² 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.

² tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.

⁴ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

⁵ sn John says the Spirit remained on Jesus. The Greek verb μένω (menō) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34; 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1—“Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

¹ tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou hēliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them P⁷⁵ א B C*^vid L 070 579 2542) as well as several ancient versions. The majority of mss (A C³ [D] W Θ Ψ ƒ^1,13 M lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisthe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.

¹ tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ƒ¹³ 33^vid M latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ƒ¹ 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not autographic: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA²⁸ places the words in brackets, indicating doubts as to their authenticity.

³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. Later in this passage (v. 7) Luke uses the Greek term παῖς (pais), to refer to the centurion’s slave. This was a term often used of a slave who was regarded with some degree of affection, possibly a personal servant.

¹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.

¹ tc Most mss have ὁ θεός (ho theos, “God”) as the explicit subject of ἐποίησεν (epoiēsen, “he made”; A D W Θ Ψ ƒ^1,13 M lat sy), while the most significant witnesses, along with a few others, lack ὁ θεός (א B C L Δ 579 co). On the one hand, it is possible that the shorter reading is an assimilation to the wording of the LXX of Gen 1:27b where ὁ θεός is lacking. However, since it is mentioned at the beginning of the verse (Gen 1:27a) with ἐποίησεν scribes may have been motivated to add it in Mark to make the subject clear. Further, confusion could easily arise in this dominical saying because Moses was the previously mentioned subject (v. 5) and inattentive readers might regard him as the subject of ἐποίησεν in v. 6. Thus, both on internal and external grounds, the most probable wording of the Ausgangstext here lacked ὁ θεός.

³ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ ƒ^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A M) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

² sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.

¹ tc ‡ The word ἡμέρας (hēmeras, “day”) is found after σήμερον (sēmeron, “today, this [day]”) in some early and significant witnesses (B D L Θ lat, as well as other versions and fathers), but may be added for emphasis (cf. Acts 20:26; 27:33; Rom 11:8; 2 Cor 3:14). But since the idiom with “day” is unquestionably found only in Paul’s speeches in Acts or his letters, intrinsic evidence is against the addition. The shorter reading (found in א A W 0148^vid ƒ^1,13 33 565 579 700 1241 1424 M) is thus preferred. NA²⁸ includes the word in brackets, indicating reservations about its authenticity. Whether authentic or not, the translation is not affected.

³ tc ‡ The majority of mss (C N W Γ Δ ƒ¹ 33 565 1241 1424 M and several versional witnesses) read κύριε (kurie, “Lord”) after ἐλέησον ἡμᾶς (eleēson hēmas, “have mercy on us”). But since this is the order of words in v. 30 (though that wording is also disputed), and since the κύριε-first reading enjoys widespread and early support (א B D L Z Θ 085 0281 ƒ¹³ 892 lat sy^p sa^mss bo; SBL), the latter was considered to be the earliest reading. However, the decision was by no means easy. NA²⁸ has κύριε after ἐλέησον ἡμᾶς here; a majority of that committee felt that since the placement of κύριε in last place was the nonliturgical order it “would have been likely to be altered in transcription to the more familiar sequence” (TCGNT 44).

¹ tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (ē, “or”; e.g., א C N W Γ Δ 085 ƒ^{1, 13} 33 565 579 1241 1424 M lat co). Although in later Greek the οι in σοι (oi in soi)—the last word of v. 14—would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700; SBL) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading most likely belongs to the Ausgangstext. NA²⁸ includes the word in brackets, indicating doubts as to its authenticity.

¹ tc ‡ Although the majority of witnesses (B C N W Γ Δ 078 087 ƒ¹³ 33 565 1241 1424 M sy^p,h) have αὐτήν (autēn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), several authorities lack the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ ƒ¹ 579 700 lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be initial text’s wording here. The pronoun has been included in the translation, however, for clarity. NA²⁸ includes the word in brackets, indicating reservations about its authenticity.

¹ tc ‡ The Greek verb ἔφαγεν (ephagen, “he ate”) is found in a majority of witnesses across a broad geogrphical area (P⁷⁰ C D L N W Γ Δ Θ ƒ^{1, 13} 33 565 579 700 1424 M latt sy co; SBL). NA²⁸ has the plural ἔφαγον (ephagon, “they ate”), the wording found in א B 481. Although it is quite possible that ἔφαγεν was motivated by the parallels in Mark and Luke, both of which have the singular, the minimal—though early and significant—attestation for the plural, coupled with the singular being a more difficult reading (since the context implies that David’s companions also ate), gives the edge to ἔφαγεν as the likely autographic wording.

³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.

⁵ tc The MT reads אִם־שְׁלֵמִים וְכֵן רַבִּים (’im-sh^elemim v^ekhen rabbim, “Even though they are strong and numerous”). The complicated syntax of this line led to textual confusion and several textual variants among the versions. For example, the LXX’s κατάρξων ὑδάτων πολλῶν (katarxōn hudatōn pollōn, “ruler of many waters”) reflects מֹשֵׁל מַיִם רַבִּים (moshel mayim rabbim, “ruler of many waters”) which redivides the words, and omits the letter א (aleph) and the word וְכֵן (v^ekhen). Similarly, the Syriac reflects אֶל מֹשְׁלֵי מַיִם רַבִּים (ʾel mosh^ele mayim rabbim, “to the rulers of many waters”). The MT is the most difficult reading and therefore best explains the origin of these textual variants. Moreover, the LXX of Nahum is well-known for its unusual mistranslations of the Hebrew text of Nahum. The LXX butchers v. 12 in several other places (see below). All major English versions follow the MT here.

⁴ tn Hummel, Ezekiel, 2:658, states that “very early” interpreters saw similarity between this verse and Gen 49:10. Early Christian scholars like Jerome interpreted Ezek 21:27 of Jesus Christ, as did the majority of Christian scholars until rather recent times. The phrase “until he comes to whom it belongs” in Gen 49:10 resembles the words here. “Until” and “comes” are the same in both verses. In both verses there follows a relative pronoun like “who,” the preposition “to,” a prepositional object “him,” and an understood linking verb “is.” An allusion would favor those Hebrew words having the same meaning in both verses, with “right, legal claim” as the sense for מִשְׁפָּט, (mishpat) rather than “judgment,” since it is more compatible with an allusion.

¹ tn The text is difficult. Word by word the MT has, “young men hand mill (?) they take up.” Perhaps it means, “they take [our] young men for mill grinding,” or perhaps it means, “the young men take up [the labor of] mill grinding.” This expression is an example of synecdoche, where the mill stands for the labor at the mill, and then that labor stands for performing menial physical labor as servants. The surface reading, “young men carry hand mills,” does not portray any great adversity for them. The Vulgate translates as an abusive sexual metaphor (see D. R. Hillers, Lamentations [AB], 99), but this gives no known parallel to the second part of the verse.