1 Raja-raja 22:41-53
Konteks22:41 In the fourth year of King Ahab’s reign over Israel, Asa’s son Jehoshaphat became king over Judah. 22:42 Jehoshaphat was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. 1 His mother was Azubah, the daughter of Shilhi. 22:43 He followed in his father Asa’s footsteps and was careful to do what the Lord approved. 2 (22:44) 3 However, the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. 22:44 (22:45) Jehoshaphat was also at peace with the king of Israel.
22:45 The rest of the events of Jehoshaphat’s reign, including his successes and military exploits, are recorded in the scroll called the Annals of the Kings of Judah. 4 22:46 He removed from the land any male cultic prostitutes who had managed to survive the reign of his father Asa. 5 22:47 There was no king in Edom at this time; a governor ruled. 22:48 Jehoshaphat built a fleet of large merchant ships 6 to travel to Ophir for gold, but they never made the voyage because they were shipwrecked in Ezion Geber. 22:49 Then Ahaziah son of Ahab said to Jehoshaphat, “Let my sailors join yours in the fleet,” 7 but Jehoshaphat refused.
22:50 Jehoshaphat passed away 8 and was buried with his ancestors in the city of his ancestor 9 David. His son Jehoram replaced him as king.
22:51 In the seventeenth year of King Jehoshaphat’s reign over Judah, Ahab’s son Ahaziah became king over Israel in Samaria. 10 He ruled for two years over Israel. 22:52 He did evil in the sight of 11 the Lord and followed in the footsteps 12 of his father and mother; like Jeroboam son of Nebat, he encouraged Israel to sin. 13 22:53 He worshiped and bowed down to Baal, 14 angering the Lord God of Israel just as his father had done. 15
2 Raja-raja 1:1--2:25
Konteks1:1 After Ahab died, Moab rebelled against Israel. 16 1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria 17 and was injured. He sent messengers with these orders, 18 “Go, ask 19 Baal Zebub, 20 the god of Ekron, if I will survive this injury.”
1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron. 21 1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”’” So Elijah went on his way.
1:5 When the messengers returned to the king, 22 he asked them, “Why have you returned?” 1:6 They replied, 23 “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. 24 Therefore you will not leave the bed you lie on, for you will certainly die.”’” 1:7 The king 25 asked them, “Describe the appearance 26 of this man who came up to meet you and told you these things.” 1:8 They replied, 27 “He was a hairy man 28 and had a leather belt 29 tied around his waist.” The king 30 said, “He is Elijah the Tishbite.”
1:9 The king 31 sent a captain and his fifty soldiers 32 to retrieve Elijah. 33 The captain 34 went up to him, while he was sitting on the top of a hill. 35 He told him, “Prophet, 36 the king says, ‘Come down!’” 1:10 Elijah replied to the captain, 37 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down 38 from the sky and consumed him and his fifty soldiers.
1:11 The king 39 sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, 40 “Prophet, this is what the king says, ‘Come down at once!’” 41 1:12 Elijah replied to them, 42 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire from God 43 came down from the sky and consumed him and his fifty soldiers.
1:13 The king 44 sent a third captain and his fifty soldiers. This third captain went up and fell 45 on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours. 1:14 Indeed, 46 fire came down from the sky and consumed the two captains who came before me, along with their men. 47 So now, please have respect for my life.” 1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down 48 with him to the king.
1:16 Elijah 49 said to the king, 50 “This is what the Lord says, ‘You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! 51 Therefore you will not leave the bed you lie on, for you will certainly die.’” 52
1:17 He died just as the Lord had prophesied through Elijah. 53 In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah’s brother Jehoram replaced him as king of Israel, because he had no son. 54 1:18 The rest of the events of Ahaziah’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 55
2:1 Just before 56 the Lord took Elijah up to heaven in a windstorm, Elijah and Elisha were traveling from Gilgal. 2:2 Elijah told Elisha, “Stay here, for the Lord has sent me to Bethel.” 57 But Elisha said, “As certainly as the Lord lives and as you live, I will not leave you.” So they went down to Bethel. 2:3 Some members of the prophetic guild 58 in Bethel came out to Elisha and said, “Do you know that today the Lord is going to take your master from you?” 59 He answered, “Yes, I know. Be quiet.”
