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The Restoration of Peter (John 21:3–19) emphasises the ecclesiastical leadership of Peter, which may indicate that this addition was intended to take a side in 'a later discussion on competing claims of apostolic authorities', especially in John 21:15–17, in which Jesus instructs Peter to 'Tend my sheep!', meaning to lead the flock (=lay ...
The Gospel of John, like all the gospels, is anonymous. [14] John 21:22 [15] references a disciple whom Jesus loved and John 21:24–25 [16] says: "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true". [11]
John 4:9 ου γαρ συγχρωνται Ιουδαιοι Σαμαριταις (for Jews have no association with Samaritans) omitted by א* D it a,b,d, e, j cop fay. John 4:37 Verse omitted in 𝔓 75. John 4:42 ο χριστος (the Christ) – A C 3 D L X supp Δ Θ Ψ 0141 f 1,13 33 565 579 1071 Byz it mss syr p,h cop bo mss
[70] The verse in Luke does differ from the contexts of the similar verses at Matthew 27:15 and Mark 15:6, where releasing a prisoner on Passover is a "habit" or "custom" of Pilate, and at John 18:39 is a custom of the Jews – but in its appearance in Luke it becomes a necessity for Pilate regardless of his habits or preferences, "to comply ...
For example, it is at a charcoal (ἀνθρακιὰν) fire where Peter first denied Jesus (John 18:18) and now is asked to confess his love for his master (John 21:9). [6] Ben Witherington III suggests that "John has the threefold restoration take place in a setting similar to where the threefold denial did. It's like revisiting the scene of ...
The statement in John 14:26: "the Holy Spirit, whom the Father will send in my name" is within the framework of the "sending relationships" in John's gospel. [15] In John 9:4 (and also 14:24 ) Jesus refers to the father as "him that sent me", and in John 20:21 states "as the Father hath sent me, even so send I you" where he sends the disciples.
The chapter is seemingly the conclusion to the Gospel of John, but it is followed by an apparently "supplementary" chapter, John 21. [1] Some biblical scholars to suggest that John 20 was the original conclusion of the Gospel, and John 21 was a later addition, but there is no conclusive manuscript evidence for this theory.
Unlike the New King James Version, the 21st Century King James Version does not alter the language significantly from the King James Version. [3] The author has eliminated "obsolete words". [3] The changes in words are based on the second edition of the Webster's New International Dictionary. [3] There were no changes related to gender or theology.