John 21:7

Χαίρετε, Χριστός Ανέστη.

An Exegetical Analysis of John 21:7: Peter’s Attire and Entry into the Sea

This exegetical study of John 21:7, focusing on Peter’s attire and subsequent action, is based on a b-greek discussion from January 9th, 2017. The initial query introduced a contemporary Greek interpretation suggesting that the term ἐπενδύτης (ependytēs) refers to a simple “working garment” (εργατικός σάκκος), perhaps a square, apron-like cloth still used by fishermen. This interpretation posits that Peter hastily tied the ribbons of this garment around his waist not to swim, but to wade more quickly to Jesus, implying he only made a few steps into the water.

The central exegetical issue revolves around the precise meaning and implications of the phrase τὸν ἐπενδύτην διεζώσατο· ἦν γὰρ γυμνός· καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν (John 21:7b). The apparent tension between Peter “girding himself with the outer garment” and the explanatory clause “for he was naked/lightly clad” before casting himself into the sea presents a interpretive challenge. Does Peter put on an outer garment he was previously without, only to immediately jump into the water? Or does the action of “girding” refer to a different use of the garment, perhaps as a belt, or even function as a synecdoche for the broader act of preparing for action? Understanding this phrase is critical for reconstructing Peter’s actions and state of readiness upon encountering the risen Christ.

John 21:7-8 (Provided Text, consistent with Textus Receptus / Stephanus 1550)

λέγει οὖν ὁ μαθητὴς ἐκεῖνος, ὃν ἠγάπα ὁ ᾿Ιησοῦς, τῷ Πέτρῳ· ὁ Κύριός ἐστι. Σίμων οὖν Πέτρος ἀκούσας ὅτι ὁ Κύριός ἐστι, τὸν ἐπενδύτην διεζώσατο· ἦν γὰρ γυμνός· καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν· οἱ δὲ ἄλλοι μαθηταὶ τῷ πλοιαρίῳ ἦλθον· οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς, ἀλλ᾽ ὡς ἀπὸ πηχῶν διακοσίων,

Key differences with SBLGNT (2010):
* The SBLGNT reads Ἰησοῦς with a capital Iota and different breathing/accent, compared to ᾿Ιησοῦς in the provided text.
* The SBLGNT includes a nu-movable on ἐστιν (vs. ἐστι) in both occurrences in verse 7.
* Punctuation varies slightly (e.g., SBLGNT lacks the semicolon after θάλασσαν).
These differences are minor and do not affect the interpretation of the key terms under discussion.

Textual Criticism (NA28) and Lexical Notes

A review of the critical apparatus in NA28 for John 21:7-8 reveals no significant textual variants affecting the phrases τὸν ἐπενδύτην διεζώσατο or ἦν γὰρ γυμνός. The text is remarkably stable in this section.

Lexical Notes:

• ἐπενδύτης (ependytēs): According to BDAG, this term refers to an “outer garment” or “tunic,” often specifically associated with laborers or fishermen. LSJ defines it as an “outer cloak” or “upper garment.” This supports the idea that it was a practical item of clothing worn by someone engaged in manual work, consistent with Peter’s occupation. KITTEL (Vol. II, p. 896, s.v. ἔνδυμα) discusses similar garments as being functional.
• διαζώννυμι (diazōnnymi): This verb in the middle voice (διεζώσατο) means “to gird oneself” or “to dress oneself.” BDAG provides examples such as John 13:4 (διέζωσεν ἑαυτόν, he girded himself with a towel) and John 21:18 (ἐζώννυες σεαυτόν, you girded yourself), indicating a reflexive action often associated with preparing for service or action. LSJ also lists `διαζώννυσθαι ἐσθῆτα` meaning “to put on clothes” and `ἀρχὴν διεζωσμένος` meaning “invested with an office,” suggesting the act of girding can represent the entire process of donning attire or preparing for a role. KITTEL (Vol. II, p. 894, s.v. ζώννυμι) notes that “girding” signifies preparation for action or work, often implying that loose garments were secured.
• γυμνός (gymnos): BDAG offers several shades of meaning: “naked,” “poorly clad,” “lightly clad,” or “without an outer garment.” Crucially, it does not always imply complete nudity. In many ancient contexts, being γυμνός meant lacking one’s outer cloak or working in one’s undergarments. KITTEL (Vol. I, p. 773, s.v. γυμνός) reinforces this, indicating it can mean “lightly dressed” or “wearing only an undergarment.” This interpretation is vital for resolving the apparent contradiction in the verse.

