10:9 He lies in ambush in a hidden place, like a lion in a thicket; 1
he lies in ambush, waiting to catch 2 the oppressed;
he catches the oppressed 3 by pulling in his net. 4
21:7 Then the disciple whom 26 Jesus loved 27 said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), 28 and plunged 29 into the sea. 21:8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards. 30
21:9 When they got out on the beach, 31 they saw a charcoal fire ready 32 with a fish placed on it, and bread. 21:10 Jesus said, 33 “Bring some of the fish you have just now caught.” 21:11 So Simon Peter went aboard and pulled the net to shore. It was 34 full of large fish, one hundred fifty-three, 35 but although there were so many, the net was not torn.
1 tn Or “in its den.”
2 tn The verb, which also appears in the next line, occurs only here and in Judg 21:21.
3 tn The singular form is collective (see v. 10) or refers to the typical or representative oppressed individual.
4 tn Or “when he [i.e., the wicked man] pulls in his net.”
5 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
6 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
7 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
8 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
9 tn Or “let down.”
10 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
11 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
12 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
13 tn That is, “they signaled by making gestures” (L&N 33.485).
14 tn This infinitive conveys the idea that the boats were at the point of sinking.
15 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
16 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
17 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
18 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
19 sn In the Greek text, this term is in an emphatic position.
20 tn Or “business associates.”
21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
22 sn From now on is a common Lukan expression, see Luke 1:48.
23 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
24 tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
25 tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.
26 tn Grk “the disciple, that one whom.”
27 sn On the disciple whom Jesus loved see 13:23-26.
28 tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.
29 tn Grk “threw himself.”
30 tn Or “about a hundred meters”; Grk “about two hundred cubits.” According to BDAG 812 s.v., a πῆχυς (phcu") was about 18 inches or .462 meters, so two hundred πηχῶν (phcwn) would be about 100 yards (92.4 meters).
31 tn The words “on the beach” are not in the Greek text but are implied.
32 tn Grk “placed,” “laid.”
33 tn Grk “said to them.”
34 tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied.
35 sn Here the author makes two further points about the catch of fish: (1) there were one hundred fifty-three large fish in the net, and (2) even with so many, the net was not torn. Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown (John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus’ public ministry (2:6).