Simon Peter, Peter, and Simon
in the Canonical Gospels
January 13, 2023
Apprentice Stephen
“What I here mean by philology is, in a general sense, the art of reading with profit--
the capacity for absorbing facts without interpreting them falsely, and without losing caution,
patience and subtlety in the effort to understand them.”
Friedrich Nietzsche
the capacity for absorbing facts without interpreting them falsely, and without losing caution,
patience and subtlety in the effort to understand them.”
Friedrich Nietzsche
introduction
There is unnecessary confusion concerning the identities of the Apostles who are called by the name Simon, Simon Peter, and Peter in the Gospels. Church tradition teaches is that the names of Simon Peter and Peter refer to one person, unless the context indicates otherwise [Matt 10:4, Mark 3:18, Luke 6:15].
The overwhelming number of scholars consider the Gospel of John to the last of the canonical Gospels to be written and the Synoptic Gospels have a common origin, the proposed Q Gospel. However, there is no controversy to state that the author of the fourth Gospel records little of Jesus’ ministry outside of Jerusalem and this fact suggests that the Beloved Disciple remained in Jerusalem or its environs.
Some of the disorientation concerning the fourth Gospel is that the typical reader knows more than the anonymous author writes. Of course, all readers bring assumptions, whether personal or academic, when interpreting a text, yet to interpret with the fewest assumptions is more enlightening, especially when one analyses familiar texts. For example, in the fourth Gospel, the mother of Jesus is unnamed, although she has a sister named Mary [John 19:25]. Of course, since it is odd to have children with the same name, this creates doubt regarding assigning the name Mary to Jesus’ mother in the fourth Gospel. The only Mary mentioned has a sister named Martha, who is introduced first in the list of those loved by Jesus [John 11:1-5]. From the internal evidence of the fourth Gospel, the reasonable conclusion is that Jesus’ mother is named Martha.
The reader knows that Jesus’ purported father is named Joseph, yet the fourth Gospel only states:
The overwhelming number of scholars consider the Gospel of John to the last of the canonical Gospels to be written and the Synoptic Gospels have a common origin, the proposed Q Gospel. However, there is no controversy to state that the author of the fourth Gospel records little of Jesus’ ministry outside of Jerusalem and this fact suggests that the Beloved Disciple remained in Jerusalem or its environs.
Some of the disorientation concerning the fourth Gospel is that the typical reader knows more than the anonymous author writes. Of course, all readers bring assumptions, whether personal or academic, when interpreting a text, yet to interpret with the fewest assumptions is more enlightening, especially when one analyses familiar texts. For example, in the fourth Gospel, the mother of Jesus is unnamed, although she has a sister named Mary [John 19:25]. Of course, since it is odd to have children with the same name, this creates doubt regarding assigning the name Mary to Jesus’ mother in the fourth Gospel. The only Mary mentioned has a sister named Martha, who is introduced first in the list of those loved by Jesus [John 11:1-5]. From the internal evidence of the fourth Gospel, the reasonable conclusion is that Jesus’ mother is named Martha.
The reader knows that Jesus’ purported father is named Joseph, yet the fourth Gospel only states:
[the Jews] said, “Is not this Jesus, the son of Joseph, whose father and mother we know?”
John 6:42
John 6:42
The most likely interpretation of the text is that Jesus’ parents remain anonymous, as the emphasis in this Gospel is the belief in the divine nature of Jesus, and that Jesus is from the tribe of Joseph, not from the tribe of Judah [cf. Numbers 13:7, 27:1, 32:33, 36:12; Joshua 17:2]. With this understanding, it can be stated that the fourth Gospel seems antisemitic only due to the author repeatedly either distinguishing between Jesus, from the tribe of Joseph, and the chief priests and rulers, from the tribe of Judah, or by using the wording “the Jews”, rather than a general term, such as “the people”. The wording “the Jews” is found on 67 occurrences in the King James Bible version of the fourth Gospel and many of these usages are negative [John 5:18; 7:1, 13; 8:48, 52; 10:31; 11:8; 18:12,14].
Although the Samaritan woman recognizes Jesus as being Jewish, the Jewish rulers declare that Jesus is a Samaritan [John 4:9, 8:48]. Jesus does not contradict either of their opinions, as these are unimportant to his ministry, as the Savior of the world. In lieu of a birth narrative of Jesus in the fourth Gospel, Jesus is represented as the eternal logos [John 1:1, 14]. The omission both of Jesus’ genealogy and of his parent’s names are intentional, as the author’s purpose is for the reader to focus upon Jesus’ mission and to believe that Jesus is the Christ and not to be distracted by sifting through Messianic prophecies from the Old Testament [John 20:31; see 1 Timothy 1:4, Titus 3:9].
We propose that early Gentile compilers of the first Gospels were unaware of the stressing the importance of tribal affiliation and misunderstood the term “son of Joseph” and this error was faithfully recorded in the Synoptic Gospels [cf. Matt 1:16, Luke 3:23]. Saint Paul mentions that he is of the tribe of Benjamin [Romans 11:1]. However, it must be noted that there is no misunderstanding in the Synoptic Gospels when Jesus is called “son of David” or “the son of David”, where David is correctly understood as an important historical ruler [Matt 1:20].
Although the Samaritan woman recognizes Jesus as being Jewish, the Jewish rulers declare that Jesus is a Samaritan [John 4:9, 8:48]. Jesus does not contradict either of their opinions, as these are unimportant to his ministry, as the Savior of the world. In lieu of a birth narrative of Jesus in the fourth Gospel, Jesus is represented as the eternal logos [John 1:1, 14]. The omission both of Jesus’ genealogy and of his parent’s names are intentional, as the author’s purpose is for the reader to focus upon Jesus’ mission and to believe that Jesus is the Christ and not to be distracted by sifting through Messianic prophecies from the Old Testament [John 20:31; see 1 Timothy 1:4, Titus 3:9].
We propose that early Gentile compilers of the first Gospels were unaware of the stressing the importance of tribal affiliation and misunderstood the term “son of Joseph” and this error was faithfully recorded in the Synoptic Gospels [cf. Matt 1:16, Luke 3:23]. Saint Paul mentions that he is of the tribe of Benjamin [Romans 11:1]. However, it must be noted that there is no misunderstanding in the Synoptic Gospels when Jesus is called “son of David” or “the son of David”, where David is correctly understood as an important historical ruler [Matt 1:20].
“[Thou] son of David, have mercy on us.”, υἱὲ Δαβίδ, Matt 9:27
“Thou” is added by the KJV.
“Is not this the son of David?”, ὁ υἱὸς Δαβίδ. Matt 12:23
The definite article ὁ should be translated “The son of David”, as it is found in Matthew 12:23.
“Jesus, [thou] Son of David, have mercy on me.”, ὁ ὑιὸς Δαβὶδ, Mark 10:47
“Thou” is added by the KJV.
“[Thou] Son of David, have mercy on me.”, Υἱὲ Δαβίδ, Mark 10:48
“Thou” is added by the KJV.
“[Thou] Son of David, have mercy on me.”, Υἱὲ Δαβίδ, Luke 18:39
“Thou” is added by the KJV.
No confusion exists for the idiom “son of David” or “the son of David”, that is, there is no impression that Jesus is the only son of his father, David, yet, the phrase “the son of Joseph” is, for unknown reasons, understood literally. Joseph is described as the “Joseph, thou son of David...”[Matt 1:1]. In conclusion to this part, it seems that the names of Jesus’ parents in the Synoptic Gospels are based on an erroneous interpretations of the fourth Gospel.
As the author of the fourth Gospel does not record events of Jesus’ ministry outside of Jerusalem, there are few contradictions between the events of the Synoptic Gospels and of the fourth Gospel previous to the week of the crucifixion, otherwise said, the Synoptic Gospels agree among themselves. The contradictions among the four accounts only manifest, or become pronounced and problematic, beginning with the events of the Passion week and continuing to the end of the Gospels.
One of the two which heard John speak and followed him was Andrew, Simon Peter's brother. He first findeth his own brother Simon... and he brought him to Jesus and when Jesus beheld him, he said, “Thou art Simon the son of Jona. Thou shalt be called Cephas.”… John 1:40-42
In the first appearance of Andrew’s brother in the fourth Gospel, he is called “Simon Peter” and, afterwards, Jesus calls Simon Peter “Cephas”. However, the Synoptic Gospels are consistent that Andrew’s brother is named “Simon” and Jesus calls him “Peter”.
Simon called Peter and Andrew his brother, casting a net into the sea... Matt 4:18
Simon, who is called Peter, and Andrew his brother… Matt 10:2
And Simon he surnamed Peter, Mark 3:16
Simon, (whom he also named Peter,) and Andrew his brother… Luke 6:14
The Gospel writers do not use “Cephas” as an epithet, but Saint Paul mentions Cephas on multiple occasions and this fact suggests that Saint Paul knows that “Simon Peter” and Cephas are identical, but “Simon Peter” is distinguished from “Peter”. The transmission of the obscure knowledge that Simon Peter is not Peter is possible either through a careful reading both of the fourth Gospel and of the resurrection account in Luke or, more likely, through an oral tradition.
Now this I say, that every one of you saith, “I am of Paul and I of Apollos and I of Cephas and I of Christ.” 1 Corinthians 1:12
Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come, all are yours; 1 Corinthians 3:22
Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord and Cephas? 1 Corinthians 9:5
And that he [Christ, v. 3] was seen of Cephas, then of the twelve: 1 Corinthians 15:5
And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship that we should go unto the heathen, and they unto the circumcision. Galatians 2:9
Saint Paul mentions that Cephas saw Christ and then “the twelve” saw Christ and this statement suggests that Judas Iscariot was still among the Apostles, contrary to the Synoptic Gospels [1 Cor 15:5]:
Then the eleven disciples went away into Galilee, into a mountain… Matt 28:16
Afterward he [Jesus, v.9] appeared unto the eleven as they sat at meat… Mark 16:14
and returned from the sepulchre and told all these things unto the eleven… Luke 24:9
and they [Cleophas, v.18; Simon, v.34] ... found the eleven gathered together… Luke 24:33
If Simon is one of the twelve Apostles and he found the eleven, then all twelve Apostles, including Judas Iscariot, are present. Luke relates the death of Judas Iscariot not in his Gospel, but in the Book of The Acts of the Apostles [Acts 1:16-18]. Therefore, all twelve Apostles are present when Simon returns to Jerusalem.
