the Sea of Galilee: A freshwater inland lake in northern Israel. (The Greek word translated “sea” may also mean “lake.”) It has been called the Sea of Chinnereth (Nu 34:11), the lake of Gennesaret (Lu 5:1), and the Sea of Tiberias (Joh 6:1). It lies an average of 210 m (700 ft) below sea level. It is 21 km (13 mi) long from N to S and 12 km (8 mi) wide, and its greatest depth is about 48 m (160 ft).​—See App. A7, Map 3B, “Activity at the Sea of Galilee.”

the Sea of Galilee, or Tiberias: The Sea of Galilee was sometimes called the Sea of Tiberias​—after the city on its western shore that was named for Roman Emperor Tiberius Caesar. (Joh 6:23) The name Sea of Tiberias occurs here and at Joh 21:1.​—See study note on Mt 4:18.

the Passover: Jesus started his preaching activity after his baptism in the fall of 29 C.E., so this reference to a Passover early in his ministry must have been to the one celebrated in the spring of 30 C.E. (See study note on Lu 3:1 and App. A7.) A comparison of the four Gospel accounts indicates that four Passovers were celebrated during Jesus’ earthly ministry, leading to the conclusion that his ministry was three and a half years long. The Gospels of Matthew, Mark, and Luke (often called the synoptic Gospels) do not mention any Passover except the final one, at which Jesus died. John’s account specifically mentions three Passovers (Joh 2:13; 6:4; 11:55), and a fourth one is most likely referred to by the expression “a festival of the Jews” at Joh 5:1. This example highlights the value of comparing the Gospel accounts to gain a more complete picture of Jesus’ life.​—See study notes on Joh 5:1; 6:4; 11:55.

a festival of the Jews: Although John does not specify which festival is referred to, there are good reasons to conclude that it is the Passover of 31 C.E. John’s account was generally in chronological order. The context places this festival shortly after Jesus said that there were “yet four months before the harvest.” (Joh 4:35) The harvest season, particularly the barley harvest, got under way about Passover time (Nisan 14). So it seems that Jesus’ statement was made about four months before that, about the month of Chislev (November/December). Two other festivals, the festivals of Dedication and of Purim, fell during the time period from Chislev to Nisan. However, these festivals did not require an Israelite to go up to Jerusalem. So in this context, the Passover seems to be the most likely “festival of the Jews” that required Jesus to attend in Jerusalem according to God’s Law to Israel. (De 16:16) It is true that John records only a few events before the next mention of the Passover (Joh 6:4), but a consideration of the chart in App. A7 shows that John’s account of Jesus’ early ministry was abbreviated, and many events already covered by the other three Gospel writers were not mentioned. In fact, the great amount of activity of Jesus recorded in the other three Gospels lends weight to the conclusion that an annual Passover did indeed come between the events recorded at Joh 2:13 and those at Joh 6:4.​—See App. A7 and study note on Joh 2:13.

the Passover: That is, Passover 33 C.E., apparently the fourth Passover mentioned in the Gospel of John.​—See study notes on Joh 2:13; 5:1; 6:4.

the Passover: Apparently referring to the Passover of 32 C.E., the third Passover during Jesus’ earthly ministry.​—See study notes on Joh 2:13; 5:1; 11:55 and App. A7.

Where will we buy bread for these people to eat?: This is the only miracle of Jesus that is recorded in all four Gospels.​—Mt 14:15-21; Mr 6:35-44; Lu 9:10-17; Joh 6:1-13.

denarii: See Glossary, “Denarius” and App. B14.

as well as women and young children: Only Matthew mentions the women and the young children when reporting this miracle. It is possible that the total number of those miraculously fed was well over 15,000.

Have the people sit down: Or “Have the people recline.” Here “people” translates a form of the Greek word anʹthro·pos, which often includes both men and women. The occurrence of “men” in this verse translates a form of the Greek word a·nerʹ, which in view of Mt 14:21 included only adult males in this context.​—See study note on Mt 14:21.

the men sat down there, about 5,000 in number: Only Matthew’s account adds “as well as women and young children” when reporting this miracle. (Mt 14:21) It is possible that the total number of those miraculously fed was well over 15,000.

world: The Greek word koʹsmos here refers to the world of mankind. In this context, the expression come into the world seems to refer primarily to Jesus’ going out among mankind at the time of his baptism rather than to his birth as a human. After his baptism, he carried out his assigned ministry, acting as a light bearer to the world of mankind.​—Compare Joh 3:17, 19; 6:14; 9:39; 10:36; 11:27; 12:46; 1Jo 4:9.

