1 Samuel 12:20-21

12:20 Then Samuel said to the people, “Don’t be afraid. You have indeed sinned. ¹  However, don’t turn aside from the Lord. Serve the Lord with all your heart. 12:21 You should not turn aside after empty things that can’t profit and can’t deliver, since they are empty. ² 

Mazmur 28:1

Psalm 28 ³ 

By David.

28:1 To you, O Lord, I cry out!

My protector, ⁴  do not ignore me! ⁵ 

If you do not respond to me, ⁶ 

I will join ⁷  those who are descending into the grave. ⁸ 

Yohanes 6:67-69

6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ⁹  6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We ¹⁰  have come to believe and to know ¹¹  that you are the Holy One of God!” ¹² 

Yohanes 6:1

The Feeding of the Five Thousand

6:1 After this ¹³  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ¹⁴ 

Yohanes 2:19

2:19 Jesus replied, ¹⁵  “Destroy ¹⁶  this temple and in three days I will raise it up again.”

[12:20]  ¹ tn Heb “you have done all this evil.”

[12:21]  ² tn Or “useless” (so NIV, NRSV, NLT); NAB “nothing”; NASB “futile”; TEV “are not real.”

[28:1]  ³ sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own.

[28:1]  ⁴ tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.

[28:1]  ⁵ tn Heb “do not be deaf from me.”

[28:1]  ⁶ tn Heb “lest [if] you are silent from me.”

[28:1]  ⁷ tn Heb “I will be equal with.”

[28:1]  ⁸ tn Heb “the pit.” The noun בּוֹר (bor, “pit, cistern”) is sometimes used of the grave and/or the realm of the dead.

[6:67]  ⁹ 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]  ¹⁰ tn Grk “And we.”

[6:69]  ¹¹ sn See 1 John 4:16.

[6:69]  ¹² tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  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).

[6:1]  ¹³ 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]  ¹⁴ 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.

[2:19]  ¹⁵ tn Grk “answered and said to them.”

[2:19]  ¹⁶ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”