Lukas 9:7-9
Konteks9:7 Now Herod 1 the tetrarch 2 heard about everything that was happening, and he was thoroughly perplexed, 3 because some people were saying that John 4 had been raised from the dead, 9:8 while others were saying that Elijah 5 had appeared, and still others that one of the prophets of long ago had risen. 6 9:9 Herod said, “I had John 7 beheaded, but who is this about whom I hear such things?” So Herod wanted to learn about Jesus. 8
Markus 6:14-29
Konteks6:14 Now 9 King Herod 10 heard this, for Jesus’ 11 name had become known. Some 12 were saying, “John the baptizer 13 has been raised from the dead, and because of this, miraculous powers are at work in him.” 6:15 Others said, “He is Elijah.” Others said, “He is a prophet, like one of the prophets from the past.” 6:16 But when Herod heard this, he said, “John, whom I beheaded, has been raised!” 6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod 14 had married her. 6:18 For John had repeatedly told 15 Herod, “It is not lawful for you to have your brother’s wife.” 16 6:19 So Herodias nursed a grudge against him and wanted to kill him. But 17 she could not 6:20 because Herod stood in awe of 18 John and protected him, since he knew that John 19 was a righteous and holy man. When Herod 20 heard him, he was thoroughly baffled, 21 and yet 22 he liked to listen to John. 23
6:21 But 24 a suitable day 25 came, when Herod gave a banquet on his birthday for his court officials, military commanders, and leaders of Galilee. 6:22 When his daughter Herodias 26 came in and danced, she pleased Herod and his dinner guests. The king said to the girl, “Ask me for whatever you want and I will give it to you.” 6:23 He swore to her, 27 “Whatever you ask I will give you, up to half my kingdom.” 28 6:24 So 29 she went out and said to her mother, “What should I ask for?” Her mother 30 said, “The head of John the baptizer.” 31 6:25 Immediately she hurried back to the king and made her request: 32 “I want the head of John the Baptist on a platter immediately.” 6:26 Although it grieved the king deeply, 33 he did not want to reject her request because of his oath and his guests. 6:27 So 34 the king sent an executioner at once to bring John’s 35 head, and he went and beheaded John in prison. 6:28 He brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 6:29 When John’s 36 disciples heard this, they came and took his body and placed it in a tomb.
Matius 14:1-21
Konteks14:1 At that time Herod the tetrarch 37 heard reports about Jesus, 14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.” 14:3 For Herod had arrested John, bound him, 38 and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told 39 him, “It is not lawful for you to have her.” 40 14:5 Although 41 Herod 42 wanted to kill John, 43 he feared the crowd because they accepted John as a prophet. 14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath 44 to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, 45 because of his oath and the dinner guests he commanded it to be given. 14:10 So 46 he sent and had John beheaded in the prison. 14:11 His 47 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 48 disciples came and took the body and buried it and went and told Jesus.
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 49 they followed him on foot from the towns. 50 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 14:15 When evening arrived, his disciples came to him saying, “This is an isolated place 51 and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he 52 replied, “They don’t need to go. You 53 give them something to eat.” 14:17 They 54 said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then 55 he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, 56 who in turn gave them to the crowds. 57 14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full. 14:21 Not counting women and children, there were about five thousand men who ate.
Markus 6:30-44
Konteks6:30 Then 58 the apostles gathered around Jesus and told him everything they had done and taught. 6:31 He said to them, “Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat). 6:32 So they went away by themselves in a boat to some remote place. 6:33 But many saw them leaving and recognized them, and they hurried on foot 59 from all the towns 60 and arrived there ahead of them. 61 6:34 As Jesus 62 came ashore 63 he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So 64 he taught them many things.
