Psalms 68:9

68:9 O God, you cause abundant showers to fall ¹  on your chosen people. ² 

When they ³  are tired, you sustain them, ⁴ 

Psalms 105:40

105:40 They asked for food, ⁵  and he sent quails;

he satisfied them with food from the sky. ⁶ 

Exodus 16:4

16:4 Then the Lord said to Moses, “I am going to rain ⁷  bread from heaven for you, and the people will go out ⁸  and gather the amount for each day, so that I may test them. ⁹  Will they will walk in my law ¹⁰  or not?

Exodus 16:14

16:14 When ¹¹  the layer of dew had evaporated, ¹²  there on the surface of the desert was a thin flaky substance, ¹³  thin like frost on the earth.

Deuteronomy 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹⁴  He did this to teach you ¹⁵  that humankind ¹⁶  cannot live by bread ¹⁷  alone, but also by everything that comes from the Lord’s mouth. ¹⁸ 

Nehemiah 9:15

9:15 You provided bread from heaven for them in their time of hunger, and you brought forth water from the rock for them in their time of thirst. You told them to enter in order to possess the land that you had sworn ¹⁹  to give them.

Nehemiah 9:20

9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst.

John 6:31-71

6:31 Our ancestors ²⁰  ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” ²¹ 

6:32 Then Jesus told them, “I tell you the solemn truth, ²²  it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. 6:33 For the bread of God is the one who ²³  comes down from heaven and gives life to the world.” 6:34 So they said to him, “Sir, ²⁴  give us this bread all the time!”

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. ²⁵  6:36 But I told you ²⁶  that you have seen me ²⁷  and still do not believe. 6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ²⁸  6:38 For I have come down from heaven not to do my own will but the will of the one who sent me. 6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ²⁹  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ³⁰  at the last day.” ³¹ 

6:41 Then the Jews who were hostile to Jesus ³²  began complaining about him because he said, “I am the bread that came down from heaven,” 6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” 6:43 Jesus replied, ³³  “Do not complain about me to one another. ³⁴  6:44 No one can come to me unless the Father who sent me draws him, ³⁵  and I will raise him up at the last day. 6:45 It is written in the prophets, ‘And they will all be taught by God.’ ³⁶  Everyone who hears and learns from the Father ³⁷  comes to me. 6:46 (Not that anyone has seen the Father except the one who is from God – he ³⁸  has seen the Father.) ³⁹  6:47 I tell you the solemn truth, ⁴⁰  the one who believes ⁴¹  has eternal life. ⁴²  6:48 I am the bread of life. ⁴³  6:49 Your ancestors ⁴⁴  ate the manna in the wilderness, and they died. 6:50 This ⁴⁵  is the bread that has come down from heaven, so that a person ⁴⁶  may eat from it and not die. 6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ⁴⁷  that I will give for the life of the world is my flesh.”

6:52 Then the Jews who were hostile to Jesus ⁴⁸  began to argue with one another, ⁴⁹  “How can this man ⁵⁰  give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, ⁵¹  unless you eat the flesh of the Son of Man and drink his blood, ⁵²  you have no life ⁵³  in yourselves. 6:54 The one who eats ⁵⁴  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ⁵⁵  6:55 For my flesh is true ⁵⁶  food, and my blood is true ⁵⁷  drink. 6:56 The one who eats ⁵⁸  my flesh and drinks my blood resides in me, and I in him. ⁵⁹  6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ⁶⁰  me will live because of me. 6:58 This ⁶¹  is the bread that came down from heaven; it is not like the bread your ancestors ⁶²  ate, but then later died. ⁶³  The one who eats ⁶⁴  this bread will live forever.”

Many Followers Depart

6:59 Jesus ⁶⁵  said these things while he was teaching in the synagogue ⁶⁶  in Capernaum. ⁶⁷  6:60 Then many of his disciples, when they heard these things, ⁶⁸  said, “This is a difficult ⁶⁹  saying! ⁷⁰  Who can understand it?” ⁷¹  6:61 When Jesus was aware ⁷²  that his disciples were complaining ⁷³  about this, he said to them, “Does this cause you to be offended? ⁷⁴  6:62 Then what if you see the Son of Man ascending where he was before? ⁷⁵  6:63 The Spirit is the one who gives life; human nature is of no help! ⁷⁶  The words that I have spoken to you are spirit and are life. ⁷⁷  6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ⁷⁸  6:65 So Jesus added, ⁷⁹  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ⁸⁰ 