As Simon Peter is correctly understood to be Cephas, Saint Paul’s statement concurs with the Gospel of Luke 24:34: “The Lord is risen indeed and hath appeared to Simon.”
Saint Paul mentions “Peter” on five occasions, all in the Epistle to the Galatians, and two of these passages are confrontational [Galatians 2:11, 14].
As Simon Peter is correctly understood to be Cephas, Saint Paul’s statement concurs with the Gospel of Luke 24:34: “The Lord is risen indeed and hath appeared to Simon.”
Saint Paul mentions “Peter” on five occasions, all in the Epistle to the Galatians, and two of these passages are confrontational [Galatians 2:11, 14].
Then after three years I went up to Jerusalem to see Peter and abode with him fifteen days.
Galatians 1:18
But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter; Galatians 2:7
(For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:) Galatians 2:8
But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. Galatians 2:11
But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, “If thou, being a Jew, livest after the manner of Gentiles and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?” Galatians 2:14
It is clear that Saint Paul distinguishes between the names Cephas or Simon Peter and Peter. Therefore, any confusion regarding the separate identifies of Simon, Simon Peter, and Peter do not have their origin either in the fourth Gospel or in the Pauline Epistles, but through various distortions, whether intentional or due to ignorance, that are now found throughout in the Synoptic Gospels.
References are from BlueLetterBible.org unless otherwise indicated. We utilize the King James version of the Bible and, for ease of comprehension, punctuations marks are added, while excessive usage of commas, semicolons, and colons have been omitted.
References are from BlueLetterBible.org unless otherwise indicated. We utilize the King James version of the Bible and, for ease of comprehension, punctuations marks are added, while excessive usage of commas, semicolons, and colons have been omitted.
1. Non apostolic mentions of simon peter, peter, and simon
1.1 simon, a relation of jesus
1.1 simon, a relation of jesus
Matthew
Is not this the carpenter's G5045 son? Is not his mother called Mary and his brethren, James and Joses and Simon and Judas? Matt 13:55
Mark
Is not this the carpenter G5045, the son of Mary, the brother of James and Joses and of Juda and Simon? And are not his sisters here with us? And they were offended at him. Mark 6:3
In Matthew, Jesus is the carpenter's son, while in Mark, Jesus is a carpenter.
The KJV translates Strong's G5045 as: carpenter (2).
Thayer’s Greek Lexicon:
τέκτων, τέκτονος, ὁ (τεκεῖν, τίκτω; akin to τέχνη, τεύχω, hence, properly, 'begetter' ), from Homer down, the Sept. for חָרָשׁ [H2796]; a worker in wood, a carpenter.
The KJV translates Strong's H2796 ḥārāš as: carpenter (11), workman (6), craftsman (4), engraver (3), artificers (2), smith (2), makers (1), skilful (1), smith (with H1270) (1), workers (1), wrought (1).
Strong’s Number G5045 is understood as “carpenter” only from the Septuagint's translation of Strong’s Number H2796, not from the Greek language itself, as Thayer also lists these additional definitions for Strong’s Number G5045: a worker in wood, a carpenter, joiner, builder; a ship's carpenter or builder; any craftsman, or workman; the art of poetry, maker of songs; a planner, contriver, plotter; an author.
The KJV translates Strong's G5045 as: carpenter (2).
Thayer’s Greek Lexicon:
τέκτων, τέκτονος, ὁ (τεκεῖν, τίκτω; akin to τέχνη, τεύχω, hence, properly, 'begetter' ), from Homer down, the Sept. for חָרָשׁ [H2796]; a worker in wood, a carpenter.
The KJV translates Strong's H2796 ḥārāš as: carpenter (11), workman (6), craftsman (4), engraver (3), artificers (2), smith (2), makers (1), skilful (1), smith (with H1270) (1), workers (1), wrought (1).
Strong’s Number G5045 is understood as “carpenter” only from the Septuagint's translation of Strong’s Number H2796, not from the Greek language itself, as Thayer also lists these additional definitions for Strong’s Number G5045: a worker in wood, a carpenter, joiner, builder; a ship's carpenter or builder; any craftsman, or workman; the art of poetry, maker of songs; a planner, contriver, plotter; an author.
1.2 simon the leper/anointing in simon's house
Matthew
Now when Jesus was in Bethany, in the house of Simon the leper, Matt 26:6
Mark
And being in Bethany in the house of Simon the leper as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious and she brake the box and poured it on his head. Mark 14:3
Luke
And Jesus answering said unto him, “Simon, I have somewhat to say unto thee.” and he saith, “Master, say on.” Luke 7:40
Simon answered and said, “I suppose that he, to whom he forgave most.” and he said unto him, “Thou hast rightly judged.” and he turned to the woman and said unto Simon, “Seest thou this woman? I entered into thine house. Thou gavest me no water for my feet, but she hath washed my feet with tears and wiped them with the hairs of her head.” Luke 7:43-44
Jesus turns to the woman, yet speaks to Simon and the peculiar behavior of addressing someone while looking away is found in other passages that will be considered.
John
It was that Mary which anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was sick. John 11:2
1.3 simon from cyrene
Matthew
And as they came out, they found a man of Cyrene, Simon by name. Him they compelled to bear his cross. Matt 27:32
Mark
And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. Mark 15:21
Luke
And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country and on him they laid the cross that he might bear it after Jesus. Luke 23:26
Simon follows Jesus and carries Jesus' cross.
[He] that taketh not his cross and followeth after me, is not worthy of me Matt 10:38
If any man will come after me, let him deny himself and take up his cross and follow me.
Matt 16:24
Whosoever will come after me, let him deny himself and take up his cross and follow me
Mark 8:34
Then Jesus beholding him loved him and said unto him, “One thing thou lackest. Go thy way. Sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come, take up the cross and follow me.” Mark 10:21
If any man will come after me, let him deny himself and take up his cross daily and follow me.
Luke 9:23
[Whosoever] doth not bear his cross and come after me, cannot be my disciple. Luke 14:27
Simon the Cyrene carries Jesus' cross and Jesus predicts that Simon Peter will die by crucifixion [John 21:18].
2. apostolic mentions of simon peter, peter, and simon
2.1 simon, another apostle
2.1 simon, another apostle
Matthew and Thomas James the son of Alphaeus and Simon called Zelotes G2207, Luke 6:15
The KJV translates Strong's G2207 as: zealous (5).
ζηλωτής, ζηλωτου, ὁ (ζηλόω), one burning with zeal; a zealot;
ζηλωτής, ζηλωτου, ὁ (ζηλόω), one burning with zeal; a zealot;
Simon the Canaanite G2581 and Judas Iscariot who also betrayed him. Matt 10:4
And Andrew and Philip and Bartholomew and Matthew and Thomas and James the son of Alphaeus and Thaddaeus and Simon the Canaanite G2581, Mark 3:18
The KJV translates Strong's G2581 as: Canaanite (2).
Κανανίτης Kananítēs, of Chaldee origin (compare H7067); zealous; Cananites, an epithet:—Canaanite (by mistake for a derivative from G5477).
G2581 is mistakenly thought to be a derivative from G5477, which is the proper locative noun for Canaan. The word is derived from H7067, qannā', meaning “zealous”. Therefore, Simon the Canaanite is identical to Simon called Zelotes.
“From the time of the Maccabees there existed... Zealots, who rigorously adhered to the Mosaic law and endeavored even by a resort to violence... to prevent religion from being violated by others…”
Simon the Zealot is paired with Judas Iscariot in the Apostolic list of Matthew [Matt 10:4].
Κανανίτης Kananítēs, of Chaldee origin (compare H7067); zealous; Cananites, an epithet:—Canaanite (by mistake for a derivative from G5477).
G2581 is mistakenly thought to be a derivative from G5477, which is the proper locative noun for Canaan. The word is derived from H7067, qannā', meaning “zealous”. Therefore, Simon the Canaanite is identical to Simon called Zelotes.
“From the time of the Maccabees there existed... Zealots, who rigorously adhered to the Mosaic law and endeavored even by a resort to violence... to prevent religion from being violated by others…”
Simon the Zealot is paired with Judas Iscariot in the Apostolic list of Matthew [Matt 10:4].
2.2 judas iscariot, the son of simon
He spake of Judas Iscariot the son of Simon, for he it was that should betray him, being one of the twelve. John 6:71
Jesus answered, “He it is to whom I shall give a sop when I have dipped it.” and when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. John 13:26
As there is only one Simon mentioned in the fourth Gospel, that is, Simon Peter or Simon the son of Jona, the conclusion is that Judas Iscariot is the son of Simon Peter. If this conclusion is true, then Simon Peter denies Jesus and his son, Judas, betrays or delivers Jesus.
The KJV translates Strong's G3860 paradidōmi as: deliver (53), betray (40), deliver up (10), give (4), give up (4), give over (2), commit (2), miscellaneous (6).
G3860 is derived from G1325 δίδωμι.
The KJV translates Strong's G1325 didōmi as: give (365), grant (10), put (5), show (4), deliver (2), make (2), miscellaneous (25).
To “deliver” or to “give” has no moral qualities, unlike “betray” or exposing “(one's country, a group, or a person) to danger by treacherously giving information to an enemy.” Therefore, to translate G3860 as “betray” is to provide paradidōmi with a moral quality that “hand over” or “give up” does not suggest, although “betray” is the proper interpretation of paradidōmi in the context of the Judas’ behavior regarding Jesus.
The pairing of Simon the Zealot with Judas Iscariot in the Apostolic list of Matthew may be intentional, if Simon the Zealot is the father of Judas Iscariot [Matt 10:4].
