1 Raja-raja 21:1--22:40
Konteks21:1 After this the following episode took place. 1 Naboth the Jezreelite owned a vineyard in Jezreel adjacent to the palace of King Ahab of Samaria. 2 21:2 Ahab said to Naboth, “Give me your vineyard so I can make a vegetable garden out of it, for it is adjacent to my palace. I will give you an even better vineyard in its place, or if you prefer, 3 I will pay you silver for it.” 4 21:3 But Naboth replied to Ahab, “The Lord forbid that I should sell you my ancestral inheritance.” 5
21:4 So Ahab went into his palace, bitter and angry that Naboth the Jezreelite had said, 6 “I will not sell to you my ancestral inheritance.” 7 He lay down on his bed, pouted, 8 and would not eat. 21:5 Then his wife Jezebel came in and said to him, “Why do you have a bitter attitude and refuse to eat?” 21:6 He answered her, “While I was talking to Naboth the Jezreelite, I said to him, ‘Sell me your vineyard for silver, or if you prefer, I will give you another vineyard in its place.’ But he said, ‘I will not sell you my vineyard.’” 9 21:7 His wife Jezebel said to him, “You are the king of Israel! 10 Get up, eat some food, and have a good time. 11 I will get the vineyard of Naboth the Jezreelite for you.”
21:8 She wrote out orders, 12 signed Ahab’s name to them, 13 and sealed them with his seal. She then sent the orders 14 to the leaders 15 and to the nobles who lived in Naboth’s city. 16 21:9 This is what she wrote: 17 “Observe a time of fasting and seat Naboth in front of the people. 21:10 Also seat two villains opposite him and have them testify, ‘You cursed God and the king.’ Then take him out and stone him to death.”
21:11 The men of the 18 city, the leaders 19 and the nobles who lived there, 20 followed the written orders Jezebel had sent them. 21 21:12 They observed a time of fasting and put Naboth in front of the people. 21:13 The two villains arrived and sat opposite him. Then the villains testified against Naboth right before the people, saying, “Naboth cursed God and the king.” So they dragged him 22 outside the city and stoned him to death. 23 21:14 Then they reported to Jezebel, “Naboth has been stoned to death.” 24
21:15 When Jezebel heard that Naboth had been stoned to death, she 25 said to Ahab, “Get up, take possession of the vineyard Naboth the Jezreelite refused to sell you for silver, for Naboth is no longer alive; he’s dead.” 21:16 When Ahab heard that Naboth was dead, 26 he got up and went down to take possession of the vineyard of Naboth the Jezreelite.
21:17 The Lord told Elijah the Tishbite: 27 21:18 “Get up, go down and meet King Ahab of Israel who lives in Samaria. He is at the vineyard of Naboth; he has gone down there to take possession of it. 21:19 Say to him, ‘This is what the Lord says: “Haven’t you committed murder and taken possession of the property of the deceased?”’ Then say to him, ‘This is what the Lord says: “In the spot where dogs licked up Naboth’s blood they will also lick up your blood – yes, yours!”’”
21:20 When Elijah arrived, Ahab said to him, 28 “So, you have found me, my enemy!” Elijah 29 replied, “I have found you, because you are committed 30 to doing evil in the sight of 31 the Lord. 21:21 The Lord says, 32 ‘Look, I am ready to bring disaster 33 on you. I will destroy you 34 and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 35 21:22 I will make your dynasty 36 like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’ 37 21:23 The Lord says this about Jezebel, ‘Dogs will devour Jezebel by the outer wall 38 of Jezreel.’ 21:24 As for Ahab’s family, dogs will eat the ones 39 who die in the city, and the birds of the sky will eat the ones who die in the country.” 21:25 (There had never been anyone like Ahab, who was firmly committed 40 to doing evil in the sight of 41 the Lord, urged on by his wife Jezebel. 42 21:26 He was so wicked he worshiped the disgusting idols, 43 just like the Amorites 44 whom the Lord had driven out from before the Israelites.)
