The Meaning of John 21:1 Explained

John 21:1

KJV: After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself.

YLT: After these things did Jesus manifest himself again to the disciples on the sea of Tiberias, and he did manifest himself thus:

Darby: After these things Jesus manifested himself again to the disciples at the sea of Tiberias. And he manifested himself thus.

ASV: After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself on this wise.

KJV Reverse Interlinear

After  these things  Jesus  shewed  himself  again  to the disciples  at  the sea  of Tiberias;  and  on this wise  shewed  he [himself]. 

What does John 21:1 Mean?

Verse Meaning

John recorded still another post-resurrection appearance of Jesus to His disciples. It undoubtedly occurred during the32-day period between Thomas" confession ( John 20:28) and Jesus" ascension ( Acts 1:9). Exactly when is unimportant. John was the only New Testament writer to refer to the Sea of Galilee as the Sea of Tiberias (cf. John 6:1). Evidently most of his original readers would have known it by this Roman name. John stressed the fact that Jesus revealed Himself throughout this Gospel (cf. John 1:31; John 2:11; John 9:3; John 17:6; John 21:14; et al.; 1 John 1:2; 1 John 2:28; 1 John 3:2; 1 John 3:5; 1 John 3:8; 1 John 4:9). Now Jesus gave another revelation of Himself to these disciples. They were to learn something new about Him from this revelation.

Context Summary

John 21:1-9 - The Miraculous Draught Of Fishes
It would almost seem as if the Apostles thought that the radiant vision of Christ was withdrawn forever; or did they think that they would glorify Him best, and be most likely to encounter Him, if they returned to the paths of ordinary toil? This miracle closely corresponds to that recorded in Luke 5:1-39, and proves that the methods of the risen Lord are not unlike those of His earthly ministry. Still He stands on the shore in the morning haze, to comfort the hearts of discouraged workers, telling them where to cast their net and revealing the certainty of His help. The eyes that love as John loved are the quickest to descry his presence. He thinks not only of our spoils, but of us, and provides for our sustenance and comfort-not bread only, but fish and a fire. Is not this a picture of the believer's death?-the plunge into the cold stream of dividing water; the welcome on the other shore; the discovery that Christ had expected and prepared; and the feast with the Lord Himself, as He girds Himself to minister. [source]

Chapter Summary: John 21

1  Jesus appearing again to his disciples is known of them by the great catch of fish
12  He dines with them;
15  earnestly commands Peter to feed his lambs and sheep;
18  foretells him of his death;
22  rebukes his curiosity
24  The conclusion

Greek Commentary for John 21:1

Manifested himself [επανεροσεν εαυτον]
First aorist active indicative of πανεροω — phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω — phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
Shewed [ἐφανέρωσεν]
This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
Sea []
See on Matthew 4:18. [source]
Of Tiberias []
Not elsewhere in the Gospels. The Synoptists say, Sea of Galilee or Lake of Gennesaret. [source]

