Markus 8:2-3

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat. 8:3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.”

Markus 8:2

8:2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat.

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹  were speaking to the people, the priests and the commander ²  of the temple guard ³  and the Sadducees ⁴  came up ⁵  to them,

Matius 14:16

14:16 But he ⁶  replied, “They don’t need to go. You ⁷  give them something to eat.”

Matius 15:32

The Feeding of the Four Thousand

15:32 Then Jesus called the ⁸  disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.”

Lukas 9:13

9:13 But he said to them, “You ⁹  give them something to eat.” They ¹⁰  replied, ¹¹  “We have no more than five loaves and two fish – unless ¹²  we go ¹³  and buy food ¹⁴  for all these people.”

Yohanes 6:4-10

6:4 (Now the Jewish feast of the Passover ¹⁵  was near.) ¹⁶  6:5 Then Jesus, when he looked up ¹⁷  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 ¹⁸  said this to test him, for he knew what he was going to do.) ¹⁹  6:7 Philip replied, ²⁰  “Two hundred silver coins worth ²¹  of bread would not be enough for them, for each one to get a little.” 6:8 One of Jesus’ disciples, ²²  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 ²³  are these for so many people?”

6:10 Jesus said, “Have ²⁴  the people sit down.” (Now there was a lot of grass in that place.) ²⁵  So the men ²⁶  sat down, about five thousand in number.

[4:1]  ¹ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ² tn Or “captain.”

[4:1]  ³ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ⁴ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁵ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[14:16]  ⁶ tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek mss, along with several versional witnesses (א* D Z^vid 579 1424 pc e k sy^s,c,p sa bo), lack the name of Jesus, the omission does not seem to be either accidental or malicious and is therefore judged to be most likely the original reading. Nevertheless, a decision is difficult. NA²⁷ has the word in brackets, indicating doubts as to its authenticity.

[14:16]  ⁷ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[15:32]  ⁸ tc ‡ Although the external evidence is not great (א W Θ 700 pc), the internal evidence for the omission of αὐτοῦ (autou, “his”) after “disciples” is fairly strong. The pronoun may have been added by way of clarification. NA²⁷, however, includes the pronoun, on the basis of the much stronger external evidence.

[9:13]  ⁹ tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.

[9:13]  ¹⁰ tn Here δέ (de) has not been translated.

[9:13]  ¹¹ tn Grk “said.”

[9:13]  ¹² tn This possibility is introduced through a conditional clause, but it is expressed with some skepticism (BDF §376).

[9:13]  ¹³ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[9:13]  ¹⁴ sn Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.

[6:4]  ¹⁵ 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 a.d. 31, then this feast would be the Passover of a.d. 32, just one year before Jesus’ crucifixion.

[6:4]  ¹⁶ sn This is a parenthetical note by the author.

[6:5]  ¹⁷ tn Grk “when he lifted up his eyes” (an idiom).

[6:6]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁹ sn This is a parenthetical note by the author.

[6:7]  ²⁰ tn Grk “Philip answered him.”

[6:7]  ²¹ 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.

[6:8]  ²² tn Grk “one of his disciples.”

[6:9]  ²³ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[6:10]  ²⁴ tn Grk “Make.”

[6:10]  ²⁵ sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  ²⁶ 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).