Greek Text · Translation · Interlinear · Discourse Structure

The Gospel according to John, Chapter 21ΚΑΤΑ ΙΩΑΝΝΗΝ ΚΑ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν πάλιν ὁ Ἰησοῦς τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος· ἐφανέρωσεν δὲ οὕτως.

After these things Jesus manifested himself again to the disciples by the Sea of Tiberias; and he manifested himself in this way.

Sequential / new sceneΜετὰ ταῦταThe temporal formula Μετὰ ταῦτα ('After these things') is a characteristic Johannine scene-connector (cf. 2:12; 3:22; 5:1; 6:1; 7:1). The double use of ἐφανέρωσεν (he 'manifested') frames the verse and announces the chapter's controlling verb — ἐφανερώθη / φανερόω recurs at vv.14 — setting the resurrection appearance in the framework of revelation theology. The resumptive δέ in the second clause marks continuation and suspense: the 'how' is deferred to the following verses.
Μετὰafterpreposition + accusative (temporal)
ταῦταthese thingsAccusativeobject of Μετά (temporal reference)
ἐφανέρωσενhe manifestedAor Act Indic 3 Sg · φανερόωmain verb→ constative aorist (the whole manifestation as event)φανερόω: 'make visible, reveal'; John's characteristic verb for Jesus' self-disclosure (cf. 1:31; 2:11; 7:4; 17:6).
ἑαυτὸνhimselfAccusativereflexive pronoun, direct object
πάλινagainadverb of repetitionπάλιν: 'again'; the narrator at v.14 counts this as the third such manifestation.
theNominativearticle
ἸησοῦςJesusNominativesubject
τοῖςto theDativearticle
μαθηταῖςdisciplesDativedative of indirect object (manifestation recipient)μαθητής: 'learner, disciple'; the inner circle who had already seen the risen Lord (20:19–29).
ἐπὶbypreposition + genitive (spatial: at/beside)
τῆςtheGenitivearticle
θαλάσσηςseaGenitiveobject of ἐπί (location)θάλασσα: 'sea'; the Sea of Galilee, called 'Tiberias' by John (cf. 6:1) — a Romanized name reflecting the city founded by Herod Antipas.
τῆςofGenitivearticle
ΤιβεριάδοςTiberiasGenitivegenitive of identification (epexegetic)Τιβεριάς: the city and lake name, uniquely Johannine designation for the Sea of Galilee.
ἐφανέρωσενhe manifestedAor Act Indic 3 Sg · φανερόωmain verb (resumptive)→ constative aorist
δὲandcontinuative/resumptive conjunction
οὕτωςin this wayadverb of manner (anticipatory, pointing forward)
2

ἦσαν ὁμοῦ Σίμων Πέτρος καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος καὶ Ναθαναὴλ ὁ ἀπὸ Κανὰ τῆς Γαλιλαίας καὶ οἱ τοῦ Ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο.

Simon Peter, Thomas called the Twin, Nathanael from Cana of Galilee, the sons of Zebedee, and two others of his disciples were together.

Setting / cast-listasyndetonAsyndeton. The verse functions as a dramatis personae, listing seven disciples — a number with symbolic completeness. The group is otherwise unparalleled: Thomas and Nathanael appear only in John (cf. 11:16; 1:45–51), while the sons of Zebedee (James and John) are not named anywhere in the Gospel proper, only here. The anonymity of 'two others' may veil the Beloved Disciple (traditionally John), whose identity is never stated in the Gospel.
ἦσανwereImperf Act Indic 3 Pl · εἰμίmain verb (existential)→ imperfect of description (scene-setting)
ὁμοῦtogetheradverb of associationὁμοῦ: 'together, at the same place'; occurs also at 20:4 (Peter and the Beloved Disciple running together).
ΣίμωνSimonNominativesubject (first of a compound subject)Σίμων: the given Semitic name; the Gospel consistently uses the compound 'Simon Peter' at key moments.
ΠέτροςPeterNominativeapposition (surname/nickname)Πέτρος: 'Rock'; the Greek translation of Aramaic Κηφᾶς, given by Jesus (1:42).
καὶandcoordinating conjunction
ΘωμᾶςThomasNominativesubject (compound)Θωμᾶς: Aramaic for 'twin' (= Δίδυμος); notably the disciple who demanded physical proof (20:24–28).
the oneNominativearticle (substantivizing participle)
λεγόμενοςcalledPres Pass Ptc Nom Sg Masc · λέγωattributive participle (explanatory epithet)→ present descriptiveλέγω: 'say, call'; the passive construction 'the one called' is Johannine convention for double names (cf. 11:16; 20:24).
ΔίδυμοςTwinNominativepredicate nominative (epexegetic gloss on Θωμᾶς)Δίδυμος: 'Twin'; Greek translation of Aramaic Θωμᾶς — John always pairs the two names.
καὶandcoordinating conjunction
ΝαθαναὴλNathanaelNominativesubject (compound)Ναθαναήλ: 'God has given'; appears only in John (1:45–51 and here); traditionally identified with Bartholomew.
the oneNominativearticle (substantivizing prepositional phrase)
ἀπὸfrompreposition + genitive (origin)
ΚανὰCanaGenitiveobject of ἀπό (hometown)Κανά: the Galilean village of the first sign (2:1–11); Nathanael's hometown connects the epilogue to the opening miracle.
τῆςofGenitivearticle
ΓαλιλαίαςGalileeGenitivegenitive of regionΓαλιλαία: the northern region; the epilogue opens in Galilee, completing a narrative arc from the first sign there.
καὶandcoordinating conjunction
οἱthe sonsNominativearticle (substantivizing genitive)
τοῦofGenitivearticle
ΖεβεδαίουZebedeeGenitivegenitive of relationship (filial)Ζεβεδαῖος: James and John; never named in the Fourth Gospel — their anonymity is itself a Johannine technique possibly guarding the Beloved Disciple's identity.
καὶandcoordinating conjunction
ἄλλοιothersNominativesubject (compound, indefinite)ἄλλος: 'other of the same kind'; the two anonymous disciples complete the seven — one may be the Beloved Disciple.
ἐκofpreposition + genitive (partitive)
τῶνtheGenitivearticle
μαθητῶνdisciplesGenitivepartitive genitive
αὐτοῦhisGenitivegenitive of possession
δύοtwoNominativepredicate adjective / numeral in appositionδύο: 'two'; an indeclinable numeral (here functions as attributive with ἄλλοι).
3

λέγει αὐτοῖς Σίμων Πέτρος· Ὑπάγω ἁλιεύειν. λέγουσιν αὐτῷ· Ἐρχόμεθα καὶ ἡμεῖς σύν σοι. ἐξῆλθον καὶ ἐνέβησαν εἰς τὸ πλοῖον, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν.

Simon Peter said to them, 'I am going fishing.' They said to him, 'We will come with you too.' They went out and got into the boat, and that night they caught nothing.

Narrative action (problem-statement)asyndetonAsyndeton (historic presents λέγει, λέγουσιν signal Johannine vivid narration). Peter's declaration Ὑπάγω ἁλιεύειν is exegetically charged: it may reflect simple practicality or a return to his former vocation, which the encounter with the risen Lord will redirect. The night-catch of nothing sets the miracle in full relief — the disciples' own effort avails nothing without the word of the risen Lord.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present (vivid narrative)λέγω: 'say'; the historic present is a Johannine narrative device throughout chs. 18–21.
αὐτοῖςto themDativedative of indirect object
ΣίμωνSimonNominativesubject
ΠέτροςPeterNominativeapposition
ὙπάγωI am goingPres Act Indic 1 Sg · ὑπάγωmain verb of direct speech→ futuristic present (imminent intention)ὑπάγω: 'go away, depart'; used 32× in John, often for Jesus' departure; here Peter's departure to the sea.
ἁλιεύεινto fishPres Act Infin · ἁλιεύωcomplementary infinitive (purpose)→ present complementaryἁλιεύω: 'fish'; NT hapax; the cognate noun ἁλιεύς ('fisherman') was Peter's original vocation (cf. Mark 1:16).
λέγουσινthey sayPres Act Indic 3 Pl · λέγωmain verb (historic present)→ historic present (vivid narrative)
αὐτῷto himDativedative of indirect object
Ἐρχόμεθαwe are comingPres Mid Indic 1 Pl · ἔρχομαιmain verb of direct speech→ futuristic present (intention/resolve)
καὶalsoadverbial καί (ascensive: 'also, even')
ἡμεῖςweNominativesubject (emphatic pronoun)
σύνwithpreposition + dative (accompaniment)
σοιyouDativeobject of σύν
ἐξῆλθονthey went outAor Act Indic 3 Pl · ἐξέρχομαιmain verb→ constative aorist (action as a whole)
καὶandcoordinating conjunction
ἐνέβησανthey got intoAor Act Indic 3 Pl · ἐμβαίνωmain verb (coordinate)→ constative aoristἐμβαίνω: 'embark, get into' (a boat); a nautical term.
εἰςintopreposition + accusative (direction)
τὸtheAccusativearticle
πλοῖονboatAccusativeobject of εἰςπλοῖον: 'boat, ship'; a fishing vessel on the Sea of Galilee.
καὶandcoordinating conjunction
ἐνinpreposition + dative (temporal)
ἐκείνῃthatDativedemonstrative adjective (attributive)ἐκεῖνος: 'that'; the remote demonstrative emphasizes the specific, completed night.
τῇtheDativearticle
νυκτὶnightDativedative of time (when)νύξ: 'night'; fishing was typically done at night on Galilean waters; the darkness echoes Johannine symbolism (cf. 3:2; 13:30).
ἐπίασανthey caughtAor Act Indic 3 Pl · πιάζωmain verb→ constative aorist (entire night summarized)πιάζω: 'seize, catch'; a fishing/hunting term in John (cf. 7:30, 32, 44; 8:20; 10:39; 11:57).
οὐδένnothingAccusativedirect object (negative)οὐδείς: 'no one, nothing'; the zero catch underlines the disciples' total helplessness without the risen Lord's word.
4

πρωΐας δὲ ἤδη γενομένης ἔστη Ἰησοῦς εἰς τὸν αἰγιαλόν· οὐ μέντοι ᾔδεισαν οἱ μαθηταὶ ὅτι Ἰησοῦς ἐστιν.

When morning had already come, Jesus stood on the shore; the disciples did not know, however, that it was Jesus.