Reverse Greek Commentary Search for John 21:1

Matthew 2:6 Shall be shepherd of [ποιμανεῖ]
So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding, guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings “the shepherds of the people.” To David the people said, “The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel” (2 Samuel 5:2; compare Psalm 78:70-72). God is often called a shepherd (Genesis 48:15; Psalm 23:1; Psalm 77:20; Psalm 80:1; Isaiah 40:11; John 10:11). Peter, who is bidden by Jesus to shepherd his sheep (John 21:16, ποίμαινε , Rev., tend), calls him the Shepherd of Souls (1 Peter 2:25), and the Chief Shepherd (1 Peter 5:4); and in the Epistle to the Hebrews (Hebrews 13:20), he is styled the great Shepherd of the sheep. In Revelation 2:27, rule is literally to shepherd (compare Revelation 19:15); but Christ will shepherd his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for “theLamb, which is in the midst of the throne, shall be their shepherd (Revelation 7:17, Rev.). In this verse the word governor is in harmony with the idea of shepherding, since the word ἡγούμενος originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in John 10:3, John 10:4: “He calleth his own sheep by name, and leadeth them out … .He goeth before them, and the sheep follow him.” [source]
Matthew 2:5 Shall be shepherd [ποιμανει]
The Authorized Version had “shall rule,” but “shepherd” is correct. “Homer calls kings ‹the shepherds of the people‘”(Vincent). In Hebrews 13:20 Jesus is called “the great shepherd of the sheep.” Jesus calls himself “the good shepherd” (John 10:11). Peter calls Christ “the chief shepherd” (1 Peter 2:25). “The Lamb which is in the midst of the throne shall be their shepherd” (Revelation 7:17). Jesus told Peter to “shepherd” the lambs (John 21:16). Our word pastor means shepherd. [source]
Matthew 22:4 My dinner [το αριστον μου]
It is breakfast, not dinner. In Luke 14:12 both αριστον — ariston (breakfast) and δειπνον — deipnon (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called δειπνον μεσημβρινον — deipnon mesēmbrinon (midday dinner or luncheon). The regular dinner In John 21:12, John 21:15 αρισταω — aristaō is used of the early morning meal, “Break your fast” When αριστον — ariston was applied to luncheon, like the Latin prandium, ακρατισμα — akratisma was the term for the early breakfast. [source]
Luke 6:34 Love []
Not φιλοῦσι , which implies an instinctive, affectionate attachment, but ἀγαπῶσιν , of a sentiment based on judgment and calculation, which selects its object for a reason. See further, on John 21:15-17. Tynd., the very sinners love their lovers. [source]
Luke 3:14 Wages [ὀψωνίοις]
From ὄψον ,cooked meat, and later, generallyprovisions. At Athens, especially, fish. Compare ὀψάριον ,fish, John 21:9, John 21:10, John 21:13. Hence ὀψώνιον is primarily provision-money, and so used of supplies and pay for an army. With this understanding the use of the word at Romans 6:23, “the wages of sin,” becomes highly suggestive. [source]
Luke 11:37 To dine [οπως αριστησηι]
Note οπως — hopōs rather than the common ινα — hina Aorist active subjunctive rather than present, for a single meal. The verb is from αριστον — ariston (breakfast). See distinction between αριστον — ariston and δειπνον — deipnon (dinner or supper) in Luke 14:12. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew 22:4), not the very early meal called ακρατισμα — akratisma The verb is, however, used for the early meal on the seashore in John 21:12, John 21:15.With him (παρ αυτωι — par' autōi). By his side.Sat down to meat Second aorist active indicative of αναπιπτω — anapiptō old verb, to recline, to fall back on the sofa or lounge. No word here for “to meat.” [source]
John 6:68 Simon Peter []
Assailants of the authenticity of John's Gospel have asserted that it reveals an effort on the part of the writer to claim for the disciple whom Jesus loved a pre-eminence above Peter. The assertion is effectually contradicted by the narrative itself. See John 1:42; John 6:68; John 13:6; John 18:10, John 18:16; John 20:2, John 20:7; John 21:3, John 21:7, John 21:11, and notes on those passages. Peter's replying for the twelve, in this passage, is a case in point. [source]
John 21:3 Caught [ἐπίασαν]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
John 2:21 He [ἐκεῖνος]
See on John 1:18. Emphatic, and marking the contrast between the deeper meaning of Jesus and the literalism of the Jews and of His disciples (see next verse). For other illustrations of John's pointing out the meaning of words of Jesus which were not at first understood, see John 7:39; John 12:33; John 21:19. [source]
John 13:38 Wilt thou lay down thy life? []
For a similar repetition of Peter's own words, see on John 21:17. [source]
John 6:44 Draw [ἑλκύση]
Two words for drawing are found in the New Testament, σύρω and ἑλκύω . The distinction is not habitually observed, and the meanings often overlap. Σύρω is originally to drag or trail along, as a garment or torn slippers. Both words are used of haling to justice. (See Acts 8:3; Acts 17:6; Acts 16:19) In Acts 14:19, συ.ρω , of dragging Paul's senseless body out of the city at Lystra. In John 21:6, John 21:8, John 21:11, both words of drawing the net. In John 18:10, ἑλκύω , of drawing Peter's sword. One distinction, however, is observed: σύρω is never used of Christ's attraction of men. See John 6:44; John 12:32. Ἑλκύω occurs only once outside of John's writings (Acts 16:19). Luther says on this passage: “The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes.” [source]
John 2:24 Because He knew [διὰ τὸ αὐτὸν γινώσκειν]
Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Γινώσκειν , as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (John 5:6; John 6:15) or from spiritual sympathy (John 10:14, John 10:27; John 17:25). Εἰδέναι (John 1:26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (John 3:11; John 5:32; John 7:29), Of the facts of His own being (John 6:6; John 8:14; John 13:1), and of external facts (John 6:61, John 6:64; John 13:11). In John 21:17the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, “Thou knowest ( οἶδας ) all things:” appealing to his discernment, “Thou knowest or perceivest ( γινώσκεις ) that I love Thee.” [source]
John 1:35 Two of his disciples []
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
John 1:29 The Lamb [ὁ ἀμνὸς]
The word occurs in John only here and in John 1:36. Also in Acts 8:32; 1 Peter 1:19. The diminutive ἀρνίον , a little lamb, is found once in the Gospel (John 21:15), often in Revelation, but only of the glorified Redeemer, and nowhere else in the New Testament. In some instances the word may emphasize the gentle and innocent character of Jesus suffering to expiate the sins of men (Revelation 5:6, Revelation 5:12; Revelation 13:8); but it is also employed in describing Him as indignant (Revelation 6:16); as victorious (Revelation 17:4); as the object of adoration (Revelation 5:8); and as enthroned (Revelation 5:13; Revelation 7:17). The term, the Lamb of God (note the article), is evidently used here by the Baptist in some sense understood by his hearers, and points to Isaiah 53:7; compare Acts 8:32. The reference is probably to the Paschal lamb, though commentators differ. [source]
John 1:43 On the morrow [τηι επαυριον]
The fourth of the days from John 1:19. He findeth Philip Vivid dramatic present as in John 1:41, though ητελησεν — ēthelēsen (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. Follow me Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark 2:14; Matthew 8:22; Matthew 9:21; Matthew 19:21; Luke 9:59; John 21:19). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work. [source]
John 12:33 Signifying [σημαινων]
Present active participle of σεμαινω — semainō old verb to give a sign (σημειον — sēmeion) as in Acts 25:27, and the whole phrase repeated in John 18:32 and nearly so in John 21:19. The indirect question here and in John 18:32 has the imperfect εμελλεν — emellen with present infinitive rather than the usual present μελλει — mellei retained while in John 21:19 the future indicative δοχασει — doxasei occurs according to rule. The point in ποιωι — poiōi (qualitative relative in the instrumental case with τανατωι — thanatōi) is the Cross (lifted up) as the kind of death before Christ. [source]
John 21:12 Break your fast [αριστησατε]
First aorist active imperative of αρισταω — aristaō from αριστον — ariston first to breakfast, as here and then later to dine as in Luke 11:37. What a delightful breakfast of fresh broiled fish just caught (John 21:10) with the hush of joyful surprise in the presence of the Risen Lord. Durst (ετολμα — etolma) Imperfect active of τολμαω — tolmaō The restraint of silence continued. [source]
John 21:17 Lovest thou me? [πιλεις με]
This time Jesus picks up the word πιλεω — phileō used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart Many MSS. both here and in John 21:16 read προβατα — probata (sheep) instead of προβατια — probatia (little sheep or lambs). [source]
John 6:23 Howbeit [αλλα]
John 6:23 is really an explanatory parenthesis in this long sentence. Tiberias, capital of Herod Antipas, diagonally across the lake, is only mentioned in John in the N.T. (John 6:1, John 6:23; John 21:1). Boats Called “little boats” (πλοιαρια — ploiaria) in John 6:24. [source]
John 10:2 The shepherd of the sheep [ποιμην εστιν των προβατων]
No article with ποιμην — poimēn “a shepherd to the sheep.” He comes in by the door with the sheep whom he leads. Old word is ποιμην — poimēn root meaning to protect. Jesus applies it to himself in John 10:16 and implies it here. It is used of Christ in 1 Peter 2:25; Hebrews 13:20. Paul applies it to ministers in Ephesians 4:11. Jesus uses the verb ποιμαινω — poimainō to shepherd, to Peter (John 21:16) and Peter uses it to other preachers (1 Peter 5:2) and Paul uses it for bishops (elders) in Acts 20:28. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them. [source]
John 13:38 Wilt thou lay down? [τησεισ]
Jesus picks up Peter‘s very words and challenges his boasted loyalty. See such repetition in John 16:16, John 16:31; John 21:17. Shall not crow Aorist active subjunctive of πωνεω — phōneō to use the voice, used of animals and men. Note strong double negative ου μη — ou mē Mark adds δις — dis (twice). John‘s report is almost identical with that in Luke 22:34. The other disciples joined in Peter‘s boast (Mark 14:31; Matthew 26:35). Till thou hast denied Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction εως ου — heōs hou (until which time), “till thou deny or deniest” (futurum exactum needless). Peter is silenced for the present. They all “sat astounded and perplexed” (Dods). [source]
John 20:2 Runneth [τρεχει]
Vivid dramatic present indicative of τρεχω — trechō John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark 16:2-8; Matthew 28:5-8; Luke 24:1-8). Luke (Luke 24:9-12) does not distinguish between the separate report of Mary Magdalene and that of the other women. To Simon Peter Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in John 18-21 is like that between Peter and John in Acts 1-5. Loved Imperfect of πιλεω — phileō for which see John 5:20; John 11:3 and for distinction from αγαπαω — agapaō see John 11:5; John 13:23; John 21:7, John 21:15, John 21:17. They have taken away First aorist active indicative of αιρω — airō indefinite plural. We know not Mary associates the other women with her in her ignorance. For ετηκαν — ethēkan (have laid) see John 19:42. Mary fears a grave robbery. She has no idea of the resurrection of Jesus. [source]
John 21:1 Manifested himself [επανεροσεν εαυτον]