6:35 When it was already late, his disciples came to him and said, “This is an isolated place 65 and it is already very late. 6:36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” 6:37 But he answered them, 66 “You 67 give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins 68 and give it to them to eat?” 6:38 He said to them, “How many loaves do you have? Go and see.” When they found out, they said, “Five – and two fish.” 6:39 Then he directed them all to sit down in groups on the green grass. 6:40 So they reclined in groups of hundreds and fifties. 6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He 69 gave them to his 70 disciples to serve the people, and he divided the two fish among them all. 6:42 They all ate and were satisfied, 6:43 and they picked up the broken pieces and fish that were left over, twelve baskets full. 6:44 Now 71 there were five thousand men 72 who ate the bread. 73
Lukas 9:10-17
Konteks9:10 When 74 the apostles returned, 75 they told Jesus 76 everything they had done. Then 77 he took them with him and they withdrew privately to a town 78 called Bethsaida. 79 9:11 But when the crowds found out, they followed him. He 80 welcomed them, spoke to them about the kingdom of God, 81 and cured those who needed healing. 82 9:12 Now the day began to draw to a close, 83 so 84 the twelve came and said to Jesus, 85 “Send the crowd away, so they can go into the surrounding villages and countryside and find lodging 86 and food, because we are in an isolated place.” 87 9:13 But he said to them, “You 88 give them something to eat.” They 89 replied, 90 “We have no more than five loaves and two fish – unless 91 we go 92 and buy food 93 for all these people.” 9:14 (Now about five thousand men 94 were there.) 95 Then 96 he said to his disciples, “Have 97 them sit down in groups of about fifty each.” 9:15 So they did as Jesus directed, 98 and the people 99 all sat down.
9:16 Then 100 he took the five loaves and the two fish, and looking up to heaven he gave thanks 101 and broke them. He gave them to the disciples to set before the crowd. 9:17 They all ate and were satisfied, and what was left over 102 was picked up – twelve baskets of broken pieces.
Yohanes 6:1-15
Konteks6:1 After this 103 Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 104 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 105 and sat down there with his disciples. 6:4 (Now the Jewish feast of the Passover 106 was near.) 107 6:5 Then Jesus, when he looked up 108 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 109 said this to test him, for he knew what he was going to do.) 110 6:7 Philip replied, 111 “Two hundred silver coins worth 112 of bread would not be enough for them, for each one to get a little.” 6:8 One of Jesus’ disciples, 113 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 114 are these for so many people?”
6:10 Jesus said, “Have 115 the people sit down.” (Now there was a lot of grass in that place.) 116 So the men 117 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, 118 as much as they wanted. 6:12 When they were all satisfied, Jesus 119 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 120 left over by the people who had eaten.
6:14 Now when the people saw the miraculous sign that Jesus 121 performed, they began to say to one another, “This is certainly the Prophet 122 who is to come into the world.” 123 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. 124
Markus 6:45-52
Konteks6:45 Immediately Jesus 125 made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dispersed the crowd. 6:46 After saying good-bye to them, he went to the mountain to pray. 6:47 When evening came, the boat was in the middle of the sea and he was alone on the land. 6:48 He 126 saw them straining at the oars, because the wind was against them. As the night was ending, 127 he came to them walking on the sea, 128 for 129 he wanted to pass by them. 130 6:49 When they saw him walking on the water 131 they thought he was a ghost. They 132 cried out, 6:50 for they all saw him and were terrified. But immediately he spoke to them: 133 “Have courage! It is I. Do not be afraid.” 6:51 Then he went up with them into the boat, and the wind ceased. They were completely astonished, 6:52 because they did not understand about the loaves, but their hearts were hardened.
Matius 14:22-33
Konteks14:22 Immediately Jesus 134 made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds. 14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone. 14:24 Meanwhile the boat, already far from land, 135 was taking a beating from the waves because the wind was against it. 14:25 As the night was ending, 136 Jesus came to them walking on the sea. 137 14:26 When 138 the disciples saw him walking on the water 139 they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus 140 spoke to them: 141 “Have courage! It is I. Do not be afraid.” 14:28 Peter 142 said to him, 143 “Lord, if it is you, order me to come to you on the water.” 14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus. 14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, 144 “Lord, save me!” 14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 14:32 When they went up into the boat, the wind ceased. 14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”
Yohanes 6:16-21
Konteks6:16 Now when evening came, his disciples went down to the lake, 145 6:17 got into a boat, and started to cross the lake 146 to Capernaum. 147 (It had already become dark, and Jesus had not yet come to them.) 148 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, 149 they caught sight of Jesus walking on the lake, 150 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.