21:27 When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected. 21:28 The Lord said to Elijah the Tishbite, 45 21:29 “Have you noticed how Ahab shows remorse 46 before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.” 47
22:1 There was no war between Syria and Israel for three years. 48 22:2 In the third year King Jehoshaphat of Judah came down to visit 49 the king of Israel. 22:3 The king of Israel said to his servants, “Surely you recognize that Ramoth Gilead belongs to us, though we are hesitant to reclaim it from the king of Syria.” 50 22:4 Then he said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army and horses are at your disposal.” 51 22:5 Then Jehoshaphat added, 52 “First seek an oracle from the Lord.” 53 22:6 So the king of Israel assembled about four hundred prophets and asked them, “Should I attack Ramoth Gilead or not?” 54 They said, “Attack! The sovereign one 55 will hand it over to the king.” 22:7 But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” 22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. 56 But I despise 57 him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. 58 Jehoshaphat said, “The king should not say such things.” 22:9 The king of Israel summoned an official and said, “Quickly bring Micaiah son of Imlah.”
22:10 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, 59 dressed in their robes, at the threshing floor at the entrance of the gate of Samaria. 60 All the prophets were prophesying before them. 22:11 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’” 22:12 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king.” 22:13 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. 61 Your words must agree with theirs; you must predict success.” 62 22:14 But Micaiah said, “As certainly as the Lord lives, I will say what the Lord tells me to say.”
22:15 When he came before the king, the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; the Lord will hand it over to the king.” 63 22:16 The king said to him, “How many times must I make you solemnly promise in 64 the name of the Lord to tell me only the truth?” 22:17 Micaiah 65 said, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 22:18 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” 22:19 Micaiah 66 said, “That being the case, hear the word of the Lord. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 22:20 The Lord said, ‘Who will deceive Ahab, so he will attack Ramoth Gilead and die 67 there?’ One said this and another that. 22:21 Then a spirit 68 stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 22:22 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord 69 said, ‘Deceive and overpower him. 70 Go out and do as you have proposed.’ 22:23 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.” 22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 22:25 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 22:26 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 22:27 Say, ‘This is what the king says, “Put this man in prison. Give him only a little bread and water 71 until I safely return.”’” 72 22:28 Micaiah said, “If you really do safely return, then the Lord has not spoken through me.” Then he added, “Take note, 73 all you people.”
22:29 The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead. 22:30 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter 74 into the battle; but you wear your royal robes.” So the king of Israel disguised himself and then entered into the battle. 22:31 Now the king of Syria had ordered his thirty-two chariot commanders, “Do not fight common soldiers or high-ranking officers; 75 fight only the king of Israel.” 22:32 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel.” So they turned and attacked him, but Jehoshaphat cried out. 22:33 When the chariot commanders realized he was not the king of Israel, they turned away from him. 22:34 Now an archer shot an arrow at random, 76 and it struck the king of Israel between the plates of his armor. The king 77 ordered his charioteer, “Turn around and take me from the battle line, 78 because I’m wounded.” 22:35 While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening; the blood from the wound ran down into the bottom of the chariot. 22:36 As the sun was setting, a cry went through the camp, “Each one should return to his city and to his homeland.” 22:37 So the king died and was taken to Samaria, where they buried him. 79 22:38 They washed off the chariot at the pool of Samaria (this was where the prostitutes bathed); 80 dogs licked his blood, just as the Lord had said would happen. 81
22:39 The rest of the events of Ahab’s reign, including a record of his accomplishments and how he built a luxurious palace and various cities, are recorded in the scroll called the Annals of the Kings of Israel. 82 22:40 Ahab passed away. 83 His son Ahaziah replaced him as king.
Yohanes 6:1-21
Konteks6:1 After this 84 Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 85 6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick. 6:3 So Jesus went on up the mountainside 86 and sat down there with his disciples. 6:4 (Now the Jewish feast of the Passover 87 was near.) 88 6:5 Then Jesus, when he looked up 89 and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?” 6:6 (Now Jesus 90 said this to test him, for he knew what he was going to do.) 91 6:7 Philip replied, 92 “Two hundred silver coins worth 93 of bread would not be enough for them, for each one to get a little.” 6:8 One of Jesus’ disciples, 94 Andrew, Simon Peter’s brother, said to him, 6:9 “Here is a boy who has five barley loaves and two fish, but what good 95 are these for so many people?”