First aorist active indicative of πανεροω — phaneroō with the reflexive pronoun (cf. John 7:4; John 13:4). For the passive see John 1:31; John 21:14. Jesus was only seen during the forty days now and then (Acts 1:3), ten instances being recorded. The word πανεροω — phaneroō is often used of Christ on earth (John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2), of his works (John 3:5), of the second coming (1 John 2:28), of Christ in glory (Colossians 3:4; 1 John 3:2). At By or upon. Of Tiberias As in John 6:1 instead of the usual “Sea of Galilee.” Tiberias, the capital city of Galilee, gave this epithet to the Sea of Galilee. This is not the appearance in Galilee prearranged by Jesus (Mark 16:7; Matthew 28:7, Matthew 28:16). [source]
John 3:16 For so [ουτως γαρ]
This use of γαρ — gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω — agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω — agapaō and πιλεω — phileō Αγαπαω — Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε — hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε — hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι — hina -εις αυτον — echēi precisely reproduces the close of John 3:15 save that εν αυτωι — eis auton takes the place of πιστευων — en autōi (see John 1:12) and goes certainly with εχηι — pisteuōn (not with εν αυτωι — echēi as μη αποληται αλλα — en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
John 4:1 When therefore [ως ουν]
Reference to John 3:22. the work of the Baptist and the jealousy of his disciples. Ουν — Oun is very common in John‘s Gospel in such transitions. The Lord So the best manuscripts (Neutral Alexandrian), though the Western class has ο Ιησους — ho Iēsous Mark usually has ο Ιησους — ho Iēsous and Luke often ο Κυριος — ho Kurios In the narrative portion of John we have usually ο Ιησους — ho Iēsous but ο Κυριος — ho Kurios in five passages (John 4:1; John 6:23; John 11:2; John 20:20; John 21:12). There is no reason why John should not apply ο Κυριος — ho Kurios to Jesus in the narrative sections as well as Luke. Bernard argues that these are “explanatory glosses,” not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be Κυριος — Kurios (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. Knew Second aorist active indicative of γινωσκω — ginōskō The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (John 2:24). Already the Pharisees are suspicious of Jesus. How that Declarative οτι — hoti (indirect assertion). Was making and baptizing more disciples than John Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John‘s early ministry (Mark 1:5; Matthew 3:5; Luke 3:7, Luke 3:15) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke 3:19.). Josephus (Ant. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would “raise a rebellion,” probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John 3:24), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate. [source]
John 5:20 Loveth [πιλει]
In John 3:35 we have αγαπαι — agapāi from αγαπαω — agapaō evidently one verb expressing as noble a love as the other. Sometimes a distinction (John 21:17) is made, but not here, unless πιλεω — phileō presents the notion of intimate friendship Τουτων — Toutōn is ablative case after the comparative μειζονα — meizona (from μεγας — megas great). John often uses εργα — erga for the miracles of Christ (John 5:36; John 7:3, John 7:21; John 10:25, John 10:32, John 10:38, etc.). It is the Father who does these works (John 14:10). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (John 14:12). Δειχει — Deixei is future active indicative of δεικνυμι — deiknumi to show. See also John 10:32. That ye may marvel Purpose clause with ινα — hina and present active subjunctive of ταυμαζω — thaumazō Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: “He that wonders shall reign, and he that reigns shall rest.” [source]
John 6:1 After these things [μετα ταυτα]
A common, but indefinite, note of time in John (John 3:22; John 5:1; John 6:1; John 7:1). The phrase does not mean immediate sequence of events. As a matter of fact, a whole year may intervene between the events of chapter 5 in Jerusalem and those in chapter 6 in Galilee. There is no sufficient reason for believing that chapter 6 originally preceded chapter 5. The feeding of the five thousand is the only event before the last visit to Jerusalem recorded in all Four Gospels (Mark 6:30-44; Matthew 14:13-21; Luke 9:10-17; John 6:1-13). The disciples have returned from the tour of Galilee and report to Jesus. It was the passover time (John 6:4) just a year before the end. To the other side of the Sea of Galilee The name given in Mark and Matthew. It is called Gennesaret in Luke 5:1 and “Sea of Tiberias” in John 21:1. Here “of Tiberias” (της Τιβεριαδος — tēs Tiberiados) is added as further description. Herod Antipas a.d. 22 built Tiberias to the west of the Sea of Galilee and made it his capital. See John 6:23 for this city. Luke (Luke 9:10) explains that it was the eastern Bethsaida (Julias) to which Jesus took the disciples, not the western Bethsaida of Mark 6:45 in Galilee. [source]
Acts 21:11 Bound his own feet and hands []
Imitating the symbolical acts of the Old Testament prophets. See 1 Kings 22:11; Isaiah 20:1-3; Jeremiah 13:1-7; Ezekiel 4:1-6. Compare John 21:18. [source]
Acts 12:6 The same night [τηι νυκτι εκεινηι]
Locative case, on that (very) night. Was sleeping (ην κοιμωμενος — ēn koimōmenos). Periphrastic middle imperfect. Bound with two chains Perfect passive participle of δεω — deō to bind, followed by instrumental case. One chain was fastened to each soldier (one on each side of Peter). Kept (ετηρουν — etēroun). Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (John 21:18)? Jesus had not said, as Furneaux does, that he would die by crucifixion. [source]
Acts 12:6 on that (very) night []