the Prophet: Many Jews in the first century C.E. expected that the prophet like Moses, mentioned at De 18:15, 18, would be the Messiah. In this context, the expression come into the world seems to refer to the expected appearance of the Messiah. Only John recorded the events mentioned in this verse.​—See study note on Joh 1:9.

to make him king: Only John recorded this incident. Jesus resolutely refused to get involved in the politics of his homeland. He would accept kingship only in God’s way and in God’s due time. Jesus later emphasized that his followers were to take the same position.​—Joh 15:19; 17:14, 16; 18:36.

the Sea of Galilee: A freshwater inland lake in northern Israel. (The Greek word translated “sea” may also mean “lake.”) It has been called the Sea of Chinnereth (Nu 34:11), the lake of Gennesaret (Lu 5:1), and the Sea of Tiberias (Joh 6:1). It lies an average of 210 m (700 ft) below sea level. It is 21 km (13 mi) long from N to S and 12 km (8 mi) wide, and its greatest depth is about 48 m (160 ft).​—See App. A7, Map 3B, “Activity at the Sea of Galilee.”

the Sea of Galilee, or Tiberias: The Sea of Galilee was sometimes called the Sea of Tiberias​—after the city on its western shore that was named for Roman Emperor Tiberius Caesar. (Joh 6:23) The name Sea of Tiberias occurs here and at Joh 21:1.​—See study note on Mt 4:18.

the sea: That is, the Sea of Galilee.​—See study notes on Mt 4:18; Joh 6:1.

the Sea of Galilee: A freshwater inland lake in northern Israel. (The Greek word translated “sea” may also mean “lake.”) It has been called the Sea of Chinnereth (Nu 34:11), the lake of Gennesaret (Lu 5:1), and the Sea of Tiberias (Joh 6:1). It lies an average of 210 m (700 ft) below sea level. It is 21 km (13 mi) long from N to S and 12 km (8 mi) wide, and its greatest depth is about 48 m (160 ft).​—See App. A7, Map 3B, “Activity at the Sea of Galilee.”

about three or four miles: About 5 or 6 km. Lit., “about 25 or 30 stadia.” The Greek word staʹdi·on denotes a linear measurement that equaled 185 m (606.95 ft), or one eighth of a Roman mile. Since the Sea of Galilee is about 12 km (8 mi) wide, the disciples may have been in about the middle of the lake.​—Mr 6:47; see study note on Mt 4:18 and App. A7 and B14.

Tiberias: A city on the western shore of the Sea of Galilee, about 15 km (9.5 mi) S of Capernaum and just N of some hot springs that were famous in ancient times. It was built by Herod Antipas sometime between 18 and 26 C.E. as his new capital and residence. He named the city in honor of Tiberius Caesar, Roman emperor at the time, and it is still called Tiberias (Hebrew: Teverya). Though it was the largest city in the region, this is the only mention of it in the Scriptures. It is never stated that Jesus visited Tiberias, perhaps because of its strong foreign influence. (Compare Mt 10:5-7.) According to Josephus, the city of Tiberias had been built on the site of tombs; therefore, many Jews had been reluctant to move there. (Num 19:11-14) After the Jewish revolt in the second century C.E., Tiberias was declared cleansed and became the leading city of Jewish scholarship and the seat of the Sanhedrin. The Mishnah and the Palestinian (Jerusalem) Talmud were compiled here, as well as the Masoretic text that was later used for translating the Hebrew Scriptures.​—See App. B10.

food that perishes . . . food that remains for everlasting life: Jesus understood that some people were associating with him and his disciples solely for material advantage. While physical food sustains people day by day, “food” from God’s Word will make it possible for humans to stay alive forever. Jesus urges the crowd to work . . . for “the food that remains for everlasting life,” that is, to put forth effort to satisfy their spiritual need and to exercise faith in what they learn.​—Mt 4:4; 5:3; Joh 6:28-39.

Our forefathers ate the manna: The Jews wanted a Messianic King who could supply them with material food. As a justification, they reminded Jesus that God had given their forefathers manna in the wilderness of Sinai. Quoting from Ps 78:24, they referred to the miraculously provided manna as bread [or, “grain”] from heaven. When requesting “a sign” from Jesus (Joh 6:30), they may have had in mind the miracle he had performed just the day before when he multiplied five barley loaves and two small fish into enough food to feed thousands.​—Joh 6:9-12.

