2 Chronicles 18:1-34 
Context18:1 Jehoshaphat was very wealthy and greatly respected. He made an alliance by marriage with Ahab, 18:2 and after several years 1 went down to visit 2 Ahab in Samaria. 3 Ahab slaughtered many sheep and cattle to honor Jehoshaphat and those who came with him. 4 He persuaded him to join in an attack 5 against Ramoth Gilead. 18:3 King Ahab of Israel said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army is at your disposal and will support you in battle.” 6 18:4 Then Jehoshaphat added, 7 “First seek an oracle from the Lord.” 8 18:5 So the king of Israel assembled 400 prophets and asked them, “Should we attack Ramoth Gilead or not?” 9 They said, “Attack! God 10 will hand it over to the king.” 18:6 But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” 18:7 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. 11 But I despise 12 him because he does not prophesy prosperity for me, but always 13 disaster. His name is Micaiah son of Imlah. 14 Jehoshaphat said, “The king should not say such things!” 18:8 The king of Israel summoned an officer and said, “Quickly bring Micaiah son of Imlah.”
18:9 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, dressed in their royal robes, at the threshing floor at 15 the entrance of the gate of Samaria. All the prophets were prophesying before them. 18:10 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed!’” 18:11 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king!” 18:12 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. 16 Your words must agree with theirs; you must predict success!” 17 18:13 But Micaiah said, “As certainly as the Lord lives, I will say what my God tells me to say!”
18:14 Micaiah 18 came before the king and the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; they will be handed over to you.” 19 18:15 The king said to him, “How many times must I make you solemnly promise in 20 the name of the Lord to tell me only the truth?” 18:16 Micaiah 21 replied, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 18:17 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” 18:18 Micaiah 22 said, “That being the case, hear the word of the Lord: I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 18:19 The Lord said, ‘Who will deceive King Ahab of Israel, so he will attack Ramoth Gilead and die there?’ One said this and another that. 18:20 Then a spirit 23 stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 18:21 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord 24 said, ‘Deceive and overpower him. 25 Go out and do as you have proposed.’ 18:22 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.” 18:23 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 18:24 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 18:25 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 18:26 Say, ‘This is what the king says: “Put this man in prison. Give him only a little bread and water 26 until I return safely.”’” 18:27 Micaiah said, “If you really do return safely, then the Lord has not spoken through me!” Then he added, “Take note, 27 all you people.”
18:28 The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead. 18:29 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter 28 the battle; but you wear your royal attire.” So the king of Israel disguised himself and they entered the battle. 18:30 Now the king of Syria had ordered his chariot commanders, “Do not fight common soldiers or high ranking officers; 29 fight only the king of Israel!” 18:31 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel!” So they turned and attacked him, but Jehoshaphat cried out. The Lord helped him; God lured them away from him. 18:32 When the chariot commanders realized he was not the king of Israel, they turned away from him. 18:33 Now an archer shot an arrow at random 30 and it struck the king of Israel between the plates of his armor. The king 31 ordered his charioteer, “Turn around and take me from the battle line, 32 for I am wounded.” 18:34 While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening as the sun was setting.
Revelation 7:1-17
Context7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 33 I saw another angel ascending from the east, 34 who had 35 the seal 36 of the living God. He 37 shouted out with a loud voice to the four angels who had been given permission 38 to damage the earth and the sea: 39 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 40 of our God.” 7:4 Now 41 I heard the number of those who were marked with the seal, 42 one hundred and forty-four thousand, sealed from all 43 the tribes of the people of Israel: 44
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 45 an enormous crowd that no one could count, made up of persons from every nation, tribe, 46 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 47
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 48 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 49 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 50 one of the elders asked 51 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 52 I said to him, “My lord, you know the answer.” 53 Then 54 he said to me, “These are the ones who have come out of the great tribulation. They 55 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 56 him day and night in his temple, and the one seated on the throne will shelter them. 57 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 58 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 59
Zechariah 3:1-10
Context3:1 Next I saw Joshua the high priest 60 standing before the angel of the Lord, with Satan 61 standing at his right hand to accuse him. 3:2 The Lord 62 said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, 63 rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes 64 as he stood there before the angel. 3:4 The angel 65 spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you 66 in fine clothing.” 3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 3:6 Then the angel of the Lord exhorted Joshua solemnly: 3:7 “The Lord who rules over all says, ‘If you live 67 and work according to my requirements, you will be able to preside over my temple 68 and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you 69 are a symbol that I am about to introduce my servant, the Branch. 70 3:9 As for the stone 71 I have set before Joshua – on the one stone there are seven eyes. 72 I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. 73 3:10 In that day,’ says the Lord who rules over all, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’” 74
John 6:1-71
Context6:1 After this 75 Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 76 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 77 and sat down there with his disciples. 6:4 (Now the Jewish feast of the Passover 78 was near.) 79 6:5 Then Jesus, when he looked up 80 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 81 said this to test him, for he knew what he was going to do.) 82 6:7 Philip replied, 83 “Two hundred silver coins worth 84 of bread would not be enough for them, for each one to get a little.” 6:8 One of Jesus’ disciples, 85 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 86 are these for so many people?”