Markus 6:53-56
Konteks6:53 After they had crossed over, they came to land at Gennesaret 151 and anchored there. 6:54 As they got out of the boat, people immediately recognized Jesus. 152 6:55 They ran through that whole region and began to bring the sick on mats to wherever he was rumored to be. 153 6:56 And wherever he would go – into villages, towns, or countryside – they would place the sick in the marketplaces, and would ask him if 154 they could just touch the edge of his cloak, and all who touched it were healed.
Matius 14:34-36
Konteks14:34 After they had crossed over, they came to land at Gennesaret. 155 14:35 When the people 156 there recognized him, they sent word into all the surrounding area, and they brought all their sick to him. 14:36 They begged him if 157 they could only touch the edge of his cloak, and all who touched it were healed.
[9:7] 1 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
[9:7] 2 sn See the note on tetrarch in 3:1.
[9:7] 3 tn Or “was very confused.” See L&N 32.10 where this verse is given as an example of the usage.
[9:7] 4 sn John refers to John the Baptist, whom Herod had beheaded (v. 9).
[9:8] 5 sn The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.
[9:8] 6 sn The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19.
[9:9] 7 tn Grk “John I beheaded”; John’s name is in emphatic position in the Greek text. The verb is causative, since Herod would not have personally carried out the execution.
[9:9] 8 tn The expression ἐζήτει ἰδεῖν αὐτόν (ezhtei idein auton, “was seeking to see him”) probably indicates that Herod, for curiosity’s sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing. See I. H. Marshall, Luke (NIGTC), 357. Herod finally got his wish in Luke 23:6-12, with inconclusive results from his point of view.
[6:14] 9 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[6:14] 10 sn Herod was technically not a king, but a tetrarch, a ruler with rank and authority lower than a king. A tetrarch ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. In the NT, Herod, who ruled over Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
[6:14] 11 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[6:14] 12 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:14] 13 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark prefers the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (only twice does he use the noun [Mark 6:25; 8:28]).
[6:17] 14 tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.
[6:18] 15 tn The imperfect tense verb is here rendered with an iterative force.
[6:18] 16 sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
[6:19] 17 tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:20] 18 tn Grk “was fearing,” “was respecting”; the imperfect tense connotes an ongoing fear or respect for John.
[6:20] 19 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
[6:20] 20 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[6:20] 21 tc In place of ἠπόρει (hporei, “he was baffled”) the majority of
[6:20] tn Or “terribly disturbed,” “rather perplexed.” The verb ἀπορέω (aporew) means “to be in perplexity, with the implication of serious anxiety” (L&N 32.9).
[6:20] 22 tn Grk “and.” Here καί (kai) has been translated as “and yet” to indicate the concessive nature of the final clause.
[6:20] 23 tn Grk “him”; the referent (John) has been specified in the translation for clarity.
[6:21] 24 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:21] 25 tn Grk “a day of opportunity”; cf. BDAG 407 s.v. εὔκαιρος, “in our lit. only pert. to time than is considered a favorable occasion for some event or circumstance, well-timed, suitable.”
[6:22] 26 tc Behind “his daughter Herodias” is a most difficult textual problem. The reading adopted in the translation, τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος (th" qugatro" aujtou Jerwdiado"), is supported by א B D L Δ 565 pc; it is also the most difficult reading internally since it describes Herodias as Herod’s daughter. Other readings are less awkward, but they do not have adequate external support. The reading τῆς θυγατρὸς αὐτῆς τῆς ῾Ηρῳδιάδος (th" qugatro" auth" th" &erwdiado", “the daughter of Herodias herself”) is supported by A C (W) Θ Ë13 33 Ï, but this is also grammatically awkward. The easiest reading, τῆς θυγατρὸς τῆς ῾Ηρῳδιάδος (“the daughter of Herodias”) is supported by Ë1 pc, but this reading probably arose from an accidental omission of αὐτῆς in the previous reading. The reading τῆς θυγατρὸς αὐτοῦ ῾Ηρῳδιάδος, despite its historical difficulties, is most likely original due to external attestation and the fact that it most likely gave rise to the other readings as scribes sought to correct it.
[6:23] 27 tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì45vid 28; both words are lacking in L pc; and א A B C2vid Ë13 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA27 places the word in brackets, indicating some doubt as to its authenticity.
