Matthew 26:26

The Lord’s Supper

26:26 While ¹  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”

Mark 6:41

6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He ²  gave them to his ³  disciples to serve the people, and he divided the two fish among them all.

Luke 24:30

24:30 When ⁴  he had taken his place at the table ⁵  with them, he took the bread, blessed and broke it, ⁶  and gave it to them.

John 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ⁷  as much as they wanted.

John 6:23

6:23 But some boats from Tiberias ⁸  came to shore ⁹  near the place where they had eaten the bread after the Lord had given thanks. ¹⁰ 

John 6:1

The Feeding of the Five Thousand

6:1 After this ¹¹  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ¹² 

Colossians 1:1

Salutation

1:1 From Paul, ¹³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ¹⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:4

4:4 Pray that I may make it known as I should. ¹⁵ 

[26:26]  ¹ tn Here δέ (de) has not been translated.

[6:41]  ² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  ³ tc ‡ Most mss (Ì⁴⁵ A D W Θ Ë^1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA²⁷ puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.

[24:30]  ⁴ tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.

[24:30]  ⁵ tn Grk “had reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[24:30]  ⁶ tn The pronoun “it” is not in the Greek text here or in the following clause, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[6:11]  ⁷ tn Grk “likewise also (he distributed) from the fish.”

[6:23]  ⁸ map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  ⁹ tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  ¹⁰ tc D 091 a e sy^s,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì⁷⁵ א A B L W Θ Ψ 0141 [˹] ˹³ 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 sy^p pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.

[6:1]  ¹¹ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ¹² sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:4]  ¹⁵ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.