6:10 Jesus said, “Have 87 the people sit down.” (Now there was a lot of grass in that place.) 88 So the men 89 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, 90 as much as they wanted. 6:12 When they were all satisfied, Jesus 91 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 92 left over by the people who had eaten.
6:14 Now when the people saw the miraculous sign that Jesus 93 performed, they began to say to one another, “This is certainly the Prophet 94 who is to come into the world.” 95 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. 96
6:16 Now when evening came, his disciples went down to the lake, 97 6:17 got into a boat, and started to cross the lake 98 to Capernaum. 99 (It had already become dark, and Jesus had not yet come to them.) 100 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, 101 they caught sight of Jesus walking on the lake, 102 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.
6:22 The next day the crowd that remained on the other side of the lake 103 realized that only one small boat 104 had been there, and that Jesus had not boarded 105 it with his disciples, but that his disciples had gone away alone. 6:23 But some boats from Tiberias 106 came to shore 107 near the place where they had eaten the bread after the Lord had given thanks. 108 6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats 109 and came to Capernaum 110 looking for Jesus.
6:25 When they found him on the other side of the lake, 111 they said to him, “Rabbi, when did you get here?” 112 6:26 Jesus replied, 113 “I tell you the solemn truth, 114 you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. 115 6:27 Do not work for the food that disappears, 116 but for the food that remains to eternal life – the food 117 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 118
6:28 So then they said to him, “What must we do to accomplish the deeds 119 God requires?” 120 6:29 Jesus replied, 121 “This is the deed 122 God requires 123 – to believe in the one whom he 124 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 125 ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” 126
6:32 Then Jesus told them, “I tell you the solemn truth, 127 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 128 comes down from heaven and gives life to the world.” 6:34 So they said to him, “Sir, 129 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. 130 6:36 But I told you 131 that you have seen me 132 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. 133 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 134 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 135 at the last day.” 136
6:41 Then the Jews who were hostile to Jesus 137 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, 138 “Do not complain about me to one another. 139 6:44 No one can come to me unless the Father who sent me draws him, 140 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.’ 141 Everyone who hears and learns from the Father 142 comes to me. 6:46 (Not that anyone has seen the Father except the one who is from God – he 143 has seen the Father.) 144 6:47 I tell you the solemn truth, 145 the one who believes 146 has eternal life. 147 6:48 I am the bread of life. 148 6:49 Your ancestors 149 ate the manna in the wilderness, and they died. 6:50 This 150 is the bread that has come down from heaven, so that a person 151 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 152 that I will give for the life of the world is my flesh.”
6:52 Then the Jews who were hostile to Jesus 153 began to argue with one another, 154 “How can this man 155 give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, 156 unless you eat the flesh of the Son of Man and drink his blood, 157 you have no life 158 in yourselves. 6:54 The one who eats 159 my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 160 6:55 For my flesh is true 161 food, and my blood is true 162 drink. 6:56 The one who eats 163 my flesh and drinks my blood resides in me, and I in him. 164 6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes 165 me will live because of me. 6:58 This 166 is the bread that came down from heaven; it is not like the bread your ancestors 167 ate, but then later died. 168 The one who eats 169 this bread will live forever.”