6:10 Jesus said, “Have 96 the people sit down.” (Now there was a lot of grass in that place.) 97 So the men 98 sat down, about five thousand in number. 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, 99 as much as they wanted. 6:12 When they were all satisfied, Jesus 100 said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.” 6:13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves 101 left over by the people who had eaten.
6:14 Now when the people saw the miraculous sign that Jesus 102 performed, they began to say to one another, “This is certainly the Prophet 103 who is to come into the world.” 104 6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. 105
6:16 Now when evening came, his disciples went down to the lake, 106 6:17 got into a boat, and started to cross the lake 107 to Capernaum. 108 (It had already become dark, and Jesus had not yet come to them.) 109 6:18 By now a strong wind was blowing and the sea was getting rough. 6:19 Then, when they had rowed about three or four miles, 110 they caught sight of Jesus walking on the lake, 111 approaching the boat, and they were frightened. 6:20 But he said to them, “It is I. Do not be afraid.” 6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.
[21:1] 1 tn Heb “after these things.” The words “the following episode took place” are added for stylistic reasons.
[21:1] 2 sn King Ahab of Samaria. Samaria, as the capital of the northern kingdom, here stands for the nation of Israel.
[21:1] map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[21:2] 3 tn Heb “if it is good in your eyes.”
[21:2] 4 tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”
[21:3] 5 tn Heb “Far be it from me, by the
[21:4] 6 tn Heb “on account of the word that Naboth the Jezreelite spoke to him.”
[21:4] 7 tn Heb “I will not give to you the inheritance of my fathers.”
[21:4] 8 tn Heb “turned away his face.”
[21:6] 9 tn Heb “While I was talking…, I said…, he said….” Ahab’s explanation is one lengthy sentence in the Hebrew text, which is divided in the English translation for stylistic reasons.
[21:7] 10 tn Heb “You, now, you are exercising kingship over Israel.”
[21:7] 11 tn Heb “so your heart [i.e., disposition] might be well.”
[21:8] 13 tn Heb “in the name of Ahab.”
[21:8] 16 tn Heb “to the nobles who were in his city, the ones who lived with Naboth.”
[21:9] 17 tn Heb “she wrote on the scrolls, saying.”
[21:11] 20 tn Heb “and the nobles who were living in his city.”
[21:11] 21 tn Heb “did as Jezebel sent to them, just as was written in the scrolls which she sent to them.”
[21:13] 23 tn Heb “and they stoned him with stones and he died.”
[21:14] 24 tn Heb “Naboth was stoned and he died.” So also in v. 15.
[21:15] 25 tn Heb “Jezebel”; the proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
[21:16] 26 tc The Old Greek translation includes the following words here: “he tore his garments and put on sackcloth. After these things.”
[21:17] 27 tn Heb “the word of the
[21:20] 28 tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.
[21:20] 29 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[21:20] 30 tn Heb “you have sold yourself.”
[21:20] 31 tn Heb “in the eyes of.”
[21:21] 32 tn The introductory formula “the
[21:21] 33 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is similar to the word translated “evil” (v. 20, הָרַע, hara’). Ahab’s sins would receive an appropriate punishment.
[21:21] 34 tn Heb “I will burn after you.” Some take the verb בָּעַר (ba’ar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.
[21:21] 35 tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or “abandoned”] in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv, translated here “weak and incapacitated”) is uncertain. For various options see HALOT 871 s.v. עצר and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס (’efes), “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.
[21:22] 37 tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”
[21:23] 38 tc A few Hebrew
[21:24] 39 tn “Dogs will eat the ones who belonging to Ahab who die in the city.”
[21:25] 40 tn Heb “who sold himself.”
[21:25] 41 tn Heb “in the eyes of.”
