John 21

right
The Greek word δεξιός (dexios) is most naturally and simply translated “right” (rather than something like “right-hand”), since the word simply refers to right as opposed to left. Jesus’ command to cast the nets on the right side of the boat rather than the left might have seemed arbitrary and unhelpful, but the disciples’ obedience anyway demonstrates the authority that Jesus possessed. The miraculous catch of fish as a result revealed His divine identity to the disciples (cf. v. 7).

cast
The word translated “cast” here is the Greek verb βάλλω (ballō; lit. “throw” or “cast”). It is the same word used for “casting” the net both times in verse 6. Here, Peter casts not the net but himself into the sea. This wordplay gives some insight into the heart of Peter and his love for Jesus. He was previously most concerned about casting a net into the sea to catch fish, but upon hearing that Jesus was on the shore, a greater desire took priority and he cast himself into the sea to get to Jesus as quickly as possible. By the Lord’s grace, Peter did love Jesus more than fishing, and the Lord would caringly confirm this in the latter verses by restoring Peter to his primary occupation as a fisher of men, a feeder of His sheep, and a follower of Him (cf. vv. 15–22).

they saw
While the verb βλέπουσιν (blepousin; “they saw”) is in the present tense here, it is a historic present (which describes a past event in the present tense for vividness) and thus can be translated with a past tense verb in English (with an [*] to denote the present tense in Greek). The vividness brought by the use of the present tense here serves to draw closer attention to this important scene which will be a stage for Peter’s restoration (evidenced by the use of “charcoal fire” and “in place/placed” in this verse; see notes below).

charcoal fire
The word for “charcoal fire” here is the Greek word ἀνθρακιά (anthrakia; lit. describing “burning coals” or “embers”). The word appears only two times in the New Testament both in this gospel—here and earlier in 18:18. John’s use of ἀνθρακιά (anthrakia) in both cases creates a tie between the two accounts: just as the scene of Peter’s three-fold denial in 18:18 is set with a charcoal fire, so the scene of Jesus’ restoration of Peter by providing him three opportunities to express his love for the Lord (21:15ff.) is also begun with the description of a charcoal fire. Translating the word consistently as “charcoal fire” (as many translations rightfully do) helps the reader to see this connection.

in place
The word translated as “in place” here is the participle κειμένην (keimenēn; lit. “being in place”), formed from the stative verb κεῖμαι (keimai; to be/lie in place or on something). The simple translation “in place” is preferred over alternate renderings by other translations like “already laid,” “ready,” or “there.” This translation helps the reader make the connection to the second occurrence of κεῖμαι (keimai) in this verse with the fish being “placed on” the fire (ἐπικείμενον; epikeimenon). It also allows the form of the word as a passive participle to come out more clearly in English, giving the reader a clearer window into the Greek text. Together with the use of “charcoal fire” again, this wording demonstrates that even before Peter had recognized the Lord, Jesus already had everything carefully “in place” to demonstrate His love and forgiveness in His restoration of Peter. Jesus was not reacting or “taking advantage of Peter showing up.” Everything had been prearranged to hospitably provide a meal while reminding Peter (and the reader) of his denials, and thence providing the perfect opportunity to thrice reaffirm his love for Christ.

dared
The word translated “dared” here is the Greek word τολμάω (tolmaō), which communicates the idea of showing courage or boldness in the face of danger or opposition. Thus, the most accurate rendering with a single word in English is “dare.” Τολμάω (tolmaō) is consistently rendered as “dare” in this translation, excepting three occurrences where context requires something different to communicate the courage or boldness intended (cf. Mark 15:43; Rom 15:18; Phil 1:14). Here, though Jesus apparently was not visibly recognizable, none of the disciples dared to question His true identity because it was confirmed with certainty by His authoritative words and miraculous power. This is an encouraging detail, as John with great pastoral care communicates that those who have never seen Jesus physically can still truly believe in Him and recognize His divine identity as the Christ, the Son of God, by His words and works.

brothers
Though some translations retain the older English plural, “brethren,” the rendering “brothers” here is more accurate to the Greek text (ἀδελφούς; adelphous) and is more natural to modern readers. It is only after Jesus’ resurrection that His followers begin to be called brothers. This holds beautiful significance as Jesus’ finished work on the cross, confirmed by His resurrection, makes possible this special familial union such that believers actually become children of God and fellow heirs with Jesus Himself as His brothers (Heb 2:11; cf. Rom 8:14–17; Gal 3:26, 27; Eph 1:5; 1 John 3:1–2). They are therefore also joined to one another within the family of God. Thus, the brotherhood of believers is emphasized in Acts (1:15, 9:30, 10:23, etc.), and is also a favorite of John’s (1 John 3:14, 16; 3 John 3, 5). Translating ἀδελφούς (adelphous) as “brothers” also allows for a distinct word for “brethren” (ἀδελφότης; adelphotēs) to stand out when it does occur (cf. 1 Pet 2:17; 5:9).

this
The word “this” translates the Greek demonstrative pronoun ἐκεῖνος (ekeinos), which usually corresponds to the English demonstrative pronoun “that.” Here, however, the rendering as “this” avoids the awkward repetition of the word “that” twice in a row while maintaining John’s intended meaning here, as he points specifically to a certain disciple (who is actually himself; cf. v. 24).

could
The translation “could not contain” represents the future tense Greek infinitive χωρήσειν (chōrēsein; lit. “will not contain”). However, because John is speaking hypothetically here (“if they were written”), it does not make sense in English to translate this in the future tense. Some translations have “would,” but using “could” more accurately emphasizes the impossibility of the world containing all of the books which could be written about Jesus. The best way to communicate John’s intent to emphasize this impossibility is with the wording “could not contain” them. Jesus’ actions were so extensive, both numerically and theologically, that it would take more books than the world could hold to explain them all. Thus, John ends his gospel emphasizing the inexhaustible evidence of Jesus’ messiahship and deity, while explaining that the comparatively few things he has chosen to include are fully sufficient for readers to place true faith in Jesus as the Christ, the Son of God.