. Was sleeping (ην κοιμωμενος — ēn koimōmenos). Periphrastic middle imperfect. Bound with two chains Perfect passive participle of δεω — deō to bind, followed by instrumental case. One chain was fastened to each soldier (one on each side of Peter). Kept (ετηρουν — etēroun). Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (John 21:18)? Jesus had not said, as Furneaux does, that he would die by crucifixion. [source]
Acts 12:6 Bound with two chains [δεδεμενος αλυσεσιν δυσιν]
Perfect passive participle of δεω — deō to bind, followed by instrumental case. One chain was fastened to each soldier (one on each side of Peter). Kept (ετηρουν — etēroun). Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (John 21:18)? Jesus had not said, as Furneaux does, that he would die by crucifixion. [source]
Acts 12:6 Kept [ετηρουν]
Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (John 21:18)? Jesus had not said, as Furneaux does, that he would die by crucifixion. [source]
Acts 12:8 Gird thyself [ζωσαι]
Direct middle first aorist (ingressive) imperative (Robertson, Grammar, pp. 806f.) from ζωννυμι — zōnnumi Old verb, but in the N.T. only here and John 21:18 (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the χιτων — chitōn or undergarment. [source]
Acts 21:11 His own feet and hands [εαυτου τους ποδας και τας χειρας]
Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1 Kings 22:11; James 2:2; Jeremiah 13:1-7; Ezekiel 4:1-6). Jesus interpreted the symbolism of Peter‘s girding himself (John 21:18). [source]
Acts 1:3 Shewed himself alive [παρεστησεν εαυτον ζωντα]
To the disciples the first Sunday evening (Mark 16:14; Luke 24:36-43; John 20:19-25), the second Sunday evening (John 20:26-29), at the Sea of Tiberias (John 21:1-23), on the mountain in Galilee (Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6), to the disciples in Jerusalem and Olivet (Luke 24:44-53; Mark 16:19.; Acts 1:1-11). Luke uses this verb παριστημι — paristēmi 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark 16:14; Luke 24:41; John 20:24.; Matthew 28:17). But after that they never wavered in their testimony to their own experience with the Risen Christ, “whereof we are witnesses” Peter said (Acts 3:15). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. After his passion (μετα το πατειν αυτον — meta to pathein auton). Neat Greek idiom, μετα — meta with the articular infinitive (second aorist active of πασχω — paschō) and the accusative of general reference, “after the suffering as to him.” For πατειν — pathein used absolutely of Christ‘s suffering see also Acts 17:3; Acts 26:23. By many proofs Literally, “in many proofs.” Τεκμηριον — Tekmērion is only here in the N.T., though an old and common word in ancient Greek and occurring in the Koiné{[28928]}š (papyri, etc.). The verb τεκμαιρω — tekmairō to prove by sure signs, is from τεκμαρ — tekmar a sign. Luke does not hesitate to apply the definite word “proofs” to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between τεκμηριον — tekmērion (proof) and σημειον — sēmeion (sign) as does Galen the medical writer. Appearing (οπτανομενος — optanomenos). Present middle participle from late verb οπτανω — optanō late Koiné{[28928]}š verb from root οπτω — optō seen in οπσομαι ωπτην — opsomaiοπτασια — ōphthēn In lxx, papyri of second century b.c. (Deissmann, Light from the Ancient East, p. 83). Only here in the N.T. For δι ημερων τεσσερακοντα — optasia for vision, see note on Acts 26:19; Luke 1:22; Luke 24:23. By the space of forty days At intervals In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. The things concerning the Kingdom of God (ευαγγελιον — ta peri tēs basileias tou theou). This phrase appears 33 times in Luke‘s Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has “the kingdom of heaven,” once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used “heaven” rather than “God” to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (τα περι — euaggelion) take the place of “kingdom.” Jesus was fond of the word “kingdom” and Luke is fond of the idiom “the things concerning” (ta peri). Certainly with Jesus the term “kingdom” applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts 1:6) were slow to comprehend the spiritual nature of the reign of God. [source]
Acts 20:28 To all the flock [παντι τωι ποιμνιωι]
Contracted form of ποιμενιον ποιμνη — poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο — etheto). Did make, second aorist middle indicative of τιτημι — tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 Bishops [επισκοπους]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 To shepherd [ποιμαινειν]
Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. [source]
Acts 21:11 Paul‘s girdle [την ζωνην του Παυλου]
Old word from ζωννυμι — zōnnumi to gird. See note on Acts 12:8. His own feet and hands (εαυτου τους ποδας και τας χειρας — heautou tous podas kai tas cheiras). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1 Kings 22:11; James 2:2; Jeremiah 13:1-7; Ezekiel 4:1-6). Jesus interpreted the symbolism of Peter‘s girding himself (John 21:18). So As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. Shall deliver (παραδωσουσιν — paradōsousin). Like the words of Jesus about himself (Matthew 20:19). He was “delivered” into the hands of the Gentiles and it took five years to get out of those hands. [source]
Romans 3:21 Is manifested [πεφανέρωται]
Rev., hath been manifested, rendering the perfect tense more strictly. Hath been manifested and now lies open to view. See on John 21:1, and see on revelation, Revelation 1:1The word implies a previous hiding. See Mark 4:22; Colossians 1:26, Colossians 1:27. [source]
1 Corinthians 15:5 And that he appeared to Cephas [και οτι ωπτη Κηπαι]
