνήρ (anēr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males.
Acts 9:7 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
Acts 9:7 sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened.
Acts 9:8 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
Acts 9:8 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of muteness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
Acts 9:8 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
Acts 9:9 tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 9:9 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.
Acts 9:10 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 9:10 sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17).
Acts 9:10 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
Acts 9:11 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
Acts 9:12 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (P⁷⁴ א A 81 lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 M. The order of words in NA²⁸, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁸ places the words in brackets, indicating doubts as to their authenticity. sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
Acts 9:13 sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong.
Acts 9:13 tn The word “people” is not in the Greek text, but is implied.
Acts 9:14 tn Grk “to bind.”
Acts 9:14 sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
Acts 9:15 tn Or “tool.”
Acts 9:15 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
Acts 9:16 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (huper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
Acts 9:17 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epitheis) has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.
Acts 9:17 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
Acts 9:17 tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).
Acts 9:17 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
Acts 9:18 tn Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
Acts 9:18 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
Acts 9:18 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style.
Acts 9:19 tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
Acts 9:20 sn See the note on synagogue in 6:9.
Acts 9:20 tn The ὅτι (hoti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (houtos) combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.

Psalm 30

Psalm 30^[a]

A psalm, a song used at the dedication of the temple;^[b] by David.

30 I will praise you, O Lord, for you lifted me up,^[c]
and did not allow my enemies to gloat^[d] over me.
²O Lord my God,
I cried out to you and you healed me.^[e]
³O Lord, you pulled me^[f] up from Sheol;
you rescued me from among those descending into the grave.^[g]
⁴Sing to the Lord, you faithful followers^[h] of his;
give thanks to his holy name.^[i]
⁵For his anger lasts only a brief moment,
and his good favor restores one’s life.^[j]
One may experience sorrow during the night,
but joy arrives in the morning.^[k]
⁶In my self-confidence I said,
“I will never be shaken.”^[l]
⁷O Lord, in your good favor you made me secure.^[m]
Then you rejected me^[n] and I was terrified.
⁸To you, O Lord, I cried out;
I begged the Lord for mercy:^[o]
⁹“What^[p] profit is there in taking my life,^[q]
in my descending into the Pit?^[r]
Can the dust of the grave^[s] praise you?
Can it declare your loyalty?^[t]
¹⁰Hear, O Lord, and have mercy on me.
O Lord, deliver me.”^[u]
¹¹Then you turned my lament into dancing;
you removed my sackcloth and covered me with joy.^[v]
¹²So now^[w] my heart^[x] will sing to you and not be silent;
O Lord my God, I will always^[y] give thanks to you.

