{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/joh006.htm","path":"bib/cmt/vws/joh006.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/joh006.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nThe sea\nSee on Mat 4:18.\nMultitude (\u1f44\u03c7\u03bb\u03bf\u03c2)\nSee on Joh 1:19.\nFollowed (\u1f20\u03ba\u03bf\u03bb\u03bf\u03cd\u03b8\u03b5\u03b9)\nImperfect tense, denoting not merely the following on this occasion, but generally.\nSaw (\u1f11\u03ce\u03c1\u03c9\u03bd)\nRev., beheld. See on Joh 1:18.\nHis miracles\nOmit his. Render, as Rev., the signs.\nHe did (\u1f10\u03c0\u03bf\u03af\u03b5\u03b9)\nImperfect, was doing, from time to time.\nA mountain (\u03c4\u1f78 \u1f44\u03c1\u03bf\u03c2)\nStrictly, the mountain. The writer speaks as one familiar with the district.\nHe sat (\u1f10\u03ba\u03ac\u03b8\u03b7\u03c4\u03bf)\nImperfect: was sitting, when he saw the multitude approaching (Joh 6:5).\nA feast (\u1f21 \u1f11\u03bf\u03c1\u03c4\u1f74)\nWith the definite article, the feast; pointing to something well known.\nCome (\u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9)\nBetter, is coming. Unto Him (\u03c0\u03c1\u03cc\u03c2) is rather toward.\nBread (\u1f04\u03c1\u03c4\u03bf\u03c5\u03c2)\nProperly, loaves. See on Mat 4:1.\nTo prove (\u03c0\u03b5\u03b9\u03c1\u03ac\u03b6\u03c9\u03bd)\nLiterally, proving. See on Mat 6:13. Wyc., tempting.\nPennyworth (\u03b4\u03b7\u03bd\u03b1\u03c1\u03af\u03c9\u03bd)\nSee on Mat 20:2. Two hundred pennyworth would represent between thirty and thirty-five dollars.\nThat every one may take a little\nPeculiar to John.\nA lad (\u03c0\u03b1\u03b9\u03b4\u03ac\u03c1\u03b9\u03bf\u03bd)\nDiminutive. Only here in the New Testament. Only John mentions the lad.\nBarley (\u03ba\u03c1\u03b9\u03b8\u03af\u03bd\u03bf\u03c5\u03c2)\nA detail peculiar to John. The word occurs in the New Testament only here and Joh 6:13. An inferior sort of bread is indicated by the term. Pliny and some of the Jewish writers describe barley as food fit for beasts. Suetonius speaks of a turgid rhetorician as a barley orator, inflated like barley in moisture: and Livy relates how cohorts which had lost their standards were ordered barley for food.\nFishes (\u1f40\u03c8\u03ac\u03c1\u03b9\u03b1)\nThe word occurs only here and at Joh 21:9. The Synoptists use \u1f30\u03c7\u03b8\u03c5\u03ad\u03c2. The A.V., small fishes, is intended to render the diminutive. The word means anything that is eaten with bread, and may apply to meat generally, or to what is eaten with bread as a relish. Homer speaks of an onion as a relish (\u1f44\u03c8\u03bf\u03bd) for drink (\"Iliad,\" 11, 630). The term was applied to fish par excellence. Fish became among the Greeks a chief dainty to gourmands, so that Demosthenes describes a glutton and spendthrift as one who is extravagant in fish.\nBut what are they among so many?\nPeculiar to John, though the idea is implied in Luk 9:13.\nSit down (\u1f00\u03bd\u03b1\u03c0\u03b5\u03c3\u03b5\u1fd6\u03bd)\nLiterally, recline.\nGrass (\u03c7\u03cc\u03c1\u03c4\u03bf\u03c2)\nOriginally an enclosure. Thus Homer speaks of Peleus offering a sacrifice, \u03b1\u1f50\u03bb\u1fc6\u03c2 \u1f10\u03bd \u03c7\u03cc\u03c1\u03c4\u1ff3, in the enclosure of the court (\"Iliad,\" xi., 774). Hence a feeding-place, and so grass, provender. The sense is merely that of our abstract pasture. Matthew and Mark mention the grass, Mark with the epithet green. Wyc., hay.\nGiven thanks\nAll the Synoptists relate his looking up to heaven and blessing. Perhaps he used the familiar formula, \"Blessed art thou Jehovah our God, King of the world, who causes to come forth bread from the earth.