Temporal advance / narrative contrastδὲThe genitive absolute πρωΐας γενομένης ('morning having come') marks the temporal shift from the fruitless night to dawn. The verb ἔστη ('stood') presents the risen Lord in a position of quiet authority at the shore. The adversative μέντοι ('however, yet') introduces the tension that drives the scene: the disciples do not recognize Jesus — a motif characteristic of resurrection appearances (cf. 20:14; Luke 24:16, 31).
πρωΐαςmorningGenitivegenitive absolute (temporal, subject of γενομένης)πρωΐα: 'early morning, dawn'; a temporal noun; the dawn setting recalls John 20:1 (Mary at the tomb 'early while still dark').
δὲnowcontinuative/adversative conjunction
ἤδηalreadytemporal adverbἤδη: 'already, now'; emphasizes the arrival of full morning after the fruitless night.
γενομένηςhaving comeAor Mid Ptc Gen Sg Fem · γίνομαιgenitive absolute (temporal participle)→ constative aorist (dawn as event)γίνομαι: 'become, happen, come'; γενομένης ἡμέρας / πρωΐας is a Hellenistic temporal formula.
ἔστηstoodAor Act Indic 3 Sg · ἵστημιmain verb→ ingressive aorist (took a standing position)ἵστημι: 'stand'; the ingressive aorist 'took his stand' presents Jesus appearing suddenly at the water's edge.
ἸησοῦςJesusNominativesubject
εἰςonpreposition + accusative (spatial: position reached)εἰς with ἔστη: 'stood on/at the shore' — εἰς with a positional verb denotes arrival at a location.
τὸνtheAccusativearticle
αἰγιαλόνshoreAccusativeobject of εἰς (place where Jesus stood)αἰγιαλός: 'beach, shore'; the NT word for a sandy or pebbly shoreline (cf. Matt 13:2, 48; Acts 21:5; 27:39–40).
οὐnotnegation
μέντοιhoweveradversative particleμέντοι: 'however, yet'; mild adversative; common in John's Gospel (cf. 4:27; 7:13; 12:42; 20:5).
ᾔδεισανthey knewPluperf Act Indic 3 Pl · οἶδαmain verb→ pluperfect as simple past (οἶδα lacks a true perfect meaning)οἶδα: 'know (by perception)'; the pluperfect form functions as a simple imperfect in Hellenistic Greek — 'they did not know.'
οἱtheNominativearticle
μαθηταὶdisciplesNominativesubject
ὅτιthatcomplementizer (introducing indirect statement)
ἸησοῦςJesusNominativesubject of indirect statement
ἐστινit is / he isPres Act Indic 3 Sg · εἰμίcopula in indirect statement→ present (retained in indirect speech)
5

λέγει οὖν αὐτοῖς ὁ Ἰησοῦς· Παιδία, μή τι προσφάγιον ἔχετε; ἀπεκρίθησαν αὐτῷ· Οὔ.

Jesus therefore said to them, 'Children, do you have any fish to eat?' They answered him, 'No.'

Logical consequence / narrative advanceοὖνThe inferential οὖν ('therefore') links Jesus' appearance to his address: since he was standing on the shore, he spoke to them. The vocative Παιδία ('children') is uniquely Johannine (cf. 1 John 2:13, 18; Jn 13:33 τεκνία) — affectionate and slightly condescending in register. The negative question with μή τι expects the answer 'No' and confirms the zero catch. The monosyllabic Οὔ is the disciples' terse, defeated reply.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present (vivid narrative)
οὖνthereforeinferential/continuative conjunctionοὖν: 'therefore, then'; John's most common narrative connector (200+ occurrences in the Gospel).
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ΠαιδίαchildrenVocativevocative of addressπαιδίον: 'child, little child'; the diminutive as a term of endearment; Jesus uses it as teacher to disciples (cf. 13:33 τεκνία), possibly with irony given the disciples' failed fishing.
μήnot / anyinterrogative particle (negative question expecting 'No')μή in questions expects a negative answer; combined with τι ('anything') it forms μή τι — 'you don't have anything, do you?'
τιanythingAccusativeindefinite pronoun, direct object (partitive)τις: 'something, anything'; the neuter τι with the negative μή = 'anything at all.'
προσφάγιονfish / relishAccusativedirect objectπροσφάγιον: NT hapax; 'side dish, relish, something eaten with bread'; especially fish — a colloquial Galilean fishing term, which fits the local color of the scene.
ἔχετεdo you havePres Act Indic 2 Pl · ἔχωmain verb of question→ present (current possession)
ἀπεκρίθησανthey answeredAor Pass Indic 3 Pl · ἀποκρίνομαιmain verb→ constative aoristἀποκρίνομαι: 'answer, reply'; the deponent passive form is standard NT idiom for 'gave answer.'
αὐτῷto himDativedative of indirect object
ΟὔNonegative particle (answer)οὔ: the blunt monosyllabic negative — the shortest word in the exchange and the most revealing.
6

ὁ δὲ εἶπεν αὐτοῖς· Βάλετε εἰς τὰ δεξιὰ μέρη τοῦ πλοίου τὸ δίκτυον, καὶ εὑρήσετε. ἔβαλον οὖν, καὶ οὐκέτι αὐτὸ ἑλκύσαι ἴσχυον ἀπὸ τοῦ πλήθους τῶν ἰχθύων.

He said to them, 'Cast the net on the right side of the boat, and you will find some.' So they cast it, and now they were not able to haul it in, because of the abundance of fish.

Command and fulfillmentδὲThe stranger's imperative Βάλετε ('cast!') and its immediate, overwhelming fulfillment (the disciples cannot haul the net in) parallels the Lukan catch (Luke 5:1–11), where the same command yields the same impossible abundance and the same recognition moment. The future εὑρήσετε ('you will find') is a confident promise — the risen Lord knows where the fish are. The οὖν ties obedience to abundance: they cast 'therefore' (in response to the command) and the result is miraculous.
heNominativearticle as pronoun (anaphoric: 'the one' = Jesus)
δὲbut / andcontinuative conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτοῖςto themDativedative of indirect object
ΒάλετεcastAor Act Impv 2 Pl · βάλλωmain verb of command (direct speech)→ aorist imperative (sharp, immediate command)βάλλω: 'throw, cast'; the standard NT term for casting a fishing net.
εἰςonpreposition + accusative (direction)
τὰtheAccusativearticle
δεξιὰrightAccusativeattributive adjective (modifying μέρη)δεξιός: 'right (side)'; in Johannine and broader NT usage the right side can carry favorable connotations (cf. Matt 25:33–34; Rev 1:17).
μέρηside / partsAccusativeobject of εἰςμέρος: 'part, side'; τὰ δεξιὰ μέρη = 'the right-side parts of the boat' — a natural instruction about net placement.
τοῦof theGenitivearticle
πλοίουboatGenitivegenitive of reference
τὸtheAccusativearticle
δίκτυονnetAccusativedirect object of Βάλετεδίκτυον: 'fishing net'; a drag-net or cast-net; cf. Matt 4:20–21; Mark 1:18–19; the same net that will hold 153 fish without tearing (v.11).
καὶandcoordinating conjunction
εὑρήσετεyou will findFut Act Indic 2 Pl · εὑρίσκωmain verb (promise in direct speech)→ predictive futureεὑρίσκω: 'find'; the future is a confident promise — the risen Lord's sovereign knowledge of the lake.
ἔβαλονthey castAor Act Indic 3 Pl · βάλλωmain verb→ constative aorist (prompt obedience)
οὖνthereforeinferential conjunction (obedience in response to command)
καὶandcoordinating conjunction
οὐκέτιno longernegative temporal adverbοὐκέτι: 'no longer, not any more'; the negation marks the sudden reversal from the empty net of v.3.
αὐτὸitAccusativedirect object of ἑλκύσαι
ἑλκύσαιto haulAor Act Infin · ἑλκύωcomplementary infinitive with ἴσχυον→ aorist complementaryἑλκύω: 'drag, haul, draw'; a fishing verb also used theologically (6:44: 'no one can come to me unless the Father draws him').
ἴσχυονthey were ableImperf Act Indic 3 Pl · ἰσχύωmain verb (with complementary infinitive)→ imperfect of continuing inabilityἰσχύω: 'be strong, be able'; the imperfect stresses their continuing failure to haul the net.
ἀπὸbecause ofpreposition + genitive (causal)
τοῦtheGenitivearticle
πλήθουςabundance / multitudeGenitivegenitive of cause (after ἀπό)πλῆθος: 'abundance, multitude'; the overwhelming quantity — specified as 153 in v.11.
τῶνof theGenitivearticle
ἰχθύωνfishGenitivepartitive genitiveἰχθύς: 'fish'; the same word as in the feeding of the 5000 (6:9, 11); ἰχθύς was also an early Christian acrostic (ΙΧΘΥΣ = Ἰησοῦς Χριστὸς Θεοῦ Υἱὸς Σωτήρ).
7

λέγει οὖν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς τῷ Πέτρῳ· Ὁ κύριός ἐστιν. Σίμων οὖν Πέτρος, ἀκούσας ὅτι ὁ κύριός ἐστιν, τὸν ἐπενδύτην διεζώσατο, ἦν γὰρ γυμνός, καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν.

That disciple whom Jesus loved therefore said to Peter, 'It is the Lord!' When Simon Peter heard that it was the Lord, he put on his outer garment — for he was stripped for work — and threw himself into the sea.

