KJV: So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
YLT: When, therefore, they dined, Jesus saith to Simon Peter, 'Simon, son of Jonas, dost thou love me more than these?' he saith to him, 'Yes, Lord; thou hast known that I dearly love thee;' he saith to him, 'Feed my lambs.'
Darby: When therefore they had dined, Jesus says to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He says to him, Yea, Lord; thou knowest that I am attached to thee. He says to him, Feed my lambs.
ASV: So when they had broken their fast, Jesus saith to Simon Peter, Simon,'son of John, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
ἠρίστησαν | they had dined |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀριστάω Sense: to breakfast. |
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λέγει | says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Σίμωνι | to Simon |
Parse: Noun, Dative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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Πέτρῳ | Peter |
Parse: Noun, Dative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Σίμων | Simon |
Parse: Noun, Vocative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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Ἰωάννου | [son] of John |
Parse: Noun, Genitive Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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ἀγαπᾷς | love you |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἀγαπάω Sense: of persons. |
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με | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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πλέον | more |
Parse: Adjective, Accusative Neuter Singular, Comparative Root: πολύς Sense: greater in quantity. |
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τούτων | than these |
Parse: Demonstrative Pronoun, Genitive Masculine Plural Root: οὗτος Sense: this. |
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Λέγει | He says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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αὐτῷ | to Him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Ναί | Yes |
Parse: Particle Root: ναί Sense: yea, verily, truly, assuredly, even so. |
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Κύριε | Lord |
Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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οἶδας | know |
Parse: Verb, Perfect Indicative Active, 2nd Person Singular Root: οἶδα Sense: to see. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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φιλῶ | I dearly love |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: φιλέω Sense: to love. |
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Βόσκε | Feed |
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: βόσκω Sense: to feed. |
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ἀρνία | lambs |
Parse: Noun, Accusative Neuter Plural Root: ἀρνίον Sense: . |
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μου | of Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
Greek Commentary for John 21:15
Ablative case of comparison τουτων toutōn (disciples) after πλεον pleon Peter had even boasted that he would stand by Christ though all men forsook him (Mark 14:29). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke 24:34). But here Christ probes the inmost recesses of Peter‘s heart to secure the humility necessary for service. I love thee Peter makes no claim here to superior love and passes by the “more than these” and does not even use Christ‘s word αγαπαω agapaō for high and devoted love, but the humbler word πιλεω phileō for love as a friend. He insists that Christ knows this in spite of his conduct. Feed my lambs For the old word βοσκω boskō (to feed as a herdsman) see Matthew 8:33. Present active imperative here. Αρνια Arnia is a diminutive of αρνος arnos (lamb). [source]
Compare Christ's first address to Peter, John 1:43. He never addresses him by the name of Peter, while that name is commonly used, either alone or with Simon, in the narrative of the Gospels, and in the Greek form Peter, not the Aramaic Cephas, which, on the other hand, is always employed by Paul. For Jonas read as Rev., John. [source]
Jesus uses the more dignified, really the nobler, but, as it seems to Peter, in the ardor of his affection, the colder word for love. See on John 5:20. [source]
More than these disciples love me. Compare John 13:37; Matthew 26:33. The question conveys a gentle rebuke for his former extravagant professions. [source]
Peter substitutes the warmer, more affectionate word, and omits all comparison with his fellow-disciples. [source]
See on 1 Peter 5:2. [source]
Diminutive: little lambs. Godet remarks: “There is a remarkable resemblance between the present situation and that of the two scenes in the previous life of Peter with which it is related. He had been called to the ministry by Jesus after a miraculous draught of fishes; it is after a similar draught that the ministry is restored to him. He had lost his office by a denial beside a fire of coal; it is beside a fire of coal that he recovers it.” [source]
Reverse Greek Commentary Search for John 21:15
It is breakfast, not dinner. In Luke 14:12 both αριστον ariston (breakfast) and δειπνον deipnon (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called δειπνον μεσημβρινον deipnon mesēmbrinon (midday dinner or luncheon). The regular dinner In John 21:12, John 21:15 αρισταω aristaō is used of the early morning meal, “Break your fast” When αριστον ariston was applied to luncheon, like the Latin prandium, ακρατισμα akratisma was the term for the early breakfast. [source]
Not φιλοῦσι , which implies an instinctive, affectionate attachment, but ἀγαπῶσιν , of a sentiment based on judgment and calculation, which selects its object for a reason. See further, on John 21:15-17. Tynd., the very sinners love their lovers. [source]