First aorist passive indicative of the defective verb οραω — horaō to see. Paul means not a mere “vision,” but actual appearance. John uses επανερωτη — ephanerōthē (John 21:14) from πανεροω — phaneroō to make manifest, of Christ‘s appearance to the seven by the Sea of Galilee. Peter was listed first Jesus had sent a special message to him (Mark 16:7) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke 24:34), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ‘s resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when Revelation-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul‘s own witness given in this undoubted Epistle. The natural way to understand Paul‘s adverbs of time here is chronological: then (ειτα — eita), then (επειτα — epeita), then (επειτα — epeita), then (ειτα — eita), last of all (εσχατον παντων — eschaton pantōn). [source]
Galatians 4:9 Again [πάλιν ἄνωθεν]
Ἄνωθεν ( ἄνω above) adds to πάλιν the idea of going back to the beginning. Its primary meaning is from above; thence, from the first, reckoning in a descending series. So Luke 1:3; Acts 26:5. Such combinations as this are not uncommon in N.T. and Class. See, for instance, Acts 18:21; Matthew 26:42; Acts 10:15; John 21:16. But these additions to πάλιν are not pleonastic. They often define and explain it. Thus, John 21:16, πάλιν marks the repetition of Jesus' question, δεύτερον the number of the repetition. He asked again, and this was the second time of asking. [source]
Ephesians 4:11 And he gave [και αυτος εδωκεν]
First aorist active indicative of διδωμι — didōmi In 1 Corinthians 12:28 Paul uses ετετο — etheto (more common verb, appointed), but here repeats εδωκεν — edōken from the quotation in Ephesians 4:8. There are four groups The titles are in the predicate accusative Each of these words occurs in 1 Corinthians 12:28 (which see note for discussion) except ποιμαινω — poimenas (shepherds). This word poimēn is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John 10:11) and called himself the Good Shepherd. In Hebrews 13:20 Christ is the Great Shepherd (cf. 1 Peter 2:25). Only here are preachers termed shepherds (Latin pastores) in the N.T. But the verb poimainō to shepherd, is employed by Jesus to Peter (John 21:16), by Peter to other ministers (1 Peter 5:2), by Paul to the elders (bishops) of Ephesus (Acts 20:28). Here Paul groups “shepherds and teachers” together. All these gifts can be found in one man, though not always. Some have only one. [source]
Hebrews 8:13 Now that which decayeth and waxeth old [τὸ δὲ παλαιούμενου καὶ γηράσκον]
Rend. but that which is becoming old and waxing aged. Γηράσκειν (only here and John 21:18) adds the idea of infirmity to that of age. [source]
1 Peter 5:2 Feed [ποιμάνατε]
Better, Rev., tend, since the verb denotes all that is included in the office of a shepherd - guiding, guarding, folding, no less than feeding, which latter is expressed by βόσκω . There is, doubtless, a reminiscence in the word of Christ's charge to Peter (John 21:15-17). Both words are used there: “Feed ( Βόσκε ) my lambs” (John 21:15); “tend ( ποίμαινε ) my sheep” (John 21:16); “feed ( βόσκε ) my sheep” (John 21:17). The A. V. obliterates the distinction by rendering all three feed. Bengel rightly remarks, “Feeding is part of tending.” See on Matthew 2:6. [source]
1 Peter 5:2 Tend [ποιμανατε]
First aorist active imperative of ποιμαινω — poimainō old verb, from ποιμην — poimēn (shepherd) as in Luke 17:7. Jesus used this very word to Peter in the interview by the Sea of Galilee (John 21:16) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts 20:28). See 1 Peter 2:25 for the metaphor. [source]
1 Peter 5:5 Gird yourselves with humility [την ταπεινοπροσυνην εγκομβωσαστε]
First aorist middle imperative of εγκομβοομαι — egkomboomai late and rare verb (in Apollodorus, fourth cent. b.c.), here only in N.T., from εν — en and κομβος — kombos (knot, like the knot of a girdle). Εγκομβωμα — Egkombōma was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John 13:4.) when he girded himself with a towel and taught the disciples, Peter in particular (John 13:9.), the lesson of humility (John 13:15). Peter had at last learned the lesson (John 21:15-19). [source]
1 Peter 5:5 All [παντες]
All ages, sexes, classes.Gird yourselves with humility (την ταπεινοπροσυνην εγκομβωσαστε — tēn tapeinophrosunēn egkombōsasthe). First aorist middle imperative of εγκομβοομαι — egkomboomai late and rare verb (in Apollodorus, fourth cent. b.c.), here only in N.T., from εν — en and κομβος — kombos (knot, like the knot of a girdle). Εγκομβωμα — Egkombōma was the white scarf or apron of slaves. It is quite probable that Peter here is thinking of what Jesus did (John 13:4.) when he girded himself with a towel and taught the disciples, Peter in particular (John 13:9.), the lesson of humility (John 13:15). Peter had at last learned the lesson (John 21:15-19).The proud Dative plural of υπερηπανος — huperēphanos (James 4:6; Romans 1:30) after αντιτασσεται — antitassetai (present middle indicative of αντιτασσω — antitassō as in James 4:6 (quoted there as here from Proverbs 3:34). [source]
2 Peter 1:14 Hath shewed [ἐδήλωσεν]
But the tense is the aorist, pointing back to a definite act at a past time (John 21:18). Hence, shewed me, or, as Rev., signified. Compare 1 Peter 1:11did signify. [source]
2 Peter 1:14 Shortly I must put off this my tabernacle [ταχινή ἐστιν ἡ ἀπόθεσις τοῦ σκηνώματός μου]
Lit., quick is the putting off of my tabernacle. Rev., the putting off of my tabernacle cometh swiftly. Possibly in allusion to his advanced age. Putting off is a metaphor, from putting off a garment. So Paul, 2 Corinthians 5:3, 2 Corinthians 5:4, being clothed, unclothed, clothed upon. The word occurs, also, 1 Peter 3:21, and is used by Peter only. Cometh swiftly, implying the speedy approach of death; though others understand it of the quick, violent death which Christ prophesied he should die. “Even as our Lord Jesus Christ hath showed me.” See John 21:18, John 21:19. Compare, also John 13:36, and note the word follow in both passages. “Peter had now learnt the full force of Christ's sayings, and to what end the following of Jesus was to bring him” (Lumby). [source]