Recognition and responseοὖνThe recognition pattern mirrors 20:8 where the Beloved Disciple 'saw and believed' before Peter did. Here again the Beloved Disciple recognizes the risen Lord first (Ὁ κύριός ἐστιν — 'It is the Lord!'), while Peter acts with characteristic impulsiveness, plunging into the sea to reach Jesus. The parenthetical ἦν γὰρ γυμνός ('for he was naked/stripped') is a vivid eyewitness detail — the outer cloak had been set aside for work. The pairing of the Beloved Disciple (perception/recognition) and Peter (action/commission) is sustained throughout the epilogue.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
οὖνthereforeinferential conjunction
theNominativearticle
μαθητὴςdiscipleNominativesubject
ἐκεῖνοςthatNominativedemonstrative adjective (attributive, identifying specific disciple)ἐκεῖνος: 'that one'; John uses this demonstrative pronoun to flag the Beloved Disciple (cf. 13:25; 18:15; 19:35; 20:2, 8).
ὃνwhomAccusativerelative pronoun, object of ἠγάπα
ἠγάπαlovedImperf Act Indic 3 Sg · ἀγαπάωrelative clause verb→ progressive imperfect (continuous love)ἀγαπάω: 'love (with self-giving, committed love)'; the characteristic Johannine verb of divine love; its imperfect here stresses the ongoing character of Jesus' love for this disciple.
theNominativearticle
ἸησοῦςJesusNominativesubject of ἠγάπα
τῷtoDativearticle
ΠέτρῳPeterDativedative of indirect object
TheNominativearticle (nominative used as vocative/exclamation)
κύριόςLordNominativepredicate nominative (exclamatory identification)κύριος: 'Lord'; the resurrection title par excellence; Mary's 'they have taken the Lord' (20:2) and Thomas's 'my Lord and my God' (20:28) frame this recognition.
ἐστινit isPres Act Indic 3 Sg · εἰμίcopula (identificatory)→ present (real-time recognition)
ΣίμωνSimonNominativesubject
οὖνthereforeinferential conjunction
ΠέτροςPeterNominativeapposition
ἀκούσαςhaving heardAor Act Ptc Nom Sg Masc · ἀκούωadverbial participle (temporal/causal: 'when/because he heard')→ constative aorist (single hearing as trigger)ἀκούω: 'hear'; the aorist participle precedes the main verb in time — hearing the recognition-word prompts instant action.
ὅτιthatcomplementizer (indirect statement after ἀκούσας)
theNominativearticle
κύριόςLordNominativesubject of indirect statement
ἐστινisPres Act Indic 3 Sg · εἰμίcopula in indirect statement→ present (retained in indirect speech)
τὸνtheAccusativearticle
ἐπενδύτηνouter garmentAccusativedirect object of διεζώσατοἐπενδύτης: NT hapax; 'outer garment, over-coat'; worn over an under-garment; the discarding and retying of this garment shows the eyewitness vividness of the narrative.
διεζώσατοhe wrapped / girdedAor Mid Indic 3 Sg · διαζώννυμιmain verb→ constative aoristδιαζώννυμι: 'gird around, wrap'; reflexive middle — 'girded himself'; cf. 13:4–5 where Jesus girded himself with a towel to wash feet.
ἦνhe wasImperf Act Indic 3 Sg · εἰμίmain verb (parenthetical explanation)→ imperfect of state
γὰρforexplanatory conjunction (parenthetical γάρ)γάρ: 'for'; introduces the parenthetical explanation of why Peter girded the ἐπενδύτης.
γυμνόςnaked / strippedNominativepredicate adjectiveγυμνός: 'naked, stripped (for work)'; not necessarily fully unclothed but stripped down to a loin cloth for labor — vivid eyewitness detail.
καὶandcoordinating conjunction
ἔβαλενthrewAor Act Indic 3 Sg · βάλλωmain verb→ constative aorist (decisive action)βάλλω: 'throw, cast'; the reflexive ἑαυτόν with βάλλω = 'threw himself' — characteristic Petrine impulsiveness (cf. Matt 14:28–29).
ἑαυτὸνhimselfAccusativereflexive pronoun, direct object
εἰςintopreposition + accusative (direction)
τὴνtheAccusativearticle
θάλασσανseaAccusativeobject of εἰς (destination)
8

οἱ δὲ ἄλλοι μαθηταὶ τῷ πλοιαρίῳ ἦλθον, οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων, σύροντες τὸ δίκτυον τῶν ἰχθύων.

The other disciples came in the little boat, dragging the net full of fish, for they were not far from the land, only about two hundred cubits away.

Contrastive action (the others vs. Peter)δὲThe adversative δέ contrasts the two responses: Peter's impulsive leap versus the other disciples' methodical progress by boat, towing the heavy net. The parenthetical detail about distance (ὡς ἀπὸ πηχῶν διακοσίων — about 200 cubits, roughly 90 meters) is another mark of eyewitness precision. The diminutive πλοιάριον ('little boat') versus πλοῖον ('boat') may be stylistic variation or may indicate the vessel left in Peter's wake.
οἱtheNominativearticle
δὲbutadversative/continuative conjunction
ἄλλοιotherNominativeattributive adjective (modifying μαθηταί)
μαθηταὶdisciplesNominativesubject
τῷin theDativearticle
πλοιαρίῳlittle boatDativedative of means/instrument (came by boat)πλοιάριον: diminutive of πλοῖον; cf. 6:22–24 where the same diminutive is used of the boats at the feeding.
ἦλθονcameAor Act Indic 3 Pl · ἔρχομαιmain verb→ constative aorist
οὐnotnegation
γὰρforexplanatory conjunction (parenthetical)
ἦσανthey wereImperf Act Indic 3 Pl · εἰμίmain verb of γάρ clause (explanatory)→ imperfect of state
μακρὰνfarpredicate adjective (adverbial accusative of extent)μακράν: 'far'; the adverbial accusative feminine functions as an adverb of distance.
ἀπὸfrompreposition + genitive (separation/distance)
τῆςtheGenitivearticle
γῆςlandGenitivegenitive of separationγῆ: 'land, shore'; the objective destination.
ἀλλὰbutstrong adversative conjunction (corrective: 'but rather')ἀλλά: strong adversative correcting the negative οὐ μακράν — 'not far, but [only] about 200 cubits.'
ὡςaboutapproximating particleὡς: 'about, approximately' before numerals; a common Hellenistic usage.
ἀπὸfrom / offpreposition + genitive (distance from shore)
πηχῶνcubitsGenitivegenitive of measureπῆχυς: 'cubit' (c. 45 cm); διακοσίων πηχῶν = about 90 meters from shore.
διακοσίωνtwo hundredGenitiveattributive numeral (genitive of measure)διακόσιοι: 'two hundred'; cf. 6:7 where 200 denarii are insufficient for the crowd — a Johannine numerical precision pattern.
σύροντεςdraggingPres Act Ptc Nom Pl Masc · σύρωadverbial participle (attendant circumstance / manner)→ present progressive (continuous action of dragging)σύρω: 'drag, haul'; a vivid physical verb — the laden net could not be lifted into the boat.
τὸtheAccusativearticle
δίκτυονnetAccusativedirect object of σύροντες
τῶνof theGenitivearticle
ἰχθύωνfishGenitivegenitive (content: 'the net of fish')
9

ὡς οὖν ἀπέβησαν εἰς τὴν γῆν, βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον.

When therefore they got out on the land, they saw a charcoal fire laid and fish placed on it, and bread.

Temporal / consequential (arrival on shore)ὡς οὖνThe compound connective ὡς οὖν ('when therefore') marks temporal sequence with logical consequence. The historic present βλέπουσιν ('they see') dramatizes the disciples' arrival and discovery. The most evocative detail is ἀνθρακιά ('charcoal fire') — the same word used only twice in the NT: here and at 18:18, where Peter stood by a charcoal fire warming himself as he denied Jesus three times. The echo is almost certainly deliberate: a new charcoal fire, a new threefold exchange (vv.15–17), and this time Peter's restoration instead of denial.
ὡςwhentemporal conjunctionὡς: 'when, as'; introduces a temporal clause — standard Johannine narrative usage.
οὖνthereforeinferential/transitional particle
ἀπέβησανthey got outAor Act Indic 3 Pl · ἀποβαίνωmain verb of temporal clause→ constative aorist (landing as event)ἀποβαίνω: 'disembark, step out'; a nautical term for coming ashore.
εἰςonpreposition + accusative (direction/destination)
τὴνtheAccusativearticle
γῆνlandAccusativeobject of εἰς (destination)
βλέπουσινthey seePres Act Indic 3 Pl · βλέπωmain verb (historic present)→ historic present (vivid, immediate visual impact)βλέπω: 'see, perceive'; the historic present dramatizes the disciples' sudden sight of the prepared meal.
ἀνθρακιὰνcharcoal fireAccusativedirect object of βλέπουσινἀνθρακιά: NT hapax bis (here and 18:18); 'a heap of burning coals, charcoal fire'; the verbal echo with 18:18 is one of the most evocative details in the epilogue.
κειμένηνlaid / burningPres Mid Ptc Acc Sg Fem · κεῖμαιattributive participle (modifying ἀνθρακιάν)→ present descriptive (the fire already burning)κεῖμαι: 'lie, be laid'; as an attributive participle = 'a charcoal fire [already] burning.'
καὶandcoordinating conjunction
ὀψάριονfishAccusativedirect object (coordinate with ἀνθρακιάν)ὀψάριον: diminutive of ὄψον ('relish, cooked fish'); a colloquial term, same as in 6:9, 11 (the loaves-and-fishes miracle) — the eucharistic overtone is reinforced.
ἐπικείμενονplaced on itPres Mid Ptc Acc Sg Neut · ἐπίκειμαιattributive participle (modifying ὀψάριον)→ present descriptiveἐπίκειμαι: 'lie upon, be placed on'; the fish is already on the fire, prepared by the risen Lord.
καὶandcoordinating conjunction
ἄρτονbreadAccusativedirect object (coordinate, asyndeton-after-καί)ἄρτος: 'bread, loaf'; paired with ὀψάριον as in 6:9, 11 — the bread-and-fish motif evoking the feeding miracle and eucharistic echoes throughout John 6 and 21.
10

λέγει αὐτοῖς ὁ Ἰησοῦς· Ἐνέγκατε ἀπὸ τῶν ὀψαρίων ὧν ἐπιάσατε νῦν.

Jesus said to them, 'Bring some of the fish that you have just caught.'

Command (integrating their catch into the meal)asyndetonAsyndeton. Jesus' command Ἐνέγκατε ('Bring!') directs the disciples to contribute their miraculous catch to the already-prepared meal. The present participle that will follow in v.11 and the aorist ἐπιάσατε ('you caught') with νῦν ('just now') underline the continuity between their work and the Lord's provision. This verse bridges the catch-scene (vv.1–8) and the breakfast-scene (vv.12–13), linking miracle and communion.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ἘνέγκατεbringAor Act Impv 2 Pl · φέρωmain verb of command (direct speech)→ aorist imperative (single, immediate command)φέρω: 'carry, bring'; the aorist imperative of φέρω (suppletive from ἐνέγκω); Jesus incorporates their catch into the meal he has prepared.
ἀπὸsome ofpreposition + genitive (partitive)ἀπό with partitive genitive: 'some from/of the fish' — only a portion of the catch is needed.
τῶνtheGenitivearticle
ὀψαρίωνfishGenitivepartitive genitive
ὧνthat / whichGenitiverelative pronoun (genitive by attraction to antecedent ὀψαρίων)
ἐπιάσατεyou caughtAor Act Indic 2 Pl · πιάζωrelative clause verb→ constative aorist (the catch as completed event)
νῦνjust nowtemporal adverbνῦν: 'now, just now'; emphasizes the immediacy and miraculous freshness of the catch.
11

ἀνέβη οὖν Σίμων Πέτρος καὶ εἵλκυσεν τὸ δίκτυον εἰς τὴν γῆν μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν· καὶ τοσούτων ὄντων οὐκ ἐσχίσθη τὸ δίκτυον.

Simon Peter went aboard and hauled the net ashore, full of large fish — one hundred fifty-three; and although there were so many, the net was not torn.