the world came into existence through him: Here the Greek word koʹsmos (“world”) refers to the world of mankind, which is evident later in the verse where it says that the world did not know him. The Greek term was sometimes used in secular writings to refer to the universe and creation in general, and the apostle Paul may have used it in that sense when he was addressing a Greek audience. (Ac 17:24) However, in the Christian Greek Scriptures, the term generally refers to the world of mankind or a part of it. It is true that Jesus did share in the production of all things, including the heavens and the earth and all things in it. But the focus of this verse is his role in bringing humankind into existence.​—Ge 1:26; Joh 1:3; Col 1:15-17.

the world: In the Christian Greek Scriptures, the Greek word koʹsmos generally refers to the world of mankind or a part of it. (See study note on Joh 1:10.) At Joh 1:29, Jesus as the Lamb of God is said to take away “the sin of the world.” At Joh 6:33, Jesus is described as the bread of God, Jehovah’s channel of life and blessings to mankind.

the bread of life: This expression occurs only twice in the Scriptures. (Joh 6:35, 48) In this context, life refers to “everlasting life.” (Joh 6:40, 47, 54) During this discussion, Jesus refers to himself as “the true bread from heaven” (Joh 6:32), “the bread of God” (Joh 6:33), and “the living bread” (Joh 6:51). He points out that the Israelites were given the manna in the wilderness (Ne 9:20); yet, this divinely provided food did not sustain their lives forever (Joh 6:49). By contrast, Christ’s faithful followers have available to them heavenly manna, or “bread of life” (Joh 6:48-51, 58), which makes it possible for them to live forever. They ‘eat of this bread’ by exercising faith in the redeeming power of Jesus’ flesh and blood that he sacrificed.

I know he will rise: Martha thought that Jesus was talking about the future resurrection, on the last day. (See study note on Joh 6:39.) Her faith in that teaching was remarkable. Some religious leaders of her day, called Sadducees, denied that there would be a resurrection, though it is a clear teaching in the inspired Scriptures. (Da 12:13; Mr 12:18) On the other hand, the Pharisees believed in the immortality of the soul. Martha knew, however, that Jesus taught the resurrection hope and had even performed resurrections, although not of anyone who had been dead as long as Lazarus had been.

I should resurrect them on the last day: Jesus states four times that he will resurrect people on the last day. (Joh 6:40, 44, 54) At Joh 11:24, Martha too refers to “the resurrection on the last day.” (Compare Da 12:13; see study note on Joh 11:24.) At Joh 12:48, this “last day” is associated with a time of judgment, which will apparently correspond to the Thousand Year Reign of Christ when he will judge mankind, including all those resurrected from the dead.​—Re 20:4-6.

everlasting life: On this occasion, the expression “everlasting life” is used four times (Joh 6:27, 40, 47, 54) by Jesus and once (Joh 6:68) by one of his disciples. The expression “everlasting life” occurs 17 times in the Gospel of John compared with 8 times in the three other Gospels combined.

all sorts of men: Or “people of all sorts.” Jesus declares that he will draw people of all backgrounds to himself, regardless of nationality, race, or economic status. (Ac 10:34, 35; Re 7:9, 10; see study note on Joh 6:44.) It is worth noting that on this occasion, “some Greeks” worshipping at the temple wanted to see Jesus. (See study note on Joh 12:20.) Many translations render the Greek word pas (“everyone; all [people]”) in a way that indicates that every human will ultimately be drawn to Jesus. This idea, however, would not agree with the rest of the inspired Scriptures. (Ps 145:20; Mt 7:13; Lu 2:34; 2Th 1:9) While the Greek word literally means “all; everyone” (Ro 5:12), Mt 5:11 and Ac 10:12 clearly show that it can mean “every sort” or “all sorts”; in these verses many translations use renderings such as “every sort of; all kinds of.”​—Joh 1:7; 1Ti 2:4.

draws him: Although the Greek verb for “draw” is used in reference to hauling in a net of fish (Joh 21:6, 11), it does not suggest that God drags people against their will. This verb can also mean “to attract,” and Jesus’ statement may allude to Jer 31:3, where Jehovah said to his ancient people: “I have drawn you to me with loyal love.” (The Septuagint uses the same Greek verb here.) Joh 12:32 (see study note) shows that in a similar way, Jesus draws men of all sorts to himself. The Scriptures show that Jehovah has given humans free will. Everyone has a choice when it comes to serving Him. (De 30:19, 20) God gently draws to himself those who have a heart that is rightly disposed. (Ps 11:5; Pr 21:2; Ac 13:48) Jehovah does so through the Bible’s message and through his holy spirit. The prophecy from Isa 54:13, quoted in Joh 6:45, applies to those who are drawn by the Father.​—Compare Joh 6:65.