2 Peter 1:1 Simon Peter []
Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Revelation href="/desk/?q=re+7:7&sr=1">Revelation 7:7; Luke 2:25, Luke 2:34; Luke 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; John 20:2; John 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1. [source]
2 Peter 1:14 Cometh swiftly [ταχινη εστιν]
Late adjective (Theocritus, lxx, inscription), in N.T. only here and 2 Peter 2:1. It is not clear whether ταχινος — tachinos means soon or speedy as in Isaiah 59:7 and like ταχυς — tachus in James 1:19, or sudden, like ταχυς — tachus in Plato (Republ. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both.Signified unto me (εδηλωσεν μοι — edēlōsen moi). First aorist active indicative of δηλοω — dēloō old verb (from δελος — delos), as in 1 Peter 1:11. Peter refers to the incident told in John 21:18., which he knew by personal experience before John wrote it down. [source]
2 Peter 1:14 Signified unto me [εδηλωσεν μοι]
First aorist active indicative of δηλοω — dēloō old verb (from δελος — delos), as in 1 Peter 1:11. Peter refers to the incident told in John 21:18., which he knew by personal experience before John wrote it down. [source]
1 John 4:9 Was manifested []
See on John 21:1; see on 1 John 3:5. [source]
1 John 3:2 It doth not yet appear [οὔπω ἐφανερώθη]
Rev., more correctly, it is not yet made manifest. See on John 21:1. The force of the aorist tense is, was never manifested on any occasion. [source]
1 John 2:28 When He shall appear [ὅταν φανερωθῇ]
The best texts read ἐὰν iffor when. So Rev., which gives also the proper passive force of φανερωθῇ , if He shall be manifested. Not expressing a doubt of the fact, but uncertainty as to the circumstances. On φανερόω tomake manifest, see on John 21:1. John never uses ἀποκαλύπτω toreveal, of the revelation of Christ. Indeed, neither the verb nor the kindred noun, ἀποκάλυψις , occurs in his writings except in John 12:38, which is a citation from Isaiah, and in Revelation 1:1. [source]
1 John 2:19 They might be made manifest [φανερωθῶσιν]
See on John 21:1. [source]
1 John 1:2 Was manifested [ἐφανερώθη]
See on John 21:1. Corresponding with the Word was made flesh (John 1:14). The two phrases, however, present different aspects of the same truth. The Word became flesh, contemplates simply the historic fact of incarnation. The life was manifested, sets forth the unfolding of that fact in the various operations of life. The one denotes the objective process of the incarnation as such, the other the result of that process as related to human capacity of receiving and understanding it. “The reality of the incarnation would be undeclared if it were said, 'The Life became flesh.' The manifestation of the Life was a consequence of the incarnation of the Word, but it is not coextensive with it” (Westcott). [source]
1 John 3:5 Was manifested []
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 2:19 That they might be made manifest [ινα πανερωτωσιν]
Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 3:20 Because God is greater than our heart [οτι μειζων εστιν της καρδιας ημων]
Ablative καρδιας — kardias after the comparative μειζων — meizōn knoweth all things Just so Peter replied to Jesus in spite of his denials (John 21:17). God‘s omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke). [source]
1 John 2:19 For if they had been of us [ει γαρ εχ ημων ησαν]
Condition of second class with ει — ei and imperfect tense (no aorist for ειμι — eimi).They would have continued (μεμενηκεισαν αν — memenēkeisan an). Past perfect of μενω — menō to remain, without augment, with αν — an in apodosis of second-class condition.With us In fellowship, for which see μετα — meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ — all'). Ellipsis of the verb εχηλταν — exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 2:19 With us [μετ ημων]
In fellowship, for which see μετα — meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ — all'). Ellipsis of the verb εχηλταν — exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα — hina and the first aorist passive subjunctive of πανεροω — phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι — hoti as here.They all are not (ουκ εισιν παντες — ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
1 John 3:5 Was manifested [επανερωτη]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι — hina tas hamartias arēi). Purpose clause with ινα — hina and first aorist active subjunctive of αιρω — airō as in John 1:29. In Isaiah 53:11 we have αναπερω — anapherō for bearing sins, but αιρω — airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω — aphaireō and Hebrews 10:11 περιαιρεω — periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας — hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν — hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
Revelation 5:6 A Lamb [ἀρνίον]
The diminutive, very frequent in Revelation, and once in the Gospel of John (John 21:15). Nowhere else in the New Testament. Compare Isaiah 53:7; John 1:29, John 1:36. Christ had just been spoken of as a lion. He now appears as a lamb. Some interpreters emphasize the idea of gentleness, others that of sacrifice. [source]
Revelation 3:18 Do not appear [μὴ φανερωθῇ]
Rev., more literally, be not made manifest. See on John 21:1. Stripping and exposure is a frequent method of putting to open shame. See 2 Samuel 10:4; Isaiah 20:4; Isaiah 47:2-3; Ezekiel 16:37. Compare also Matthew 22:11-13; Colossians 3:10-14. [source]
Revelation 22:8 Had heard and seen [ἤκουσα καὶ ἔβλεψα]
Aorist tense. There is no need of rendering it as a pluperfect. Rev., rightly, I heard and saw. The appeal to hearing and seeing is common to all John's writings. See John 1:14; John 19:35; John 21:14; 1 John 1:1, 1 John 1:2; 1 John 4:14. [source]
Revelation 1:1 Signified [ἐσήμανεν]
From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