Consequential action (obedience to Jesus' command)οὖνPeter's role here is the physical instrument of Jesus' command (v.10). The number 153 is given with an eyewitness-like precision unique in the Gospels. Jerome's famous claim that 153 is the total number of fish species in the ancient world is legendary; more likely the precision reflects an actual count preserved in memory. The concessive genitive absolute τοσούτων ὄντων ('although there were so many') frames the miracle-within-the-miracle: the net held without tearing despite the impossible load — a detail unique to John's version, signaling the completeness of the catch and perhaps the church's universal mission without schism.
ἀνέβηwent up / boardedAor Act Indic 3 Sg · ἀναβαίνωmain verb→ ingressive aorist (boarding the boat)ἀναβαίνω: 'go up, climb'; here to climb back into or alongside the boat to haul the net — Peter had jumped into the sea (v.7).
οὖνthereforeinferential conjunction
ΣίμωνSimonNominativesubject
ΠέτροςPeterNominativeapposition
καὶandcoordinating conjunction
εἵλκυσενhauledAor Act Indic 3 Sg · ἑλκύωmain verb (coordinate)→ constative aoristἑλκύω: 'drag, haul, draw'; the same verb as v.6 (where the disciples collectively could not haul it) — now Peter alone, at Jesus' command, achieves it.
τὸtheAccusativearticle
δίκτυονnetAccusativedirect object of εἵλκυσεν
εἰςtopreposition + accusative (direction)
τὴνtheAccusativearticle
γῆνlandAccusativeobject of εἰς (destination)
μεστὸνfullAccusativepredicate accusative (describing the net in its hauled state)μεστός: 'full'; used of the sponge full of vinegar (19:29) and the jar full of wine (2:7); here of the net's miraculous abundance.
ἰχθύωνfishGenitivegenitive of content (after μεστόν)
μεγάλωνlargeGenitiveattributive adjective (modifying ἰχθύων)μέγας: 'large, great'; the size of the fish amplifies the abundance.
ἑκατὸνone hundredGenitivenumeral (part of count)ἑκατόν: '100'; indeclinable numeral.
πεντήκονταfiftyGenitivenumeral (part of count)πεντήκοντα: '50'; indeclinable numeral.
τριῶνthreeGenitivenumeral in genitive (completing the count with ἰχθύων)τρεῖς (gen. τριῶν): '3'; 153 = the triangular number of 17, the sum of 1–17; Jerome's 'species of fish in the world' is medieval legend, but the number is precise and memorable.
καὶandcoordinating conjunction
τοσούτωνso manyGenitivegenitive absolute (concessive: subject of ὄντων)τοσοῦτος: 'so great, so many'; the concessive genitive absolute stresses the unnatural character of the net's survival.
ὄντωνbeing / there beingPres Act Ptc Gen Pl Neut · εἰμίgenitive absolute (concessive participle)→ present (contemporaneous with the non-tearing)
οὐκnotnegation
ἐσχίσθηwas tornAor Pass Indic 3 Sg · σχίζωmain verb (miraculous negative outcome)→ constative aorist (fact stated as a whole)σχίζω: 'split, tear, rend'; the same verb for the temple veil torn at the crucifixion (Matt 27:51; Mark 15:38) and the heavens torn open at the baptism (Mark 1:10) — here its negation signals miraculous wholeness.
τὸtheNominativearticle
δίκτυονnetNominativesubject of ἐσχίσθη
12

λέγει αὐτοῖς ὁ Ἰησοῦς· Δεῦτε ἀριστήσατε. οὐδεὶς δὲ ἐτόλμα τῶν μαθητῶν ἐξετάσαι αὐτόν· Σύ τίς εἶ; εἰδότες ὅτι ὁ κύριός ἐστιν.

Jesus said to them, 'Come and have breakfast.' Now none of the disciples dared to ask him, 'Who are you?' — knowing that it was the Lord.

Invitation and sacred silenceasyndetonAsyndeton. The double command Δεῦτε ἀριστήσατε ('Come, have breakfast!') is Jesus' hospitable invitation. The adversative δέ introduces the disciples' silent awe: οὐδεὶς ἐτόλμα ('no one dared') is a strong negative — the imperfect of τολμάω ('dare, have the courage') shows their continuing, conscious restraint. The indirect question they suppress ('Who are you?') is the very question they need not ask, because εἰδότες ὅτι ὁ κύριός ἐστιν ('knowing that it was the Lord') shows faith has already resolved it — a knowing that comes through the miraculous act rather than through a question.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτοῖςto themDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
Δεῦτεcomeparticle of invitation / imperative-like adverbδεῦτε: 'come!' (plural); a fixed particle of call/invitation, functioning as imperative but not morphologically a verb; cf. 'Come and see' (1:39, 46; 4:29; 11:34).
ἀριστήσατεhave breakfastAor Act Impv 2 Pl · ἀριστάωmain verb of invitation→ aorist imperative (invitation to a specific meal)ἀριστάω: 'have the morning meal, breakfast'; cf. Luke 11:37; this is the only breakfast scene in the Fourth Gospel — a post-resurrection Eucharistic echo.
οὐδεὶςno oneNominativesubjectοὐδείς: 'no one'; the universal negative underscores the corporate reverence.
δὲbutadversative conjunction
ἐτόλμαdaredImperf Act Indic 3 Sg · τολμάωmain verb→ conative imperfect (ongoing restraint, trying but suppressing the urge)τολμάω: 'dare, have the boldness'; the imperfect stresses the disciples' continuing and conscious self-restraint in the presence of the risen Lord.
τῶνof theGenitivearticle (partitive with οὐδείς)
μαθητῶνdisciplesGenitivepartitive genitive (modifying οὐδείς)
ἐξετάσαιto ask / to examineAor Act Infin · ἐξετάζωcomplementary infinitive (completing ἐτόλμα)→ aorist complementaryἐξετάζω: 'inquire closely, question, examine'; a stronger word than ἐρωτάω — implies probing interrogation, which the disciples' reverence forbids.
αὐτόνhimAccusativedirect object of ἐξετάσαι
ΣύYouNominativesubject of suppressed question (emphatic pronoun)
τίςwhoNominativeinterrogative pronoun (predicate of suppressed question)τίς: 'who?'; the identity question they dare not ask because they already know the answer.
εἶare youPres Act Indic 2 Sg · εἰμίcopula of suppressed question→ present
εἰδότεςknowingPerf Act Ptc Nom Pl Masc · οἶδαadverbial participle (causal: 'because they knew')→ perfect (settled knowledge, prior recognition)οἶδα: 'know (by perception/intuition)'; the perfect participle of οἶδα signals knowledge already attained — they recognized him through the miracle.
ὅτιthatcomplementizer (after εἰδότες)
theNominativearticle
κύριόςLordNominativepredicate nominative of indirect statement
ἐστινisPres Act Indic 3 Sg · εἰμίcopula in indirect statement→ present (retained in indirect speech)
13

ἔρχεται Ἰησοῦς καὶ λαμβάνει τὸν ἄρτον καὶ δίδωσιν αὐτοῖς, καὶ τὸ ὀψάριον ὁμοίως.

Jesus came and took the bread and gave it to them, and the fish likewise.

Eucharistic action (distribution by Jesus)asyndetonAsyndeton. Three historic presents — ἔρχεται, λαμβάνει, δίδωσιν ('comes, takes, gives') — frame the eucharistic gesture with vivid immediacy. The action exactly mirrors John 6:11 (ἔλαβεν…ἔδωκεν, 'he took…he gave') at the feeding of the five thousand, and the Last Supper tradition (λαβὼν ἄρτον…ἔδωκεν, cf. Luke 22:19). The ὁμοίως ('likewise') extends the distribution to the fish without repeating the verbs — a narrative compression pointing to the totality of the provision.
ἔρχεταιcomesPres Mid Indic 3 Sg · ἔρχομαιmain verb (historic present)→ historic present (vivid, eucharistic gesture)ἔρχομαι: Jesus approaches the disciples to serve them — the host-servant imagery echoes 13:4–5 (Jesus washing feet).
ἸησοῦςJesusNominativesubject
καὶandcoordinating conjunction
λαμβάνειtakesPres Act Indic 3 Sg · λαμβάνωmain verb (historic present)→ historic presentλαμβάνω: 'take'; in eucharistic language, 'he took the bread' echoes 6:11 and the institution narratives.
τὸνtheAccusativearticle
ἄρτονbreadAccusativedirect object of λαμβάνειἄρτος: the bread from v.9; now distributed by Jesus — the eucharistic echo of 6:11.
καὶandcoordinating conjunction
δίδωσινgivesPres Act Indic 3 Sg · δίδωμιmain verb (historic present)→ historic presentδίδωμι: 'give'; the gift-verb of the Gospel — God 'gives' the Son (3:16), Jesus 'gives' life (10:28), peace (14:27), now bread.
αὐτοῖςto themDativedative of indirect object
καὶandcoordinating conjunction
τὸtheAccusativearticle
ὀψάριονfishAccusativedirect object (coordinate, distributed likewise)
ὁμοίωςlikewiseadverb of manner (elliptical: 'he gave the fish likewise')ὁμοίως: 'in the same way, likewise'; an elegant compression — the fish are distributed with the same gift-gesture.
14

τοῦτο ἤδη τρίτον ἐφανερώθη Ἰησοῦς τοῖς μαθηταῖς ἐγερθεὶς ἐκ νεκρῶν.

This was now the third time that Jesus was revealed to the disciples after he had risen from the dead.

Authorial summary / closure of the appearance sceneasyndetonAsyndeton. The narrator steps back to count: τρίτον ('the third time') places this appearance in sequence after the Magdalene appearance (20:14–17) and the group appearances of 20:19–23 and 20:26–29 — or possibly counting only the group appearances (20:19–23, 20:26–29, and now 21:1–14). The resurrection verb ἐγερθεὶς ἐκ νεκρῶν ('raised from the dead') uses the passive of ἐγείρω, the divine passive of resurrection, and frames the whole chapter within the post-Easter horizon.
τοῦτοthisNominativesubject (resumptive demonstrative: the whole foregoing scene)οὗτος: 'this'; refers to the entire lakeside manifestation just narrated.
ἤδηalready / nowtemporal adverbἤδη: 'already, now'; emphasizes the accumulating number of resurrection appearances.
τρίτονthirdNominativepredicate ordinal numeralτρίτος: 'third'; the narrator counts — the third group manifestation after the resurrection.
ἐφανερώθηwas revealed / manifestedAor Pass Indic 3 Sg · φανερόωmain verb→ constative aorist (the appearance as an event)φανερόω: 'make visible, manifest'; the passive — 'was manifested' — recalls the opening φανερόω (v.1), forming an inclusion around the catch-and-breakfast scene.
ἸησοῦςJesusNominativesubject
τοῖςto theDativearticle
μαθηταῖςdisciplesDativedative of indirect object (recipients of the manifestation)
ἐγερθεὶςhaving been raisedAor Pass Ptc Nom Sg Masc · ἐγείρωadverbial participle (temporal: 'after having been raised')→ constative aorist (the resurrection as completed event)ἐγείρω: 'raise'; the passive participle ἐγερθείς = 'having been raised' — the divine passive of resurrection (God the implied agent).
ἐκfrompreposition + genitive (separation: raised out of)
νεκρῶνthe deadGenitivegenitive of separationνεκρός: 'dead one'; ἐκ νεκρῶν = 'from among the dead' — the standard early Christian resurrection formula.
15

Ὅτε οὖν ἠρίστησαν, λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς· Σίμων Ἰωάννου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ· Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· Βόσκε τὰ ἀρνία μου.