\"\nTo the disciples, and the disciples\nThe best texts omit. Render, as Rev., He distributed to them that were set down.\nLikewise of the fishes\nSo also Mark.\nAs much as they would\nFragments (\u03ba\u03bb\u03ac\u03c3\u03bc\u03b1\u03c4\u03b1)\nFrom \u03ba\u03bb\u03ac\u03c9, to break. Rev., broken pieces.\nThat remain (\u03c0\u03b5\u03c1\u03b9\u03c3\u03c3\u03b5\u03cd\u03c3\u03b1\u03bd\u03c4\u03b1)\nRev., remain over. Literally, exceed the necessary supply. Only John gives the Lord's command to collect the fragments, and the reason for it, that nothing be lost.\nBaskets (\u03ba\u03bf\u03c6\u03af\u03bd\u03bf\u03c5\u03c2)\nSee on Mat 14:20. Wyc., coffins.\nWith the fragments, etc.\nJohn goes into fuller detail than the Synoptists. Mark alone notes the gathering of the remains of the fishes. John also uses \u1f10\u03b3\u03ad\u03bc\u03b9\u03c3\u03b1\u03bd, filled, for they took up, or were taken up, of the Synoptists.\nFive barley loaves\nA detail peculiar to John, emphasizing the identity of the fragments with the original loaves.\nUnto them that had eaten (\u03b2\u03b5\u03b2\u03c1\u03c9\u03ba\u03cc\u03c3\u03b9\u03bd)\nOnly here in the New Testament.\nThat should come (\u1f41 \u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2)\nLiterally, the one coming. Rev., that cometh. Joh 6:15-21. Compare Mat 14:22-36; Mar 6:45-52.\nWould come (\u03bc\u03ad\u03bb\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd \u1f14\u03c1\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9)\nLiterally, are about to come.\nTake by force (\u1f01\u03c1\u03c0\u03ac\u03b6\u03b5\u03b9\u03bd)\nSee on Mat 11:12.\nA king\nBetter, as Rev., king; over themselves.\nHimself alone (\u03b1\u1f50\u03c4\u1f78\u03c2 \u03bc\u03cc\u03bd\u03bf\u03c2)\nMatthew has \u03ba\u03b1\u03c4' \u1f30\u03b4\u03af\u03b1\u03bd, privately, and both Matthew and Mark add, to pray.\nEven (\u1f40\u03c8\u03af\u03b1)\nAn adjective; \u1f44\u03c8\u03b9\u03bf\u03c2, late with \u1f65\u03c1\u03b1, hour, understood.\nShip (\u03c0\u03bb\u03bf\u1fd6\u03bf\u03bd)\nRev., boat. See on Luk 5:2. The best texts omit the article.\nWent (\u1f24\u03c1\u03c7\u03bf\u03bd\u03c4\u03bf)\nThe imperfect, were going. So Rev.\nCapernaum\nMark has Bethsaida.\nIt was now dark (\u03c3\u03ba\u03bf\u03c4\u03af\u03b1 \u1f24\u03b4\u03b7 \u1f10\u03b3\u03b5\u03b3\u03cc\u03bd\u03b5\u03b9)\nLiterally, darkness had already come on. On darkness, see on Joh 1:5.\nArose (\u03b4\u03b9\u03b7\u03b3\u03b5\u03af\u03c1\u03b5\u03c4\u03bf)\nIt is lamentable how the A.V. misses the graphic force of these imperfects. Rev., rightly, was rising. Literally, was being awakened. The imperfects convey the sense of gathering danger, and throw into stronger relief the fact of Jesus' appearance. They were going; the darkness had already fallen, the sea was rising, and Jesus had not yet come.\nThat blew (\u03c0\u03bd\u03ad\u03bf\u03bd\u03c4\u03bf\u03c2)\nLiterally, blowing. That was blowing would be better. John's narrative at this point is more detailed and graphic than the others.\nHad rowed (\u1f10\u03bb\u03b7\u03bb\u03b1\u03ba\u03cc\u03c4\u03b5\u03c2)\nLiterally, had driven or propelled (the boat).\nFive and twenty, etc.\nThe lake being about forty furlongs, six miles, at its broadest, they had gone only a little more than half-way.\nThey see (\u03b8\u03b5\u03c9\u03c1\u03bf\u1fe6\u03c3\u03b9)\nRev., behold; with an intent gaze. See on Joh 1:18. Both Luke and John use this word frequently.\nDrawing nigh\nLiterally, becoming nigh. Wyc., to be made next to the boat. Mark adds, He would have passed by them, and Luke that they thought Him a phantom.