Footnotes

Psalm 30:1 sn Psalm 30. The author thanks the Lord for delivering him from death and urges others to join him in praise. The psalmist experienced divine discipline for a brief time, but when he cried out for help the Lord intervened and restored his favor.
Psalm 30:1 tn Heb “a song of the dedication of the house.” The referent of “house” is unclear. It is possible that David wrote this psalm for the dedication ceremony of Solomon’s temple. Another possibility is that the psalm was used on the occasion of the dedication of the second temple following the return from exile, or on the occasion of the rededication of the temple in Maccabean times.
Psalm 30:1 tn Elsewhere the verb דָּלָה (dalah) is used of drawing water from a well (Exod 2:16, 19; Prov 20:5). The psalmist was trapped in the pit leading to Sheol (see v. 3), but the Lord hoisted him up. The Piel stem is used here, perhaps suggesting special exertion on the Lord’s part.
Psalm 30:1 tn Or “rejoice.”
Psalm 30:2 sn You healed me. Apparently the psalmist was plagued by a serious illness that threatened his life. See Ps 41.
Psalm 30:3 tn Or “my life.”
Psalm 30:3 tn Heb “you kept me alive from those descending into the pit.” The Hebrew noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead. The translation follows the consonantal Hebrew text (Kethib); the marginal reading (Qere) has, “you kept me alive so that I did not go down into the pit.”
Psalm 30:4 tn A “faithful follower” (חָסִיד) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 16:10; 31:23; 37:28; 86:2; 97:10).
Psalm 30:4 tn Heb “to his holy remembrance.” The noun זֵכֵר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 6:5; 97:12.The Lord’s “name” is “holy” in the sense that it is a reminder of his uniqueness and greatness.
Psalm 30:5 tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).
Psalm 30:5 tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.
Psalm 30:6 sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).
Psalm 30:7 tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).
Psalm 30:7 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).
Psalm 30:8 tn The prefixed verbal forms in v. 8 are probably preterites; the psalmist recalls that he prayed in his time of crisis.
Psalm 30:9 sn The following two verses (vv. 9-10) contain the prayer (or an excerpt of the prayer) that the psalmist offered to the Lord during his crisis.
Psalm 30:9 tn Heb “What profit [is there] in my blood?” “Blood” here represents his life.
Psalm 30:9 tn The Hebrew term שָׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 49:9; 55:24 HT [55:23 ET]; 103:4).
Psalm 30:9 tn Heb “dust.” The words “of the grave” are supplied in the translation for clarification.
Psalm 30:9 tn The rhetorical questions anticipate the answer, “Of course not!”sn According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 6:5; 88:10-12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!
Psalm 30:10 tn Heb “be a helper to me.”
Psalm 30:11 sn Covered me with joy. “Joy” probably stands metonymically for festive attire here.
Psalm 30:12 tn Heb “so that”; or “in order that.”
Psalm 30:12 tn Heb “glory.” Some view כָבוֹד (khavod, “glory”) here as a metonymy for man’s inner being (see BDB 459 s.v. II כָּבוֹד 5), but it is preferable to emend the form to כְּבֵדִי (k^evedi, “my liver”). Like the heart, the liver is viewed as the seat of one’s emotions. See also Pss 16:9; 57:9; 108:1, as well as H. W. Wolff, Anthropology of the Old Testament, 64, and M. Dahood, Psalms (AB), 1:90. For an Ugaritic example of the heart/liver as the source of joy, see G. R. Driver, Canaanite Myths and Legends, 47-48: “her [Anat’s] liver swelled with laughter, her heart was filled with joy, the liver of Anat with triumph.” “Heart” is used in the translation above for the sake of English idiom; the expression “my liver sings” would seem odd indeed to the modern reader.
Psalm 30:12 tn Or “forever.”

Revelation 5:11-14

¹¹Then^[a] I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their^[b] number was ten thousand times ten thousand^[c]—thousands times thousands— ¹²all of whom^[d] were singing^[e] in a loud voice:

“Worthy is the lamb who was killed^[f]
to receive power and wealth
and wisdom and might
and honor and glory and praise!”

¹³Then^[g] I heard every creature—in heaven, on earth, under the earth, in the sea, and all that is in them—singing:^[h]

“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power^[i] forever and ever!”

¹⁴And the four living creatures were saying “Amen,” and the elders threw themselves to the ground^[j] and worshiped.

John 21:1-19

Jesus’ Appearance to the Disciples in Galilee

21 After this^[a] Jesus revealed himself again to the disciples by the Sea of Tiberias.^[b] Now this is how he did so.^[c] ²Simon Peter, Thomas^[d] (called Didymus),^[e] Nathanael^[f] (who was from Cana in Galilee), the sons^[g] of Zebedee,^[h] and two other disciples^[i] of his were together. ³Simon Peter told them, “I am going fishing.” “We will go with you,” they replied.^[j] They went out and got into the boat,^[k] but that night they caught nothing.

⁴When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus. ⁵So Jesus said to them, “Children, you don’t have any fish,^[l] do you?”^[m] They replied,^[n] “No.” ⁶He told them, “Throw your net on the right side of the boat, and you will find some.”^[o] So they threw the net,^[p] and were not able to pull it in because of the large number of fish.

⁷Then the disciple whom^[q] Jesus loved^[r] 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),^[s] and plunged^[t] into the sea. ⁸Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards.^[u]

⁹When they got out on the beach,^[v] they saw a charcoal fire ready^[w] with a fish placed on it, and bread. ¹⁰Jesus said,^[x] “Bring some of the fish you have just now caught.” ¹¹So Simon Peter went aboard and pulled the net to shore. It was^[y] full of large fish, 153,^[z] but although there were so many, the net was not torn. ¹²“Come, have breakfast,” Jesus said.^[aa] But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. ¹³Jesus came and took the bread and gave it to them, and did the same with the fish. ¹⁴This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