Jehovah: In this quote from Isa 54:13, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. Existing Greek manuscripts of the Gospel of John use the word the·osʹ here (perhaps reflecting the term used at Isa 54:13 in copies of the Septuagint), which explains why most translations say “God.” However, in view of the Hebrew Scripture background of this quotation, the divine name is used in the main text.​—See App. C.

has life in himself: Or “has in himself the gift of life.” Jesus has “life in himself” because his Father granted him powers that originally only Jehovah had. These powers no doubt include the authority to give humans the opportunity to have a fine standing before God and thus gain life. They would also include the ability to impart life by resurrecting the dead. About a year after Jesus made the statement recorded here, he indicated that his followers could have life in themselves.​—For the meaning of the expression “life in yourselves” as it applies to Jesus’ followers, see study note on Joh 6:53.

life in yourselves: At Joh 5:26, Jesus said that he was granted “life in himself” just as his Father has “life in himself.” (See study note on Joh 5:26.) Now, about a year later, Jesus uses the same expression regarding his followers. Here he equates having “life in yourselves” with gaining “everlasting life.” (Joh 6:54) Rather than denoting the power to impart life, in this context the expression “life in oneself” seems to refer to entering into the very fullness of life, or being fully alive. Anointed Christians become fully alive when they are resurrected to immortal life in heaven. Faithful ones with an earthly hope will be fully alive after they pass the final test that will occur right after the end of the Millennial Reign of Christ.​—1Co 15:52, 53; Re 20:5, 7-10.

feeds on my flesh and drinks my blood: The context indicates that those who feed and drink do so in a figurative sense by exercising faith in Jesus Christ. (Joh 6:35, 40) Jesus made this statement in 32 C.E., so he was not discussing the Lord’s Evening Meal, which he would institute a year later. He made this declaration just prior to “the Passover, the festival of the Jews” (Joh 6:4), so his listeners would likely have been reminded of the impending festival and the significance of the lamb’s blood in saving lives on the night that Israel left Egypt (Ex 12:24-27). Jesus was emphasizing that his blood would likewise play an essential role in making it possible for his disciples to gain everlasting life.

in union with me: Or “in me.” This expression indicates close association, harmony, and unity.

a synagogue: Or possibly, “public assembly.” The Greek noun sy·na·go·geʹ used here literally means “a bringing together; an assembly.” In most occurrences in the Christian Greek Scriptures, it refers to the building or place where Jews assembled for Scripture reading, instruction, preaching, and prayer. (See Glossary, “Synagogue.”) Although the term in this context could be used in a broader sense to refer to any type of gathering that was accessible to the public, it most likely refers to “a synagogue” where Jesus was addressing a Jewish audience who were under the Mosaic Law.

is making you stumble: In the Christian Greek Scriptures, the Greek word skan·da·liʹzo refers to stumbling in a figurative sense, which may include falling into sin or causing someone to fall into sin. In this context, the term could also be rendered “is causing you to sin; is becoming a snare to you.” As the term is used in the Bible, the sin may involve breaking one of God’s laws on morals or losing faith or accepting false teachings. The Greek word can also be used in the sense of “to take offense.”​—See study notes on Mt 13:57; 18:7.

stumbling blocks: The original meaning of the Greek word skanʹda·lon, rendered “stumbling block,” is thought to have referred to a trap; some suggest that it was the stick in a trap to which the bait was attached. By extension, it came to refer to any impediment that would cause one to stumble or fall. In a figurative sense, it refers to an action or a circumstance that leads a person to follow an improper course, to stumble or fall morally, or to fall into sin. At Mt 18:8, 9, the related verb skan·da·liʹzo, translated “make stumble,” could also be rendered “become a snare; cause to sin.”

Does this stumble you?: Or “Does this cause you to take offense?” or “Does this cause you to believe no longer?” In the Christian Greek Scriptures, the Greek word skan·da·liʹzo refers to stumbling in a figurative sense, often with reference to falling into sin or causing someone to fall into sin. Depending on the context, stumbling may involve breaking one of God’s laws on morals, losing faith, accepting false teachings, or taking offense.​—See study notes on Mt 5:29; 18:7.

what this means: Lit., “what is.” Here the Greek word e·stinʹ (literally meaning “is”) has the sense of “signifies; means.”​—See study note on Mt 26:26.

means: The Greek word e·stinʹ (literally meaning “is”) here has the sense of “signifies; symbolizes; stands for; represents.” This meaning was evident to the apostles, since on this occasion Jesus’ perfect body was there in front of them and so was the unleavened bread that they were about to eat. Therefore, the bread could not have been his literal body. It is worth noting that the same Greek word is used at Mt 12:7, and many Bible translations render it “means.”

