Yohanes 21:18-19

21:18 I tell you the solemn truth, ¹  when you were young, you tied your clothes around you ²  and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up ³  and bring you where you do not want to go.” 21:19 (Now Jesus ⁴  said this to indicate clearly by what kind of death Peter ⁵  was going to glorify God.) ⁶  After he said this, Jesus told Peter, ⁷  “Follow me.”

Yohanes 21:22

21:22 Jesus replied, ⁸  “If I want him to live ⁹  until I come back, ¹⁰  what concern is that of yours? You follow me!”

Yohanes 21:2

21:2 Simon Peter, Thomas ¹¹  (called Didymus), ¹²  Nathanael ¹³  (who was from Cana ¹⁴  in Galilee), the sons ¹⁵  of Zebedee, ¹⁶  and two other disciples ¹⁷  of his were together.

Pengkhotbah 1:14

1:14 I reflected on everything that is accomplished by man ¹⁸  on earth, ¹⁹ 

and I concluded: Everything ²⁰  he has accomplished ²¹  is futile ²²  – like chasing the wind! ²³ 

[21:18]  ¹ tn Grk “Truly, truly, I say to you.”

[21:18]  ² tn Or “you girded yourself.”

[21:18]  ³ tn Grk “others will gird you.”

[21:19]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ⁶ sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ⁷ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.

[21:22]  ⁸ tn Grk “Jesus said to him.”

[21:22]  ⁹ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ¹⁰ tn The word “back” is supplied to clarify the meaning.

[21:2]  ¹¹ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹² sn Didymus means “the twin” in Greek.

[21:2]  ¹³ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ¹⁵ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹⁶ sn The sons of Zebedee were James and John.

[21:2]  ¹⁷ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[1:14]  ¹⁸ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ¹⁹ tn Heb “under the sun.”

[1:14]  ²⁰ tn As mentioned in the note on “everything” in 1:2, the term הַכֹּל (hakkol, “everything”) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. כֹּל 2). The argument of 1:12-15, like 1:3-11, focuses on secular human achievement. This is clear from the repetition of the root עָשַׂה (’asah, “do, work, accomplish, achieve”) in 1:12-13.

[1:14]  ²¹ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[1:14]  ²² tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.

[1:14]  ²³ tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.