Another verb for eating is used. With the exception of Matthew 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 ἔφαγον is resumed in John 6:58.

Literally, truly. The best texts read ἀληθὴς, true: true meat, true drink.

Render, as Rev., abideth. The word is a favorite one with John, occurring more frequently than in all the rest of the New Testament.

A phrase found nowhere else in the New Testament. On living and live, see John 1:4.

By the Father (διὰ τὸν πατέρα)

Wrong. Render, because of, as Rev. Because the Father is the living One. So, because of me, instead of by me.

But the definite article is wanting; so that we must either understand in a synagogue, or in an assembly. See on James 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.

See on Matthew 25:24; see on Jde 1:14. According to the Greek order, hard is this saying.

Hear it (αὐτοῦ ἀκούειν)

Αὐτοῦ may be rendered Him, but this is not probable. Hear means a docile hearing, with a view to receiving what is heard. Compare John 10:3, John 10:16, John 10:27; John 12:47; John 18:37.

Rev., cause to stumble. See on Matthew 5:29. Wyc., slandereth you.

The 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?

Ascend (ἀναβαίνοντα)

Rev., properly, renders the participle, ascending.

I speak (λαλῶ)

But the correct reading is λελάληκα, the perfect tense, I have spoken, or I have just spoken, referring to the preceding discourse.

See on Matthew 4:12; see on Mark 4:29. Judas is once in the New Testament designated by the noun προδότης, traitor, Luke 6:16.

Render, as Rev., upon this. As a result proceeding out of (ἐκ) this. Compare John 19:12.

Went back (ἀπῆλθον εἰς τὰ ὀπίσω)

The Greek expresses more than the English. They went away (ἀπό) from Christ, Literally, to the things behind, to what they had left in order to follow the Lord.

Walked (περιεπάτουν)

Literally, walked about, with Jesus in His wanderings here and there.

John 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.

Will ye also go away? (μὴ καὶ ὑμεῖς θέλετε ὑπάγειν)

The interrogative particle μὴ 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 (θέλετε), to go away (ὑπάγειν). Rev., would ye. On the verb to go away, see on they went (John 6:21).

Assailants 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 John 1:42; John 6:68; John 13:6; John 18:10, John 18:16; John 20:2, John 20:7; John 21:3, John 21:7, John 21:11, and notes on those passages. Peter's replying for the twelve, in this passage, is a case in point.

The words of eternal life (ῥήματα ζωῆς αἰωνίου)

There 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.

Literally, have come to know. The order of the words believe and know is reversed in John 17:8; 1 John 4:16. In the case of the first disciples, faith, produced by the overpowering impression of Jesus' works and person, preceded intellectual conviction.

That Christ, the Son of the living God

The best texts substitute ὁ ἅγιος τοῦ Θεοῦ, the holy one of God. The other reading has resulted from the attempt to bring Peter's confession here into accord with that in Matthew 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).

See on Matthew 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 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23.

The correct reading is Ἱσκαριώτου, Iscariot, agreeing in the genitive case with Σίμωνος, 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 Matthew 10:5.

The Rev. brings out the defining force of the two articles: the feast of the Jews, the feast of tabernacles. This feast occurred in the early autumn (September or early October), and lasted for seven days. Its observance is commanded in Exodus 23:16; Exodus 34:22; Leviticus 23:39, Leviticus 23:42, Leviticus 23:43; Deuteronomy 16:13. Its significance was twofold. It was a harvest-home festival, and hence was called the Feast of Ingathering, and it comememorated the dwelling of Israel in tents or booths in the wilderness. Hence the name Feast of Booths or Tabernacles. The association of the latter event with harvest was designed to remind the people in their prosperity of the days of their homeless wandering, that their hearts might not be lifted up and forget God, who delivered them from bondage (Deuteronomy 8:12-17). Therefore they were commanded to quit their permanent homes and to dwell in booths at the time of harvest. The festival was also known as the Feast of Jehovah, or simply the Festival (Leviticus 23:39; 1 Kings 8:2), because of its importance, and of being the most joyful of all festivals. At the celebration of the feast at Jerusalem booths were erected in the streets and squares and on the housetops. The Greek word for this feast, σκηνοπηγία, construction of tabernacles, occurs only here in the New Testament.

Both those who had been gained by former teaching in Judaea and Jerusalem, and others from other parts.

Literally, in boldness. The reasoning is: no man can assert the position which Christ claims, and at the same time keep secret the works which go to vindicate it.

Better, as Rev., not even.

Did believe (ἐπίστευον)

The imperfect, were believing; referring not to a single act of faith, but to faith as habitual and controlling.

See on Matthew 12:1; see on Luke 1:20; see on Acts 12:1. The appropriate season or juncture.

Alway ready

The disciples might at any time associate with the world, with which they were still in sympathy. Not so Jesus, who was in essential antagonism to the world.

Frequent in John, and expressing an inherent impossibility. See John 3:3, John 3:5; John 5:19; John 6:44; John 7:34, John 7:36; John 8:21, John 8:43; John 12:39; John 14:17, etc.

Evil (πονηρά)

See on Luke 3:19; see on Luke 7:21.

For this, read the, the first time, but not the second.

Full come (πεπλήρωται)

Literally, has been fulfilled. So Rev., is not yet fulfilled.

Better, therefore; because He did not come up with the Galilaeans.

Sought (ἐζήτουν)

The imperfect: kept seeking; persistently sought for Him.

He (ἐκεῖνος)

Emphatic: that one of whom we have heard, and whom we once saw.

See on John 6:41.

The people (τοῖς ὄχλοις)

See on John 1:19.

Said (ἔλεγον)

Imperfect: were saying.

Deceiveth (πλανᾷ)

Rev., better, leadeth astray. See on Mark 12:24; see on Jde 1:13.

The word may mean either without reserve (John 10:24; John 11:14), or without fear (John 11:54).

A peculiar form of expression found only here. The midst is expressed by a participle from the verb μεσόω, to be in the middle. Literally, the feast being midway.

Taught (ἐδίδασκεν)

Or began to teach. Imperfect tense.

See on John 5:47.

Better, teaching, as Rev. Doctrine has acquired a conventional sense which might mislead.

This is a notable illustration of the frequent blunder of the A.V. in rendering θέλειν, to will or determine, as a mere auxiliary verb. By overlooking the distinct meaning of the verb to will, and resolving willeth to do into will do, it sacrifices the real force of the passage. Jesus says, if it be one's will to do; if his moral purpose is in sympathy with the divine will.

He shall know

Sympathy with the will of God is a condition of understanding it.

Of God (ἐκ τοῦ Θεοῦ)

Better, from; proceeding out of.

Of myself (ἀπ' ἐμαυτοῦ)

Of myself is misleading, being commonly understood to mean concerning myself. Rev., correctly, from myself; without union with the Father. Compare John 5:30.