[6:23] 28 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
[6:24] 29 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:24] 30 tn Grk “She said”; the referent (the girl’s mother) has been specified in the translation for clarity.
[6:24] 31 tn While Matthew and Luke consistently use the noun βαπτίστης (baptisths, “the Baptist”) to refer to John, as a kind of a title, Mark employs the substantival participle ὁ βαπτίζων (Jo baptizwn, “the one who baptizes, the baptizer”) to describe him (though twice he does use the noun [Mark 6:25; 8:28]).
[6:25] 32 tn Grk “she asked, saying.” The participle λέγουσα (legousa) is redundant and has not been translated.
[6:26] 33 tn Grk “and being deeply grieved, the king did not want.”
[6:27] 34 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[6:27] 35 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[6:29] 36 tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.
[14:1] 37 sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
[14:3] 38 tc ‡ Most witnesses (א2 C D L W Z Θ 0106 Ë1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff1 h q). The original wording most likely lacked it, but it has been included here due to English style. NA27 includes the word in brackets, indicating reservations about its authenticity.
[14:4] 39 tn The imperfect tense verb is here rendered with an iterative force.
[14:4] 40 sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
[14:5] 41 tn Here καί (kai) has not been translated.
[14:5] 42 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
[14:5] 43 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.
[14:7] 44 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
[14:9] 45 tn Grk “and being grieved, the king commanded.”
[14:9] sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.
[14:10] 46 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[14:11] 47 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
[14:12] 48 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
[14:13] 49 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[14:15] 51 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[14:16] 52 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek
[14:16] 53 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[14:17] 54 tn Here δέ (de) has not been translated.
[14:19] 55 tn Here καί (kai) has been translated as “Then.”
[14:19] 56 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.
[14:19] 57 tn Grk “to the disciples, and the disciples to the crowds.”
[6:30] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:33] 59 tn Grk “ran together on foot.” The idea of συντρέχω (suntrecw) is “to come together quickly to form a crowd” (L&N 15.133).
[6:33] 61 tc The translation here follows the reading προῆλθον (prohlqon, “they preceded”), found in א B (0187) 892 2427 pc lat co. Some
[6:34] 62 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:34] 63 tn Grk “came out [of the boat],” with the reference to the boat understood.
[6:34] 64 tn Grk “And.” Here καί (kai) has been translated as “So” to indicate this action is the result of Jesus’ compassion on the crowd in the narrative.
[6:35] 65 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
[6:37] 66 tn Grk “answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the sentence has been changed for clarity.
[6:37] 67 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[6:37] 68 sn The silver coin referred to here is the denarius. A denarius, inscribed with a picture of Tiberius Caesar, was worth approximately one day’s wage for a laborer. Two hundred denarii was thus approximately equal to eight months’ wages. The disciples did not have the resources in their possession to feed the large crowd, so Jesus’ request is his way of causing them to trust him as part of their growth in discipleship.
[6:41] 69 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:41] 70 tc ‡ Most
[6:41] tn Grk “the disciples”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).
[6:44] 71 tn Here καί (kai) has been translated as “now” to indicate a somewhat parenthetical remark by the author.
[6:44] 72 tn The Greek word here is ἀνήρ, meaning “adult male” (BDAG 79 s.v. 1). According to Matt 14:21, Jesus fed not only five thousand men, but also an unspecified number of women and children.
[6:44] 73 tc Many good
[9:10] 74 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[9:10] 75 tn The participle ὑποστρέψαντες (Jupostreyante") has been taken temporally.
[9:10] 76 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:10] 77 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:10] 78 tc There is a seeming myriad of variants for this text. Many
[9:10] tn Or “city.”
[9:10] 79 sn Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.
[9:11] 80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:11] 81 sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.
[9:11] 82 sn Again the combination of word (spoke to them) and healing (cured, compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6).
[9:12] 83 tn Grk “the day began to decline,” looking to the approach of sunset.
[9:12] 84 tn Here δέ (de) has been translated as “so” to indicate that the disciples’ request was related to the approach of sunset.
[9:12] 85 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[9:12] 86 tn That is, find someone to show them hospitality. L&N 34.61 has “find lodging,” using this verse as an example.
[9:12] 87 tn Or “in a desert” (meaning a deserted or desolate area with sparse vegetation). Here ὧδε (Jwde) has not been translated.