2:4 Elijah said to him, “Elisha, stay here, for the Lord has sent me to Jericho.” 60 But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they went to Jericho. 2:5 Some members of the prophetic guild in Jericho approached Elisha and said, “Do you know that today the Lord is going to take your master from you?” He answered, “Yes, I know. Be quiet.”
2:6 Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they traveled on together. 2:7 The fifty members of the prophetic guild went and stood opposite them at a distance, while Elijah and Elisha 61 stood by the Jordan. 2:8 Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.
2:9 When they had crossed over, Elijah said to Elisha, “What can I do for you, 62 before I am taken away from you?” Elisha answered, “May I receive a double portion of the prophetic spirit that energizes you.” 63 2:10 Elijah 64 replied, “That’s a difficult request! 65 If you see me taken from you, may it be so, but if you don’t, it will not happen.”
2:11 As they were walking along and talking, suddenly a fiery chariot 66 pulled by fiery horses appeared. 67 They went between Elijah and Elisha, 68 and Elijah went up to heaven in a windstorm. 2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” 69 Then he could no longer see him. He grabbed his clothes and tore them in two. 2:13 He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan. 2:14 He took the cloak that had fallen off Elijah, 70 hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.
2:15 When the members of the prophetic guild in Jericho, 71 who were standing at a distance, 72 saw him do this, they said, “The spirit that energized Elijah 73 rests upon Elisha.” They went to meet him and bowed down to the ground before him. 2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord 74 may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha 75 replied, “Don’t send them out.” 2:17 But they were so insistent, he became embarrassed. So he said, “Send them out.” They sent the fifty men out and they looked for three days, but could not find Elijah. 76 2:18 When they came back, Elisha 77 was staying in Jericho. He said to them, “Didn’t I tell you, ‘Don’t go’?”
2:19 The men of the city said to Elisha, “Look, the city has a good location, as our 78 master can see. But the water is bad and the land doesn’t produce crops.” 79 2:20 Elisha 80 said, “Get me a new jar and put some salt in it.” So they got it. 2:21 He went out to the spring and threw the salt in. Then he said, “This is what the Lord says, ‘I have purified 81 this water. It will no longer cause death or fail to produce crops.” 82 2:22 The water has been pure to this very day, just as Elisha prophesied. 83
2:23 He went up from there to Bethel. 84 As he was traveling up the road, some young boys 85 came out of the city and made fun of him, saying, “Go on up, baldy! Go on up, baldy!” 2:24 When he turned around and saw them, he called God’s judgment down on them. 86 Two female bears came out of the woods and ripped forty-two of the boys to pieces. 2:25 From there he traveled to Mount Carmel and then back to Samaria. 87
Yohanes 6:22-59
Konteks6:22 The next day the crowd that remained on the other side of the lake 88 realized that only one small boat 89 had been there, and that Jesus had not boarded 90 it with his disciples, but that his disciples had gone away alone. 6:23 But some boats from Tiberias 91 came to shore 92 near the place where they had eaten the bread after the Lord had given thanks. 93 6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats 94 and came to Capernaum 95 looking for Jesus.