The KJV translates Strong's G3860 paradidōmi as: deliver (53), betray (40), deliver up (10), give (4), give up (4), give over (2), commit (2), miscellaneous (6).
G3860 is derived from G1325 δίδωμι.
The KJV translates Strong's G1325 didōmi as: give (365), grant (10), put (5), show (4), deliver (2), make (2), miscellaneous (25).
To “deliver” or to “give” has no moral qualities, unlike “betray” or exposing “(one's country, a group, or a person) to danger by treacherously giving information to an enemy.” Therefore, to translate G3860 as “betray” is to provide paradidōmi with a moral quality that “hand over” or “give up” does not suggest, although “betray” is the proper interpretation of paradidōmi in the context of the Judas’ behavior regarding Jesus.
The pairing of Simon the Zealot with Judas Iscariot in the Apostolic list of Matthew may be intentional, if Simon the Zealot is the father of Judas Iscariot [Matt 10:4].
2.3 simon peter, simon, and peter before the last supper
2.3.1 Meeting simon
2.3.1 Meeting simon
Matthew
And Jesus walking by the sea of Galilee saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea, for they were fishers. Matt 4:18
Mark
Now as he [Jesus, v.9] walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. Mark 1:16
Luke
Now when he [Jesus, Luke 4:34] had left speaking, he said unto Simon, “Launch out into the deep and let down your nets for a draught.” and Simon answering said unto him, “Master, we have toiled all the night and have taken nothing, nevertheless, at thy word I will let down the net.” Luke 5:4-5
When Simon Peter saw it, he fell down at Jesus' knees, saying, “Depart from me, for I am a sinful man, O Lord.” Luke 5:8
And so was also James and John, the sons of Zebedee, which were partners with Simon and Jesus said unto Simon, “Fear not, from henceforth thou shalt catch men.” Luke 5:10
John
One of the two which heard John speak and followed him, was Andrew, Simon Peter's brother. He first findeth his own brother Simon and saith unto him, “We have found the Messias.”, which is being interpreted, the Christ, and he brought him to Jesus and when Jesus beheld him, he said, “Thou art Simon the son of Jona. Thou shalt be called Cephas.”, which is by interpretation, a stone. John 1:40-42
In the Gospel of John, Andrews’s brother is named “Simon Peter” and Jesus gives him the name “Cephas”. This is distinct from the first meeting between Jesus and Simon found in the other Gospels, where Andrew’s brother is named “Simon” and Jesus gives Simon the name “Peter”. The fourth Gospel relates that Andrew brings Simon Peter to Jesus, whereas in the Synoptic Gospels, Jesus encounters Simon Peter and Andrew on the shore. The tradition epithet of Saint Andrew is “The First-Called” and this moniker corresponds to Andrew being the first to follow Jesus, along with the other disciple, in the fourth Gospel [John 1:37].
2.3.2 Simon's mother in law
And forthwith when they [who?] were come out of the synagogue, they entered into the house of Simon and Andrew with James and John. Mark 1:29
2.3.3 Simon follows jesus to a solitary place
And Simon and they that were with him followed after him. Mark 1:36
The phrasing “they that were with him” provides no information.
2.3.4 apostolic list
Now the names of the twelve apostles are these: the first, Simon, who is called Peter and Andrew his brother, James the son of Zebedee and John his brother, Matt 10:2
and Simon he surnamed Peter; Mark 3:16
Simon (whom he also named Peter) and Andrew his brother, James and John, Philip and Bartholomew, Luke 6:14
Although there is no listing of the Apostles in the fourth Gospel, the names of the Apostles can be known. There are twelves Apostles [John 6:67, 70, 71; 10:24]. All mentions of the Apostles and disciples in the Gospel of John [an additional mention in the same verse is indicated in parentheses]:
Verses
Simon Peter 1:40-42*, 44; 6:8, 68; 13:6, 9, 24, 36; 18:10, 15, 25; 20:2, 6; 21:2-3, 7, 11,15 Peter 13:6, 8, 37; 18:11, 16(2)-18, 26-27; 20:3-4; 21:7, 17, 20-21 The disciple “whom Jesus loved” 13:13; 19:26; 20:2; 21:7, 20 another disciple, other disciple [=the Beloved Disciple] 1:36; 18:15-16: 20:3-4, 8 Philip 1:43-46, 48; 6:5, 7; 12:21-22(2); 14:8-9 Judas Iscariot 6:71; 12:4; 13:2, 26, 29; 18:2-3, 5 Thomas 11:16; 14:5; 20:24, 26-29; 21:2 Nathanael 1:46-49; 21:2 Andrew 1:40, 44; 6:8; 12:22 Simon 6:71, 12:4, 13:2, 26 The sons of Zebedee 21:2 [James and John] Judas, not Iscariot 14:22 |
Occurances
21 15 11 10 8 8 5 4 4 2 1 92 |
*From the context, Simon is identical to Simon Peter, otherwise, Andrew would have two brothers with the same name, that is, Simon Peter and Simon. If John 1:42 is to be understood as Peter being a brother of Andrew and not as being from the same town, then the conclusion is that Andrew would have three brothers, namely, Simon Peter, Simon, and Peter. Of course, we disagree with the interpretation that Mary has a sister named Mary and, for the consistency, we doubt Andrew has three brothers named Simon, Simon Peter, and Peter [John 19:25].
2.3.5 peter walks on water
And Peter answered him [Jesus, v.27] and said, “Lord, if it be, thou bid me come unto thee on the water.” and he said, “Come.” and when Peter was come down out of the ship, he walked on the water to go to Jesus. Matt 14:28-29
2.3.6 a maiden resurrected
And he suffered no man to follow him [Jesus, v.36], save Peter and James and John the brother of James. Mark 5:37
And when he [Jesus, v.50] came into the house, he suffered no man to go in, save Peter and James and John and the father and the mother of the maiden. Luke 8:51
2.3.7 jesus is the christ, simon peter named peter
And Simon Peter answered and said, “Thou art the Christ, the Son of the living God.” and Jesus answered and said unto him, “Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven and I say also unto thee, That thou art Peter and upon this rock I will build my church and the gates of hell shall not prevail against it.” Matt 16:16-18
Once “Simon Peter” identifies Jesus as the Christ, Jesus calls him “Peter”
2.3.8 Peter declares that jesus is the christ
And he [Jesus, v.27] saith unto them, “But whom say ye that I am?” and Peter answereth and saith unto him, “Thou art the Christ.” Mark 8:29
He [Jesus, v.50] said unto them, “But whom say ye that I am?” Peter answering said, “The Christ of God.” Luke 9:20
2.3.9 Simon peter declares that Jesus is the chirst
Then Simon Peter answered him [Jesus, v.61], “Lord, to whom shall we go? thou hast the words of eternal life and we believe and are sure that thou art that Christ, the Son of the living God.” John 6:68
2.3.10 jesus calls peter satan
Then Peter took him [Jesus, v.13] and began to rebuke him, saying, “Be it far from thee, Lord, this shall not be unto thee.”, but he turned and said unto Peter, “Get thee behind me, Satan. Thou art an offence unto me, for thou savourest not the things that be of God, but those that be of men.” Matt 16:22-23
And he [Jesus, v.27] spake that saying openly and Peter took him and began to rebuke him, but when he had turned about and looked on his disciples, he rebuked Peter, saying, “Get thee behind me, Satan, for thou savourest not the things that be of God, but the things that be of men.” Mark 8:32-33
Jesus looks at the disciples, but speaks to Peter. This is a peculiar behavior to not look at the person to who one is speaking.
2.3.11 transfiguration
Matthew
And after six days Jesus taketh Peter, James, and John his brother and bringeth them up into an high mountain apart, Matt 17:1
Then answered Peter, and said unto Jesus, “Lord, it is good for us to be here. If thou wilt, let us make here three tabernacles, one for thee and one for Moses and one for Elias.” Matt 17:4
Mark
And after six days Jesus taketh with him Peter and James and John and leadeth them up into an high mountain apart by themselves and he was transfigured before them. Mark 9:2
And Peter answered and said to Jesus, “Master, it is good for us to be here and let us make three tabernacles, one for thee and one for Moses and one for Elias.” Mark 9:5
Luke
And it came to pass about an eight days after these sayings, he [Jesus, Luke 8:50] took Peter and John and James and went up into a mountain to pray. Luke 9:28
But Peter and they that were with him [“John and James”, v.28] were heavy with sleep and when they were awake, they saw his glory and the two men that stood with him and it came to pass, as they departed from him, Peter said unto Jesus, “Master, it is good for us to be here and let us make three tabernacles, one for thee and one for Moses and one for Elias.”. not knowing what he said. Luke 9:32-33
2.3.12 jesus pays tribute
And when they [Jesus and the disciples, v.19] were come to Capernaum, they that received tribute money came to Peter and said, “Doth not your master pay tribute?” He saith, “Yes.” and when he was come into the house, Jesus prevented G4399 him [Peter], saying, “What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?” Peter saith G3004 unto him, “Of strangers.” Jesus saith unto him, “Then are the children free.” Matt 17:24-26
This is the only occurrence of G4399 in the KJV.
The KJV translates Strong's G3004 as: say (1,184), speak (61), call (48), tell (33), miscellaneous (17).
To maintain the distinction between Peter and Simon, the story is to be understood as Peter entering the house, Jesus preventing him from speaking, and Jesus asking Simon a question. Since Peter speaks to Jesus. “Peter saith”, it cannot be written that Peter “answers” him, as only Simon can answer the question that Jesus directs to him. This is another example of Peter being headstrong.
The typical explanation of the reason that Jesus calls Simon by the title “Peter” is that Simon is steady, firm, or steadfast. However, from the Gospel accounts, Peter is not steadfast, but oscillates among being obstinate, fearful, and bellicose.
The KJV translates Strong's G3004 as: say (1,184), speak (61), call (48), tell (33), miscellaneous (17).
