Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹  I am with you ²  always, to the end of the age.” ³ 

Yohanes 6:25

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, ⁴  they said to him, “Rabbi, when did you get here?” ⁵ 

Yohanes 6:1

The Feeding of the Five Thousand

6:1 After this ⁶  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ⁷ 

Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ⁸  – ask me, a Samaritan woman, for water ⁹  to drink?” (For Jews use nothing in common ¹⁰  with Samaritans.) ¹¹ 

Ibrani 8:11

8:11 “And there will be no need at all ¹²  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ¹³ 

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ¹⁴  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ¹⁵ 

Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁶  in Galilee. ¹⁷  Jesus’ mother ¹⁸  was there,

[28:20]  ¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[6:25]  ⁴ tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  ⁵ 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.

[6:1]  ⁶ 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]  ⁷ 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.

[4:9]  ⁸ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ⁹ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁰ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ¹¹ sn This is a parenthetical note by the author.

[8:11]  ¹² tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ¹³ tn Grk “from the small to the great.”

[8:1]  ¹⁴ tn Grk “the main point of the things being said.”

[8:1]  ¹⁵ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[2:1]  ¹⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹⁷ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹⁸ tn Grk “in Galilee, and Jesus’ mother.”