When therefore they had finished breakfast, Jesus said to Simon Peter, 'Simon, son of John, do you love me more than these?' He said to him, 'Yes, Lord; you know that I love you.' He said to him, 'Feed my lambs.'

Temporal / consequential (post-meal dialogue begins)Ὅτε οὖνThe temporal-inferential compound Ὅτε οὖν ('when therefore') transitions from the communal breakfast to the private interrogation. Jesus' formal use of 'Simon, son of John' (Σίμων Ἰωάννου) instead of 'Peter' signals the gravity of what follows — a formal investiture or reinstating examination. The comparative πλέον τούτων ('more than these') may compare Peter's love for Jesus with the other disciples' love (so most commentators), or with Peter's love for 'these things' (the fishing trade). The critical crux begins here: Jesus uses ἀγαπᾷς (ἀγαπάω), Peter responds with φιλῶ (φιλέω), and Jesus' commissioning verb Βόσκε ('Feed') specifies ἀρνία ('lambs') — the most vulnerable of the flock.
Ὅτεwhentemporal conjunctionὅτε: 'when'; marks the temporal shift from meal to dialogue.
οὖνthereforeinferential particle
ἠρίστησανthey had had breakfastAor Act Indic 3 Pl · ἀριστάωmain verb of temporal clause→ constative aorist (meal as completed event)
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
τῷtoDativearticle
ΣίμωνιSimonDativedative of indirect object
ΠέτρῳPeterDativeapposition
theNominativearticle
ἸησοῦςJesusNominativesubject
ΣίμωνSimonVocativevocative of address (formal, pre-naming)The formal use of 'Simon' (not Peter) signals the gravity of the examination — Jesus addresses him by his birth name, as at 1:42 when he first named him Peter.
Ἰωάννουof JohnGenitivegenitive of relationship (patronymic)Ἰωάννης: Peter's father's name (cf. Matt 16:17 Βαριωνᾶ = 'son of Jonah/John').
ἀγαπᾷςdo you lovePres Act Indic 2 Sg · ἀγαπάωmain verb of question→ present (interrogative about ongoing disposition)ἀγαπάω: 'love (with committed, self-giving love)'; Jesus' first two questions use this verb; see the full crux discussion in the Cruxes section.
μεmeAccusativedirect object
πλέονmore thancomparative adverb (degree of comparison)πλέον (comparative of πολύς): 'more'; the comparative may contrast Peter's love with the other disciples' or with his former attachments ('these things').
τούτωνtheseGenitivegenitive of comparison (after πλέον)τοῦτος: 'these'; ambiguous — the other disciples present, or the fishing boats and nets around them.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
ΝαίYesaffirmative particleναί: 'yes'; Peter's unambiguous affirmation — he does not qualify or boast.
κύριεLordVocativevocative of addressκύριε: the resurrection title in address; Peter uses it in reverent submission, not boast.
σὺyouNominativesubject (emphatic: 'you yourself')
οἶδαςyou knowPerf Act Indic 2 Sg · οἶδαmain verb of Peter's answer→ perfect (settled, omniscient knowledge)οἶδα: 'know'; Peter appeals to Jesus' omniscience — a humble and theologically freighted response after the denial.
ὅτιthatcomplementizer
φιλῶI lovePres Act Indic 1 Sg · φιλέωmain verb of indirect statement→ present (ongoing personal affection)φιλέω: 'love (with personal affection, friendship)'; Peter uses this verb in all three responses, whether from humility (not daring to claim ἀγαπάω after the denial), or because φιλέω is simply his idiolect. The crux is central to the passage.
σεyouAccusativedirect object of φιλῶ
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present, commission)→ historic present
αὐτῷto himDativedative of indirect object
ΒόσκεfeedPres Act Impv 2 Sg · βόσκωmain verb of commission→ present imperative (ongoing, habitual shepherding duty)βόσκω: 'feed, tend (by providing food)'; the present imperative commands an ongoing practice of pastoral nourishment — contrasts with ποίμαινε (v.16) which is broader shepherding.
τὰtheAccusativearticle
ἀρνίαlambsAccusativedirect object of Βόσκεἀρνίον: diminutive of ἀρήν; 'little lamb'; the most vulnerable members of the flock — new converts, the weak; cf. Rev 5:6 where Christ himself is the Lamb (ἀρνίον).
μουmyGenitivegenitive of possessionThe possessive μου ('my lambs') identifies the flock as Christ's own — Peter feeds them on behalf of the Good Shepherd (cf. John 10:14–15).
16

λέγει αὐτῷ πάλιν δεύτερον· Σίμων Ἰωάννου, ἀγαπᾷς με; λέγει αὐτῷ· Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ· Ποίμαινε τὰ πρόβατά μου.

He said to him again a second time, 'Simon, son of John, do you love me?' He said to him, 'Yes, Lord; you know that I love you.' He said to him, 'Tend my sheep.'

Repetition (second exchange, same pattern)asyndetonAsyndeton. The second exchange repeats v.15 exactly in its question-answer-commission structure, with two variations: (1) Jesus drops the comparative πλέον τούτων ('more than these'), focusing the question purely on love; (2) the commission verb changes from Βόσκε ('Feed') to Ποίμαινε ('Tend, shepherd'), the broader term for total pastoral oversight — ruling, protecting, guiding — and the object changes from ἀρνία ('lambs') to πρόβατα ('sheep'). The ἀγαπάω / φιλέω contrast persists: Jesus uses ἀγαπάω again, Peter replies with φιλέω again.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
πάλινagainadverb of repetition
δεύτερονa second timeAccusativeadverbial accusative (ordinal adverb: 'for the second time')δεύτερος: 'second'; the narrator's counting underlines the intentional threefold structure.
ΣίμωνSimonVocativevocative of address
Ἰωάννουof JohnGenitivegenitive of relationship (patronymic)
ἀγαπᾷςdo you lovePres Act Indic 2 Sg · ἀγαπάωmain verb of question→ present (interrogative about ongoing disposition)ἀγαπάω: for the second time, Jesus uses this verb — the pattern is deliberate.
μεmeAccusativedirect object
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
ΝαίYesaffirmative particle
κύριεLordVocativevocative of address
σὺyouNominativesubject (emphatic)
οἶδαςyou knowPerf Act Indic 2 Sg · οἶδαmain verb→ perfect (settled omniscient knowledge)
ὅτιthatcomplementizer
φιλῶI lovePres Act Indic 1 Sg · φιλέωmain verb of indirect statement→ presentφιλέω: Peter persists with his own word — whether from humility or because no distinction is intended is the crux.
σεyouAccusativedirect object
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present, commission)→ historic present
αὐτῷto himDativedative of indirect object
Ποίμαινεtend / shepherdPres Act Impv 2 Sg · ποιμαίνωmain verb of commission→ present imperative (ongoing, comprehensive shepherding)ποιμαίνω: 'shepherd, tend, rule as a shepherd'; a broader pastoral term than βόσκω — includes guiding, protecting, governing; used of Christ in 1 Pet 5:4 and Rev 2:27; 7:17; 12:5; 19:15.
τὰtheAccusativearticle
πρόβατάsheepAccusativedirect object of Ποίμαινεπρόβατον: 'sheep'; the mature flock — in contrast to ἀρνία (lambs, v.15); cf. the Good Shepherd discourse (John 10:1–18) where πρόβατα is the central image.
μουmyGenitivegenitive of possession
17

λέγει αὐτῷ τὸ τρίτον· Σίμων Ἰωάννου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον· Φιλεῖς με; καὶ εἶπεν αὐτῷ· Κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ ὁ Ἰησοῦς· Βόσκε τὰ πρόβατά μου.

He said to him the third time, 'Simon, son of John, do you love me?' Peter was grieved because he said to him the third time, 'Do you love me?' And he said to him, 'Lord, you know all things; you know that I love you.' Jesus said to him, 'Feed my sheep.'

Climax of threefold exchangeasyndetonAsyndeton. The third exchange is the most theologically charged: Jesus descends to Peter's own word φιλεῖς (φιλέω), abandoning the ἀγαπάω of the first two questions. This descent may signal acceptance of Peter's self-estimation, or gentle irony, or a leveling of the two words as synonyms in this context. Peter is ἐλυπήθη ('grieved') — the same verb used at 16:20–22 of the disciples' grief at Jesus' departure — because the third asking evokes his threefold denial (18:17, 25, 27). His climactic response adds a second verb: not only οἶδας ('you know by perception') but γινώσκεις ('you know by experience/acquaintance') — Peter doubles his appeal to Jesus' omniscience. The commission returns to Βόσκε ('Feed') but now with πρόβατα ('sheep') instead of ἀρνία ('lambs'), completing the chiasm: βόσκε-ἀρνία / ποίμαινε-πρόβατα / βόσκε-πρόβατα.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
τὸtheAccusativearticle (with ordinal adverb)
τρίτονthird timeAccusativeadverbial accusative (ordinal: 'for the third time')τρίτος: 'third'; the deliberate counting (δεύτερον in v.16, τρίτον here) underlines the correspondence with the threefold denial.
ΣίμωνSimonVocativevocative of address
Ἰωάννουof JohnGenitivegenitive of relationship (patronymic)
φιλεῖςdo you lovePres Act Indic 2 Sg · φιλέωmain verb of question→ present (interrogative about ongoing love)φιλέω: the decisive shift — Jesus adopts Peter's own word, descending to his register; whether this signals acceptance, irony, or synonym-equivalence is the crux.
μεmeAccusativedirect object
ἐλυπήθηwas grievedAor Pass Indic 3 Sg · λυπέωmain verb (narrator's comment on Peter's emotion)→ constative aorist (Peter's grief as event)λυπέω: 'grieve, cause pain'; the passive ἐλυπήθη = 'was grieved, felt pain'; cf. 16:20 where the disciples will 'be grieved' at Jesus' departure but their grief will turn to joy.
theNominativearticle
ΠέτροςPeterNominativesubject
ὅτιbecausecausal conjunctionὅτι here = causal ('because'), not complementizer.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb of causal clause→ constative aorist
αὐτῷto himDativedative of indirect object
τὸtheAccusativearticle
τρίτονthird timeAccusativeadverbial accusative
ΦιλεῖςDo you lovePres Act Indic 2 Sg · φιλέωverb of repeated question (embedded in narrator's report)→ present
μεmeAccusativedirect object
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
αὐτῷto himDativedative of indirect object
ΚύριεLordVocativevocative of address
πάνταall thingsAccusativedirect object of οἶδας (placed first for emphasis)πᾶς: 'all, everything'; the emphatic fronting of πάντα — 'all things you know' — is Peter's fullest claim about Jesus' omniscience.
σὺyouNominativesubject (doubly emphatic)
οἶδαςyou knowPerf Act Indic 2 Sg · οἶδαmain verb (first of two knowledge-verbs)→ perfect (omniscient knowledge)οἶδα: 'know by intuition/perception'; here the first of two knowledge-verbs Peter strings together to maximize his appeal to Jesus' omniscience.
σὺyouNominativesubject (repeated for emphasis)
γινώσκειςyou knowPres Act Indic 2 Sg · γινώσκωmain verb (second knowledge-verb, experiential)→ present (ongoing knowing-by-experience)γινώσκω: 'know (by experience, relationship)'; distinct from οἶδα — the two verbs together emphasize both comprehensive and relational knowledge.
ὅτιthatcomplementizer
φιλῶI lovePres Act Indic 1 Sg · φιλέωmain verb of indirect statement→ presentφιλέω: Peter's word, three times unchanged — his persistent appeal to personal affection; the parallel with the three denials is at its sharpest here.
σεyouAccusativedirect object
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ΒόσκεfeedPres Act Impv 2 Sg · βόσκωmain verb of commission→ present imperative (ongoing, habitual charge)βόσκω: returns to the first commission verb; the chiasm Βόσκε-ἀρνία / Ποίμαινε-πρόβατα / Βόσκε-πρόβατα is complete.
τὰtheAccusativearticle
πρόβατάsheepAccusativedirect object of Βόσκεπρόβατον: 'sheep'; now the full mature flock — the commission is complete.
μουmyGenitivegenitive of possession
18