To maintain the distinction between Peter and Simon, the story is to be understood as Peter entering the house, Jesus preventing him from speaking, and Jesus asking Simon a question. Since Peter speaks to Jesus. “Peter saith”, it cannot be written that Peter “answers” him, as only Simon can answer the question that Jesus directs to him. This is another example of Peter being headstrong.
The typical explanation of the reason that Jesus calls Simon by the title “Peter” is that Simon is steady, firm, or steadfast. However, from the Gospel accounts, Peter is not steadfast, but oscillates among being obstinate, fearful, and bellicose.
2.3.13 peter leaves all to follow jesus
Matthew
Then answered Peter and said unto him [Jesus, v.26], “Behold, we have forsaken all and followed thee. What shall we have therefore?” Matt 19:27
Mark
Then Peter began to say unto him [Jesus, v.27], “Lo, we have left all and have followed thee.”
Mark 10:28
2.3.14 the fig tree
And Peter calling to remembrance saith unto him [Jesus, v.14], “Master, behold, the fig tree which thou cursedst is withered away.” Mark 11:21
2.3.15 at the mount of olives
And as he [Jesus, Mark 12:41] sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, Mark 13:3
2.3.16 preparing the passover
And he [Jesus, Luke 20:34] sent Peter and John, saying, “Go and prepare us the passover that we may eat.” Luke 22:8
2.4 Simon Peter, Peter, and simon during and after the last supper
2.4.1 the last supper
2.4.1 the last supper
Matthew
Peter answered and said unto him [Jesus, v.31], “Though all men shall be offended because of thee, yet will I never be offended G4624.” Jesus said unto him, “Verily I say unto thee, that this night, before the cock crow, thou shalt deny me thrice.” Peter said unto him, “Though I should die with thee, yet will I not deny thee.” Likewise also said all the disciples. Matt 26:33-35
Mark
But Peter said unto him [Jesus, v.22], “Although all shall be offended G4624, yet will not I.”
Mark 14:29
The KJV translates Strong's G4624 skandalizō as: offend (28), make to offend (2).
Luke
And the Lord said, “Simon, Simon, behold, Satan hath desired to have you that he may sift you as wheat:” Luke 22:31
And he [Jesus, Luke 20:34] said, “I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.” Luke 22:34
John
Then cometh he [Jesus, v.1]to Simon Peter and Peter saith unto him, “Lord, dost thou wash my feet?” Jesus answered G611 and said unto him, “What I do thou knowest not now, for but thou shalt know hereafter.” Peter saith unto him, “Thou shalt never wash my feet.” Jesus answered him, “If I wash thee not, thou hast no part with me.” Simon Peter saith unto him, “Lord, not my feet only, but also my hands and my head.” John 13:6-9
The word "Peter", in verse six, could be replaced by “he” and written as “Simon Peter and he saith unto him”, if Simon Peter and Peter were the same individual. Since the pronoun was not used, but a different proper noun, this indicates that another person, Peter, not Simon Peter, is speaking. Jesus approaches Simon Peter, Peter asks a question to Jesus, and Jesus responds to Peter. Peter’s statement, “Thou shalt never wash my feet.”, is another example of Peter’s obstinacy.
In the KJV, Strong’s G611 is only translated as “answer” [250 occasions]. An alternate display of the dialogue:
Jesus comes to Simon Peter
Peter [to Jesus]: “Lord, dost thou wash my feet?”
Jesus [to Peter]: “What I do thou knowest not now, for but thou shalt know hereafter.”
Peter [to Jesus], “Thou shalt never wash my feet.”
Jesus [to Peter]: “If I wash thee not, thou hast no part with me.”
Simon Peter [to Jesus]: “Lord, not my feet only, but also my hands and my head.”
In the KJV, Strong’s G611 is only translated as “answer” [250 occasions]. An alternate display of the dialogue:
Jesus comes to Simon Peter
Peter [to Jesus]: “Lord, dost thou wash my feet?”
Jesus [to Peter]: “What I do thou knowest not now, for but thou shalt know hereafter.”
Peter [to Jesus], “Thou shalt never wash my feet.”
Jesus [to Peter]: “If I wash thee not, thou hast no part with me.”
Simon Peter [to Jesus]: “Lord, not my feet only, but also my hands and my head.”
Simon Peter therefore beckoned to him [the Beloved Disciple, v.23] that he should ask who it should be of whom he [Jesus, v.21] spake. John 13:24
Simon Peter said unto him [Jesus, v.31], “Lord, whither goest thou?” Jesus answered G611 him, “Whither I go, thou canst not follow me now, but thou shalt follow me afterwards.” Peter said unto him, “Lord, why cannot I follow thee now? I will lay down my life for thy sake.” Jesus answered him, “Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee The cock shall not crow, till thou hast denied me thrice.” John 13:36-38
An alternate display of the dialogue:
Simon Peter [to Jesus]: “Lord, whither goest thou?”
Jesus [answers Simon Peter]: “Whither I go, thou canst [2nd Person Singular] not follow me now, but thou shalt follow me afterwards.”
Peter [to Jesus]: “Lord, why cannot I follow thee now? I will lay down my life for thy sake.”
Jesus [to Peter]: “Wilt thou lay down [2nd Person Singular] thy life for my sake? Verily, verily, I say unto thee [2nd Person Dative Singular], the cock shall not crow till thou [2nd Person Singular] hast denied me thrice.”
Jesus predicts that Peter will deny him on three occasions before the cock crows.
Simon Peter [to Jesus]: “Lord, whither goest thou?”
Jesus [answers Simon Peter]: “Whither I go, thou canst [2nd Person Singular] not follow me now, but thou shalt follow me afterwards.”
Peter [to Jesus]: “Lord, why cannot I follow thee now? I will lay down my life for thy sake.”
Jesus [to Peter]: “Wilt thou lay down [2nd Person Singular] thy life for my sake? Verily, verily, I say unto thee [2nd Person Dative Singular], the cock shall not crow till thou [2nd Person Singular] hast denied me thrice.”
Jesus predicts that Peter will deny him on three occasions before the cock crows.
2.4.2 the garden of gethsemane
Matthew
And he [Jesus, v.34] took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy. Matt 26:37
Mark
And he [Jesus, v.22] taketh with him Peter and James and John and began to be sore amazed and to be very heavy, Mark 14:33
Matthew provides the same information in a less direct manner.
2.4.3 peter sleeps
Matthew
And he [Jesus, v.36] cometh unto the disciples and findeth them asleep and saith unto Peter, “What, could ye not watch with me one hour?” Matt 26:40
Mark
And he [Jesus, v.30] cometh and findeth them sleeping and saith unto Peter, “Simon, sleepest thou? Couldest not thou watch one hour?” Mark 14:37
Mark introduces Simon by his sobriquet, but has Jesus addresses him as Simon.
John
Then Simon Peter having a sword drew it and smote the high priest's servant and cut off his right ear. The servant's name was Malchus. Then said Jesus unto Peter, “Put up thy sword into the sheath. The cup which my Father hath given me, shall I not drink it?” John 18:10-11
An alternate display of the dialogue:
Simon Peter attacks the high priest's servant, Malchus.
Jesus [to Peter]: “Put up thy sword into the sheath. The cup which my Father hath given me, shall I not drink it?”
Although Simon Peter attacks Malchus, Jesus speaks to Peter because if Peter, with his uncovered sword and confrontational behavior, follows through, the other disciples will likely follow Peter’s lead [Matt 26:35], or the soldiers will intervene, and the resultant melee will be the loss of life. This is another example of Peter being not only obstinate, but hints at his zealous nature.
Simon Peter attacks the high priest's servant, Malchus.
Jesus [to Peter]: “Put up thy sword into the sheath. The cup which my Father hath given me, shall I not drink it?”
Although Simon Peter attacks Malchus, Jesus speaks to Peter because if Peter, with his uncovered sword and confrontational behavior, follows through, the other disciples will likely follow Peter’s lead [Matt 26:35], or the soldiers will intervene, and the resultant melee will be the loss of life. This is another example of Peter being not only obstinate, but hints at his zealous nature.
2.4.4 palace of the high priest
Matthew
But Peter followed him [Jesus, v.57] afar off unto the high priest's palace and went in and sat with the servants, to see the end. Matt 26:58
Now Peter sat without in the palace and a damsel came unto him, saying, “Thou also wast with Jesus of Galilee.” Matt 26:69
And after a while came unto him they [the servants, v.58] that stood by and said to Peter, “Surely thou also art one of them, for thy speech bewrayeth thee.” Matt 26:73
And Peter remembered the word of Jesus, which said unto him, “Before the cock crow, thou shalt deny me thrice.” and he went out and wept G2799 bitterly. Matt 26:75
The KJV translates Strong's G2799 klaiō as: weep (39), bewail (1).
Only Peter is mentioned.
Only Peter is mentioned.
Mark
And Peter followed him [Jesus, v.53] afar off, even into the palace of the high priest and he sat with the servants and warmed himself at the fire. Mark 14:54
And as Peter was beneath in the palace, there cometh one of the maids of the high priest and when she saw Peter warming himself, she looked upon him and said, “And thou also wast with Jesus of Nazareth.” Mark 14:66-67
And he [Peter, v.67] denied it again and a little after, they that stood by said again to Peter, “Surely thou art one of them, for thou art a Galilaean and thy speech agreeth thereto.”
Mark 14:70
And the second time the cock crew and Peter called to mind the word that Jesus said unto him, “Before the cock crow twice, thou shalt deny me thrice.” and when he thought thereon, he wept G2799. Mark 14:72
Only Peter is mentioned.
The damsel in Matthew says “Jesus of Galilee”, while Mark has the damsel say “Jesus of Nazareth” [Matt 26:69, Mark 14:67].
The damsel in Matthew says “Jesus of Galilee”, while Mark has the damsel say “Jesus of Nazareth” [Matt 26:69, Mark 14:67].