Note οπως hopōs rather than the common ινα hina Aorist active subjunctive rather than present, for a single meal. The verb is from αριστον ariston (breakfast). See distinction between αριστον ariston and δειπνον deipnon (dinner or supper) in Luke 14:12. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew 22:4), not the very early meal called ακρατισμα akratisma The verb is, however, used for the early meal on the seashore in John 21:12, John 21:15.With him (παρ αυτωι par' autōi). By his side.Sat down to meat Second aorist active indicative of αναπιπτω anapiptō old verb, to recline, to fall back on the sofa or lounge. No word here for “to meat.” [source]
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
The word occurs in John only here and in John 1:36. Also in Acts 8:32; 1 Peter 1:19. The diminutive ἀρνίον , a little lamb, is found once in the Gospel (John 21:15), often in Revelation, but only of the glorified Redeemer, and nowhere else in the New Testament. In some instances the word may emphasize the gentle and innocent character of Jesus suffering to expiate the sins of men (Revelation 5:6, Revelation 5:12; Revelation 13:8); but it is also employed in describing Him as indignant (Revelation 6:16); as victorious (Revelation 17:4); as the object of adoration (Revelation 5:8); and as enthroned (Revelation 5:13; Revelation 7:17). The term, the Lamb of God (note the article), is evidently used here by the Baptist in some sense understood by his hearers, and points to Isaiah 53:7; compare Acts 8:32. The reference is probably to the Paschal lamb, though commentators differ. [source]
Vivid dramatic present indicative of τρεχω trechō John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark 16:2-8; Matthew 28:5-8; Luke 24:1-8). Luke (Luke 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in John 18-21 is like that between Peter and John in Acts 1-5. Loved Imperfect of πιλεω phileō for which see John 5:20; John 11:3 and for distinction from αγαπαω agapaō see John 11:5; John 13:23; John 21:7, John 21:15, John 21:17. They have taken away First aorist active indicative of αιρω airō indefinite plural. We know not Mary associates the other women with her in her ignorance. For ετηκαν ethēkan (have laid) see John 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus. [source]
This use of γαρ gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω agapaō and πιλεω phileō Αγαπαω Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι hina -εις αυτον echēi precisely reproduces the close of John 3:15 save that εν αυτωι eis auton takes the place of πιστευων en autōi (see John 1:12) and goes certainly with εχηι pisteuōn (not with εν αυτωι echēi as μη αποληται αλλα en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
Better, Rev., tend, since the verb denotes all that is included in the office of a shepherd - guiding, guarding, folding, no less than feeding, which latter is expressed by βόσκω . There is, doubtless, a reminiscence in the word of Christ's charge to Peter (John 21:15-17). Both words are used there: “Feed ( Βόσκε ) my lambs” (John 21:15); “tend ( ποίμαινε ) my sheep” (John 21:16); “feed ( βόσκε ) my sheep” (John 21:17). The A. V. obliterates the distinction by rendering all three feed. Bengel rightly remarks, “Feeding is part of tending.” See on Matthew 2:6. [source]
All ages, sexes, classes.Gird yourselves with humility (την ταπεινοπροσυνην εγκομβωσαστε tēn tapeinophrosunēn egkombōsasthe). First aorist middle imperative of εγκομβοομαι egkomboomai late and rare verb (in Apollodorus, fourth cent. b.c.), here only in N.T., from εν en and κομβος kombos (knot, like the knot of a girdle). Εγκομβωμα Egkombōma was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John 13:4.) when he girded himself with a towel and taught the disciples, Peter in particular (John 13:9.), the lesson of humility (John 13:15). Peter had at last learned the lesson (John 21:15-19).The proud Dative plural of υπερηπανος huperēphanos (James 4:6; Romans 1:30) after αντιτασσεται antitassetai (present middle indicative of αντιτασσω antitassō as in James 4:6 (quoted there as here from Proverbs 3:34). [source]
First aorist middle imperative of εγκομβοομαι egkomboomai late and rare verb (in Apollodorus, fourth cent. b.c.), here only in N.T., from εν en and κομβος kombos (knot, like the knot of a girdle). Εγκομβωμα Egkombōma was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John 13:4.) when he girded himself with a towel and taught the disciples, Peter in particular (John 13:9.), the lesson of humility (John 13:15). Peter had at last learned the lesson (John 21:15-19). [source]
Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Revelation href="/desk/?q=re+7:7&sr=1">Revelation 7:7; Luke 2:25, Luke 2:34; Luke 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; John 20:2; John 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1. [source]
The diminutive, very frequent in Revelation, and once in the Gospel of John (John 21:15). Nowhere else in the New Testament. Compare Isaiah 53:7; John 1:29, John 1:36. Christ had just been spoken of as a lion. He now appears as a lamb. Some interpreters emphasize the idea of gentleness, others that of sacrifice. [source]
“At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας su oidas in John 21:15. [source]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν kai eplunan). First aorist active indicative of πλυνω plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι hoi erchomenoi from οι πλυνησαντες hoi plunēsantes to και επλυναν kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν kai epoiēsen in Revelation 1:6 and και πλαναι kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω leukainō to whiten, old verb from λευκος leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]