Peter’s Confession

6:66 After this many of his disciples quit following him ⁸¹  and did not accompany him ⁸²  any longer. 6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ⁸³  6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We ⁸⁴  have come to believe and to know ⁸⁵  that you are the Holy One of God!” ⁸⁶  6:70 Jesus replied, ⁸⁷  “Didn’t I choose you, the twelve, and yet one of you is the devil?” ⁸⁸  6:71 (Now he said this about Judas son of Simon Iscariot, ⁸⁹  for Judas, ⁹⁰  one of the twelve, was going to betray him.) ⁹¹ 

John 6:1

The Feeding of the Five Thousand

6:1 After this ⁹²  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ⁹³ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁹⁴  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[68:9]  ¹ tn The verb נוּף (nuf, “cause rain to fall”) is a homonym of the more common נוּף (“brandish”).

[68:9]  ² tn Heb “[on] your inheritance.” This refers to Israel as God’s specially chosen people (see Pss 28:9; 33:12; 74:2; 78:62, 71; 79:1; 94:5, 14; 106:40). Some take “your inheritance” with what follows, but the vav (ו) prefixed to the following word (note וְנִלְאָה, vÿnil’ah) makes this syntactically unlikely.

[68:9]  ³ tn Heb “it [is],” referring to God’s “inheritance.”

[68:9]  ⁴ tn Heb “it,” referring to God’s “inheritance.”

[105:40]  ⁵ tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (sha’alu, “they asked”), the vav (ו) having fallen off by haplography (note the vav at the beginning of the following form).

[105:40]  ⁶ tn Or “bread of heaven.” The reference is to manna (see Exod 16:4, 13-15).

[16:4]  ⁷ tn The particle הִנְנִי (hinni) before the active participle indicates the imminent future action: “I am about to rain.”

[16:4]  ⁸ tn This verb and the next are the Qal perfect tenses with vav (ו) consecutives; they follow the sequence of the participle, and so are future in orientation. The force here is instruction – “they will go out” or “they are to go out.”

[16:4]  ⁹ tn The verb in the purpose/result clause is the Piel imperfect of נָסָה (nasah), אֲנַסֶּנוּ (’anassenu) – “in order that I may prove them [him].” The giving of the manna will be a test of their obedience to the detailed instructions of God as well as being a test of their faith in him (if they believe him they will not gather too much). In chap. 17 the people will test God, showing that they do not trust him.

[16:4]  ¹⁰ sn The word “law” here properly means “direction” at this point (S. R. Driver, Exodus, 146), but their obedience here would indicate also whether or not they would be willing to obey when the Law was given at Sinai.

[16:14]  ¹¹ tn Heb “and [the dew…] went up.”

[16:14]  ¹² tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the main clause; since that clause calls special attention to what was there after the dew evaporated.

[16:14]  ¹³ sn Translations usually refer to the manna as “bread.” In fact it appears to be more like grain, because it could be ground in hand-mills and made into cakes. The word involved says it is thin, flakelike (if an Arabic etymological connection is correct). What is known about it from the Bible in Exodus is that it was a very small flakelike substance, it would melt when the sun got hot, if left over it bred worms and became foul, it could be ground, baked, and boiled, it was abundant enough for the Israelites to gather an omer a day per person, and they gathered it day by day throughout the wilderness sojourn. Num 11 says it was like coriander seed with the appearance of bdellium, it tasted like fresh oil, and it fell with the dew. Deut 8:3 says it was unknown to Israel or her ancestors; Psalm 78:24 parallels it with grain. Some scholars compare ancient references to honeydew that came from the heavens. F. S. Bodenheimer (“The Manna of Sinai,” BA 10 [1947]: 2) says that it was a sudden surprise for the nomadic Israelites because it provided what they desired – sweetness. He says that it was a product that came from two insects, making the manna a honeydew excretion from plant lice and scale insects. The excretion hardens and drops to the ground as a sticky solid. He notes that some cicadas are called man in Arabic. This view accounts for some of the things in these passages: the right place, the right time, the right description, and a similar taste. But there are major difficulties: Exodus requires a far greater amount, it could breed worms, it could melt away, it could be baked into bread, it could decay and stink. The suggestion is in no way convincing. Bodenheimer argues that “worms” could mean “ants” that carried them away, but that is contrived – the text could have said ants. The fact that the Bible calls it “bread” creates no problem. לֶחֶם (lekhem) is used in a wide range of meanings from bread to all kinds of food including goats (Judg 13:15-16) and honey (1 Sam 14:24-28). Scripture does not say that manna was the only thing that they ate for the duration. But they did eat it throughout the forty years. It simply must refer to some supernatural provision for them in their diet. Modern suggestions may invite comparison and analysis, but they do not satisfy or explain the text.