Luke
Then took they him [Jesus, v.52] and led him and brought him into the high priest's house and Peter followed afar off and when they [who?] had kindled a fire in the midst of the hall and were set down together, Peter sat down among them. Luke 22:54-55
And after a little while another saw him [Peter, v.55] and said, “Thou art also of them.” and Peter said, “Man, I am not.” Luke 22:58
And Peter said, “Man, I know not what thou sayest.” and immediately, while he yet spake, the cock crew and the Lord turned and looked upon Peter and Peter remembered the word of the Lord, how he had said unto him, “Before the cock crow, thou shalt deny me thrice.”and Peter went out and wept G2799 bitterly. Luke 22:60-62
Only Peter is mentioned.
Only Peter is mentioned in the Synoptic Gospels account of deny Christ and this fact suggests that Simon Peter and Peter of the fourth Gospel have been merged into one individual.
Only Peter is mentioned in the Synoptic Gospels account of deny Christ and this fact suggests that Simon Peter and Peter of the fourth Gospel have been merged into one individual.
John
And Simon Peter followed Jesus and so did another disciple. That disciple was known unto the high priest and went in with [3rd Person Singular] Jesus into the palace of the high priest, but Peter stood at the door without. Then went out that other disciple, which was known unto the high priest and spake unto her that kept the door and brought in Peter. Then saith the damsel that kept the door unto Peter, “Art not thou [2nd Person Nominative Singular] also one of this man's disciples?” He saith, “I am not.” and the servants and officers stood there, who had made a fire of coals, for it was cold and they warmed themselves and Peter stood with them and warmed himself. John 18:15-18
Simon Peter follows another disciple who was known to the high priest, but Peter stayed outside. The damsel brings in Peter. Peter denies being a disciple to the damsel. Peter stands and warms himself.
[John 18:19-24 is the scene of the chief priests accusing Jesus.]
And Simon Peter stood and warmed himself. They [servants and officers, v. 18] said therefore unto him, “Art not thou [2nd Person Nominative Singular] also one of his disciples?” He denied it and said, “I am not.” One of the servants of the high priest, being his kinsman whose ear Peter cut off*, saith, “Did not I see thee [2nd Person Accusative Singular] in the garden with him?” Peter then denied again G3825 and immediately the cock crew. John 18:25-27
At verse 18, the scene ends with Peter warming himself and, after the scene with the chief priest, the previous scene continues with Simon Peter warming himself. Along with the resurrection account, the denial scenes of Simon Peter and Peter are the most obvious indication the author of the fourth Gospel distinguishes between Simon Peter and Peter.
In verse 17, Peter denies being a disciple. Simon Peter denies being a disciple in verse 25. The second occasion that Peter denies, “again” πάλιν in verse 27, refers not to a the specific denial of being a disciple, but of denying a second time.
In the KJV, Strong’s G3825 is only translated as “again” [142 occurrences].
In the fourth Gospel, Peter denies Jesus on two occasions [John 18:17, 27]. Unlike the Synoptic Gospels, Peter does not cry because he only denied Jesus twice before the morning [cf. Matt 26:87, Mark 14:72, Luke 22:62]. Simon Peter denies Jesus once [John 18:25]. Therefore, the fourth Gospel maintains the distinction between Simon Peter and Peter.
In verse 17, Peter denies being a disciple. Simon Peter denies being a disciple in verse 25. The second occasion that Peter denies, “again” πάλιν in verse 27, refers not to a the specific denial of being a disciple, but of denying a second time.
In the KJV, Strong’s G3825 is only translated as “again” [142 occurrences].
In the fourth Gospel, Peter denies Jesus on two occasions [John 18:17, 27]. Unlike the Synoptic Gospels, Peter does not cry because he only denied Jesus twice before the morning [cf. Matt 26:87, Mark 14:72, Luke 22:62]. Simon Peter denies Jesus once [John 18:25]. Therefore, the fourth Gospel maintains the distinction between Simon Peter and Peter.
The scene simplified:
The damsel [to Peter]: “Art not thou also one of this man's disciples?”
Peter: “I am not.”
Peter warms himself.
[John 18:19-24 is the scene with the chief priests accusing Jesus.]
Simon Peter warms himself.
The servants and officers [to Simon Peter]: “Art not thou also one of his disciples?”
Our translation: “And art not thou one of his disciples?”
Simon Peter: “I am not.”
A servant of the high priest [to Peter]: “Did not I see thee in the garden with him?”
Peter then denied again.
It is possible that the servant of the high priest is speaking to Simon Peter, as the wording is ambiguous, and not to Peter, although it is clear that Peter “denied again”. This interpretation would be another example of Peter speaking out of turn.
* “Then Simon Peter having a sword drew it and smote the high priest's servant and cut off his right ear [John 18:10].” and “whose ear Peter cut off [John 18:26].” Regarding the attack on the servant of the high priest, Simon Peter and Peter seem to be identical in this episode. GDO
Peter: “I am not.”
Peter warms himself.
[John 18:19-24 is the scene with the chief priests accusing Jesus.]
Simon Peter warms himself.
The servants and officers [to Simon Peter]: “Art not thou also one of his disciples?”
Our translation: “And art not thou one of his disciples?”
Simon Peter: “I am not.”
A servant of the high priest [to Peter]: “Did not I see thee in the garden with him?”
Peter then denied again.
It is possible that the servant of the high priest is speaking to Simon Peter, as the wording is ambiguous, and not to Peter, although it is clear that Peter “denied again”. This interpretation would be another example of Peter speaking out of turn.
* “Then Simon Peter having a sword drew it and smote the high priest's servant and cut off his right ear [John 18:10].” and “whose ear Peter cut off [John 18:26].” Regarding the attack on the servant of the high priest, Simon Peter and Peter seem to be identical in this episode. GDO
“one of them which were with Jesus stretched out his hand and drew his sword and struck a servant of the high priest's and smote off his ear” Matt 26:51
“and one of them that stood by drew a sword and smote a servant of the high priest and cut off his ear” Mark 14:47
“and one of them smote the servant of the high priest and cut off his right ear” Luke 22:50
“Then Simon Peter having a sword drew it and smote the high priest's servant and cut off his right ear. The servant's name was Malchus.” John 18:10
While Matthew and Mark do not name the disciple that attacked the servant and they do not specify which ear was “cut off”, Luke and John note that the right ear was severed. Luke adds that Jesus healed the servant and John notes his name [Luke 22:51, John 18:10].
2.4.5 the day of the resurrection
Simon, Simon Peter, and Peter are omitted in the resurrection account of Matthew.
Mark
“But go your way. Tell his disciples and Peter that he goeth before you into Galilee. There shall ye see him, as he said unto you.” Mark 16:7
The young man relates to the woman of Jesus’ statement: “But after that I am risen, I will go before you into Galilee.” [Mark14:28]. Peter is specially mentioned by the young man.
Luke
Then arose Peter and ran unto the sepulchre and stooping down, he beheld the linen clothes laid by themselves and departed, wondering in himself at that which was come to pass.
Luke 24:12
Peter goes to the tomb and this action suggests that the instructions given by the young man in the Gospel of Mark were followed by the women to “tell his disciples and Peter”. While it seems unlikely that there is a crossover between the events of Mark and of Luke, the angel of Matthew answers the women’s question in Mark.
[Mary Magdalene and Mary the mother of James and Salome] said among themselves, “Who shall roll us away the stone from the door of the sepulchre?” Mark 16:1
and the angel answered G611 and said unto the women… Matt 28:5
The KJV translates Strong's G611 apokrinomai as: answer (250).
Saying, “The Lord is risen indeed and hath appeared to Simon.” Luke 24:34
The two men on the road to Emmaus are Cleopas and Simon [Luke 24:18, 34]. If Simon and Peter are the same person, it is possible that Peter ran to the tomb before going to Emmaus. If Simon and Peter are distinct individuals, then it is possible that Peter is going to the tomb while Jesus talks to Cleopas and Simon. From the Gospel of Luke, it can be stated that Peter did not see Jesus at the tomb, nor does he enter the tomb, and Simon saw Jesus on the way to Emmaus.
John
Then she runneth and cometh to Simon Peter and to the other disciple, whom Jesus loved, and saith unto them, “They have taken away the Lord out of the sepulchre and we know not where they have laid him.” Peter therefore went forth and that other disciple and came to the sepulchre. So they ran both together and the other disciple did outrun Peter and came first to the sepulchre. John 20:2-4
Then cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes lie, John 20:6
Mary tells Simon Peter and the Beloved Disciple that the Lord is missing. Running faster than Peter, the Beloved Disciple reaches the tomb first. Peter is not mentioned again, as Simon Peter arrives and goes into the tomb. Simon Peter and the Beloved Disciple leave [John 20:10].
Peter arrives at the tomb and sees the linen clothes, but he does not enter the tomb nor does he meet Jesus [Luke 24:12].
The proposed timeline:
Peter arrives at the tomb and sees the linen clothes, but he does not enter the tomb nor does he meet Jesus [Luke 24:12].
The proposed timeline:
The Beloved Disciple runs to the tomb
Peter runs to the tomb ` Beloved Disciples arrives at the tomb Simon Peter arrives at the tomb Simon Peter enters the tomb, sees the linen clothes The Beloved Disciple enters the tomb Simon Peter and the Beloved Disciple leave the tomb Peter arrives at the tomb, does not enter, sees the linen clothes Peter leaves the tomb |
John 20:4
Luke 24:12, John 20:3 John 20:4 John 20:6 John 20:6 John 20:8 John 20:10 Luke 24:12 Luke 24:12 |
As Simon Peter, in John, and Peter, in Luke, see the linen clothes in the tomb, the conclusion is that they visit the same tomb.
In resurrection narrative, the Gospel of Luke maintains the distinction between Simon Peter and Peter that is established in the Gospel of John: Simon Peter enters the tomb, but Peter does not enter, as he looks into the tomb.
If Simon Peter and Peter were the same person in the resurrection account, then a contradiction would exist: he would both enter the tomb and not enter the tomb. However, no contradiction exists, as Simon Peter enters the tomb and Peter does not enter the tomb.
In resurrection narrative, the Gospel of Luke maintains the distinction between Simon Peter and Peter that is established in the Gospel of John: Simon Peter enters the tomb, but Peter does not enter, as he looks into the tomb.
