Yahaya 21

**Yahaya 21** shine babi na ashirin da daya kuma na karshe na Linjilar Yahaya a Sabon Alkawari na Littafi Mai-Tsarki na Kirista. Ya ƙunshi labarin Bayyanar bayan gicciye a Galili, wanda rubutun ya bayyana a karo na uku Yesu ya bayyana ga almajiransa. A cikin wannan babi, akwai kama kifi na mu'ujiza 153, Tabbatar da ƙaunar Bitrus ga Yesu, annabta mutuwar Bitrus, da kuma sharhi game da makomar ƙaunataccen almajiri. 

## FRubutun
An rubuta rubutun asali a cikin Koine Greek. Wannan babi ya kasu kashi 25 aya.

### Shaidu na rubutu
Wasu rubuce-rubucen farko da ke dauke da rubutun wannan babi sune: 

* Papyrus 66 ( AD 200; ayoyi masu wanzu 1-9, 12, 17) 
* Papyrus 109 (karni na 3; ayoyi 18-20, 23-25) 
* Codex Vaticanus (325-350) 
* Codex Sinaiticus (330-360; cikakke) 
* Papyrus 122 (karni na 4/5th; ayoyi masu wanzu 11-14, 22-24) 
* Codex Bezae ( 400) 
* Codex Alexandrinus (400-440) 
* Codex Ephraemi Rescriptus ( 450; cikakke) 
* Papyrus 59 (karni na 7)  ayoyi masu wanzu, 12-13, 15, 17-20, 23 .

## Ƙara daga baya?

### Tattaunawar masana
Kamar Pericope Adulterae, Yahaya 21:1-25, yayin da yake cikin dukkan rubuce-rubucen da suka wanzu, an kuma san shi da yawa a matsayin ƙari daga baya ta ko dai marubucin surori 1-20 ko kuma bisa ga wasu marubuta,   kodayake karuwar 'yan tsiraru suna kallon Yahaya 21 a matsayin wani ɓangare na farkon rubutu.  Tattaunawar da ke goyon bayan wannan ra'ayi sun hada da:

* John 20:30–31 could be 'the original ending of the gospel, which is repeated in an exaggerated version in .' 20:30–31 summarizes the many signs which Jesus performed for his followers, not all of which could be recorded in the Gospel.
* The Restoration of Peter () emphasises the ecclesiastical leadership of Peter, which may indicate that this addition was intended to take a side in 'a later discussion on competing claims of apostolic authorities', especially in , in which Jesus instructs Peter to 'Tend my sheep!', meaning to lead the flock (=lay people) as a pastor (literally 'shepherd').
* The part about the disciple whom Jesus loved () 'underlines the authority of the special tradition of this gospel as the report of an eyewitness'. In particular, 21:24 shows a close resemblance to the earlier comment about the reliability of the eyewitness in . This assertion to the credibility of the gospel, with the claim that it is based on an eyewitness account, seems to be at odds with the climax of the original gospel, where, after Doubting Thomas comes to believe in Jesus's resurrection, those who believe *without having seen* are blessed above those who need evidence in order to believe (John 20:24–29).
* In Against Praxeas 25.4, the Church Father Tertullian wrote, "And wherefore does this conclusion of the gospel affirm that these things were written unless it is that you might believe, it says, that Jesus Christ is the son of God?", which describes the end of Chapter 20, not Chapter 21. 

Scholars opposing a later addition by another author have argued the following:

* No existing manuscript of the Gospel of John omits chapter 21.
* Westcott proposed a theory that the author simply decided to add an additional incident at some time after writing the book, but before final publication. In this view, the redactor and the original author are the same person.&#x5B;**&#x5D;
* Donald Guthrie commented: 'It is unlikely that another author wrote this section since there are several points of contact in it with the style and language of previous chapters.' Nicholas Elder, who views the passage as a later addition, also argues that the author of John 21 was connected to the author of John 1-20.
* Paul N. Anderson and Ben Witherington III argue that the appendix was added after the disciple whom Jesus loved had died, at which point the gospel reached its final form.

### Manuscript evidence
In an essay contributed on behalf of scholars unconvinced of any decisive sense of "originality" to John 21 (published in 2007), Jesuit author Felix Just wrote: "We (unfortunately!) do not possess any ancient manuscript of John that actually ends at ." In other words, ancient manuscripts that contain the end of John 20 also contain text from John 21. So if John 21 is an addition, it was so early (which is not in doubt: part of John 21 appears in P66) and so widespread, that no evidence of the prior form has survived.

*Novum Testamentum Graece* (NA28) and the United Bible Societies (UBS5) provide the critical text for John 21.

In 2006, following the discovery of a 4th-century Sahidic papyrus manuscript (Bodleian MS. Copt.e.150(P)) some scholars speculated that such text may end at 20:31, but this is not conclusive due to its fragmentary state.

### Breakfast by the Sea of Tiberias (verses 1–14)

: *After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way.*

: *Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of His disciples were together.*

Of these seven disciples, the last two remain unnamed. Ernst Hengstenberg suggests they may have been Andrew and Philip, whereas Heinrich Meyer suggests they were non-apostolic disciples from the wider group of those who followed Jesus.

#### Aya ta 4

: *Amma lokacin da asuba ya zo, Yesu ya tsaya a bakin tekun; duk da haka almajiran ba su san cewa Yesu ne ba.*

Saitin ya kasance a cikin "da sassafe",  ko kuma da asuba.  Alfred Plummer ya lura cewa fassarar da ta fi kyau ita ce "Yesu ya zo ya tsaya a bakin rairayin bakin teku. 

#### Aya ta 5

## Manazarta