Translation Variants with Grammatical & Rhetorical Analysis

The grammatical structure of τὸν ἐπενδύτην διεζώσατο involves an accusative direct object (τὸν ἐπενδύτην) with a middle voice verb (διεζώσατο). The middle voice typically indicates that the subject performs an action for or upon themselves. This can mean “he girded himself with the outer garment” or “he put on the outer garment.” The challenge arises with the subsequent clause, ἦν γὰρ γυμνός, which serves as an explanation or justification. If Peter was already “naked” or “lightly clad,” the conventional act of “putting on an outer garment” might seem counterintuitive, especially before jumping into the water.

Several interpretations have been proposed in the discussion and are supported by lexical data:

1. Putting on the garment for decorum: One reading suggests Peter, realizing the Lord’s presence, quickly puts on his outer garment (ἐπενδύτης) for modesty, as he was previously “naked” in the sense of being only in his undergarment. The `γὰρ` (for) clause thus explains *why* he put it on. However, this raises the question of why he would then immediately cast himself into the water with it on, which would impede movement. While the act of dressing for an appearance before an authority figure is common, the subsequent action complicates this simple interpretation.

2. Girding the garment around the waist: An alternative, favored by some in the discussion, interprets διεζώσατο not as fully *donning* the garment, but as *girding it around his waist* to secure it. This makes sense in the context of entering water; a heavy, loose outer garment would hinder swimming, but cinching it around the waist would free the limbs while still keeping the garment with him for when he reached shore. The `γὰρ γυμνός` would then imply he was not fully clothed, making the act of securing his *one* outer garment a practical measure.

3. Synecdoche for preparation/getting dressed: Drawing on the broader usage of `ζώννυμι` and `διαζώννυμι` (e.g., John 21:18, LSJ’s `διαζώννυσθαι ἐσθῆτα`), some argue that the phrase τὸν ἐπενδύτην διεζώσατο could be a synecdoche, where the final act of fastening a belt or securing the garment represents the entire process of “getting dressed” or “preparing for action.” If Peter was “lightly clad” (γυμνός), then “getting dressed” would involve putting on his ἐπενδύτης and securing it. This interpretation still leaves open whether he wore it fully or merely secured it around him, but it emphasizes the preparatory aspect.

4. Using the garment *as* a girdle: A more specific nuance of interpretation 2, the phrase could mean Peter used his outer garment *as* a girdle or belt itself, tying it around his waist. This would again facilitate movement in the water and keep the garment close. John 13:4, where Jesus διέζωσεν ἑαυτόν with a towel, offers a parallel for using an item *as* a girdle.

The rhetorical force of ἦν γὰρ γυμνός is crucial. Given that γυμνός often means “lightly clad” rather than completely naked, it suggests Peter was in a state of undress appropriate for fishing (e.g., wearing only an undergarment or loincloth). His subsequent action of “girding” the ἐπενδύτης is thus a response to recognizing Jesus, driven by either decorum, practicality for water travel, or a combination of both. The overwhelming consensus in the discussion favors an interpretation that facilitates Peter’s entry into the water, rather than hindering it, which suggests a partial or secured wearing of the garment.

Conclusions and Translation Suggestions

The exegetical analysis of John 21:7 reveals that Peter’s actions are driven by both recognition and practical considerations. The phrase τὸν ἐπενδύτην διεζώσατο, understood in light of ἦν γὰρ γυμνός and his immediate entry into the sea, strongly suggests an action of securing his outer garment in a way that allows for mobility in water, rather than fully donning it in a conventional sense. The “working garment” understanding of ἐπενδύτης further supports a practical, rather than purely ceremonial, act.

Therefore, the most plausible interpretations blend the need for decorum with the practicality of entering the water, leaning towards securing the garment in a functional manner.

Here are three suggested translations:

1. When Simon Peter heard that it was the Lord, he girded his outer garment around himself (for he was lightly clothed) and cast himself into the sea.

   This translation emphasizes the act of tying or securing the garment on his person, addressing both his state of undress and his imminent entry into the water.

2. When Simon Peter heard that it was the Lord, he secured his working tunic about his waist (for he was in his undergarments) and plunged into the sea.

   This translation incorporates the “working garment” interpretation of ἐπενδύτης and clarifies the practical manner of its securing, also making explicit the common understanding of γυμνός.

3. When Simon Peter heard that it was the Lord, he fastened his outer garment (for he was otherwise lightly clad) and threw himself into the sea.

   This rendering uses a more general term “fastened” to capture the act of securing, without explicitly stating “around his waist,” allowing for the possibility of either full or partial wearing depending on the garment’s design, while still acknowledging his prior state of undress.

Έρρωσθε.