\nThey willingly received (\u1f24\u03b8\u03b5\u03bb\u03bf\u03bd \u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd)\nWrong. Rev., correctly, they were willing to receive; after being reassured by His voice. The imperfect denotes a continuous state of feeling, not a mere impulsive and temporary wish.\nImmediately (\u03b5\u1f50\u03b8\u03ad\u03c9\u03c2)\nWhether Jesus actually entered the boat or not, John does not say. The more natural inference is that he did. Both Matthew and Mark say so. Their immediate and miraculous arrival at the shore was simultaneous either with their entertaining the wish to receive Him, or with His actually coming on board. Only John mentions this incident. Matthew and Mark say that the wind ceased.\nThey went (\u1f51\u03c0\u1fc6\u03b3\u03bf\u03bd)\nImperfect: were going. Literally, were going away. The verb has the sense of retiring from something. Compare Joh 6:67; Joh 7:33, on which see note; Joh 12:11; Joh 18:8.\nWhich stood (\u1f41 \u1f11\u03c3\u03c4\u03b7\u03ba\u1f7c\u03c2)\nHaving remained daring the night near the scene of the miracle, and being there still.\nBoat (\u03c0\u03bf\u03b9\u03ac\u03c1\u03b9\u03bf\u03bd)\nDiminutive: little boat.\nThat - whereinto His disciples were entered\nOmit, and read as Rev., save one.\nHowbeit there came other boats (\u1f04\u03bb\u03bb\u03b1 \u03b4\u1f72 \u1f27\u03bb\u03b8\u03b5\u03bd \u03c0\u03bb\u03bf\u03b9\u03ac\u03c1\u03b9\u03b1).\nSome editors omit \u03b4\u1f72, howbeit, change \u1f04\u03bb\u03bb\u03b1, other, into \u1f00\u03bb\u03bb\u1f70, but, and read, but there came boats.\nThe miracles (\u03c3\u03b7\u03bc\u03b5\u1fd6\u03b1)\nBoth the insertion of the definite article and the translation miracles in the A.V. tend to obscure the true sense of the passage. Jesus says: You do not seek me because you saw signs. What you saw in my works was only marvels. You did not see in them tokens of my divine power and mission.\nWere filled (\u1f10\u03c7\u03bf\u03c1\u03c4\u03ac\u03c3\u03b8\u03b7\u03c4\u03b5)\nSee on Mat 5:6; see on Luk 15:16.\nMeat (\u03b2\u03c1\u1ff6\u03c3\u03b9\u03bd)\nSee on Joh 4:32. In Mat 6:19, Mat 6:20, and there only, it is used in the sense of rust, that which eats or corrodes. Similarly, corrode is from rodo, to gnaw.\nHim hath God the Father sealed\nThe Rev. makes the sentence culminate properly in God: \"for Him the Father, even God, hath sealed.\" According to the strict Greek order it is: for Him the Father sealed, even God. On sealed (\u1f10\u03c3\u03c6\u03c1\u03ac\u03b3\u03b9\u03c3\u03b5\u03bd) see on Joh 3:33. Wyc., betokened Him.\nWhat shall we do? (\u03c4\u03af \u03c0\u03bf\u03b9\u03bf\u1fe6\u03bc\u03b5\u03bd)\nLiterally, what do we do? The best texts read \u03c0\u03bf\u03b9\u1ff6\u03bc\u03b5\u03bd, what are we to do?\nWorks\nThe question is from the legal standpoint, works being regarded as the condition of obtaining the living bread.\nBelieve\nFaith is put as a moral act or work. The work of God is to believe. Faith includes all the works which God requires. The Jews' question contemplates numerous works. Jesus' answer directs them to one work. Canon Westcott justly observes that \"this simple formula contains the complete solution of the relation of faith and works.\"\nTherefore\nSince He had claimed to be the One sent of God.\nManna\nProperly, the manna, referring to the familiar historic fact. A passage is cited from a Hebrew commentary on Ecclesiastes, as follows: \"As the first Redeemer made the manna to descend, as it is written, 'Behold I will rain bread from heaven for you'; so the later Redeemer also shall make the manna to descend, as it is written, 'May there be abundance of corn in the earth.'