6:25 When they found him on the other side of the lake, 96 they said to him, “Rabbi, when did you get here?” 97 6:26 Jesus replied, 98 “I tell you the solemn truth, 99 you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. 100 6:27 Do not work for the food that disappears, 101 but for the food that remains to eternal life – the food 102 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 103
6:28 So then they said to him, “What must we do to accomplish the deeds 104 God requires?” 105 6:29 Jesus replied, 106 “This is the deed 107 God requires 108 – to believe in the one whom he 109 sent.” 6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do? 6:31 Our ancestors 110 ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” 111
6:32 Then Jesus told them, “I tell you the solemn truth, 112 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 113 comes down from heaven and gives life to the world.” 6:34 So they said to him, “Sir, 114 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. 115 6:36 But I told you 116 that you have seen me 117 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. 118 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 119 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 120 at the last day.” 121
6:41 Then the Jews who were hostile to Jesus 122 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, 123 “Do not complain about me to one another. 124 6:44 No one can come to me unless the Father who sent me draws him, 125 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.’ 126 Everyone who hears and learns from the Father 127 comes to me. 6:46 (Not that anyone has seen the Father except the one who is from God – he 128 has seen the Father.) 129 6:47 I tell you the solemn truth, 130 the one who believes 131 has eternal life. 132 6:48 I am the bread of life. 133 6:49 Your ancestors 134 ate the manna in the wilderness, and they died. 6:50 This 135 is the bread that has come down from heaven, so that a person 136 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 137 that I will give for the life of the world is my flesh.”
6:52 Then the Jews who were hostile to Jesus 138 began to argue with one another, 139 “How can this man 140 give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, 141 unless you eat the flesh of the Son of Man and drink his blood, 142 you have no life 143 in yourselves. 6:54 The one who eats 144 my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 145 6:55 For my flesh is true 146 food, and my blood is true 147 drink. 6:56 The one who eats 148 my flesh and drinks my blood resides in me, and I in him. 149 6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes 150 me will live because of me. 6:58 This 151 is the bread that came down from heaven; it is not like the bread your ancestors 152 ate, but then later died. 153 The one who eats 154 this bread will live forever.”
6:59 Jesus 155 said these things while he was teaching in the synagogue 156 in Capernaum. 157
[22:42] 1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:43] 2 tn Heb “he walked in all the way of Asa his father and did not turn from it, doing what is right in the eyes of the
[22:43] 3 sn Beginning with 22:43b, the verse numbers through 22:53 in the English Bible differ from the verse numbers in the Hebrew text (BHS), because 22:43b in the English Bible = 22:44 in the Hebrew text. The remaining verses in the chapter differ by one, with 22:44-53 ET = 22:45-54 HT.
[22:45] 4 tn Heb “As for the rest of the events of Jehoshaphat, and his strength that he demonstrated and how he fought, are they not written on the scroll of the events of the days of the kings of Judah?”
[22:46] 5 tn Heb “and the rest of the male cultic prostitutes who were left in the days of Asa his father, he burned from the land.” Some understand the verb בִּעֵר (bi’er) to mean “sweep away” here rather than “burn.” See the note at 1 Kgs 14:10.
[22:46] sn Despite Asa’s opposition to these male cultic prostitutes (see 1 Kgs 15:12) some of them had managed to remain in the land. Jehoshaphat finished what his father had started.
[22:48] 6 tn Heb “a fleet of Tarshish [ships].” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
[22:49] 7 tn Heb “Let my servants go with your servants in the fleet.”
[22:50] 8 tn Heb “lay down with his fathers.”
[22:50] 9 tn Heb “with his fathers in the city of his father.”
[22:51] 10 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[22:52] 11 tn Heb “in the eyes of.”
[22:52] 13 tn Heb “and walked in the way of his father and in the way of his mother and in the way of Jeroboam son of Nebat who made Israel sin.”
[22:53] 14 tn Heb “he served Baal and bowed down to him.”
[22:53] 15 tn Heb “according to all which his father had done.”
[1:1] 16 sn This statement may fit better with the final paragraph of 1 Kgs 22.
[1:2] 17 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:2] 18 tn Heb “and he sent messengers and said to them.”
[1:2] 19 tn That is, “seek an oracle from.”
[1:2] 20 sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.
[1:3] 21 tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question.
[1:5] sn The narrative is elliptical and telescoped here. The account of Elijah encountering the messengers and delivering the Lord’s message is omitted; we only here of it as the messengers report what happened to the king.
[1:6] 23 tn Heb “said to him.”
[1:6] 24 tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used).
