John 21:9

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An Exegetical Examination of Cooking Arrangements and Social Dynamics in John 21:9-19 and Acts 27:20

This exegetical study of An Exegetical Examination of Cooking Arrangements and Social Dynamics in John 21:9-19 and Acts 27:20 is based on a b-greek discussion from January 16th, 2017. The initial query concerns the interpretation of John 21:9, specifically the visual arrangement of bread and fish being cooked on ‘coals’ (ἀνθρακιὰν) and the precise meaning of ἐπικείμενον and ἄρτος in this context, questioning if ἄρτος might refer to dough during the cooking process rather than finished bread. The discussion further explores the broader semantic range of ἐπικείμενον as exemplified in Acts 27:20.

The main exegetical issue at hand involves a multi-faceted challenge to conventional lexical interpretations and their implications for understanding ancient cultural practices and social dynamics. Firstly, it questions the precise semantic scope of ἐπικείμενον, moving beyond simple “lying upon” to encompass “placed over” or “looming,” depending on the context, thereby impacting the visual and atmospheric interpretation of John 21:9 and Acts 27:20. Secondly, it delves into the nature of ἄρτος in John 21:9, exploring whether it signifies raw dough undergoing initial cooking or an already-baked item being warmed, which has implications for understanding the immediate context of the disciples’ arrival. Thirdly, and more expansively, the discussion critically re-evaluates the understanding of φιλέω in John 21:15-19, arguing against an overly emotional or affectionate interpretation in favor of a meaning rooted in reciprocal social obligations and mutual benefit, grounded in Hellenistic social mores rather than modern psychological affectations. This re-assessment aims to uncover culturally embedded meanings that may be obscured by contemporary glosses in standard lexica like BDAG.

Greek Text (Nestle 1904)

John 21:9: βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον, καὶ ἄρτον.

Acts 27:20: Μήτε δὲ ἡλίου μήτε ἄστρων ἐπιφαινόντων ἐπὶ πλείονας ἡμέρας, χειμῶνός τε οὐκ ὀλίγου ἐπικειμένου,

Key differences with SBLGNT (2010):
• For John 21:9, the SBLGNT (2010) reads “βλέπουσιν ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον καὶ ἄρτον.” There are no substantial lexical or grammatical differences affecting the interpretive points discussed here.
• For Acts 27:20, the SBLGNT (2010) reads “Μήτε δὲ ἡλίου μήτε ἄστρων ἐπιφαινόντων ἐπὶ πλείονας ἡμέρας, χειμῶνός τε οὐκ ὀλίγου ἐπικειμένου,” which is identical to the Nestle 1904 text for the key terms under consideration.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The textual apparatus of NA28 does not indicate any significant variants for John 21:9 or Acts 27:20 that would impact the lexical or grammatical interpretations discussed. The primary focus of this exegesis is on the semantic range of specific terms rather than textual emendations.

Lexical Analysis of ἐπικείμενον:

The verb ἐπίκειμαι (from ἐπί “upon, over” and κεῖμαι “to lie”) is central to understanding the cooking scene in John 21:9 and the atmospheric conditions in Acts 27:20. While standard lexica like BDAG often provide glosses such as “lie upon” or “be in contact with a surface,” the discussion highlights a potential nuance: “be placed over” (as opposed to “in contact with”). This distinction is critical for reconstructing the cooking arrangement in John 21:9, suggesting food placed on skewers or racks *above* the coals rather than directly *on* them, which would result in burning. Liddell & Scott (LSJ) entries can provide broader contextual examples, such as islands “lying near” but not necessarily touching, or storms “looming over” without being physically present on the ship. In Acts 27:20, the phrase χειμῶνός τε οὐκ ὀλίγου ἐπικειμένου implies a storm that is “looming over” or “pressing upon” them from the atmosphere, blocking the view of heavenly bodies, rather than being a physical entity “lying on” the ship. This broader interpretation of ἐπίκειμαι, considering the nature of the “lying” object and surface, is crucial for accurate contextual understanding.

Lexical Analysis of ἄρτος:

The term ἄρτος typically translates as “bread.” The question arises whether in John 21:9, in the context of cooking over coals, it could refer to uncooked dough (φύραμα). Ancient sources, such as Hippocrates, define ἄρτος as a finished product, having undergone processes of mixing, kneading, and cooking. Hippocrates describes bread as having been “moistened and kneaded and cooked,” with variations in consistency, amount of bran, and degree of cooking (over-cooked or under-cooked bread is still ἄρτος). This suggests that if ἄρτος is present on the coals, it is likely already baked bread being warmed or toasted, rather than raw dough being initially cooked. This understanding influences the temporal sequence of events following the disciples’ arrival.

Lexical Analysis of φιλέω:

The verb φιλέω in John 21:15-19 receives particular attention. BDAG typically glosses φιλέω as “to like/love” or “to express feelings of liking/loving by affection.” However, the discussion argues for a “missing” third category of meaning: “to be in a relationship of mutual benefit or reciprocal advantage,” emphasizing its fundamentally social nature. This interpretation posits that φιλέω, and the related term φίλος, describe socially defined expectations and obligations within a community, rather than purely internal emotional states. Compounds like φιλότεκνος, often translated as “loving children,” could be re-understood as “putting children’s interests before or on an equal footing with one’s own,” reflecting social responsibilities. This perspective is supported by examples of reciprocal actions between “friends” (φίλοι) in the New Testament, such as ξενίζειν (“to show hospitality,” Acts 28:7), ἐπιμελείας τυχεῖν (“to care for the needs of one’s friend,” Acts 27:3), χρῆσόν τίνι τί (“to do somebody a favor/lend something,” Luke 11:5), and παρατίθημι τίνι τί (“to set something before somebody as a meal,” Luke 11:6). These examples illustrate the backdrop of cultural expectations that inform the meaning of φιλία and φιλέω, which may not be explicitly stated but are assumed by the original audience.