[21:25] 42 tn Heb “like Ahab…whom his wife Jezebel incited.”
[21:26] 43 tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (’elilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”).
[21:26] 44 tn Heb “He acted very abominably by walking after the disgusting idols, according to all which the Amorites had done.”
[21:28] 45 tn Heb “the word of the
[21:29] 46 tn Or “humbles himself.” The expression occurs a second time later in this verse.
[21:29] 47 tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”
[22:1] 48 tn Heb “and they lived three years without war between Aram and Israel.”
[22:2] 49 tn The word “visit” is supplied in the translation for stylistic reasons.
[22:3] 50 tn Heb “Do you know that Ramoth Gilead belongs to us, and we hesitate to take it from the hand of the king of Aram?” The rhetorical question expects the answer, “Of course, you must know!”
[22:4] 51 tn Heb “Like me, like you; like my people, like your people; like my horses; like your horses.”
[22:5] 52 tn Heb “and Jehoshaphat said to the king of Israel.”
[22:5] 53 tn Heb “the word of the
[22:6] 54 tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”
[22:6] 55 tn Though Jehoshaphat requested an oracle from “the
[22:8] 56 tn Heb “to seek the
[22:8] 58 tn The words “his name is” are supplied for stylistic reasons.
[22:10] 59 tn Heb “were sitting, a man on his throne.”
[22:10] 60 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[22:13] 61 tn Heb “the words of the prophets are [with] one mouth good for the king.”
[22:13] 62 tn Heb “let your words be like the word of each of them and speak good.”
[22:15] 63 sn “Attack! You will succeed; the
[22:16] 64 tn Or “swear an oath by.”
[22:17] 65 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
[22:19] 66 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
[22:21] 68 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the
[22:22] 69 tn Heb “he”; the referent (the
[22:22] 70 tn The Hebrew text has two imperfects connected by וְגַם (vÿgam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the
[22:27] 71 tn Heb “the bread of affliction and the water of affliction.”
[22:27] 72 tn Heb “come in peace.” So also in v. 28.
[22:30] 74 tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives. See IBHS 594 §35.5.2a. Some prefer to emend the forms to imperfects.
[22:31] 75 tn Heb “small or great.”
[22:34] 76 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
[22:34] 77 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[22:37] 79 tn Heb “and the king died and he came to Samaria, and they buried the king in Samaria.”
[22:38] 80 tn Heb “now the prostitutes bathed.”
[22:38] 81 tn Heb “according to the word of the
[22:39] 82 tn Heb “As for the rest of the acts of Ahab and all that he did, and the house of ivory which he built and all the cities which he built, are they not written on the scroll of the events of the days of the kings of Israel?”
[22:40] 83 tn Heb “lay down with his fathers.”
[6:1] 84 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] 85 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.
[6:3] 86 sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).
[6:4] 87 sn Passover. According to John’s sequence of material, considerable time has elapsed since the feast of 5:1. If the feast in 5:1 was Pentecost of
[6:4] 88 sn This is a parenthetical note by the author.
[6:5] 89 tn Grk “when he lifted up his eyes” (an idiom).
[6:6] 90 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 91 sn This is a parenthetical note by the author.
[6:7] 92 tn Grk “Philip answered him.”
[6:7] 93 tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.
[6:8] 94 tn Grk “one of his disciples.”
[6:9] 95 tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.
[6:10] 97 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).
[6:10] 98 tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).
[6:11] 99 tn Grk “likewise also (he distributed) from the fish.”
[6:12] 100 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:13] 101 sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.
[6:14] 102 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:14] 103 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
[6:14] 104 sn An allusion to Deut 18:15.
[6:15] 105 sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).
[6:16] 106 tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.
[6:17] 107 tn Or “sea.” See the note on “lake” in the previous verse.
[6:17] 108 map For location see Map1 D2; Map2 C3; Map3 B2.
[6:17] 109 sn This is a parenthetical note by the author.
[6:19] 110 tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
[6:19] sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.
[6:19] 111 tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”
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