\"\nMoses gave you not (\u03bf\u1f50 \u039c\u03c9\u03c3\u1fc6\u03c2 \u03b4\u03ad\u03b4\u03c9\u03ba\u03b5\u03bd \u1f51\u03bc\u1fd6\u03bd)\nThe antithesis is between Moses and my Father. So Rev., rightly, \"it was not Moses that gave you,\" etc. - \"but my Father giveth,\" etc. Some editors change the perfect tense, \u03b4\u03ad\u03b4\u03c9\u03ba\u03b5\u03bd, hath given, to the aorist, \u1f14\u03b4\u03c9\u03ba\u03b5\u03bd, gave.\nThe true bread from heaven (\u03c4\u1f78\u03bd \u1f04\u03c1\u03c4\u03bf\u03bd \u1f10\u03ba \u03c4\u03bf\u1fe6\u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6 \u03c4\u1f78\u03bd \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u03cc\u03bd)\nThe translation would gain by following the Greek order, \"the bread out of heaven, the real bread.\"\nHe which cometh down (\u1f41 \u03ba\u03b1\u03c4\u03b1\u03b2\u03b1\u03af\u03bd\u03c9\u03bd)\nSo it may be rendered; but also that which, referring to \u1f04\u03c1\u03c4\u03bf\u03c2, bread: and so, better, as Rev., since Jesus does not identify Himself with the bread until Joh 6:35.\nI am the bread of life\nA form of expression peculiar to John. See Joh 6:41, Joh 6:48, Joh 6:51; Joh 8:12; Joh 10:7, Joh 10:9, Joh 10:11, Joh 10:14; Joh 11:25; Joh 14:6; Joh 15:1, Joh 15:5.\nCometh - believeth\nFaith in its active aspect and in its resting aspect.\nNever (\u03bf\u1f50 \u03bc\u1f74)\nRather, in nowise, or by no means. Rev., shall not.\nBut\nThough you have seen as you asked, I repeat what I said to you that you have seen and do not believe.\nAll that (\u03c0\u1fb6\u03bd \u1f43)\nThe neuter singular of the adjective and pronoun. All believers are regarded as one complete whole. Compare Joh 17:24, according to the correct reading, \"that which Thou hast given me.\"\nShall come (\u1f25\u03be\u03b5\u03b9)\nEmphasizing the idea of reaching or arriving.\nCometh (\u1f10\u03c1\u03c7\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd)\nA different verb, emphasizing the process of coming.\nFrom heaven (\u1f10\u03ba \u03c4\u03bf\u1fe6 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6)\nBut the best texts read \u1f10\u03ba, from, instead of \u1f10\u03ba, out of, the idea being rather that of departure (I came down) than of origin. I came down should be as Rev. (I am come down). The tense is the perfect.\nThe Father's will\nOmit the Father's. Render, the will of Him, etc.\nThat of all which He hath given me (\u1f35\u03bd\u03b1 \u03c0\u1fb6\u03bd \u1f43 \u03b4\u03ad\u03b4\u03c9\u03ba\u03ad \u03bc\u03bf\u03b9)\nThe construction is a peculiar and broken one. All which He hath given, stands alone as an absolute nominative; a very emphatic and impressive mode of statement. Literally it reads, that all which He hath given me I should lose nothing out of it.\nAt the last day (\u1f10\u03bd \u03c4\u1fc7 \u1f10\u03c3\u03c7\u03ac\u03c4\u1fc3 \u1f21\u03bc\u03ad\u03c1\u1fb3)\nThe phrase occurs only in John.\nAnd this (\u03b4\u03ad)\nThe best texts read \u03b3\u1f70\u03c1, for. There is a logical connection between the last sentence and the following. The Father's will in preserving and raising up that which he has given to the Son, includes in its fulfillment the believing contemplation of the Son and its issue in eternal life.\nOf Him that sent me\nThe best texts substitute \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2, you, of my Father.