Yohanes 6:22-71
Konteks6:22 The next day the crowd that remained on the other side of the lake 1 realized that only one small boat 2 had been there, and that Jesus had not boarded 3 it with his disciples, but that his disciples had gone away alone. 6:23 But some boats from Tiberias 4 came to shore 5 near the place where they had eaten the bread after the Lord had given thanks. 6 6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats 7 and came to Capernaum 8 looking for Jesus.
6:25 When they found him on the other side of the lake, 9 they said to him, “Rabbi, when did you get here?” 10 6:26 Jesus replied, 11 “I tell you the solemn truth, 12 you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. 13 6:27 Do not work for the food that disappears, 14 but for the food that remains to eternal life – the food 15 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 16
6:28 So then they said to him, “What must we do to accomplish the deeds 17 God requires?” 18 6:29 Jesus replied, 19 “This is the deed 20 God requires 21 – to believe in the one whom he 22 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 23 ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” 24
6:32 Then Jesus told them, “I tell you the solemn truth, 25 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 26 comes down from heaven and gives life to the world.” 6:34 So they said to him, “Sir, 27 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. 28 6:36 But I told you 29 that you have seen me 30 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. 31 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 32 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 33 at the last day.” 34
6:41 Then the Jews who were hostile to Jesus 35 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, 36 “Do not complain about me to one another. 37 6:44 No one can come to me unless the Father who sent me draws him, 38 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.’ 39 Everyone who hears and learns from the Father 40 comes to me. 6:46 (Not that anyone has seen the Father except the one who is from God – he 41 has seen the Father.) 42 6:47 I tell you the solemn truth, 43 the one who believes 44 has eternal life. 45 6:48 I am the bread of life. 46 6:49 Your ancestors 47 ate the manna in the wilderness, and they died. 6:50 This 48 is the bread that has come down from heaven, so that a person 49 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 50 that I will give for the life of the world is my flesh.”
6:52 Then the Jews who were hostile to Jesus 51 began to argue with one another, 52 “How can this man 53 give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, 54 unless you eat the flesh of the Son of Man and drink his blood, 55 you have no life 56 in yourselves. 6:54 The one who eats 57 my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 58 6:55 For my flesh is true 59 food, and my blood is true 60 drink. 6:56 The one who eats 61 my flesh and drinks my blood resides in me, and I in him. 62 6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes 63 me will live because of me. 6:58 This 64 is the bread that came down from heaven; it is not like the bread your ancestors 65 ate, but then later died. 66 The one who eats 67 this bread will live forever.”
6:59 Jesus 68 said these things while he was teaching in the synagogue 69 in Capernaum. 70 6:60 Then many of his disciples, when they heard these things, 71 said, “This is a difficult 72 saying! 73 Who can understand it?” 74 6:61 When Jesus was aware 75 that his disciples were complaining 76 about this, he said to them, “Does this cause you to be offended? 77 6:62 Then what if you see the Son of Man ascending where he was before? 78 6:63 The Spirit is the one who gives life; human nature is of no help! 79 The words that I have spoken to you are spirit and are life. 80 6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) 81 6:65 So Jesus added, 82 “Because of this I told you that no one can come to me unless the Father has allowed him to come.” 83
6:66 After this many of his disciples quit following him 84 and did not accompany him 85 any longer. 6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” 86 6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We 87 have come to believe and to know 88 that you are the Holy One of God!” 89 6:70 Jesus replied, 90 “Didn’t I choose you, the twelve, and yet one of you is the devil?” 91 6:71 (Now he said this about Judas son of Simon Iscariot, 92 for Judas, 93 one of the twelve, was going to betray him.) 94
Markus 7:1-23
Konteks7:1 Now 95 the Pharisees 96 and some of the experts in the law 97 who came from Jerusalem 98 gathered around him. 7:2 And they saw that some of Jesus’ disciples ate their bread with unclean hands, that is, unwashed. 7:3 (For the Pharisees and all the Jews do not eat unless they perform a ritual washing, 99 holding fast to the tradition of the elders. 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches. 100 ) 101 7:5 The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat 102 with unwashed hands?” 7:6 He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:
‘This people honors me with their lips,
but their heart 103 is far from me.