[9:13] 88 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
[9:13] 89 tn Here δέ (de) has not been translated.
[9:13] 91 tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).
[9:13] 92 tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.
[9:13] 93 sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
[9:14] 94 tn The Greek text reads here ἄνδρες (andres) – that is, adult males. The actual count would be larger, since the use of this Greek term suggests that women and children were not included in this number (see the parallel in Matt 14:21).
[9:14] 95 sn This is a parenthetical note by the author.
[9:14] 96 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:14] 97 tn Or “Make” (depending on how the force of the imperative verb is understood). Grk “cause them to recline” (the verb has causative force here).
[9:15] 98 tn Grk “And they did thus.” Here καί (kai) has been translated as “so” to indicate that the disciples’ action was a result of Jesus’ instructions. The adverb οὕτως ({outw", “thus”) has been expanded in the translation to “as Jesus directed” to clarify what was done.
[9:15] 99 tn Grk “and they”; the referent (the people) has been specified in the translation for clarity.
[9:16] 100 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[9:16] 101 sn Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30. Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. John 6 speaks of him in this scene as picturing the “Bread of Life.”
[9:17] 102 sn There was more than enough for everybody, as indicated by the gathering of what was left over.
[6:1] 103 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] 104 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] 105 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] 106 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] 107 sn This is a parenthetical note by the author.
[6:5] 108 tn Grk “when he lifted up his eyes” (an idiom).
[6:6] 109 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 110 sn This is a parenthetical note by the author.
[6:7] 111 tn Grk “Philip answered him.”
[6:7] 112 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] 113 tn Grk “one of his disciples.”
[6:9] 114 tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.
[6:10] 116 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).
[6:10] 117 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] 118 tn Grk “likewise also (he distributed) from the fish.”
[6:12] 119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:13] 120 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] 121 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:14] 122 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] 123 sn An allusion to Deut 18:15.
[6:15] 124 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).
[6:45] 125 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:48] 126 tn This verse is one complete sentence in the Greek text, but it has been broken into two sentences in English for clarity.
[6:48] 127 tn Grk “about the fourth watch of the night,” between 3 a.m. and 6 a.m.
[6:48] 128 tn Or “on the lake.”
[6:48] 129 tn The καί (kai) was translated so as to introduce a subordinate clause, i.e., with the use of “for.” See BDF §442.9.
[6:48] 130 sn The statement he wanted to pass by them is somewhat difficult to understand. There are at least two common interpretations: (1) it refers to the perspective of the disciples, that is, from their point of view it seemed that Jesus wanted to pass by them; or (2) it refers to a theophany and uses the language of the Greek Old Testament (LXX) when God “passed by” Moses at Sinai (cf. Exod 33:19, 22). According to the latter alternative, Jesus is “passing by” the disciples during their struggle, in order to assure them of his presence with them. See W L. Lane, Mark (NICNT), 236.
[6:49] 131 tn Grk “on the sea,” “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 48).
[6:49] 132 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:50] 133 tn Grk “he spoke with them, and said to them.”
[14:22] 134 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:24] 135 tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
[14:25] 136 tn Grk “In the fourth watch of the night,” that is, between 3 a.m. and 6 a.m.
[14:25] 137 tn Or “on the lake.”
[14:26] 138 tn Here δέ (de) has not been translated.
[14:26] 139 tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).
[14:27] 140 tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff1 syc sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.
[14:27] 141 tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[14:28] 142 tn Here δέ (de) has not been translated.
[14:28] 143 tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[14:30] 144 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.
[6:16] 145 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] 146 tn Or “sea.” See the note on “lake” in the previous verse.
[6:17] 147 map For location see Map1 D2; Map2 C3; Map3 B2.
[6:17] 148 sn This is a parenthetical note by the author.
[6:19] 149 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] 150 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.”
[6:53] 151 sn Gennesaret was a fertile plain south of Capernaum (see also Matt 14:34). This name was also sometimes used for the Sea of Galilee (Luke 5:1).
[6:54] 152 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:55] 153 tn Grk “wherever they heard he was.”
[6:56] 154 tn Grk “asked that they might touch.”
[14:34] 155 sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1).
[14:35] 156 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