ἀμὴν ἀμὴν λέγω σοι, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες· ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος σε ζώσει καὶ οἴσει ὅπου οὐ θέλεις.

Truly, truly, I say to you, when you were young, you used to dress yourself and walk wherever you wished; but when you grow old, you will stretch out your hands, and another will dress you and carry you where you do not wish to go.

Prophetic pronouncement (Johannine double amen)ἀμὴν ἀμήνThe solemn double amen (ἀμὴν ἀμὴν λέγω σοι) is the Johannine marker of a revelatory pronouncement (25 occurrences in John, always introducing a weighty saying). The verse is a two-part temporal contrast: the past freedom of youth (ἦς νεώτερος, ἐζώννυες σεαυτόν, περιεπάτεις ὅπου ἤθελες — imperfects of habitual past) versus the future constraint of age (subjunctive γηράσῃς; future ἐκτενεῖς, ζώσει, οἴσει). The outstretching of the hands (ἐκτενεῖς τὰς χεῖράς σου) is widely interpreted as a reference to crucifixion, confirmed by v.19's narrator note, and by early patristic tradition (Tertullian). The verb οἴσει ('will carry') rather than ἄξει ('will lead') has been discussed: it may imply being lifted onto a cross, or simply being taken by force to a place of execution.
ἀμὴνtrulysolemn affirmation particle (first of double amen)ἀμήν: transliterated Hebrew אָמֵן; 'truly, verily'; the doubled form is uniquely Johannine and introduces revelatory statements.
ἀμὴνtrulysolemn affirmation particle (second of double amen)
λέγωI sayPres Act Indic 1 Sg · λέγωmain verb of prophetic formula→ present (Jesus' authoritative, immediate word)λέγω: 'say'; the ἀμὴν ἀμήν formula always takes λέγω (never εἶπον), preserving the present prophetic authority.
σοιto youDativedative of indirect object
ὅτεwhentemporal conjunction (past temporal clause)
ἦςyou wereImperf Act Indic 2 Sg · εἰμίmain verb of temporal clause→ imperfect of description (past state)
νεώτεροςyoung / youngerNominativepredicate adjective (comparative of νέος)νεώτερος: comparative of νέος, 'young'; 'when you were younger' — the comparative functions as a positive in this context.
ἐζώννυεςyou were dressing yourselfImperf Act Indic 2 Sg · ζώννυμιmain verb→ customary imperfect (habitual past action)ζώννυμι: 'gird, belt up'; the imperfect describes Peter's habitual self-sufficiency in youth — echoing the scene of v.7 where he girded himself.
σεαυτὸνyourselfAccusativereflexive pronoun, direct object
καὶandcoordinating conjunction
περιεπάτειςyou walkedImperf Act Indic 2 Sg · περιπατέωmain verb (coordinate habitual action)→ customary imperfectπεριπατέω: 'walk around, live'; the customary imperfect — Peter's former freedom of movement.
ὅπουwhererelative adverb of place
ἤθελεςyou wishedImperf Act Indic 2 Sg · θέλωmain verb of relative clause→ customary imperfect (willing wherever, habitually)θέλω: 'wish, want, will'; Peter's self-directed will — the contrast with v.18b (οὐ θέλεις: 'where you do not wish') is stark.
ὅτανwhen / whenevertemporal conjunction (indefinite future: ὅτε + ἄν)ὅταν: 'whenever (in the future)'; introduces the future temporal clause — the adversative δέ contrasts youth and old age.
δὲbutadversative conjunction
γηράσῃςyou grow oldAor Act Subj 2 Sg · γηράσκωmain verb of future temporal clause (subjunctive with ὅταν)→ aorist subjunctive (future contingency)γηράσκω: 'grow old'; NT hapax (also Heb 8:13 of the old covenant 'growing old'); the aorist subjunctive with ὅταν expresses a future certain event.
ἐκτενεῖςyou will stretch outFut Act Indic 2 Sg · ἐκτείνωmain verb (prophetic future)→ predictive future (martyrdom prophecy)ἐκτείνω: 'stretch out, extend'; ἐκτενεῖς τὰς χεῖράς σου = 'you will stretch out your hands' — interpreted in v.19 and by Tertullian as crucifixion; the outstretched arms posture is standard in crucifixion.
τὰςtheAccusativearticle
χεῖράςhandsAccusativedirect object of ἐκτενεῖςχείρ: 'hand'; 'stretch out the hands' is the classical posture of crucifixion (cf. Epictetus Discourses 2.2.20 on the cruciform posture).
σουyourGenitivegenitive of possession
καὶandcoordinating conjunction
ἄλλοςanotherNominativesubjectἄλλος: 'another person'; the unspecified agent of Peter's martyrdom — the Romans, or more generally the powers that will crucify him.
σεyouAccusativedirect object of ζώσει and οἴσει
ζώσειwill dress youFut Act Indic 3 Sg · ζώννυμιmain verb (prophetic future)→ predictive futureζώννυμι: 'gird'; the future passive sense — another will gird/bind Peter, as condemned criminals were bound for execution.
καὶandcoordinating conjunction
οἴσειwill carry / bringFut Act Indic 3 Sg · φέρωmain verb (prophetic future, coordinate)→ predictive futureφέρω (future οἴσει): 'carry, bring, bear'; the use of φέρω rather than ἄγω ('lead') may emphasize physical compulsion or the bearing of a cross.
ὅπουwhererelative adverb of place
οὐnotnegation
θέλειςyou wishPres Act Indic 2 Sg · θέλωmain verb of relative clause (expressing Peter's future unwillingness)→ present (Peter's present will, projected into future context)θέλω: 'wish, will'; the contrast with v.18a (ὅπου ἤθελες — 'where you wished') is exact: from self-directed freedom to other-directed martyrdom.
19

τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ δοξάσει τὸν θεόν. καὶ τοῦτο εἰπὼν λέγει αὐτῷ· Ἀκολούθει μοι.

Now he said this to indicate by what kind of death he would glorify God. And after saying this, he said to him, 'Follow me.'

Authorial interpretation + commandδὲThe narrator's aside σημαίνων ποίῳ θανάτῳ ('indicating by what kind of death') is Johannine editorial interpretation — the same verb σημαίνω ('signify, indicate') is used at 12:33 ('he said this to indicate the kind of death he was going to die') and at 18:32, always for a death-clarification from the narrator. The striking phrase δοξάσει τὸν θεόν ('he will glorify God') shows that Peter's martyrdom is not merely suffering but a glorification — the same language used of Jesus' own death (12:23–28; 13:31–32; 17:1). The follow-up command Ἀκολούθει μοι ('Follow me!') is the Gospel's final commission — reversing Peter's denial by reinstating him in the very posture of discipleship.
τοῦτοthisAccusativedirect object of εἶπεν (anticipatory: refers to v.18)
δὲnowtransitional conjunction (marks narrator's aside)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
σημαίνωνindicatingPres Act Ptc Nom Sg Masc · σημαίνωadverbial participle (purpose/result: 'signifying, to indicate')→ present (continuous signifying)σημαίνω: 'signify, indicate by a sign'; the Johannine verb for symbolic communication; cf. 12:33; 18:32 — always used to explain figurative death-language.
ποίῳwhat kind ofDativeinterrogative adjective (dative of manner, indirect question)ποῖος: 'what sort of, which kind of'; introduces the indirect question specifying the manner of death.
θανάτῳdeathDativedative of manner (within indirect question)θάνατος: 'death'; the dative with ποῖος = 'by what kind of death.'
δοξάσειhe would glorifyFut Act Indic 3 Sg · δοξάζωmain verb of indirect question→ predictive future (retained in indirect question)δοξάζω: 'glorify'; Peter's martyrdom is a glorification of God — the same verb used for Jesus' own passion as glorification (12:23; 13:31; 17:1, 4, 5).
τὸνtheAccusativearticle
θεόνGodAccusativedirect object of δοξάσειθεός: God; the ultimate recipient of the glory that flows through the Son and through those who follow the Son to death.
καὶandcoordinating conjunction
τοῦτοthisAccusativedirect object of εἰπών (resumptive)
εἰπὼνhaving saidAor Act Ptc Nom Sg Masc · λέγωadverbial participle (temporal: 'after saying this')→ constative aorist (speech as prior event)
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
ἈκολούθειfollowPres Act Impv 2 Sg · ἀκολουθέωmain verb of command→ present imperative (continuous, lifelong following)ἀκολουθέω: 'follow'; the Gospel's definitive discipleship verb — spoken for the first time to Peter in 1:43 (to Philip, but paradigmatic), and here in its final occurrence in John, a commission to martyr-discipleship.
μοιmeDativedative of indirect object (after ἀκολουθέω)The dative with ἀκολουθέω is standard NT usage — 'follow after me,' in my footsteps.
20

Ἐπιστραφεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν· Κύριε, τίς ἐστιν ὁ παραδιδούς σε;

Peter turned and saw the disciple whom Jesus loved following, who had also reclined at the supper close to him and had said, 'Lord, who is it that is going to betray you?'