Revelation 14:4 Whithersoever he goeth [οπου αν υπαγει]
Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6). [source]
Revelation 2:2 I know [οιδα]
Rather than γινωσκω — ginōskō and so “emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass” (Swete). So also in Revelation 2:9, Revelation 2:13, Revelation 2:19; Revelation 3:1, Revelation 3:8, Revelation 3:15. For the distinction see John 21:17, “where the universal knowledge passes into the field of special observation.” [source]
Revelation 7:14 Thou knowest [συ οιδας]
“At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15. [source]
Revelation 14:4 For they are virgins [παρτενοι γαρ εισιν]
Παρτενος — Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει — hopou an hupagei). Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 7:14 My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:17 Shall be their shepherd [παιμανει αυτους]
“Shall shepherd them,” future active of ποιμαινω — poimainō (from ποιμην — poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους — hodē gēsei autous). Future active of οδηγεω — hodēgeō old word (from οδηγος — hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]

What do the individual words in John 21:1 mean?

After these things revealed Himself again - Jesus to the disciples at the sea - of Tiberias He revealed [Himself] now in this way
Μετὰ ταῦτα ἐφανέρωσεν ἑαυτὸν πάλιν ‹ὁ› Ἰησοῦς τοῖς μαθηταῖς ἐπὶ τῆς θαλάσσης τῆς Τιβεριάδος ἐφανέρωσεν δὲ οὕτως

Μετὰ  After 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
ἐφανέρωσεν  revealed 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: φανερόω  
Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way.
ἑαυτὸν  Himself 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
‹ὁ›  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
μαθηταῖς  disciples 
Parse: Noun, Dative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
ἐπὶ  at 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
θαλάσσης  sea 
Parse: Noun, Genitive Feminine Singular
Root: θάλασσα  
Sense: the sea.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Τιβεριάδος  of  Tiberias 
Parse: Noun, Genitive Feminine Singular
Root: Τιβεριάς  
Sense: a city of Galilee near the Lake of Gennesaret, which Herod Antipas, tetrarch of Galilee, greatly enlarged and beautified, and named Tiberias in honour of Tiberias Caesar.
ἐφανέρωσεν  He  revealed  [Himself] 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: φανερόω  
Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
οὕτως  in  this  way 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.