7:7 They worship me in vain,
teaching as doctrine the commandments of men.’ 104
7:8 Having no regard 105 for the command of God, you hold fast to human tradition.” 106 7:9 He also said to them, “You neatly reject the commandment of God in order to set up 107 your tradition. 7:10 For Moses said, ‘Honor your father and your mother,’ 108 and, ‘Whoever insults his father or mother must be put to death.’ 109 7:11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban’ 110 (that is, a gift for God), 7:12 then you no longer permit him to do anything for his father or mother. 7:13 Thus you nullify 111 the word of God by your tradition that you have handed down. And you do many things like this.”
7:14 Then 112 he called the crowd again and said to them, “Listen to me, everyone, and understand. 7:15 There is nothing outside of a person that can defile him by going into him. Rather, it is what comes out of a person that defiles him.”
7:16 [[EMPTY]] 1137:17 Now 114 when Jesus 115 had left the crowd and entered the house, his disciples asked him about the parable. 7:18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 7:19 For it does not enter his heart but his stomach, and then goes out into the sewer.” 116 (This means all foods are clean.) 117 7:20 He said, “What comes out of a person defiles him. 7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.”
Matius 15:1-20
Konteks15:1 Then Pharisees 118 and experts in the law 119 came from Jerusalem 120 to Jesus and said, 121 15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 122 hands when they eat.” 123 15:3 He answered them, 124 “And why do you disobey the commandment of God because of your tradition? 15:4 For God said, 125 ‘Honor your father and mother’ 126 and ‘Whoever insults his father or mother must be put to death.’ 127 15:5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,” 128 15:6 he does not need to honor his father.’ 129 You have nullified the word of God on account of your tradition. 15:7 Hypocrites! Isaiah prophesied correctly about you when he said,
15:8 ‘This people honors me with their lips,
but their heart 130 is far from me,
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 131
15:10 Then he called the crowd to him and said, 132 “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what 133 comes out of the mouth that defiles a person.” 15:12 Then the disciples came to him and said, “Do you know that when the Pharisees 134 heard this saying they were offended?” 15:13 And he replied, 135 “Every plant that my heavenly Father did not plant will be uprooted. 15:14 Leave them! They are blind guides. 136 If someone who is blind leads another who is blind, 137 both will fall into a pit.” 15:15 But Peter 138 said to him, “Explain this parable to us.” 15:16 Jesus 139 said, “Even after all this, are you still so foolish? 15:17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer? 140 15:18 But the things that come out of the mouth come from the heart, and these things defile a person. 15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 15:20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.” 141
[6:22] 1 tn Or “sea.” See the note on “lake” in v. 16.
[6:22] 2 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] 4 map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.
[6:23] 5 tn Or “boats from Tiberias landed”; Grk “came.”
[6:23] 6 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] 7 tn Or “embarked in the boats.”
[6:24] 8 map For location see Map1 D2; Map2 C3; Map3 B2.
[6:25] 9 tn Or “sea.” See the note on “lake” in v. 16.
[6:25] 10 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] 11 tn Grk “answered and said to them.”
[6:26] 12 tn Grk “Truly, truly, I say to you.”
[6:26] 13 tn Grk “because you ate of the loaves of bread and were filled.”
[6:27] 14 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] 15 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
[6:27] 16 tn Grk “on this one.”
[6:28] 18 tn Grk “What must we do to work the works of God?”
[6:29] 19 tn Grk “answered and said to them.”
[6:29] 21 tn Grk “This is the work of God.”
[6:29] 22 tn Grk “that one” (i.e., God).
[6:31] 23 tn Or “forefathers”; Grk “fathers.”
[6:31] 24 sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).
[6:32] 25 tn Grk “Truly, truly, I say to you.”
[6:34] 27 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] 28 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] 29 tn Grk “But I said to you.”
[6:36] 30 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] 31 tn Or “drive away”; Grk “cast out.”
[6:39] 32 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] 33 tn Or “resurrect him,” or “make him live again.”
[6:40] 34 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] 35 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] 36 tn Grk “answered and said to them.”
[6:43] 37 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] 38 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] 39 sn A quotation from Isa 54:13.
[6:45] 40 tn Or “listens to the Father and learns.”
[6:46] 42 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] 43 tn Grk “Truly, truly, I say to you.”
[6:47] 44 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] 45 tn Compare John 6:40.
[6:48] 46 tn That is, “the bread that produces (eternal) life.”
[6:49] 47 tn Or “forefathers”; Grk “fathers.”
[6:50] 49 tn Grk “someone” (τις, tis).
[6:51] 50 tn Grk “And the bread.”
[6:52] 51 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] 52 tn Grk “with one another, saying.”