If Simon Peter and Peter were the same person in the resurrection account, then a contradiction would exist: he would both enter the tomb and not enter the tomb. However, no contradiction exists, as Simon Peter enters the tomb and Peter does not enter the tomb.
2.4.6 after the day of the resurrection
2.4.7 the sea of galilee
2.4.7 the sea of galilee
After these things Jesus shewed himself again to the disciples at the sea of Tiberias and on this wise shewed he himself. There were together Simon Peter and Thomas called Didymus and Nathanael of Cana in Galilee and the sons of Zebedee and two other of his disciples. Simon Peter saith unto them, “I go a fishing.” They say unto him, “We also go with thee.” They went forth and entered into a ship immediately and that night they caught nothing. John 21:1-3
There are three named disciples are Simon Peter, Thomas, and Nathanael. There are four additional disciples who are unnamed: the sons of Zebedee and “two other” disciples.
Although the phrase "the sons of Zebedee" is not previously mentioned in the fourth Gospel, it seems that the author expects the reader to aware that they are James and John [Matt 4:2, 10:2; Mark 1:19, 3:17, 10:35; Luke 5:10]. This expectation suggests that the redactor was aware of the Synoptic Gospels and this redaction must have occurred after the four Gospels were collated into the canonical Gospels.
Although the phrase "the sons of Zebedee" is not previously mentioned in the fourth Gospel, it seems that the author expects the reader to aware that they are James and John [Matt 4:2, 10:2; Mark 1:19, 3:17, 10:35; Luke 5:10]. This expectation suggests that the redactor was aware of the Synoptic Gospels and this redaction must have occurred after the four Gospels were collated into the canonical Gospels.
Therefore that disciple whom Jesus loved saith unto Peter, “It is the Lord.” Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him (for he was naked) and did cast himself into the sea. John 21:7
Simon Peter jumps into the sea when he hears the Beloved Disciple tell Peter that the Lord is on the shore. Therefore, the two remaining disciples are Peter and the anonymous Beloved Disciple.
Simon Peter went up and drew the net to land full of great fishes, an hundred and fifty and three, and for all there were so many, yet was not the net broken. John 21:11
So when they had dined, Jesus saith to Simon Peter, “Simon, son of Jonas, lovest G25 thou me more than these?” He saith unto him, “Yea, Lord, thou knowest that I love G5368 thee.” He saith unto him, “Feed my lambs G721.” He saith to him again the second time, ‘”Simon, son of Jonas, lovest G25 thou me?” He saith unto him, “Yea, Lord, thou knowest that I love G5368 thee.” He saith unto him, “Feed my sheep G4263.” He saith unto him the third time, “Simon, son of Jonas, lovest G5368 thou me?” Peter was grieved G3076 because he [3rd Person Singular] said unto him [Dative Singular Masculine] the third time, “Lovest G5368 thou me?” and he said unto him, “Lord, thou knowest all things. Thou knowest that I love G5368 thee.” Jesus saith unto him, “Feed my sheep G4263.” John 21:15-17
It is a factual error that Jesus asked Simon if he loved, G5368, him three times, since the initial two inquires asked Simon if he loved, G25, Jesus.
The KJV translates Strong's G3076 lypeō as: be sorrowful (6), grieve (6), make sorry (6), be sorry (3), sorrow (3), cause grief (1), be in heaviness (1). This word occurs twice in the fourth Gospel and twice in Mark [John 16:20; Mark 10:22, 14:19].
To maintain the individuality of Simon between and Peter, we offer the following interpretation:
So when they had dined, Jesus saith to Simon Peter,
“Simon, son of Jonas, lovest thou me more than these?”
He [Simon Peter] saith unto him,
“Yea, Lord, thou knowest that I love thee.”
He [Jesus] saith unto him, “Feed my lambs.” John 21:15
He [Jesus] saith to him [Simon Peter] again the second time,
”Simon, son of Jonas, lovest thou me?”
He [Simon Peter] saith unto him [Jesus],
“Yea, Lord, thou knowest that I love thee.”
He [Jesus] saith unto him [Simon Peter], “Feed my sheep.” John 21:16
He [Jesus] saith unto him [Simon Peter] the third time,
“Simon, son of Jonas, lovest thou me?”
Peter was grieved because he [Jesus, 3rd Person Singular] said unto him [Simon Peter, Dative Singular Masculine] the third time, “Lovest thou me?” and he [Simon Peter] said unto him, “Lord, thou knowest all things. Thou knowest that I love thee.” Jesus saith unto him [Simon Peter], “Feed my sheep.” John 21:17
After the third occurrence of Jesus asking Simon Peter if Simon Peter loves him, Peter, not Simon Peter, was “grieved”. Simon Peter, not Peter, responds to Jesus. We speculated that Peter was “grieved” after Jesus asks two questions to Simon Peter because Peter now recalls that he twice denied Jesus. Whereas in the Synoptic Gospels Peter denied Jesus on three occasions, in the fourth Gospel, as only Peter twice denies Jesus, he does not weep, but now, when Simon Peter is questioned, does Peter grieves.
The KJV translates Strong's G3076 lypeō as: be sorrowful (6), grieve (6), make sorry (6), be sorry (3), sorrow (3), cause grief (1), be in heaviness (1). This word occurs twice in the fourth Gospel and twice in Mark [John 16:20; Mark 10:22, 14:19].
To maintain the individuality of Simon between and Peter, we offer the following interpretation:
So when they had dined, Jesus saith to Simon Peter,
“Simon, son of Jonas, lovest thou me more than these?”
He [Simon Peter] saith unto him,
“Yea, Lord, thou knowest that I love thee.”
He [Jesus] saith unto him, “Feed my lambs.” John 21:15
He [Jesus] saith to him [Simon Peter] again the second time,
”Simon, son of Jonas, lovest thou me?”
He [Simon Peter] saith unto him [Jesus],
“Yea, Lord, thou knowest that I love thee.”
He [Jesus] saith unto him [Simon Peter], “Feed my sheep.” John 21:16
He [Jesus] saith unto him [Simon Peter] the third time,
“Simon, son of Jonas, lovest thou me?”
Peter was grieved because he [Jesus, 3rd Person Singular] said unto him [Simon Peter, Dative Singular Masculine] the third time, “Lovest thou me?” and he [Simon Peter] said unto him, “Lord, thou knowest all things. Thou knowest that I love thee.” Jesus saith unto him [Simon Peter], “Feed my sheep.” John 21:17
After the third occurrence of Jesus asking Simon Peter if Simon Peter loves him, Peter, not Simon Peter, was “grieved”. Simon Peter, not Peter, responds to Jesus. We speculated that Peter was “grieved” after Jesus asks two questions to Simon Peter because Peter now recalls that he twice denied Jesus. Whereas in the Synoptic Gospels Peter denied Jesus on three occasions, in the fourth Gospel, as only Peter twice denies Jesus, he does not weep, but now, when Simon Peter is questioned, does Peter grieves.
Then Peter, turning about, seeth the disciple whom Jesus loved following, which also leaned on his breast at supper and said, “Lord, which is he that betrayeth thee?” Peter seeing him saith to Jesus, “Lord, and what shall this man do?” John 21:20-21
The Beloved Disciple does not ask, “Lord, which is he that betrayeth thee?”, but:
He then lying on Jesus' breast saith unto him, “Lord, who is it?” John 13:25
This is an example of a factual error.
It has been suggested that the original ending of the fourth Gospel was at John 20:30-31:
It has been suggested that the original ending of the fourth Gospel was at John 20:30-31:
and many other signs truly did Jesus in the presence of his disciples, which are not written in this book, but these are written that ye might believe that Jesus is the Christ, the Son of God and that believing ye might have life through his name.
This conclusion is reasonable, as the twenty first chapter provides little information, except for the manner of Peter’s death:
Verily, verily, I say unto thee, when thou wast young, thou girdedst thyself and walkedst whither thou wouldest, but when thou shalt be old, thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldest not. John 21:18
However, the introduction to this narrative allows for the possibility of Peter, being distinct from Simon Peter, to be one of “two other of his disciples” [John 21:1-3]. Of course, there is no Apostolic list in the fourth Gospel. Therefore, the twenty first chapter is integral to confirming that Simon Peter and Peter are separate individuals who are present in the resurrection narrative and, without this chapter in John’s Gospel, it would be unlikely for even the most careful reader to distinguish Simon Peter from Peter.
*
Then Jesus beholding him loved G25 him and said unto him, “One thing thou lackest. Go thy way. Sell whatsoever thou hast and give to the poor and thou shalt have treasure in heaven and come, take up the cross and follow me.” and he was sad at that saying and went away grieved, for he had great possessions. Mark 10:21-22
The only additional occurrence of Jesus loving specific individuals is found in the fourth Gospel:
Now Jesus loved G25 Martha and her sister and Lazarus. John 11:5
Then said the Jews, “Behold how he loved G5368 him [Lazarus, v.14]!” John 11:36
It is interesting parallel that the young man who Jesus loved in the Gospel of Mark ran to Jesus [Mark 10:17], while the Beloved Disciple runs to Jesus’ tomb [John 20:4].
Mark’s corresponding passage in Matthew does not have the young man running to Jesus [Matthew 19:16-22].
It seems that Lazarus of the Gospel of John makes an appearance in the Gospel of Matthew. The unidentified man who ran to Jesus had “great possessions”, while it is intimated that Lazarus was well off, as he had a personal tomb made from a cave.
Mark’s corresponding passage in Matthew does not have the young man running to Jesus [Matthew 19:16-22].
It seems that Lazarus of the Gospel of John makes an appearance in the Gospel of Matthew. The unidentified man who ran to Jesus had “great possessions”, while it is intimated that Lazarus was well off, as he had a personal tomb made from a cave.