[1:7] 25 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:7] 26 tn Heb “What was the manner…?”
[1:8] 27 tn Heb “said to him.”
[1:8] 28 tn Heb “an owner of hair.” This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom “owner of” is used to describe a characteristic of someone, see HALOT 143 s.v. בַּעַל. For example, an “owner of dreams” is one who frequently has dreams (Gen 37:19) and an “owner of anger” is a hot-tempered individual (Prov 22:24).
[1:8] 29 tn Heb “belt of skin” (i.e., one made from animal hide).
[1:8] 30 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 31 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 32 tn Heb “officer of fifty and his fifty.”
[1:9] 34 tn Heb “he”; the referent (the captain) has been specified in the translation for clarity.
[1:9] 35 sn The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.
[1:9] 36 tn Heb “man of God” (also in vv. 10, 11, 12, 13).
[1:10] 37 tn Heb “answered and said to the officer of fifty.”
[1:10] 38 tn Wordplay contributes to the irony here. The king tells Elijah to “come down” (Hebrew יָרַד, yarad), but Elijah calls fire down (יָרַד) on the arrogant king’s officer.
[1:11] 39 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:11] 40 tc The MT reads, “he answered and said to him.” The verb “he answered” (וַיַּעַן, vayya’an) is probably a corruption of “he went up” (וַיַּעַל, vayya’al). See v. 9.
[1:11] 41 sn In this second panel of the three-paneled narrative, the king and his captain are more arrogant than before. The captain uses a more official sounding introduction (“this is what the king says”) and the king adds “at once” to the command.
[1:12] 42 tc Two medieval Hebrew
[1:12] 43 tn Or “intense fire.” The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates אֱלֹהִים (’elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. 10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel.
[1:13] 44 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:13] 45 tn Heb “went up and approached and kneeled.”
[1:14] 47 tn Heb “their fifty.”
[1:15] 48 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.
[1:16] 49 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[1:16] 50 tn Heb “him”; the referent (the king) has been specified in the translation for clarity.
[1:16] 51 tn Heb “Because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?”
[1:16] 52 sn For the third time in this chapter we read the Lord’s sarcastic question to king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter’s main themes. Israel’s leaders should seek guidance from their own God, not a pagan deity, for Israel’s sovereign God is the one who controls life and death.
[1:17] 53 tn Heb “according to the word of the
[1:17] 54 tn Heb “Jehoram replaced him as king…because he had no son.” Some ancient textual witnesses add “his brother,” which was likely added on the basis of the statement later in the verse that Ahaziah had no son.
[1:18] 55 tn Heb “As for the rest of the acts of Ahaziah which he did, are they not recorded in the scroll of the events of the days of the kings of Israel?”
[2:2] 57 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:3] 58 tn Heb “the sons of the prophets.”
[2:3] 59 tn Heb “from your head.” The same expression occurs in v. 5.
[2:4] 60 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:7] 61 tn Heb “the two of them.” The referents (Elijah and Elisha) have been specified in the translation for clarity.
[2:9] 62 tn Heb “Ask! What can I do for you….?”
[2:9] 63 tn Heb “May a double portion of your spirit come to me.”
[2:10] 64 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[2:10] 65 tn Heb “You have made difficult [your] request.”
[2:11] 66 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
[2:11] 67 tn Heb “look, a chariot of fire and horses of fire.”
[2:11] 68 tn Heb “and they made a division between the two of them.”
[2:12] 69 sn Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition (OTS 17), 1-10.
[2:14] 70 tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).
[2:15] 71 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:15] 72 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
[2:15] 73 tn Heb “the spirit of Elijah.”
[2:16] 74 tn Or “the spirit of the
[2:16] 75 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:17] 76 tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.
[2:18] 77 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:19] 79 tn Heb “miscarries” or “is barren.”
[2:20] 80 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:21] 82 tn Heb “there will no longer be from there death and miscarriage [or, ‘barrenness’].”
[2:22] 83 tn Heb “according to the word of Elisha which he spoke.”