[6:52] 53 tn Grk “this one,” “this person.”
[6:53] 54 tn Grk “Truly, truly, I say to you.”
[6:53] 55 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] 56 tn That is, “no eternal life” (as opposed to physical life).
[6:54] 57 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] 58 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] 61 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] 62 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] 63 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] 65 tn Or “forefathers”; Grk “fathers.”
[6:58] 66 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] 67 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] 68 tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.
[6:59] 69 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:59] 70 map For location see Map1 D2; Map2 C3; Map3 B2.
[6:60] 71 tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.
[6:60] 72 tn Or “hard,” “demanding.”
[6:60] 73 tn Or “teaching”; Grk “word.”
[6:60] 74 tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.
[6:61] 75 tn Grk “When Jesus knew within himself.”
[6:61] 76 tn Or “were grumbling.”
[6:61] 77 tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)
[6:61] sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.
[6:62] 78 tn Or “he was formerly?”
[6:63] 79 tn Grk “the flesh counts for nothing.”
[6:63] 80 tn Or “are spirit-giving and life-producing.”
[6:64] 81 sn This is a parenthetical comment by the author.
[6:65] 82 tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.
[6:65] 83 tn Grk “unless it has been permitted to him by the Father.”
[6:66] 84 tn Grk “many of his disciples went back to what lay behind.”
[6:66] 85 tn Grk “were not walking with him.”
[6:67] 86 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).
[6:69] 88 sn See 1 John 4:16.
[6:69] 89 tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C3 Θ* Ë1 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b syc) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 Ë13 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì66 as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì75 א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.
[6:69] sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).
[6:70] 90 tn Grk “Jesus answered them.”
[6:70] 91 tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”
[6:71] 92 sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.
[6:71] 93 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.
[6:71] 94 sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.
[7:1] 95 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:1] 96 sn See the note on Pharisees in 2:16.
[7:1] 97 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
[7:1] 98 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:3] 99 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
[7:4] 100 tc Several important witnesses (Ì45vid א B L Δ 28* pc) lack “and dining couches” (καὶ κλινῶν, kai klinwn), while the majority of
[7:4] 101 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
[7:6] 103 tn The term “heart” is a collective singular in the Greek text.
[7:7] 104 sn A quotation from Isa 29:13.
[7:8] 105 tn Grk “Having left the command.”
[7:8] 106 tc The majority of
[7:9] 107 tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë1 28 565 2542 it sys,p Cyp. The majority of
[7:10] 108 sn A quotation from Exod 20:12; Deut 5:16.
[7:10] 109 sn A quotation from Exod 21:17; Lev 20:9.
[7:11] 110 sn Corban is a Hebrew loanword (transliterated in the Greek text and in most modern English translations) referring to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner (L&N 53.22). According to contemporary Jewish tradition the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 10).
[7:13] 111 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
[7:14] 112 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:16] 113 tc Most later
[7:17] 114 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[7:17] 115 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:19] 116 tn Or “into the latrine.”
[7:19] 117 sn This is a parenthetical note by the author.
[15:1] 118 sn See the note on Pharisees in 3:7.
[15:1] 119 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
[15:1] 120 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:1] 121 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
[15:2] 122 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 Ë1 579 700 892 1424 pc f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA27 has the pronoun in brackets, indicating doubts as to its authenticity.
[15:2] 123 tn Grk “when they eat bread.”
[15:3] 124 tn Grk “But answering, he said to them.”
[15:4] 125 tc Most
[15:4] 126 sn A quotation from Exod 20:12; Deut 5:16.
[15:4] 127 sn A quotation from Exod 21:17; Lev 20:9.
[15:5] 128 tn Grk “is a gift,” that is, something dedicated to God.
[15:6] 129 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of
[15:6] tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mh), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.
[15:6] sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
[15:8] 130 tn The term “heart” is a collective singular in the Greek text.
[15:9] 131 sn A quotation from Isa 29:13.
[15:10] 132 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
[15:11] 133 tn Grk “but what.”
[15:12] 134 sn See the note on Pharisees in 3:7.
[15:13] 135 tn Grk “And answering, he said.”
[15:14] 136 tc ‡ Most
[15:14] 137 tn Grk “If blind leads blind.”
[15:15] 138 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
[15:16] 139 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[15:17] 140 tn Or “into the latrine.”
[15:20] 141 tn Grk “but to eat with unwashed hands does not defile a person.”