\nSeeth (\u03b8\u03b5\u03c9\u03c1\u1ff6\u03bd)\nThe word is designedly used. The saving vision of Christ is not here seeing, but earnest contemplation. Rev., beholdeth. See on Joh 1:18. Compare ye have seen me, and believe not (Joh 6:36).\nThen (\u03bf\u1f56\u03bd)\nRev., rightly, therefore: because of His words.\nMurmured (\u1f10\u03b3\u03b3\u03cc\u03b3\u03c5\u03b6\u03bf\u03bd)\nSee on Jde 1:16, and compare Co1 10:10; Phi 2:14. The word is constantly used in the Septuagint of the murmuring of Israel in the wilderness. Wyc., grudged of Him. So Chaucer, \"Judas grucched agens the Maudeleyn whan sche anoynted the hed of oure Lord\" (\"Parson's Tale\"); and Shakespeare,\n\"Served\nWithout or grudge or grumbling.\"\n\"Tempest\" 1, 2, 249.\nAt Him (\u03c0\u03b5\u03c1\u1f76 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nImplying that they addressed their remonstrances to Him. But \u03c0\u03b5\u03c1\u03af means about or concerning. So Rev., properly, concerning.\nWe know\nNot implying necessarily that Joseph was still alive, but merely the fact that Joseph was recognized as the father of Jesus.\nDraw (\u1f11\u03bb\u03ba\u03cd\u03c3\u03b7)\nTwo words for drawing are found in the New Testament, \u03c3\u03cd\u03c1\u03c9 and \u1f11\u03bb\u03ba\u03cd\u03c9. The distinction is not habitually observed, and the meanings often overlap. \u03a3\u03cd\u03c1\u03c9 is originally to drag or trail along, as a garment or torn slippers. Both words are used of haling to justice. (See Act 8:3; Act 17:6; Act 16:19) In Act 14:19, \u03c3\u03c5.\u03c1\u03c9, of dragging Paul's senseless body out of the city at Lystra. In Joh 21:6, Joh 21:8, Joh 21:11, both words of drawing the net. In Joh 18:10, \u1f11\u03bb\u03ba\u03cd\u03c9, of drawing Peter's sword. One distinction, however, is observed: \u03c3\u03cd\u03c1\u03c9 is never used of Christ's attraction of men. See Joh 6:44; Joh 12:32. \u1f19\u03bb\u03ba\u03cd\u03c9 occurs only once outside of John's writings (Act 16:19). Luther says on this passage: \"The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes.\"\nTaught of God (\u03b4\u03b9\u03b4\u03b1\u03ba\u03c4\u03bf\u1f76 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6)\nThe idea is thrown into a compound adjective, \u03b8\u03b5\u03bf\u03b4\u03af\u03b4\u03b1\u03ba\u03c4\u03bf\u03b9, in Th1 4:9.\nHath seen\nAs contrasted with hearing and learning (Joh 6:45). The Father is not seen immediately, but through the Son. Compare Joh 1:18; Joh 14:9; Jo1 3:2, Mat 11:27.\nOf God (\u03c0\u03b1\u03c1\u1f70 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6)\nMore correctly, as Rev., from, with an idea of association with: from with God. \u03a0\u03b1\u03c1\u03ac is used of procession from a personal object, indicating it generally as the starting-point.\nAre dead (\u1f00\u03c0\u03ad\u03b8\u03b1\u03bd\u03bf\u03bd)\nThe aorist points, not to their present condition but to the historical fact; they died. So Rev.\nThe living bread (\u1f41 \u1f04\u03c1\u03c4\u03bf\u03c2 \u1f41 \u03b6\u1ff6\u03bd)\nLiterally, the bread the living (bread). Wyc., quick bread.\nI will give\nThe \u1f10\u03b3\u03c9, I, is emphatic, in contrast with Moses (Joh 6:32).\nFlesh\nSee on Joh 1:14.\nWhich I will give\nThe best texts omit. Read, as Rev., my flesh for the life of the world.\nStrove (\u1f10\u03bc\u03ac\u03c7\u03bf\u03bd\u03c4\u03bf)\nThe murmuring (Joh 6:41) now breaks out into open contention among the Jews themselves.\nEat the flesh\nAppropriate the life. Compare Gal 2:20; Eph 3:17.\nDrink His blood\nAppropriate the saving merit of His death. The passover was approaching, and the reference may well have been to the flesh and blood of the paschal lamb.