[2:23] 84 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:23] 85 tn The word נַעַר (na’ar), here translated “boy,” can refer to a broad age range, including infants as well as young men. But the qualifying term “young” (or “small”) suggests these youths were relatively young. The phrase in question (“young boy”) occurs elsewhere in 1 Sam 20:35; 1 Kgs 3:7 (used by Solomon in an hyperbolic manner); 11:17; 2 Kgs 5:14; and Isa 11:6.
[2:24] 86 tn Heb “he cursed them in the name of the
[2:25] 87 sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him.
[2:25] map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[6:22] 88 tn Or “sea.” See the note on “lake” in v. 16.
[6:22] 89 tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [Ë13 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì75 א2 A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.
[6:22] tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.
[6:23] 91 map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.
[6:23] 92 tn Or “boats from Tiberias landed”; Grk “came.”
[6:23] 93 tc D 091 a e sys,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 [Ë1] Ë13 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 syp 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.
[6:24] 94 tn Or “embarked in the boats.”
[6:24] 95 map For location see Map1 D2; Map2 C3; Map3 B2.
[6:25] 96 tn Or “sea.” See the note on “lake” in v. 16.
[6:25] 97 sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.
[6:26] 98 tn Grk “answered and said to them.”
[6:26] 99 tn Grk “Truly, truly, I say to you.”
[6:26] 100 tn Grk “because you ate of the loaves of bread and were filled.”
[6:27] 101 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
[6:27] sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”
[6:27] 102 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
[6:27] 103 tn Grk “on this one.”
[6:28] 104 tn Grk “the works.”
[6:28] 105 tn Grk “What must we do to work the works of God?”
[6:29] 106 tn Grk “answered and said to them.”
[6:29] 108 tn Grk “This is the work of God.”
[6:29] 109 tn Grk “that one” (i.e., God).
[6:31] 110 tn Or “forefathers”; Grk “fathers.”
[6:31] 111 sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).
[6:32] 112 tn Grk “Truly, truly, I say to you.”
[6:34] 114 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] 115 tn Grk “the one who believes in me will not possibly thirst, ever.”
[6:35] sn The one who believes in me will never be thirsty. Note the parallelism between “coming to Jesus” in the first part of v. 35 and “believing in Jesus” in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17-21).
[6:36] 116 tn Grk “But I said to you.”
[6:36] 117 tc A few witnesses lack με (me, “me”; א A a b e q sys,c), while the rest of the tradition has the word (Ì66,75vid rell). It is possible that the
[6:37] 118 tn Or “drive away”; Grk “cast out.”
[6:39] 119 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] 120 tn Or “resurrect him,” or “make him live again.”
[6:40] 121 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] 122 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] 123 tn Grk “answered and said to them.”
[6:43] 124 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] 125 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).
[6:44] sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).
[6:45] 126 sn A quotation from Isa 54:13.
[6:45] 127 tn Or “listens to the Father and learns.”
[6:46] 129 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] 130 tn Grk “Truly, truly, I say to you.”
[6:47] 131 tc Most witnesses (A C2 D Ψ Ë1,13 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 (Ì66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.
[6:47] 132 tn Compare John 6:40.
[6:48] 133 tn That is, “the bread that produces (eternal) life.”
[6:49] 134 tn Or “forefathers”; Grk “fathers.”
[6:50] 136 tn Grk “someone” (τις, tis).
[6:51] 137 tn Grk “And the bread.”
[6:52] 138 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] 139 tn Grk “with one another, saying.”
[6:52] 140 tn Grk “this one,” “this person.”
[6:53] 141 tn Grk “Truly, truly, I say to you.”
[6:53] 142 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] 143 tn That is, “no eternal life” (as opposed to physical life).
[6:54] 144 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] 145 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).
[6:56] 148 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] 149 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] 150 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] 152 tn Or “forefathers”; Grk “fathers.”
[6:58] 153 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] 154 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] 155 tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.
[6:59] 156 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).
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