[8:3]  ¹⁴ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ¹⁵ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ¹⁶ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ¹⁷ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ¹⁸ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[9:15]  ¹⁹ tn Heb “had lifted your hand.”

[6:31]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[6:31]  ²¹ sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).

[6:32]  ²² tn Grk “Truly, truly, I say to you.”

[6:33]  ²³ tn Or “he who.”

[6:34]  ²⁴ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).

[6:35]  ²⁵ tn Grk “the one who believes in me will not possibly thirst, ever.”

[6:36]  ²⁶ tn Grk “But I said to you.”

[6:36]  ²⁷ tc A few witnesses lack με (me, “me”; א A a b e q sy^s,c), while the rest of the tradition has the word (Ì^66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity’s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be “me” or it could be “signs,” reaching back to vv. 26 and 30. However, the oblique form of ἐγώ (egw, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text.

[6:37]  ²⁸ tn Or “drive away”; Grk “cast out.”

[6:39]  ²⁹ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ³⁰ tn Or “resurrect him,” or “make him live again.”

[6:40]  ³¹ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:41]  ³² tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

[6:43]  ³³ tn Grk “answered and said to them.”

[6:43]  ³⁴ tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).

[6:44]  ³⁵ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:45]  ³⁶ sn A quotation from Isa 54:13.

[6:45]  ³⁷ tn Or “listens to the Father and learns.”

[6:46]  ³⁸ tn Grk “this one.”

[6:46]  ³⁹ sn This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus’ preceding and following remarks to third person in v. 46 suggests that the author has added a clarifying comment here.

[6:47]  ⁴⁰ tn Grk “Truly, truly, I say to you.”

[6:47]  ⁴¹ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ⁴² tn Compare John 6:40.

[6:48]  ⁴³ tn That is, “the bread that produces (eternal) life.”

[6:49]  ⁴⁴ tn Or “forefathers”; Grk “fathers.”

[6:50]  ⁴⁵ tn Or “Here.”

[6:50]  ⁴⁶ tn Grk “someone” (τις, tis).

[6:51]  ⁴⁷ tn Grk “And the bread.”

[6:52]  ⁴⁸ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  ⁴⁹ tn Grk “with one another, saying.”

[6:52]  ⁵⁰ tn Grk “this one,” “this person.”

[6:53]  ⁵¹ tn Grk “Truly, truly, I say to you.”

[6:53]  ⁵² sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ⁵³ tn That is, “no eternal life” (as opposed to physical life).

[6:54]  ⁵⁴ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  ⁵⁵ sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[6:55]  ⁵⁶ tn Or “real.”

[6:55]  ⁵⁷ tn Or “real.”

[6:56]  ⁵⁸ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  ⁵⁹ sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[6:57]  ⁶⁰ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:58]  ⁶¹ tn Or “This one.”

[6:58]  ⁶² tn Or “forefathers”; Grk “fathers.”

[6:58]  ⁶³ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ⁶⁴ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:59]  ⁶⁵ tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.

[6:59]  ⁶⁶ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:59]  ⁶⁷ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:60]  ⁶⁸ tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.

[6:60]  ⁶⁹ tn Or “hard,” “demanding.”

[6:60]  ⁷⁰ tn Or “teaching”; Grk “word.”

[6:60]  ⁷¹ tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.

[6:61]  ⁷² tn Grk “When Jesus knew within himself.”

[6:61]  ⁷³ tn Or “were grumbling.”

[6:61]  ⁷⁴ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:62]  ⁷⁵ tn Or “he was formerly?”

[6:63]  ⁷⁶ tn Grk “the flesh counts for nothing.”

[6:63]  ⁷⁷ tn Or “are spirit-giving and life-producing.”

[6:64]  ⁷⁸ sn This is a parenthetical comment by the author.

[6:65]  ⁷⁹ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ⁸⁰ tn Grk “unless it has been permitted to him by the Father.”

[6:66]  ⁸¹ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ⁸² tn Grk “were not walking with him.”

[6:67]  ⁸³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).

[6:69]  ⁸⁴ tn Grk “And we.”

[6:69]  ⁸⁵ sn See 1 John 4:16.

[6:69]  ⁸⁶ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:70]  ⁸⁷ tn Grk “Jesus answered them.”

[6:70]  ⁸⁸ tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”

[6:71]  ⁸⁹ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ⁹⁰ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ⁹¹ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[6:1]  ⁹² 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]  ⁹³ 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.

[1:3]  ⁹⁴ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).