\nHave no life in you (\u03bf\u1f50\u03ba \u1f14\u03c7\u03b5\u03c4\u03b5 \u03b6\u03c9\u1f74\u03bd \u1f10\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2)\nNot according to the Greek. Rightly, as Rev., ye have not life in yourselves. All true life must be in Christ. Compare Col 3:3.\nEateth (\u03c4\u03c1\u03ce\u03b3\u03c9\u03bd)\nAnother verb for eating is used. With the exception of Mat 24:38, it is found only in John, and always in connection with Christ. No special significance can be fairly attached to its use here. It seems to be taken as a current word, and \u1f14\u03c6\u03b1\u03b3\u03bf\u03bd is resumed in Joh 6:58.\nIndeed (\u1f00\u03bb\u03b7\u03b8\u1ff6\u03c2)\nLiterally, truly. The best texts read \u1f00\u03bb\u03b7\u03b8\u1f74\u03c2, true: true meat, true drink.\nDwelleth (\u03bc\u03ad\u03bd\u03b5\u03b9)\nRender, as Rev., abideth. The word is a favorite one with John, occurring more frequently than in all the rest of the New Testament.\nThe living Father (\u1f41 \u03b6\u1ff6\u03bd \u03c0\u03b1\u03c4\u1f74\u03c1)\nA phrase found nowhere else in the New Testament. On living and live, see Joh 1:4.\nBy the Father (\u03b4\u03b9\u1f70 \u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1)\nWrong. Render, because of, as Rev. Because the Father is the living One. So, because of me, instead of by me.\nIn the synagogue (\u1f10\u03bd \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1fc7)\nBut the definite article is wanting; so that we must either understand in a synagogue, or in an assembly. See on Jam 2:2. Among the ruins at Tell Hum, the probable site of Capernaum, have been found among the remains of a synagogue a block of stone, perhaps the lintel, carved with the pot of manna, and with a pattern of vine leaves and clusters of grapes. See a full account of these ruins in Thomson's \"Land and Book, Central Palestine and Phoenicia,\" pp. 417-419.\nHard (\u03c3\u03ba\u03bb\u03b7\u03c1\u03cc\u03c2)\nSee on Mat 25:24; see on Jde 1:14. According to the Greek order, hard is this saying.\nHear it (\u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f00\u03ba\u03bf\u03cd\u03b5\u03b9\u03bd)\n\u0391\u1f50\u03c4\u03bf\u1fe6 may be rendered Him, but this is not probable. Hear means a docile hearing, with a view to receiving what is heard. Compare Joh 10:3, Joh 10:16, Joh 10:27; Joh 12:47; Joh 18:37.\nOffend (\u03bf\u03ba\u03b1\u03bd\u03b4\u03b1\u03bb\u03af\u03b6\u03b5\u03b9)\nRev., cause to stumble. See on Mat 5:29. Wyc., slandereth you.\nWhat and if ye shall see (\u1f10\u1f70\u03bd \u03bf\u1f50\u03bd \u03b8\u03b5\u03c9\u03c1\u1fc6\u03c4\u03b5)\nThe question is marked by an aposiopesis, i.e., a breaking off of the sentence and leaving the hearer to complete it for himself. Literally, if then ye should behold, etc. - the completion would be, would not this still more cause you to stumble?\nAscend (\u1f00\u03bd\u03b1\u03b2\u03b1\u03af\u03bd\u03bf\u03bd\u03c4\u03b1)\nRev., properly, renders the participle, ascending.\nI speak (\u03bb\u03b1\u03bb\u1ff6)\nBut the correct reading is \u03bb\u03b5\u03bb\u03ac\u03bb\u03b7\u03ba\u03b1, the perfect tense, I have spoken, or I have just spoken, referring to the preceding discourse.\nShould betray (\u03c0\u03b1\u03c1\u03b1\u03b4\u03ce\u03c3\u03c9\u03bd)\nSee on Mat 4:12; see on Mar 4:29. Judas is once in the New Testament designated by the noun \u03c0\u03c1\u03bf\u03b4\u03cc\u03c4\u03b7\u03c2, traitor, Luk 6:16.\nFrom that time (\u1f10\u03ba \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5)\nRender, as Rev., upon this. As a result proceeding out of (\u1f10\u03ba) this. Compare Joh 19:12.