Narrative transition (shift of attention to the Beloved Disciple)asyndetonAsyndeton. The participle Ἐπιστραφεὶς ('turning around') signals Peter's reflexive curiosity about the Beloved Disciple — a curiosity that generates Jesus' deflecting response in v.22. The narrator identifies the Beloved Disciple through two past moments: (1) ἀνέπεσεν ἐν τῷ δείπνῳ ('he reclined at the supper' — a reference to 13:23–25, the Last Supper scene); (2) εἶπεν Κύριε τίς ἐστιν ὁ παραδιδούς σε ('he said, Lord, who is going to betray you?' — the exact question of 13:25). These backward references anchor the Beloved Disciple's identity in specific Gospel moments and suggest the epilogue was composed with awareness of the earlier chapters.
Ἐπιστραφεὶςhaving turned aroundAor Pass Ptc Nom Sg Masc · ἐπιστρέφωadverbial participle (temporal: 'after turning around')→ constative aorist (the turning as completed action)ἐπιστρέφω: 'turn around, return'; the same verb Mary uses at 20:14, 16 when turning to recognize the risen Jesus.
theNominativearticle
ΠέτροςPeterNominativesubject
βλέπειseesPres Act Indic 3 Sg · βλέπωmain verb (historic present)→ historic present
τὸνtheAccusativearticle
μαθητὴνdiscipleAccusativedirect object of βλέπει
ὃνwhomAccusativerelative pronoun, object of ἠγάπα
ἠγάπαlovedImperf Act Indic 3 Sg · ἀγαπάωrelative clause verb→ progressive imperfect (continuous love)ἀγαπάω: the Beloved Disciple's identifying description throughout John (13:23; 19:26; 20:2; 21:7, 20).
theNominativearticle
ἸησοῦςJesusNominativesubject of ἠγάπα
ἀκολουθοῦνταfollowingPres Act Ptc Acc Sg Masc · ἀκολουθέωattributive/supplementary participle (describing the disciple's action as Peter sees him)→ present progressive (he was already following)ἀκολουθέω: 'follow'; the Beloved Disciple is already following Jesus — without being commanded! — in contrast to Peter who needed the command of v.19.
ὃςwhoNominativerelative pronoun (subject of ἀνέπεσεν and εἶπεν)
καὶalsoadverbial καί (ascensive: 'the one who also...')
ἀνέπεσενreclinedAor Act Indic 3 Sg · ἀναπίπτωrelative clause verb (historical reference to Last Supper)→ constative aorist (the supper-reclining as past fact)ἀναπίπτω: 'recline, lie back' at table; cf. 13:23 ὁ μαθητὴς ὃν ἠγάπα ὁ Ἰησοῦς ἀνακείμενος — the same gesture, different verb.
ἐνatpreposition + dative (temporal/spatial: at the supper)
τῷtheDativearticle
δείπνῳsupperDativedative of time/placeδεῖπνον: 'supper, meal'; the Last Supper of John 13 — the definite article makes the reference specific.
ἐπὶon / againstpreposition + accusative (spatial: leaning upon)
τὸtheAccusativearticle
στῆθοςchest / breastAccusativeobject of ἐπί (spatial: leaning on Jesus' chest)στῆθος: 'chest, breast'; cf. 13:25 where the Beloved Disciple ἀνέπεσεν οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ — the same physical position of intimacy.
αὐτοῦhisGenitivegenitive of possession (referring to Jesus)
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (historical reference)→ constative aorist
ΚύριεLordVocativevocative of address (within direct speech cited from 13:25)
τίςwhoNominativeinterrogative pronoun (predicate nominative)
ἐστινisPres Act Indic 3 Sg · εἰμίcopula of direct question→ present
the oneNominativearticle (substantivizing participle)
παραδιδούςbetraying / handing overPres Act Ptc Nom Sg Masc · παραδίδωμιsubstantival participle (subject complement of question)→ present (the betrayal as ongoing at the moment of the question)παραδίδωμι: 'hand over, betray'; the Johannine word for Judas's betrayal (cf. 6:64, 71; 12:4; 13:2, 11; 18:2, 5, 30, 35, 36; 19:11, 16).
σεyouAccusativedirect object of παραδιδούς
21

τοῦτον οὖν ἰδὼν ὁ Πέτρος λέγει τῷ Ἰησοῦ· Κύριε, οὗτος δὲ τί;

When Peter saw him, he said to Jesus, 'Lord, what about this man?'

Consequential question (Peter sees, then asks)οὖνThe inferential οὖν ('therefore') marks Peter's question as a consequence of seeing the Beloved Disciple following. The question οὗτος δὲ τί ('but what about this man?') is brief and syntactically elliptical — the δέ contrasts the Beloved Disciple's fate with the martyrdom just prophesied for Peter. This is a natural human question about fairness or comparative destiny, and Jesus' answer (v.22) will firmly refuse it. The question's brevity mirrors Peter's impulsive character throughout the epilogue.
τοῦτονthis one / himAccusativedirect object of ἰδὼν (fronted for prominence)οὗτος: 'this one'; the accusative τοῦτον is fronted before the participle, focusing attention on the Beloved Disciple as the subject of Peter's concern.
οὖνthereforeinferential conjunction
ἰδὼνhaving seenAor Act Ptc Nom Sg Masc · ὁράωadverbial participle (temporal: 'when Peter saw him')→ constative aorist (the seeing as trigger for the question)ὁράω: 'see'; the participle precedes the main verb in time.
theNominativearticle
ΠέτροςPeterNominativesubject
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
τῷtoDativearticle
ἸησοῦJesusDativedative of indirect object
ΚύριεLordVocativevocative of address
οὗτοςthis manNominativesubject of elliptical questionοὗτος: 'this one'; refers to the Beloved Disciple — the question is elliptical: 'and this one — what [will happen]?'
δὲbut / andcontrastive particle (highlighting the contrast between Peter's fate and the Beloved Disciple's)δέ: the contrastive force is significant — Peter has just heard his own martyrdom-prophecy and now asks about the Beloved Disciple's destiny.
τίwhatNominativeinterrogative pronoun (predicate of elliptical question: 'what [will become of him]?')τί: 'what'; the ellipsis is sharp — 'but this man, what?' — a characteristic Petrine impatience.
22

λέγει αὐτῷ ὁ Ἰησοῦς· Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρός σε; σύ μοι ἀκολούθει.

Jesus said to him, 'If I want him to remain until I come, what is that to you? You follow me!'

Deflection and refocus (Jesus refuses comparative concern)asyndetonAsyndeton. Jesus' answer is a double-edged reprimand: (1) the conditional Ἐὰν αὐτὸν θέλω μένειν ('If I want him to remain') is deliberately left open — it is a hypothetical, not a promise; the conditional reveals that Peter's concern is based on a hypothetical he has no business pursuing. (2) τί πρός σε ('what is that to you?') is a proverbial dismissal — 'none of your business.' (3) σύ μοι ἀκολούθει ('you — follow me!') is the emphatic refocus: the pronoun σύ is placed first and bears the stress; Peter's calling is to follow, not to manage the destiny of others. The saying will be misread (v.23) as a promise rather than a conditional.
λέγειsaysPres Act Indic 3 Sg · λέγωmain verb (historic present)→ historic present
αὐτῷto himDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
Ἐὰνifconditional conjunction (third-class condition: εἰ + ἄν → ἐάν)ἐάν: 'if' (third-class: uncertain but possible); the condition is deliberately left open — Jesus does not say he will keep the Beloved Disciple alive, only hypothesizes it.
αὐτὸνhimAccusativeaccusative subject of infinitive (with θέλω)
θέλωI wantPres Act Indic 1 Sg · θέλωmain verb of protasis→ present (Jesus' sovereign will)θέλω: 'want, will'; the sovereign will of the risen Lord — if he wills the Beloved Disciple to remain, that is his prerogative.
μένεινto remainPres Act Infin · μένωcomplementary infinitive (object of θέλω with accusative subject αὐτόν)→ present complementary (ongoing remaining)μένω: 'remain, abide, stay'; the Johannine key-word (cf. 15:4–10; 17:11); here used of the Beloved Disciple's continuing life — possibly until the parousia.
ἕωςuntiltemporal conjunction (+ indicative/subjunctive: 'until')ἕως: 'until'; with ἔρχομαι (present indicative) rather than a subjunctive — Jesus speaks of his own coming as a present certainty.
ἔρχομαιI comePres Mid Indic 1 Sg · ἔρχομαιmain verb of temporal clause→ futuristic present (imminent/certain coming)ἔρχομαι: 'come'; the present indicative after ἕως is unusual and emphatic — Jesus speaks of his return as a present, ongoing fact, not a remote contingency.
τίwhatNominativeinterrogative pronoun (elliptical apodosis: 'what [is it] to you?')τί: 'what'; τί πρός σε is an idiomatic dismissal — 'what is that to you?' (cf. Matt 27:4: τί πρὸς ἡμᾶς).
πρόςtopreposition + accusative (idiomatic: 'what concern is it of yours?')πρός: 'with reference to, toward'; πρός σε = 'of concern to you, your business.'
σεyouAccusativeobject of πρός
σύyouNominativesubject (emphatic: fronted for stress)σύ: the emphatic personal pronoun fronted before the imperative — 'YOU follow me' (your concern is your own calling, not another's).
μοιmeDativedative indirect object (after ἀκολούθει)
ἀκολούθειfollowPres Act Impv 2 Sg · ἀκολουθέωmain verb of command→ present imperative (ongoing, continuous discipleship)ἀκολουθέω: repeating the command of v.19 — the Gospel closes with discipleship as the singular call.
23

ἐξῆλθεν οὖν οὗτος ὁ λόγος εἰς τοὺς ἀδελφούς, ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνήσκει· οὐκ εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς ὅτι οὐκ ἀποθνήσκει, ἀλλ' Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρός σε;

So the saying spread among the brothers that this disciple was not going to die; yet Jesus had not said to him that he would not die, but rather, 'If I want him to remain until I come, what is that to you?'