Translation Variants with Grammatical & Rhetorical Analysis

John 21:9: ἐπικείμενον and ἄρτον

The phrase ἀνθρακιὰν κειμένην καὶ ὀψάριον ἐπικείμενον, καὶ ἄρτον describes the scene Jesus has prepared.
The passive participle κειμένην (from κεῖμαι) describes the coals as “lying” or “situated,” establishing their presence. The participle ἐπικείμενον (from ἐπίκειμαι) modifies ὀψάριον (fish), indicating its position relative to the coals.
Grammatically, ἐπικείμενον here could denote either direct contact (“lying upon”) or an overhead position (“placed over”). Rhetorically, the choice between these nuances significantly alters the vividness and practicality of the scene. If the fish were directly on the coals, it would burn, leading to a less palatable meal. The discussion suggests an arrangement with the fish “placed over” the coals, perhaps on skewers, implying a thoughtful and effective cooking method consistent with offering a meal.
The inclusion of καὶ ἄρτον, literally “and bread,” in conjunction with the fish, further specifies the meal. As discussed in lexical notes, ἄρτος likely refers to already-baked bread. Rhetorically, this implies a ready-to-eat item, perhaps being warmed, rather than a raw component requiring significant preparation time after the disciples’ arrival. This adds to the sense of immediate provision and hospitality from Jesus.

Acts 27:20: ἐπικειμένου

In Acts 27:20, the phrase χειμῶνός τε οὐκ ὀλίγου ἐπικειμένου, refers to a storm.
The genitive absolute construction, with the genitive participle ἐπικειμένου, describes a concurrent circumstance. Here, ἐπικειμένου qualifies χειμῶνος (storm).
Grammatically, the sense of ἐπικειμένου could be “lying upon” in an abstract sense of pressing down, but rhetorically, considering the preceding mention of the sun and stars not appearing, “looming over” or “pressing down from above” is more fitting. The storm is “in the region of the atmosphere where storms have their natural place,” blocking the view, rather than being a physical weight on the ship. This emphasizes the severity and duration of the storm’s atmospheric impact, not merely its presence.

John 21:15-19: φιλέω

The dialogue between Jesus and Peter in John 21:15-19 hinges on the interaction of ἀγαπάω and φιλέω, though the discussion focuses primarily on re-evaluating φιλέω.
Grammatically, the iterative use of both verbs, especially Jesus’ shift to φιλέω in the third question, draws attention to their potential semantic distinction. The rhetorical impact of Peter’s responses, particularly his final exasperation, “you know everything; you know that I love you,” is heightened by understanding φιλέω as implying social obligation and mutual expectation rather than solely emotional attachment.
Rhetorically, interpreting φιλέω as denoting a relationship of “socially structured reciprocity” reframes the entire exchange. Jesus is not just seeking an emotional affirmation but a commitment to a relationship characterized by specific duties and responsibilities towards his “flock.” Peter’s affirmations, understood through this lens, become declarations of loyalty and readiness to fulfill the social obligations of a “friend” (φίλος) to Jesus, which includes caring for his “lambs” and “sheep.” The re-composition of the dialogue provided in the source post illustrates this by translating the questions and answers into terms of mutual support and obligation: “we’re best mates, right?” and “you’ve seen for yourself that I’ve got your back,” highlighting the embedded cultural “common sense” of φιλία.

Conclusions and Translation Suggestions

The exegetical analysis reveals that a deeper understanding of ancient cultural practices and a careful reconsideration of lexical nuances can significantly enrich the interpretation of biblical texts. Specifically, recognizing the context-dependent semantic range of ἐπικείμενον, the cooked nature of ἄρτος even when associated with fire, and the socio-reciprocal dimension of φιλέω, provides a more accurate and vivid reconstruction of the New Testament narratives.

1. “They see a bed of coals prepared, with a fish placed above it (on skewers), and bread there as well.”
   This translation for John 21:9 emphasizes a practical and hygienic cooking method for the fish and clarifies that the bread is present as part of the meal, likely warming.
2. “With neither sun nor stars appearing for many days, and no small storm looming heavily.”
   This rendering for Acts 27:20 captures the atmospheric oppressiveness of the storm, blocking visibility, rather than merely stating its static presence.
3. “When Jesus asked for the third time, ‘Do you, as my trusted companion, fulfill the social obligations of our friendship?’ Peter was grieved because Jesus asked him the third time, ‘Do you uphold the duties of our bond?’ He said to him, ‘Lord, you know all things; you know that I am committed to our friendship and its responsibilities.'”
   This translation suggestion for John 21:17-19 unpacks the socio-reciprocal meaning of φιλέω, highlighting Peter’s affirmation as a commitment to loyalty and fulfilling mutual obligations within their relationship, rather than solely an emotional declaration.

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