6:59 Jesus 170 said these things while he was teaching in the synagogue 171 in Capernaum. 172 6:60 Then many of his disciples, when they heard these things, 173 said, “This is a difficult 174 saying! 175 Who can understand it?” 176 6:61 When Jesus was aware 177 that his disciples were complaining 178 about this, he said to them, “Does this cause you to be offended? 179 6:62 Then what if you see the Son of Man ascending where he was before? 180 6:63 The Spirit is the one who gives life; human nature is of no help! 181 The words that I have spoken to you are spirit and are life. 182 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.) 183 6:65 So Jesus added, 184 “Because of this I told you that no one can come to me unless the Father has allowed him to come.” 185
6:66 After this many of his disciples quit following him 186 and did not accompany him 187 any longer. 6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” 188 6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We 189 have come to believe and to know 190 that you are the Holy One of God!” 191 6:70 Jesus replied, 192 “Didn’t I choose you, the twelve, and yet one of you is the devil?” 193 6:71 (Now he said this about Judas son of Simon Iscariot, 194 for Judas, 195 one of the twelve, was going to betray him.) 196
1 tn Heb “at the end of years.”
2 tn The word “visit” is supplied in the translation for clarity and for stylistic reasons.
3 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
4 tn Heb “and Ahab slaughtered for him sheep and cattle in abundance, and for the people who were with him.”
5 tn Heb “to go up.”
6 tn Heb “Like me, like you; and like your people, my people; and with you in battle.”
7 tn Heb “and Jehoshaphat said to the king of Israel.”
8 tn Heb “the word of the
9 tn Heb “Should we go against Ramoth Gilead for war or should I refrain?”
10 tn Though Jehoshaphat had requested an oracle from “the
11 tn Heb “to seek the
12 tn Or “hate.”
13 tn Heb “all his days.”
14 tn The words “his name is” are supplied in the translation for stylistic reasons.
15 tn Heb “at,” which in this case probably means “near.”
16 tn Heb “the words of the prophets are [with] one mouth good for the king.”
17 tn Heb “let your words be like one of them and speak good.”
18 tn Heb “he”; the referent (Micaiah) has been specified in the translation both for clarity and for stylistic reasons.
19 sn One does not expect Micaiah, having just vowed to speak only what the
20 tn Or “swear an oath by.”
21 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
22 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
23 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of verse 23. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 23 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the
24 tn Heb “he”; the referent (the
25 tn The Hebrew text has two imperfects connected by וְגַם (vÿgam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the
26 tn Heb “the bread of affliction and the water of affliction.”
27 tn Heb “Listen.”
28 tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives (see IBHS 594 §35.5.2a). Some prefer to emend the forms to imperfects.
29 tn Heb “small or great.”
30 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
31 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
32 tn Heb “camp.”
33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
34 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”
35 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
36 tn Or “signet” (L&N 6.54).
37 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
38 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
39 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
40 tn See the note on the word “servants” in 1:1.
41 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
42 tn Grk “who were sealed.”
43 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
44 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
45 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
46 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
47 tn The dative here has been translated as a dative of possession.
48 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
49 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
50 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
51 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
52 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
53 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
55 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
56 tn Or “worship.” The word here is λατρεύω (latreuw).
57 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
58 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
59 sn An allusion to Isa 25:8.
60 sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445
61 tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.
62 sn The juxtaposition of the messenger of the
63 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
64 sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.
65 tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.
66 tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”
67 tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the
68 sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.
69 tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.
70 sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).
71 sn The stone is also a metaphor for the Messiah, a foundation stone that, at first rejected (Ps 118:22-23; Isa 8:13-15), will become the chief cornerstone of the church (Eph 2:19-22).
72 tn Some understand the Hebrew term עַיִן (’ayin) here to refer to facets (cf. NAB, NRSV, NLT) or “faces” (NCV, CEV “seven sides”) of the stone rather than some representation of organs of sight.
sn The seven eyes are symbolic of divine omniscience and universal dominion (cf. Zech 1:10; 4:10; 2 Chr 16:9).