2.4.8 uncatagorized mentions of peter and simon peter
Matthew
Then answered Peter and said unto him [Jesus, v.1], “Declare unto us this parable.” Matt 15:15
Then came Peter to him [Jesus, v.2] and said, “Lord, how oft shall my brother sin against me and I forgive him? till seven times?” Matt 18:21
Luke
And Jesus said, “Who touched me?” When all denied, Peter and they that were with him said, “Master, the multitude throng thee and press thee and sayest thou, ‘Who touched me?’”
Luke 8:45
Then Peter said unto him [Jesus, 10:41], “Lord, speakest thou this parable unto us or even to all?” Luke 12:41
Then Peter said, “Lo, we have left all and followed thee.” Luke 18:28
John
Now Philip was of Bethsaida, the city of Andrew and Peter. John 1:44
One of his disciples, Andrew, Simon Peter's brother, saith unto him, “There is a lad here which hath five barley loaves and two small fishes, but what are they among so many?” John 6:8-9
discussion
In his own way, Luke creates a misunderstanding when he attempts to clarify the distinction between disciples and apostles:
and when it was day, he [Jesus, v.11] called unto him his disciples and of them he chose twelve, whom also he named apostles; Luke 6:13
There were an indeterminate number of disciples and, of those, Jesus chose twelve that he named apostles, therefore, all apostles are disciples, but not all disciples are apostles. This distinction between disciples and apostles is not found in the Gospel of Mark.
Now the names of the twelve apostles are… Matt 10:2
And when the hour was come, he sat down, and the twelve apostles with him. Luke 22:14
However, the distinction between the twelve apostles is not maintained, even by Luke:
And when he had called unto him his twelve disciples… Matt 10:1
[When] Jesus had made an end of commanding his twelve disciples… Matt 11:1
And Jesus going up to Jerusalem took the twelve disciples apart in the way… Matt 20:17
Then he called his twelve disciples together… Luke 9:1
As there is no Apostolic list in the fourth Gospel, it is likely that the careless reader will confound the identities of Simon Peter and Peter, regardless of the number of readings. Concerning the fourth Gospel, it is easier for the typical reader, firstly, to confound Simon Peter and Peter and, secondly, to believe that Jesus’ prophecy of Peter’s denial was fulfilled, than it is to acknowledge that this prediction failed, as Simon Peter once denies being Jesus’ disciple and Peter denies both to being Jesus’ disciple and to being in the garden. A subtle indication of this failed prediction is the lack of Peter weeping, whereas Peter’s three denials are clearly recorded in the Synoptic Gospels [Matt 26:70, 72, 74; Mark 14:68, 70, 71; Luke 22:57, 58, 60].
Then saith the damsel that kept the door unto Peter, “Art not thou also one of this man's disciples?” He saith, “I am not.” John 18:17
And Simon Peter stood and warmed himself. They said therefore unto him, “Art not thou also one of his disciples?” He denied it and said, “I am not.” John 18:25
Peter then denied again and immediately the cock crew. John 18:27
Peter’s emotional reactions are mentioned when he denies three times [Matt 26:75, Mark 14:72, Luke 22:62].
The tomb
There are multiple examples of confusion regarding the tomb of Jesus before and after the resurrection.
The tomb was sealed
[Joseph of Arimathaea, v.57] laid G5087 it [the body, v.59] in his own new tomb which he had hewn out in the rock and he rolled a great stone to the door of the sepulchre and departed. Matt 27:60
And he [Joseph of Arimathaea, v.43] bought fine linen and took him [body of Jesus, v.43] down and wrapped him in the linen and laid G2698 him in a sepulchre which was hewn out of a rock and rolled a stone unto the door of the sepulchre. Mark 15:46
The KJV translates Strong's G5087 tithēmi: lay (28), put (18), lay down (12), make (10), appoint (6), kneel down (with G1119) (with G3588) (5), miscellaneous (17).
The KJV translates Strong's G2698 katatithēmi as: lay (1), show (1), do (1).
The KJV translates Strong's G2698 katatithēmi as: lay (1), show (1), do (1).
The tomb may be open
and he [Joseph of Arimathaea, vv.50-51] took it [the body of Jesus, v.52] down and wrapped it in linen and laid it in a sepulchre that was hewn in stone, wherein never man before was laid G2749 Luke 23:53
Then took they [Joseph of Arimathaea, v.38; Nicodemus, v.39] the body of Jesus and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden and in the garden a new sepulchre, wherein was never man yet laid G5087. John 19:40-41
The KJV translates Strong's G2749 keimai as: lie (9), be laid (6), be set (6), be appointed (1), be (1), be made (1), laid up (1), there (1).
The Reason for the Women going to the tomb
To see the tomb
To see the tomb
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. Matt 28:1
To anoint the body
and when the sabbath was past, Mary Magdalene and Mary the mother of James and Salome had bought sweet spices, that they might come and anoint him [Jesus, Mark 15:47] Mark 16:1
Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared and certain others with them. Luke 24:1
The women in the Gospel of Luke do not know that Joseph of Arimathea and Nicodemus already prepared the body [John 19:40].
No reason is provided
The Gospel of John provides no explanation for the women going to the tomb.
The women see the angel move the stone
And, behold, there was a great earthquake, for the angel of the Lord descended from heaven and came and rolled back the stone from the door and sat upon it. Matt 28:2
The stone was previously moved
And they [Mary Magdalene and Mary the mother of James and Salome, v.1] said among themselves, “Who shall roll us away the stone from the door of the sepulchre?” and when they looked, they saw that the stone was rolled away, for it was very great. Mark 16:3-4
And they [Mary Magdalene, Joanna, Mary the mother of James, and other women?, Luke 24:10] found the stone rolled away from the sepulchre. Luke 24:2
The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre and seeth the stone taken away from the sepulchre. John 20:1
The women do not enter the tomb
And the angel answered G611 and said unto the women [Mary Magdalene and the other Mary, v.1], “Fear not ye, for I know that ye seek Jesus which was crucified. He is not here, for he is risen, as he said. Come. See the place where the Lord lay and go quickly and tell his disciples that he is risen from the dead and, behold, he goeth before you into Galilee. There shall ye see him. Lo, I have told you.” Matt 28:5-7
Then she runneth and cometh to Simon Peter and to the other disciple, whom Jesus loved G5368 and saith unto them, “They have taken away the Lord out of the sepulchre and we know not where they have laid him.” John 20:2
but Mary stood without at the sepulchre weeping G2799 and as she wept G2799, she stooped down and looked into the sepulchre, John 20:11
The women enter the tomb
And entering into the sepulchre, they [Mary Magdalene, Mary the mother of James, and Salome, v.1] saw a young man sitting on the right side, clothed in a long white garment and they were affrighted and he saith unto them, “Be not affrighted. Ye seek Jesus of Nazareth, which was crucified. He is risen. He is not here. Behold the place where they laid him, but go your way. Tell his disciples and Peter that he goeth before you into Galilee. There shall ye see him, as he said unto you.” Mark 16:5-7
And they [Mary Magdalene, Joanna, Mary the mother of James, and other women?, Luke 24:10] entered in and found not the body of the Lord Jesus and it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments and as they were afraid and bowed down their faces to the earth, they said unto them, “Why seek ye the living among the dead? He is not here, but is risen. remember how he spake unto you when he was yet in Galilee, saying, ‘The Son of man must be delivered into the hands of sinful men and be crucified and the third day rise again.’” Luke 24:3-7
Many of the contradictions concerning the tomb can be revolved by realizing that there are two tombs: one tomb that is found open at night and another tomb where is the stone is removed at dawn.
The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre and seeth the stone taken away from the sepulchre. John 20:1
In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre and... the angel of the Lord... came and rolled back the stone from the door and sat upon it. Matt 28:1-2
Since it is impossible to come to the open tomb at night and to see the tomb being opened at dawn, the only conclusion is that there are two tombs. The Orthodox and Roman Churches celebrate the Paschal services on Saturday night, which corresponds to the time of the fourth Gospel, while modern protestants celebrate Easter celebrations at sunrise, as found in the Gospel of Matthew. As maintained by tradition, the first day of the week, Sunday, begins at sunset on Saturday, so the women could, at sun set, leave their homes without violating the Sabbath and go to the tomb.
Mary encounters the Savior in the Gospel of John:
Mary encounters the Savior in the Gospel of John:
Mary Magdalene comes to the tomb
Mary Magdalene goes to the disciples The Beloved Disciple runs to the tomb Peter runs to the tomb ` Mary Magdalene presumably follows the two disciples - “but Mary stood without at the sepulchre…”, looks in Mary sees two angels Angels: “Woman, why weepest thou?” Mary: “Because they have taken away my Lord and I know not where they have laid him.” Mary “turned herself back”* and sees the Savior The Savior: “Woman, why weepest thou? whom seekest thou?" Mary: “Sir, if thou have borne him hence, tell me where thou hast laid him and I will take him away.” The Savior: “Mary.” Mary “turned herself”* and speaks to the Savior: “Rabboni.” The Savior: “Touch me not...” Mary leaves to tell the disciples she has seen the Lord Beloved Disciples arrives at the tomb Simon Peter arrives at the tomb Simon Peter enters the tomb, sees the linen clothes The Beloved Disciple enters the tomb Simon Peter and the Beloved Disciple leave the tomb Peter arrives at the tomb, does not enter, sees the linen clothes Peter leaves the tomb |
John 20:1
John 20:2 John 20:4 Luke 24:12, John 20:3 John 20:11 John 20:12 John 20:13 John 20:14 John 20:15 John 20:16 John 20:17 John 20:18 John 20:4 John 20:6 John 20:6 John 20:8 John 20:10 Luke 24:12 Luke 24:12 |
The Greek language, like the English language, does not use the definite article before a proper noun.
Mary sees “τὸν Ἰησοῦν standing”, “the Savior”, not “Jesus” or “the Jesus”; just as she does not recognize “ὁ Ἰησοῦς”, “the Savior”, not “Jesus” or “the Jesus”.