the spirit: Apparently referring to God’s holy spirit. Jesus adds that in contrast with the power and wisdom that God grants through his spirit, the flesh is of no use at all. This indicates that the power as well as the wisdom of humans, as reflected in their writings, philosophies, and teachings, cannot lead to everlasting life.

the flesh: This expression seems to refer broadly to things connected with the limitations of a fleshly or human existence, including human reasoning and achievements. The sum total of human experience and wisdom, all its writings, philosophies, and teachings, are of no use at all as a means to gain eternal life.

are spirit and are life: The Greek word rendered “are” (e·stinʹ) may here have the sense of “mean,” so this phrase could be rendered “means spirit and means life.” (See study notes on Mt 12:7; 26:26.) Jesus is apparently indicating that his sayings are inspired by holy spirit and that these sayings are life-giving.

a slanderer: Or “a devil.” The Greek word di·aʹbo·los, most often used with reference to the Devil, means “slanderer.” It is rendered “slanderers” (2Ti 3:3) or “slanderous” (1Ti 3:11; Tit 2:3) in the few other occurrences where the term does not refer to the Devil. In Greek, when used about the Devil, it is almost always preceded by the definite article. (See study note on Mt 4:1 and Glossary, “Definite Article.”) Here the term is used to describe Judas Iscariot, who had developed a bad quality. It is possible that at this point Jesus detected that Judas was starting down a wrong course, one that later allowed Satan to use Judas as an ally in having Jesus killed.​—Joh 13:2, 11.

he knew: Since Jesus could discern the thinking and attitudes of those around him, it is clear that Judas did not have a treasonous attitude when he was selected to be an apostle. (Mt 9:4; Mr 2:8; Joh 2:24, 25) However, when Judas later began to develop a bad attitude, Jesus detected it and was able to identify his betrayer. Despite knowing that Judas would betray him, Jesus still washed the feet of this traitor.​—See study notes on Joh 6:64; 6:70.

Jesus knew . . . the one who would betray him: Jesus was referring to Judas Iscariot. Jesus spent the entire night in prayer to his Father before selecting the 12 apostles. (Lu 6:12-16) So at first, Judas was faithful to God. However, Jesus knew from Hebrew Scripture prophecies that he would be betrayed by a close associate. (Ps 41:9; 109:8; Joh 13:18, 19) When Judas started to go bad, Jesus, who could read hearts and thoughts, detected this change. (Mt 9:4) By use of his foreknowledge, God knew that a trusted companion of Jesus would turn traitor. But it is inconsistent with God’s qualities and past dealings to think that Judas had to be the one who would fail, as if his failure were predestined.

from the beginning: This expression does not refer to Judas’ birth or to his being selected as an apostle, which happened after Jesus had prayed the entire night. (Lu 6:12-16) Rather, it refers to the start of Judas’ acting treacherously, which Jesus immediately discerned. (Joh 2:24, 25; Re 1:1; 2:23; see study notes on Joh 6:70; 13:11.) This also shows that Judas’ actions were premeditated and planned, not the result of a sudden change of heart. The meaning of the term “beginning” (Greek, ar·kheʹ) in the Christian Greek Scriptures is relative, depending on the context. For example, at 2Pe 3:4, “beginning” refers to the start of creation. But in most instances, it is used in a more limited sense. For instance, Peter said that the holy spirit fell on the Gentiles “just as it did also on us in the beginning.” (Ac 11:15) Peter was not referring to the time of his birth or to the time when he was called to be an apostle. Rather, he was referring to the day of Pentecost 33 C.E., that is, “the beginning” of the outpouring of holy spirit for a specific purpose. (Ac 2:1-4) Other examples of how the context affects the meaning of the term “beginning” can be found at Lu 1:2; Joh 15:27; and 1Jo 2:7.

Devil: From the Greek word di·aʹbo·los, meaning “slanderer.” (Joh 6:70; 2Ti 3:3) The related verb di·a·balʹlo means “to accuse; bring charges against” and is rendered “was accused” at Lu 16:1.

a slanderer: Or “a devil.” The Greek word di·aʹbo·los, most often used with reference to the Devil, means “slanderer.” It is rendered “slanderers” (2Ti 3:3) or “slanderous” (1Ti 3:11; Tit 2:3) in the few other occurrences where the term does not refer to the Devil. In Greek, when used about the Devil, it is almost always preceded by the definite article. (See study note on Mt 4:1 and Glossary, “Definite Article.”) Here the term is used to describe Judas Iscariot, who had developed a bad quality. It is possible that at this point Jesus detected that Judas was starting down a wrong course, one that later allowed Satan to use Judas as an ally in having Jesus killed.​—Joh 13:2, 11.