73 sn Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple, the Messiah, who will in the day of the
74 tn Heb “under the vine and under the fig tree,” with the Hebrew article used twice as a possessive pronoun (cf. NASB “his”). Some English translations render this as second person rather than third (NRSV “your vine”; cf. also NAB, NCV, TEV).
sn The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the
75 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.
76 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.
77 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).
78 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
79 sn This is a parenthetical note by the author.
80 tn Grk “when he lifted up his eyes” (an idiom).
81 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
82 sn This is a parenthetical note by the author.
83 tn Grk “Philip answered him.”
84 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.
85 tn Grk “one of his disciples.”
86 tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.
87 tn Grk “Make.”
88 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).
89 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).
90 tn Grk “likewise also (he distributed) from the fish.”
91 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
92 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.
93 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
94 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
95 sn An allusion to Deut 18:15.
96 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).
97 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.
98 tn Or “sea.” See the note on “lake” in the previous verse.
99 map For location see Map1 D2; Map2 C3; Map3 B2.
100 sn This is a parenthetical note by the author.
101 tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
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.
102 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.”
103 tn Or “sea.” See the note on “lake” in v. 16.
104 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.
tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.
105 tn Grk “entered.”
106 map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.
107 tn Or “boats from Tiberias landed”; Grk “came.”
108 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.
109 tn Or “embarked in the boats.”
110 map For location see Map1 D2; Map2 C3; Map3 B2.
111 tn Or “sea.” See the note on “lake” in v. 16.
112 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.
113 tn Grk “answered and said to them.”
114 tn Grk “Truly, truly, I say to you.”
115 tn Grk “because you ate of the loaves of bread and were filled.”
116 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
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.”
117 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
118 tn Grk “on this one.”
119 tn Grk “the works.”
120 tn Grk “What must we do to work the works of God?”
121 tn Grk “answered and said to them.”
122 tn Grk “the work.”
123 tn Grk “This is the work of God.”
124 tn Grk “that one” (i.e., God).
125 tn Or “forefathers”; Grk “fathers.”
126 sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).
127 tn Grk “Truly, truly, I say to you.”
128 tn Or “he who.”
129 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”).
130 tn Grk “the one who believes in me will not possibly thirst, ever.”
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).
131 tn Grk “But I said to you.”
132 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
133 tn Or “drive away”; Grk “cast out.”
134 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.
135 tn Or “resurrect him,” or “make him live again.”
136 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).
137 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.
138 tn Grk “answered and said to them.”
139 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).
140 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).
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).
141 sn A quotation from Isa 54:13.
142 tn Or “listens to the Father and learns.”
143 tn Grk “this one.”
144 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.
145 tn Grk “Truly, truly, I say to you.”
146 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.
148 tn That is, “the bread that produces (eternal) life.”
149 tn Or “forefathers”; Grk “fathers.”
150 tn Or “Here.”
151 tn Grk “someone” (τις, tis).
152 tn Grk “And the bread.”
153 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.
154 tn Grk “with one another, saying.”
155 tn Grk “this one,” “this person.”
156 tn Grk “Truly, truly, I say to you.”
157 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.
158 tn That is, “no eternal life” (as opposed to physical life).
159 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”).
160 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).
161 tn Or “real.”
162 tn Or “real.”
163 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.
164 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.
165 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.
166 tn Or “This one.”
167 tn Or “forefathers”; Grk “fathers.”
168 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.
169 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.
170 tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.
171 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).
172 map For location see Map1 D2; Map2 C3; Map3 B2.
173 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.
174 tn Or “hard,” “demanding.”
175 tn Or “teaching”; Grk “word.”
176 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.
177 tn Grk “When Jesus knew within himself.”
178 tn Or “were grumbling.”
179 tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)
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.
180 tn Or “he was formerly?”
181 tn Grk “the flesh counts for nothing.”
182 tn Or “are spirit-giving and life-producing.”
183 sn This is a parenthetical comment by the author.
184 tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.
185 tn Grk “unless it has been permitted to him by the Father.”
186 tn Grk “many of his disciples went back to what lay behind.”
187 tn Grk “were not walking with him.”
188 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?”).
189 tn Grk “And we.”
190 sn See 1 John 4:16.
191 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.
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).
192 tn Grk “Jesus answered them.”
193 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.”
194 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.
195 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.
196 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.