Peter’s Restoration

¹⁵Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John,^[ab] do you love me more than these do?”^[ac] He replied,^[ad] “Yes, Lord, you know I love you.”^[ae] Jesus^[af] told him, “Feed my lambs.” ¹⁶Jesus^[ag] said^[ah] a second time, “Simon, son of John, do you love me?” He replied,^[ai] “Yes, Lord, you know I love you.” Jesus^[aj] told him, “Shepherd my sheep.” ¹⁷Jesus^[ak] said^[al] a third time, “Simon, son of John, do you love me?” Peter was distressed^[am] that Jesus^[an] asked^[ao] him a third time, “Do you love me?” and said,^[ap] “Lord, you know everything. You know that I love you.” Jesus^[aq] replied,^[ar] “Feed my sheep. ¹⁸I tell you the solemn truth,^[as] when you were young, you tied your clothes around you^[at] and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up^[au] and bring you where you do not want to go.” ¹⁹(Now Jesus^[av] said this to indicate clearly by what kind of death Peter^[aw] was going to glorify God.)^[ax] After he said this, Jesus told Peter,^[ay] “Follow me.”

Footnotes

John 21:1 tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meth’ hēmeras oktō) between the two postresurrection appearances of Jesus in 20:26.
John 21:1 sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).
John 21:1 tn Grk “how he revealed himself.”
John 21:2 tn 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.
John 21:2 sn Didymus means “the twin” in Greek.
John 21:2 tn 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.
John 21:2 tn 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.
John 21:2 sn The sons of Zebedee were James and John.
John 21:2 sn 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.
John 21:3 tn Grk “they said to him.”
John 21:3 sn See the note at John 6:17 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
John 21:5 tn The word προσφάγιον (prosphagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (opson), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.
John 21:5 tn 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?”).
John 21:5 tn Grk “They answered him.”
John 21:6 tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
John 21:6 tn 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.
John 21:7 tn Grk “the disciple, that one whom.”
John 21:7 sn On the disciple whom Jesus loved see 13:23-26.
John 21:7 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, 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.sn This is a parenthetical note by the author.
John 21:7 tn Grk “threw himself.”
John 21:8 tn Or “about a hundred meters”; Grk “about 200 cubits.” According to BDAG 812 s.v., a πῆχυς (pēchus) was about 18 inches or .462 meters, so two hundred πηχῶν (pēchōn) would be about 100 yards (92.4 meters).
John 21:9 tn Grk “land.”
John 21:9 tn Grk “placed,” “laid.”
John 21:10 tn Grk “said to them.”
John 21:11 tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied.
John 21:11 sn Here the author makes two further points about the catch of fish: (1) there were 153 large fish in the net, and (2) even with so many, the net was not torn. Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown (John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus’ public ministry (2:6).
John 21:12 tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.
John 21:15 tc The majority of mss (A C² Θ Ψ ƒ^1,13 33 M sy) read “Simon, the son of Jonah” here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading “Simon, son of John” is better attested, being found in א¹ (א* only has “Simon” without mention of his father) B C* D L W lat co.
John 21:15 tn To whom (or what) does “these” (τούτων, toutōn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.
John 21:15 tn Grk “He said to him.”
John 21:15 tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaō and phileō)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16; 16:27); of the Father’s love for the Son (3:35; 5:20); of Jesus’ love for men (11:3, 5); of the love of men for men (13:34; 15:19); and of the love of men for Jesus (8:42; 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.
John 21:15 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
John 21:16 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
John 21:16 tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.
John 21:16 tn Grk “He said to him.”
John 21:16 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
John 21:17 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
John 21:17 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
John 21:17 tn Or “was sad.”
John 21:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
John 21:17 tn Grk “said to.”
John 21:17 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
John 21:17 tc ‡ Most witnesses, especially later ones (A Θ Ψ ƒ¹³ M), read ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ƒ¹ 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. NA²⁸ includes the words in brackets, indicating some doubts as to their authenticity.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
John 21:17 tn Grk “Jesus said to him.”
John 21:18 tn Grk “Truly, truly, I say to you.”
John 21:18 tn Or “you girded yourself.”
John 21:18 tn Grk “others will gird you.”
John 21:19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
John 21:19 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
John 21:19 sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).
John 21:19 tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.

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Revised Common Lectionary (Semicontinuous)

The Conversion of Saul

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Psalm 30[a]

A psalm, a song used at the dedication of the temple;[b] by David.

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Jesus’ Appearance to the Disciples in Galilee

Peter’s Restoration

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Psalm 30^[a]

A psalm, a song used at the dedication of the temple;^[b] by David.