\nWent back (\u1f00\u03c0\u1fc6\u03bb\u03b8\u03bf\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f70 \u1f40\u03c0\u03af\u03c3\u03c9)\nThe Greek expresses more than the English. They went away (\u1f00\u03c0\u03cc) from Christ, Literally, to the things behind, to what they had left in order to follow the Lord.\nWalked (\u03c0\u03b5\u03c1\u03b9\u03b5\u03c0\u03ac\u03c4\u03bf\u03c5\u03bd)\nLiterally, walked about, with Jesus in His wanderings here and there.\nThe twelve\nJohn assumes that the number is known. It is implied in the twelve baskets of fragments. As in so many other instances in this Gospel, facts of the synoptic narrative are taken for granted as familiar.\nWill ye also go away? (\u03bc\u1f74 \u03ba\u03b1\u1f76 \u1f51\u03bc\u03b5\u1fd6\u03c2 \u03b8\u03ad\u03bb\u03b5\u03c4\u03b5 \u1f51\u03c0\u03ac\u03b3\u03b5\u03b9\u03bd)\nThe interrogative particle \u03bc\u1f74 shows that a negative answer is expected. Surely ye will not. Will ye go is not the future tense of the verb to go, but is expressed by two words, do ye will (\u03b8\u03ad\u03bb\u03b5\u03c4\u03b5), to go away (\u1f51\u03c0\u03ac\u03b3\u03b5\u03b9\u03bd). Rev., would ye. On the verb to go away, see on they went (Joh 6:21).\nSimon Peter\nAssailants of the authenticity of John's Gospel have asserted that it reveals an effort on the part of the writer to claim for the disciple whom Jesus loved a pre-eminence above Peter. The assertion is effectually contradicted by the narrative itself. See Joh 1:42; Joh 6:68; Joh 13:6; Joh 18:10, Joh 18:16; Joh 20:2, Joh 20:7; Joh 21:3, Joh 21:7, Joh 21:11, and notes on those passages. Peter's replying for the twelve, in this passage, is a case in point.\nThe words of eternal life (\u1fe5\u03ae\u03bc\u03b1\u03c4\u03b1 \u03b6\u03c9\u1fc6\u03c2 \u03b1\u1f30\u03c9\u03bd\u03af\u03bf\u03c5)\nThere is no article. Thou hast words. Words of life are words which carry life with them. Compare the phrases bread of life, light of life, water of life, tree of life.\nAre sure (\u1f10\u03b3\u03bd\u03ce\u03ba\u03b1\u03bc\u03b5\u03bd)\nLiterally, have come to know. The order of the words believe and know is reversed in Joh 17:8; Jo1 4:16. In the case of the first disciples, faith, produced by the overpowering impression of Jesus' works and person, preceded intellectual conviction.\nThat Christ, the Son of the living God\nThe best texts substitute \u1f41 \u1f05\u03b3\u03b9\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6, the holy one of God. The other reading has resulted from the attempt to bring Peter's confession here into accord with that in Mat 16:16. The two confessions differ in that \"here the confession points to the inward character in which the Apostles found the assurance of life; there the confession was of the public office and theocratic person of the Lord\" (Westcott).\nA devil (\u03b4\u03b9\u03ac\u03b2\u03bf\u03bb\u03bf\u03c2)\nSee on Mat 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in Pe1 5:8; Act 13:10; Rev 12:9; and perhaps Rev 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Mat 16:23.\nJudas Iscariot the son of Simon (\u1f39\u03bf\u03cd\u03b4\u03b1\u03bd \u03a3\u03af\u03bc\u03c9\u03bd\u03bf\u03c2 \u1f39\u03c3\u03ba\u03b1\u03c1\u03b9\u03ce\u03c4\u03b7\u03bd).\nThe correct reading is \u1f39\u03c3\u03ba\u03b1\u03c1\u03b9\u03ce\u03c4\u03bf\u03c5, Iscariot, agreeing in the genitive case with \u03a3\u03af\u03bc\u03c9\u03bd\u03bf\u03c2, of Simon. Render, as Rev., Judas, the son of Simon Iscariot. Iscariot denotes the name of Simon's town: a man of Kerioth. See on Mat 10:5.","title":"Vincent's Word Studies: John: John Chapter 6","type":"page"}