Authorial correction of a misreadingοὖνThe inferential οὖν ('so') introduces the consequence of v.22 being circulated: the saying generated the rumor (ἐξῆλθεν…οὗτος ὁ λόγος, 'this saying went out') that the Beloved Disciple would not die. The narrator sharply corrects this: οὐκ εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς ὅτι οὐκ ἀποθνήσκει ('but Jesus did not say to him that he would not die'). The adversative ἀλλ' ('but rather') reintroduces the exact conditional of v.22. This correction implies the Beloved Disciple had already died (or was dying) at the time of writing, and the community needed to understand that the saying was never a promise of immortality but a conditional deflection.
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb→ constative aorist (the spread of the saying as event)ἐξέρχομαι: 'go out, spread'; used of a report spreading — the saying circulated among the community.
οὖνso / thereforeinferential conjunction
οὗτοςthisNominativedemonstrative adjective (modifying λόγος)
theNominativearticle
λόγοςsaying / wordNominativesubjectλόγος: 'word, saying, report'; used of the misunderstood saying about the Beloved Disciple — a community tradition that needed correction.
εἰςamongpreposition + accusative (distributive: among the brothers)
τοὺςtheAccusativearticle
ἀδελφούςbrothersAccusativeobject of εἰς (community reference)ἀδελφός: 'brother'; used for the Christian community (cf. 20:17 where Jesus calls the disciples 'my brothers') — the first NT use of this communal term in John.
ὅτιthatcomplementizer (introducing content of the saying that spread)
theNominativearticle
μαθητὴςdiscipleNominativesubject of indirect statement
ἐκεῖνοςthatNominativedemonstrative adjective (ἐκεῖνος = the Beloved Disciple)
οὐκnotnegation
ἀποθνήσκειis dying / will diePres Act Indic 3 Sg · ἀποθνήσκωmain verb of indirect statement (futuristic present in the rumor)→ futuristic present (the rumor: he will not die)ἀποθνήσκω: 'die'; the futuristic present 'is not dying' = 'will not die' — the content of the false rumor.
οὐκnotnegation
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (narrator's correction)→ constative aorist
δὲbutadversative conjunction (marks the narrator's correction)
αὐτῷto himDativedative of indirect object
theNominativearticle
ἸησοῦςJesusNominativesubject
ὅτιthatcomplementizer (introducing the content of what Jesus did NOT say)
οὐκnotnegation
ἀποθνήσκειwill diePres Act Indic 3 Sg · ἀποθνήσκωmain verb of indirect statement (what Jesus did not say)→ futuristic present
ἀλλ'butstrong adversative conjunction (introducing what Jesus actually said)ἀλλά: 'but, rather'; the strong adversative introduces the verbatim quotation of Jesus' actual conditional from v.22.
Ἐὰνifconditional conjunction (third-class: verbatim repeat of v.22)
αὐτὸνhimAccusativeaccusative subject of infinitive
θέλωI wantPres Act Indic 1 Sg · θέλωmain verb of protasis→ present
μένεινto remainPres Act Infin · μένωcomplementary infinitive→ present
ἕωςuntiltemporal conjunction
ἔρχομαιI comePres Mid Indic 1 Sg · ἔρχομαιmain verb of temporal clause→ futuristic present
τίwhatNominativeinterrogative pronoun (elliptical apodosis)
πρόςtopreposition + accusative (idiomatic dismissal)
σεyouAccusativeobject of πρός
24

Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν.

This is the disciple who is bearing witness about these things and who wrote these things, and we know that his testimony is true.

Authorial colophon (community attestation of the Beloved Disciple's testimony)asyndetonAsyndeton. This verse is the colophon — the editorial closing statement identifying the author and vouching for his testimony. Two participial claims are made: (1) ὁ μαρτυρῶν (present participle: 'the one who is bearing witness' — his testimony remains ongoing) and (2) ὁ γράψας (aorist participle: 'the one who wrote these things' — the completed composition). The shift to the first person plural οἴδαμεν ('we know') is the most striking grammatical feature of the epilogue: the 'we' is a community — the Johannine school, or the Beloved Disciple's congregation — who vouch for the truthfulness of his testimony. This communal 'we' is unparalleled in the Gospel proper (cf. 1:14, 16 where 'we' is used at the Prologue, perhaps similarly communally) and points to an editing community.
Οὗτόςthis oneNominativesubject (demonstrative pronoun: the Beloved Disciple)οὗτος: 'this one'; the final use of the demonstrative that has tracked the Beloved Disciple throughout the epilogue.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (identificatory)→ present (timeless identity)
theNominativearticle
μαθητὴςdiscipleNominativepredicate nominative
the oneNominativearticle (substantivizing present participle)
μαρτυρῶνbearing witnessPres Act Ptc Nom Sg Masc · μαρτυρέωattributive participle (ongoing testimony: first identification)→ present progressive (his witness continues)μαρτυρέω: 'bear witness, testify'; μαρτυρέω and μαρτυρία are keynote words in the Gospel (cf. 1:7–8, 15, 32, 34; 19:35; 21:24); the present tense suggests his testimony remains active through the written Gospel.
περὶaboutpreposition + genitive (reference: 'about these things')
τούτωνthese thingsGenitiveobject of περί (the things narrated in the Gospel)
καὶandcoordinating conjunction
the oneNominativearticle (substantivizing aorist participle)
γράψαςwho wroteAor Act Ptc Nom Sg Masc · γράφωattributive participle (completed composition: second identification)→ constative aorist (the writing as completed act)γράφω: 'write'; the aorist participle ὁ γράψας = 'the one who wrote' — the Beloved Disciple as the author of the Gospel.
ταῦταthese thingsAccusativedirect object of γράψαςταῦτα: 'these things'; the whole Gospel, or the specific things narrated in the preceding chapters — both the Johannine community's and modern scholars' debates.
καὶandcoordinating conjunction
οἴδαμενwe knowPerf Act Indic 1 Pl · οἶδαmain verb (communal attestation: 'we know')→ perfect (settled, certain knowledge of the community)οἶδα: 'know'; the sudden shift to first-person plural is the most remarkable grammatical feature of the epilogue — the attesting community speaks for the first time.
ὅτιthatcomplementizer
ἀληθὴςtrueNominativepredicate adjectiveἀληθής: 'true, truthful'; cf. 19:35 where the same claim is made about the eyewitness of the spear-thrust — ἀληθινὴ αὐτοῦ ἐστιν ἡ μαρτυρία ('his testimony is true').
αὐτοῦhisGenitivegenitive of possession (or subjective genitive: the testimony he gives)
theNominativearticle
μαρτυρίαtestimonyNominativesubjectμαρτυρία: 'testimony, witness'; the opening verse of the Gospel (1:7) says John the Baptist came εἰς μαρτυρίαν ('for testimony') — the same word now closes the Gospel.
ἐστίνisPres Act Indic 3 Sg · εἰμίcopula→ present (timeless truth-claim)
25

Ἔστιν δὲ καὶ ἄλλα πολλὰ ἃ ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθ' ἕν, οὐδ' αὐτὸν οἶμαι τὸν κόσμον χωρήσειν τὰ γραφόμενα βιβλία.

Now there are also many other things that Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written.

Closing hyperbole / authorial sealδὲThe adversative/transitional δέ eases from the colophon of v.24 to the rhetorical closing hyperbole. The verse is structurally similar to 20:30–31 (the original ending) but more expansive and personal: the first-person singular οἶμαι ('I suppose, I think') is the only first-person singular in the entire Gospel outside of Jesus' speech — it is the author's personal voice breaking through. The hyperbole of the world unable to contain the books is a classical literary topos (cf. Philo, Josephus, Rabbinic literature) and is not meant literally; it signals the inexhaustible significance of what Jesus did. The verse functions as the Gospel's final seal of incompleteness-as-magnificence: what is written is enough for faith (20:31), but the full reality of Jesus exceeds all records.
Ἔστινthere arePres Act Indic 3 Sg · εἰμίmain verb (existential)→ present (general truth: there exist)
δὲnow / andtransitional conjunction
καὶalsoadverbial καί (ascensive: 'also, in addition')
ἄλλαotherNominativepredicate adjective (modifying the subject πολλά)ἄλλος: 'other (of the same kind)'; there are other signs/deeds of the same kind as those recorded.
πολλὰmanyNominativesubject (implicit: 'many other things')πολύς: 'many'; cf. the parallel at 20:30 (Πολλὰ μὲν οὖν καὶ ἄλλα σημεῖα ἐποίησεν ὁ Ἰησοῦς) — the epilogue's final verse echoes the first ending.
that / whichAccusativerelative pronoun, direct object of ἐποίησεν
ἐποίησενdidAor Act Indic 3 Sg · ποιέωrelative clause verb→ constative aorist (Jesus' deeds as a whole)ποιέω: 'do, make'; the same verb used in 20:30 of the 'signs' — here the scope is expanded to 'things done' generally.
theNominativearticle
ἸησοῦςJesusNominativesubject of ἐποίησεν
ἅτιναwhichNominativerelative pronoun (qualitative: 'all the things which, the kind of things which')ὅστις: the qualitative relative 'whichever, of the sort that'; broader and more emphatic than the simple ὅς of the preceding clause.
ἐὰνifconditional conjunction (third-class: hypothetical)ἐάν: introduces a hypothetical conditional — 'if they were to be written.'
γράφηταιwere to be writtenPres Pass Subj 3 Sg · γράφωmain verb of protasis (present subjunctive = hypothetical ongoing writing)→ present subjunctive (hypothetical continuous act of recording)γράφω: 'write'; the present subjunctive with ἐάν = 'if one were to write [each one].'
καθ'each / one by onepreposition κατά + accusative (distributive: 'one by one')κατά with ἕν: 'according to one, one by one' — an idiomatic distributive expression meaning 'individually, in detail.'
ἕνoneAccusativeobject of κατά (distributive numeral)εἷς: 'one'; καθ' ἕν = 'one by one, each individually' — a distributive idiom.
οὐδ'not evennegative particle (intensive: 'not even')οὐδέ: 'not even'; the intensive negative before αὐτόν ('the world itself') adds the rhetorical force of the hyperbole.
αὐτὸνitselfAccusativeintensive pronoun (modifying τὸν κόσμον: 'the world itself')αὐτός: 'itself'; the intensive pronoun emphasizes the cosmic scale of the hyperbole.
οἶμαιI supposePres Mid Indic 1 Sg · οἴομαιparenthetical verb (author's personal judgment)→ present (the author's own tentative assertion)οἴομαι: 'suppose, think, believe'; NT hapax (also Phil 1:17 in some MSS); the only first-person singular of the author outside Jesus' direct speech — a rare intrusion of the personal voice.
τὸνtheAccusativearticle
κόσμονworldAccusativeaccusative subject of infinitive χωρήσεινκόσμος: 'world, universe'; the most loaded word in John's vocabulary (cf. 3:16, 17; 14:17; 15:18–19; 17:6, 9, 14–16) — here used in its cosmic-physical sense for the rhetorical hyperbole.
χωρήσεινto containFut Act Infin · χωρέωinfinitive (complementary to οἶμαι, with accusative-subject τὸν κόσμον)→ future (the hypothetical inability to contain)χωρέω: 'have room for, contain, hold'; cf. 2:6 (stone jars 'containing' water); here the world 'cannot hold' the books — the hyperbole asserts infinite inexhaustibility.
τὰtheAccusativearticle (substantivizing participle)
γραφόμεναbeing writtenPres Pass Ptc Acc Pl Neut · γράφωsubstantival participle (direct object of χωρήσειν: 'the books that would be written')→ present progressive (the ongoing hypothetical writing)
βιβλίαbooksAccusativedirect object of χωρήσειν (in apposition to / specifying τὰ γραφόμενα)βιβλίον: 'book, scroll'; the plural emphasizes the inexhaustible quantity — the world's libraries could not hold it all. The Gospel ends not with an answer but with a gesture toward infinite inexhaustibility.