John 20:14 She turned back and saw τὸν Ἰησοῦν standing...[the Savior]
John 20:14 She knew not that it was ὁ Ἰησοῦς… [the Savior]
John 20:15 ὁ Ἰησοῦς saith unto her… [the Savior]
John 20:16 ὃ Ἰησοῦς saith unto her… [the Savior]
John 20:17 ὁ Ἰησοῦς saith unto her… [the Savior]
John 20:18 Mary Magdalene has seen τὸν κύριον [the Lord]
Mary tells the angels that “they” have taken “my Lord”, talks to the Savior, and tells the disciples she has seen the Lord. If the author consistently used the wording “Jesus” or “the Savior” or “the Lord” in this narrative, then there would be no difficulty in understanding the author’s intention. However, Mary seeks the body of the Lord, talks to the Savior, yet tells the disciples she has seen the Lord, not the Savior.
*We are unable to discern the meaning or significance of Mary turning herself away from the Savior and speaking to him. This peculiar behavior has been noted in Luke 7:43-44, when Jesus looks at the woman while speaking to Simon, and in Mark 8:32-33, when Jesus looks at the disciples while rebuking Peter. The Mary in the Gospel of Mark is also the same Mary in the Gospel of John, as the fourth Gospel relates that it was “that Mary” who anointed Jesus’ feet [John 11:2].
We include the unnecessary repetition that Peter sees the Beloved Disciple: “seeth the disciple” and “seeing him”.
Then Peter, turning about, seeth the disciple whom Jesus loved following, which also leaned on his breast at supper and said, “Lord, which is he that betrayeth thee?” Peter seeing him saith to Jesus,
“Lord and what shall this man do?” John 21:20-21
Mary sees “τὸν Ἰησοῦν standing”, “the Savior”, not “Jesus” or “the Jesus”; just as she does not recognize “ὁ Ἰησοῦς”, “the Savior”, not “Jesus” or “the Jesus”.
John 20:14 She turned back and saw τὸν Ἰησοῦν standing...[the Savior]
John 20:14 She knew not that it was ὁ Ἰησοῦς… [the Savior]
John 20:15 ὁ Ἰησοῦς saith unto her… [the Savior]
John 20:16 ὃ Ἰησοῦς saith unto her… [the Savior]
John 20:17 ὁ Ἰησοῦς saith unto her… [the Savior]
John 20:18 Mary Magdalene has seen τὸν κύριον [the Lord]
Mary tells the angels that “they” have taken “my Lord”, talks to the Savior, and tells the disciples she has seen the Lord. If the author consistently used the wording “Jesus” or “the Savior” or “the Lord” in this narrative, then there would be no difficulty in understanding the author’s intention. However, Mary seeks the body of the Lord, talks to the Savior, yet tells the disciples she has seen the Lord, not the Savior.
*We are unable to discern the meaning or significance of Mary turning herself away from the Savior and speaking to him. This peculiar behavior has been noted in Luke 7:43-44, when Jesus looks at the woman while speaking to Simon, and in Mark 8:32-33, when Jesus looks at the disciples while rebuking Peter. The Mary in the Gospel of Mark is also the same Mary in the Gospel of John, as the fourth Gospel relates that it was “that Mary” who anointed Jesus’ feet [John 11:2].
We include the unnecessary repetition that Peter sees the Beloved Disciple: “seeth the disciple” and “seeing him”.
Then Peter, turning about, seeth the disciple whom Jesus loved following, which also leaned on his breast at supper and said, “Lord, which is he that betrayeth thee?” Peter seeing him saith to Jesus,
“Lord and what shall this man do?” John 21:20-21
and many women were there beholding afar off, which followed Jesus from Galilee…
Matt 27:55
and all his acquaintance and the women that followed him from Galilee… Luke 24:59
Since at least two of the women could be from the city of Magdala, then these women could be described as “Mary Magdalene” or “Mary from Magdala”.
Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. Mark 16:9
The Gospel of Mark adds what seems as a superfluous detail, yet this information would distinguish among several women named Mary from the city of Magdala.
Therefore, there is no contradiction that Mary Magdalene goes to the disciples, while, simultaneously, Mary Magdalene speaks with the Savior at the tomb.
Therefore, there is no contradiction that Mary Magdalene goes to the disciples, while, simultaneously, Mary Magdalene speaks with the Savior at the tomb.
It was Mary Magdalene and Joanna and Mary the mother of James and other women that were with them which told these things unto the apostles. Luke 24:10
conclusion
The conflation of Simon Peter with Peter is expected and is understandable in the five episodes of John’s Gospel:
Simon Peter meeting Jesus [John 1:40-42, 43]
The washing of feet [John 13:6-10] The denial of being a disciple of Jesus [John 18:16-19, 25-27] The resurrection [John 20:2-6] On the shore of Galilee [John 21:2-7, 15-21] |
In these five scenes, treating Simon Peter and Peter as the same individual creates no difficulties. It is only by reading the Gospel of Luke that a contradiction emerges, as it is impossible for Peter to enter and not enter the tomb [Luke 24:12; John 20:6]. Since a contradiction exists, one of the premises is incorrect. Either one, or both, of the Gospel accounts is mistaken or Simon Peter is not identical with Peter. Only by disentangling Simon Peter from Peter in the Gospel of John can their separate identifies can be presented. We acknowledge that these efforts seem tenuous, yet the text of the five sections could be written unambiguisly and the reader would be certain that Simon Peter and Peter are identical. Our clarification follows where additional words are in bold, italics, and red.
One of the two which heard John speak and followed him was Andrew, Simon Peter's brother. He first findeth his own brother Simon Peter [or omit “Simon”] and saith unto him, “We have found the Messias”... and he brought him to Jesus and when Jesus beheld him, he said, “Thou art Simon Peter the son of Jona. Thou shalt be called Cephas”…. Now Philip was of Bethsaida, the city of Andrew and Simon Peter [or his brother]. John 1:40-44
Then cometh he to Simon Peter and Simon Peter [or replace “Peter” with “he”] saith unto him, “Lord, dost thou wash my feet?” Jesus answered and said unto him, “What I do thou knowest not now, for but thou shalt know hereafter.” Simon Peter saith unto him, “Thou shalt never wash my feet.” Jesus answered him, “If I wash thee not, thou hast no part with me.” Simon Peter saith unto him, “Lord, not my feet only, but also my hands and my head.”. John 13:6-9
and Simon Peter followed Jesus and so did another disciple..., but Simon Peter stood at the door without. Then went out that other disciple.. and spake unto her that kept the door and brought in Simon Peter. Then saith the damsel that kept the door unto Simon Peter, “Art not thou also one of this man's disciples?” He saith, “I am not.” and the servants and officers stood there... warmed themselves and Simon Peter stood with them and warmed himself.
John 18:15-18
and Simon Peter stood and warmed himself. They said therefore unto him, “Art not thou also one of his disciples?” He denied it and said, “I am not.” One of the servants of the high priest, being his kinsman whose ear Simon Peter cut off, saith, “Did not I see thee in the garden with him?” Simon Peter then denied again and immediately the cock crew. John 18:25-27
Then she runneth and cometh to Simon Peter and to the other disciple, whom Jesus loved and saith unto them, “They have taken away the Lord out of the sepulchre and we know not where they have laid him.” Simon Peter therefore went forth and that other disciple and came to the sepulchre. So they ran both together and the other disciple did outrun Simon Peter and came first to the sepulchre and he stooping down and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes lie, John 20:2-6
There were together Simon Peter and Thomas called Didymus and Nathanael of Cana in Galilee and the sons of Zebedee and two other of his disciples. Simon Peter saith unto them, “I go a fishing.” They say unto him, “We also go with thee.” They went forth… , Jesus stood on the shore, but the disciples knew not that it was Jesus. Then Jesus saith unto them, “Children, have ye any meat?” They answered him, “No.” and he said unto them… . Therefore that disciple whom Jesus loved saith unto Simon Peter, “It is the Lord.” Now when Simon Peter heard that it was the Lord…. John 21:2-7
[Jesus] saith to Simon Peter, “Simon Peter, son of Jonas, lovest thou me more than these?” He saith unto him, “Yea, Lord. Thou knowest that I love thee.” He saith unto him, “Feed my lambs.” He saith to him ..., “Simon Peter, son of Jonas, lovest thou me?” He saith …, “Yea, Lord. Thou knowest that I love thee.” He saith unto him, “Feed my sheep.” He saith ..., “Simon Peter, son of Jonas, lovest thou me?” Simon Peter was grieved... and he said unto him, “Lord, thou knowest all things. Thou knowest that I love thee.” Jesus saith unto him, “Feed my sheep. Verily, verily, I say… .” ...and when he had spoken this, he saith unto him, “Follow me.” Then Simon Peter, turning about, seeth the disciple whom Jesus loved following…, Simon Peter seeing him saith to Jesus, “Lord and what shall this man do?” John 21:15-21
John 1:40-44 John 13:6-9 John 18:15-18 John 18:25-27 John 20:2-6 John 21:2-7 John 21:5-21 |
Addition of Peter
2 - - - - - 3 5 |
Addition of Simon
1 2 4 2 2 1 3 17 |
If the author of the fourth Gospel treated Simon Peter and Peter as being synonymous, it would be expected that the number of occurrences of the words “Simon Peter” and “Peter” would be similar, yet, nearly four times as many “Simons” need to be added to the text than “Peters” need to be supplied to create this supposed equivalency. Therefore, Simon Peter and Peter maintain their separate characters in the Gospel of John, in the resurrection account of the Gospel of Luke, and in the Pauline Epistles.
Finally, if Simon Peter and Peter are intended to be the same person, then the Gospel of John mentions only eleven disciples, while stating there are twelve disciples [John 6:67, 70, 71; 20:24]. Therefore, to avoid the unexplained omission of a disciple, Simon Peter is distinct from Peter.
Finally, if Simon Peter and Peter are intended to be the same person, then the Gospel of John mentions only eleven disciples, while stating there are twelve disciples [John 6:67, 70, 71; 20:24]. Therefore, to avoid the unexplained omission of a disciple, Simon Peter is distinct from Peter.
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Apprentice Travis
Apprentice Travis